The Book of the Thousand Nights and a Night — Volume 05 (2024)

THE EBONY HORSE.[FN#1]

There was once in times of yore and ages long gone before, a great and puissantKing, of the Kings of the Persians, Sαbϊr by name, who was the richest of allthe Kings in store of wealth and dominion and surpassed each and every in witand wisdom. He was generous, open handed and beneficent, and he gave to thosewho sought him and repelled not those who resorted to him; and he comforted thebroken-hearted and honourably entreated those who fled to him for refuge.Moreover, he loved the poor and was hospitable to strangers and did theoppressed justice upon the oppressor. He had three daughters, like full moonsof shining light or flower-gardens blooming bright; and a son as he were themoon; and it was his wont to keep two festivals in the twelve- month, those ofthe Nau-Roz, or New Year, and Mihrgαn the Autumnal Equinox,[FN#2] on whichoccasions he threw open his palaces and gave largesse and made proclamation ofsafety and security and promoted his chamberlains and viceroys; and the peopleof his realm came in to him and saluted him and gave him joy of the holy day,bringing him gifts and servants and eunuchs. Now he loved science and geometry,and one festival-day as he sat on his kingly throne there came in to him threewise men, cunning artificers and past masters in all manner of craft andinventions, skilled in making things curious and rare, such as confound thewit; and versed in the knowledge of occult truths and perfect in mysteries andsubtleties. And they were of three different tongues and countries, the first aHindi or Indian,[FN#3] the second a Roumi or Greek and the third a Farsi orPersian. The Indian came forwards and, prostrating himself before the King,wished him joy of the festival and laid before him a present befitting hisdignity; that is to say, a man of gold, set with precious gems and jewels ofprice and hending in hand a golden trumpet. When Sabur[FN#4] saw this, heasked, "O sage, what is the virtue of this figure?"; and the Indian answered,"O my lord, if this figure be set at the gate of thy city, it will be aguardian over it; for, in an enemy enter the place, it will blow this clarionagainst him and he will be seized with a palsy and drop down dead." Much theKing marvelled at this and cried, "By Allah, O sage, an this thy word be true,I will grant thee thy wish and thy desire." Then came forward the Greek and,prostrating himself before the King, presented him with a basin of silver, inwhose midst was a peaco*ck of gold, surrounded by four-and-twenty chicks of thesame metal. Sabur looked at them and turning to the Greek, said to him, "Osage, what is the virtue of this peaco*ck?" "O my lord," answered he, "as oftenas an hour of the day or night passeth, it pecketh one of its young and criethout and flappeth its wings, till the four-and-twenty hours are accomplished;and when the month cometh to an end, it will open its mouth and thou shalt seethe crescent therein." And the King said, "An thou speak sooth, I will bringthee to thy wish and thy desire." Then came forward the Persian sage and,prostrating himself before the King, presented him with a horse[FN#5] of theblackest ebony-wood inlaid with gold and jewels, and ready harnessed withsaddle, bridle and stirrups such as befit Kings; which when Sabur saw, hemarvelled with exceeding marvel and was confounded at the beauty of its formand the ingenuity of its fashion. So he asked, "What is the use of this horseof wood, and what is its virtue and what the secret of its movement?"; and thePersian answered, "O my lord, the virtue of this horse is that, if one mounthim, it will carry him whither he will and fare with its rider through the airand cover the space of a year in a single day." The King marvelled and wasamazed at these three wonders, following thus hard upon one another on the sameday, and turning to the sage, said to him, "By Allah the Omnipotent, and ourLord the Beneficent, who created all creatures and feedeth them with meat anddrink, an thy speech be veritable and the virtue of thy contrivance appear, Iwill assuredly give thee whatsoever thou lustest for and will bring thee to thydesire and thy wish!"[FN#6] Then he entertained the sages three days, that hemight make trial of their gifts; after which they brought the figures beforehim and each took the creature he had wroughten and showed him the mystery ofits movement. The trumpeter blew the trump; the peaco*ck pecked its chicks andthe Persian sage mounted the ebony house, whereupon it soared with him high inair and descended again. When King Sabur saw all this, he was amazed andperplexed and felt like to fly for joy and said to the three sages, "Now I amcertified of the truth of your words and it behoveth me to quit me of mypromise. Ask ye, therefore, what ye will, and I will give you that same." Nowthe report of the King's daughters had reached the sages, so they answered, "Ifthe King be content with us and accept of our gifts and allow us to prefer arequest to him, we crave of him that he give us his three daughters inmarriage, that we may be his sons-in-law; for that the stability of Kings maynot be gainsaid." Quoth the King, "I grant you that which you wish and youdesire," and bade summon the Kazi forthright, that he might marry each of thesages to one of his daughters. Now it fortuned that the Princesses were behinda curtain, looking on; and when they heard this, the youngest considered herhusband to be and behold, he was an old man,[FN#7] an hundred years of age,with hair frosted, forehead drooping, eyebrows mangy, ears slitten, beard andmustachios stained and dyed; eyes red and goggle; cheeks bleached and hollow;flabby nose like a brinjall, or egg- plant[FN#8]; face like a cobbler's apron,teeth overlapping and lips like camel's kidneys, loose and pendulous; in briefa terror, a horror, a monster, for he was of the folk of his time theunsightliest and of his age the frightfullest; sundry of his grinders had beenknocked out and his eye-teeth were like the tusks of the Jinni who frightenethpoultry in hen-houses. Now the girl was the fairest and most graceful of hertime, more elegant than the gazelle however tender, than the gentlest zephyrblander and brighter than the moon at her full; for amorous fray rightsuitable; confounding in graceful sway the waving bough and outdoing inswimming gait the pacing roe; in fine she was fairer and sweeter by far thanall her sisters. So, when she saw her suitor, she went to her chamber andstrewed dust on her head and tore her clothes and fell to buffeting her faceand weeping and wailing. Now the Prince, her brother, Kamar al-Akmαr, or theMoon of Moons hight, was then newly returned from a journey and, hearing herweeping and crying came in to her (for he loved her with fond affection, morethan his other sisters) and asked her, "What aileth thee? What hath befallenthee? Tell me and conceal naught from me." So she smote her breast andanswered, "O my brother and my dear one, I have nothing to hide. If the palacebe straitened upon thy father, I will go out; and if he be resolved upon a foulthing, I will separate myself from him, though he consent not to make provisionfor me; and my Lord will provide." Quoth he, "Tell me what meaneth this talkand what hath straitened thy breast and troubled thy temper." "O my brother andmy dear one," answered the Princess, "Know that my father hath promised me inmarriage to a wicked magician who brought him, as a gift, a horse of blackwood, and hath bewitched him with his craft and his egromancy; but, as for me,I will none of him, and would, because of him, I had never come into thisworld!" Her brother soothed her and solaced her, then fared to his sire andsaid, "What be this wizard to whom thou hast given my youngest sister inmarriage, and what is this present which he hath brought thee, so that thouhast killed[FN#9] my sister with chagrin? It is not right that this should be."Now the Persian was standing by and, when he heard the Prince's words, he wasmortified and filled with fury and the King said, "O my son, an thou sawestthis horse, thy wit would be confounded and thou wouldst be amated withamazement." Then he bade the slaves bring the horse before him and they did so;and, when the Prince saw it, it pleased him. So (being an accomplishedcavalier) he mounted it forthright and struck its sides with the shovel-shapedstirrup-irons; but it stirred not and the King said to the Sage, "Go show himits movement, that he also may help thee to win thy wish." Now the Persian borethe Prince a grudge because he willed not he should have his sister; so heshowed him the pin of ascent on the right side of the horse and saying to him,"Trill this," left him. Thereupon the Prince trilled the pin and lo! the horseforthwith soared with him high in ether, as it were a bird, and gave notoverflying till it disappeared from men's espying, whereat the King wastroubled and perplexed about his case and said to the Persian, "O sage, lookhow thou mayest make him descend." But he replied, "O my lord, I can donothing, and thou wilt never see him again till Resurrection-day, for he, ofhis ignorance and pride, asked me not of the pin of descent and I forgot toacquaint him therewith." When the King heard this, he was enraged with sorerage; and bade bastinado the sorcerer and clap him in jail, whilst he himselfcast the crown from his head and beat his face and smote his breast. Moreover,he shut the doors of his palaces and gave himself up to weeping and keening, heand his wife and daughters and all the folk of the city; and thus their joy wasturned to annoy and their gladness changed into sore affliction and sadness.Thus far concerning them; but as regards the Prince, the horse gave not oversoaring with him till he drew near the sun, whereat he gave himself up for lostand saw death in the skies, and was confounded at his case, repenting him ofhaving mounted the horse and saying to himself, "Verily, this was a device ofthe Sage to destroy me on account of my youngest sister; but there is noMajesty and there is no Might save in Allah, the Glorious, the Great! I am lostwithout recourse; but I wonder, did not he who made the ascent-pin make also adescent-pin?" Now he was a man of wit and knowledge and intelligence; so hefell to feeling all the parts of the horse, but saw nothing save a screw, likea co*ck's head, on its right shoulder and the like on the left, when quoth he tohimself, "I see no sign save these things like buttons." Presently he turnedthe right-hand pin, whereupon the horse flew heavenwards with increased speed.So he left it and looking at the sinister shoulder and finding another pin, hewound it up and immediately the steed's upwards motion slowed and ceased and itbegan to descend, little by little, towards the face of the earth, while therider became yet more cautious and careful of his life.—And Shahrazad perceivedthe dawn of day and ceased to say her permitted say.

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

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

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

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

When it was the Three Hundred and Sixtieth Night,

She said, It hath reached me, O auspicious King, that when the Price saw theKing rushing in upon them, drawn sword in hand, like a furious Ghul he askedthe Princess, "Is this thy sire?"; and she answered, "Yes." Whereupon he sprangto his feet and, seizing his sword, cried out at the King with so terrible acry that he was confounded. Then the youth would have fallen on him with thesword; but the King seeing that the Prince was doughtier than he, sheathed hisscymitar and stood till the young man came up to him, when he accosted himcourteously and said to him, "O youth, art thou a man or a Jinni?" Quoth thePrince, "Did I not respect thy right as mine host and thy daughter's honour, Iwould spill thy blood! How darest thou fellow me with devils, me that am aPrince of the sons of the royal Chosroes who, had they wished to take thykingdom, could shake thee like an earthquake from thy glory and thy dominionsand spoil thee of all thy possessions?" Now when the King heard his words, hewas confounded with awe and bodily fear of him and rejoined, "If thou indeed beof the sons of the Kings, as thou pretendest, how cometh it that thou enterestmy palace without my permission, and smirchest mine honour, making thy way tomy daughter and feigning that thou art her husband and claiming that I havegiven her to thee to wife, I that have slain Kings and Kings' sons, who soughther of me in marriage? And now who shall save thee from my might and majestywhen, if I cried out to my slaves and servants and bade them put thee to thevilest of deaths they would slay thee forthright? Who shall deliver thee out ofmy hand?" When the Prince heard this speech of the King he answered, "Verily, Iwonder at thee and at the shortness and denseness of thy wit! Say me, canstcovet for thy daughter a mate comelier than myself, and hast ever seen astouter hearted man or one better fitted for a Sultan or a more glorious inrank and dominion than I?" Rejoined the King, "Nay, by Allah! but I would havehad thee, O youth, act after the custom of Kings and demand her from me to wifebefore witnesses, that I might have married her to thee publicly; and now, evenwere I to marry her to thee privily, yet hast thou dishonoured me in herperson." Rejoined the Prince, "Thou sayest sooth, O King, but if thou summonthy slaves and thy soldiers and they fall upon me and slay me, as thoupretendest, thou wouldst but publish thine own disgrace, and the folk would bedivided between belief in thee and disbelief in thee. Wherefore, O King, thouwilt do well, meseemeth, to turn from this thought to that which I shallcounsel thee." Quoth the King, "Let me hear what thou hast to advise;" andquoth the Prince, "What I have to propose to thee is this: either do thou meetme in combat singular, I and thou; and he who slayeth his adversary shall beheld the worthier and having a better title to the kingdom; or else, let me bethis night and, whenas dawns the morn, draw out against me thy horsem*n andfootmen and servants; but first tell me their number." Said the King, "They areforty thousand horse, beside my own slaves and their followers,[FN#18] who arethe like of them in number." Thereupon said the Prince, "When the day shallbreak, do thou array them against me and say to them"—And Shahrazad perceivedthe dawn of day and ceased saying her permitted say.

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

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

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

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

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

She said, It hath reached me, O auspicious King, that the King mourned muchover his daughter's plight but, for all he could do to soothe her, love-longingonly increased on her. Thus far concerning the King and Princess Shamsal-Nahαr; but as regards Prince Kamar al-Akmar, when he had risen high in air,he turned his horse's head towards his native land, and being alone mused uponthe beauty of the Princess and her loveliness. Now he had enquired of theKing's people the name of the city and of its King and his daughter; and menhad told him that it was the city of Sana'α.[FN#19] So he journeyed with allspeed, till he drew near his father's capital and, making an airy circuit aboutthe city, alighted on the roof of the King's palace, where he left his horse,whilst he descended into the palace and seeing its threshold strewn with ashes,though that one of his family was dead. Then he entered, as of wont, and foundhis father and mother and sisters clad in mourning raiment of black, all paleof faces and lean of frames. When his sire descried him and was assured that itwas indeed his son, he cried out with a great cry and fell down in a fit, butafter a time coming to himself, threw himself upon him and embraced him,clipping him to his bosom and rejoicing in him with exceeding joy and extremegladness. His mother and sisters heard this; so they came in and seeing thePrince, fell upon him, kissing him and weeping, and joying with exceedingjoyance. Then they questioned him of his case; so he told them all that hadpassed from first to last, and his father said to him, "Praised be Allah forthy safety, O coolth of my eyes and core of my heart!" Then the King bade holdhigh festival, and the glad tidings flew through the city. So they beat drumsand cymbals and, doffing the weed of mourning, they donned the gay garb ofgladness and decorated the streets and markets; whilst the folk vied with oneanother who should be the first to give the King joy, and the King proclaimed ageneral pardon and opening the prisons, released those who were thereinprisoned. Moreover, he made banquets for the people, with great abundance ofeating and drinking, for seven days and nights and all creatures weregladsomest; and he took horse with his son and rode out with him, that the folkmight see him and rejoice. After awhile the Prince asked about the maker of thehorse, saying, "O my father, what hath fortune done with him?"; and the Kinganswered, "Allah never bless him nor the hour wherein I set eyes on him! For hewas the cause of thy separation from us, O my son, and he hath lain in gaolsince the day of thy disappearance." Then the King bade release him from prisonand, sending for him, invested him in a dress of satisfaction and entreated himwith the utmost favour and munificence, save that he would not give him hisdaughter to wife; whereat the Sage raged with sore rage and repented of thatwhich he had done, knowing that the Prince had secured the secret of the steedand the manner of its motion. Moreover, the King said to his son, "I reck thouwilt do will not to go near the horse henceforth and more especially not tomount it after this day; for thou knowest not its properties, and belike thouart in error about it." Not the Prince had told his father of his adventurewith the King of Sana'a and his daughter and he said, "Had the King intended tokill thee, he had done so; but thine hour was not yet come." When therejoicings were at an end, the people returned to their places and the King andhis son to the palace, where they sat down and fell to eating and drinking andmaking merry. Now the King had a handsome handmaiden who was skilled in playingthe lute; so she took it and began to sweep the strings and sing thereto beforethe King and his son of separation of lovers, and she chanted the followingverses:—

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

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

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

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

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

She said, It hath reached me, O auspicious King, that the maiden was delightedwhen she heard these words and said to him, "Do as thou wilt;" for she therebyunderstood that she should not enter the city but with due honour and worship,as became her rank. Then the Prince left her and betook himself to the palaceof the King his father, who rejoiced in his return and met him and welcomedhim; and the Prince said to him, "Know that I have brought with me the King'sdaughter of whom I told thee; and have left her without the city in such agarden and come to tell thee, that thou mayst make ready the procession ofestate and go forth to meet her and show her thy royal dignity and troops andguards." Answered the King, "With joy and gladness"; and straightaway badedecorate the town with the goodliest adornment. Then he took horse and rode outin all magnificence and majesty, he and his host, high officers and household,with drums and kettle-drums, fifes and clarions and all manner instruments;whilst the Prince drew forth of his treasuries jewellery and apparel and whatelse of the things which Kings hoards and made a rare display of wealth andsplendour: moreover he got ready for the Princess a canopied litter ofbrocades, green, red and yellow, wherein he set Indian and Greek and Abyssinianslave- girls. Then he left the litter and those who were therein and precededthem to the pavilion where he had set her down; and searched but found naught,neither Princess nor horse. When he saw this, he beat his face, and rent hisraiment and began to wander round about the garden, as he had lost his wits;after which he came to his senses and said to himself, "How could she have comeat the secret of this horse, seeing I told her nothing of it? Maybe the Persiansage who made the horse hath chanced upon her and stolen her away, in revengefor my father's treatment of him." Then he sought the guardians of the gardenand asked them if they had seen any pass the precincts; and said, "Hath any onecome in here? Tell me the truth and the whole truth or I will at once strikeoff your heads." They were terrified by his threats; but they answered with onevoice, "We have seen no man enter save the Persian sage, who came to gatherhealing herbs." So the Prince was certified that it was indeed he that hadtaken away the maiden,—And Shahrazad perceived the dawn of day and ceased tosay her permitted say.

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

She said, It hath reached me, O auspicious King, that when the Prince heardtheir answer, he was certified that the Sage had taken away the maiden andabode confounded and perplexed concerning his case. And he was abashed beforethe folk and, turning to his sire, told him what had happened and said to him,"Take the troops and march them back to the city. As for me, I will neverreturn till I have cleared up this affair." When the King heard this, he weptand beat his breast and said to him, "O my son, calm thy choler and master thychagrin and come home with us and look what King's daughter thou wouldst fainhave, that I may marry thee to her." But the Prince paid no heed to his wordsand farewelling him departed, whilst the King returned to the city and theirjoy was changed into sore annoy. Now, as Destiny issued her decree, when thePrince left the Princess in the garden-house and betook himself to his father'spalace, for the ordering of his affair, the Persian entered the garden to pluckcertain simples and, scenting the sweet savour of musk and perfumes thatexhaled from the Princess and impregnated the whole place, followed it till hecame to the pavilion and saw standing at the door the horse which he had madewith his own hands. His heart was filled with joy and gladness, for he hadbemourned its loss much since it had gone out of his hand: so he went up to itand, examining its every part, found it whole and sound; whereupon he was aboutto mount and ride away, when he bethought himself and said, "Needs must I firstlook what the Prince hath brought and left here with the horse." So he enteredthe pavilion and, seeing the Princess sitting there, as she were the sunshining sheen in the sky serene, knew her at the first glance to be somehigh-born lady and doubted not but the Prince had brought her thither on thehorse and left her in the pavilion, whilst he went to the city, to make readyfor her entry in state procession with all splendor. Then he went up to her andkissed the earth between her hands, whereupon she raised her eyes to him and,finding him exceedingly foul of face and favour, asked, "Who art thou?"; and heanswered, "O my lady, I am a messenger sent by the Prince who hath bidden mebring thee to another pleasance nearer the city; for that my lady the Queencannot walk so far and is unwilling, of her joy in thee, that another shouldforestall her with thee." Quoth she, "Where is the Prince?"; and quoth thePersian, "He is in the city, with his sire and forthwith he shall come for theein great state." Said she, "O thou! say me, could he find none handsomer tosend to me?"; whereat loud laughed the Sage and said, "Yea verily, he hath nota Mameluke as ugly as I am; but, O my lady, let not the ill-favour of my faceand the foulness of my form deceive thee. Hadst thou profited of me as hath thePrince, verily thou wouldst praise my affair. Indeed, he chose me as hismessenger to thee, because of my uncomeliness and loathsomeness in his jealouslove of thee; else hath he Mamelukes and negro slaves, pages, eunuchs andattendants out of number, each goodlier than other." Whenas she heard this, itcommended itself to her reason and she believed him; so she roseforthright;—And Shahrazad perceived the dawn of day and ceased saying herpermitted say.

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

She said, It hath reached me, O auspicious King, that when the Persian sageacquainted the Princess with the case of the King's son, she believed him; soshe rose forthright; and, putting her hand in his, said, "O my father, whathast thou brought me to ride?" He replied, "O my lady, thou shalt ride thehorse thou camest on;" and she, "I cannot ride it by myself." Whereupon hesmiled and knew that he was her master and said, "I will ride with theemyself." So he mounted and, taking her up behind him bound her to himself withfirm bonds, while she knew not what he would with her. Then he turned theascent-pin, whereupon the belly of the horse became full of wind and it swayedto and fro like a wave of the sea, and rose with them high in air nor slackenedin its flight, till it was out of sight of the city. Now when Shams al-Nahirsaw this, she asked him, "Ho thou! what is become of that thou toldest me of myPrince, making me believe that he sent thee to me?" Answered the Persian,"Allah damn the Prince! he is a mean and skin-flint knave." She cried, "Woe tothee! How darest thou disobey thy lord's commandment?" Whereto the Persianreplied, "He is no lord of mine: knowest thou who I am?" Rejoined the Princess,"I know nothing of thee save what thou toldest me;" and retorted he, "What Itold thee was a trick of mine against thee and the King's son: I have longlamented the loss of this horse which is under us; for I constructed it andmade myself master of it. But now I have gotten firm hold of it and of theetoo, and I will burn his heart even as he hath burnt mine; nor shall he everhave the horse again; no, never! So be of good cheer and keep thine eyes cooland clear; for I can be of more use to thee than he; and I am generous as I amwealthy; my servants and slaves shall obey thee as their mistress; I will robethee in finest raiment and thine every wish shall be at thy will." When sheheard this, she buffeted her face and cried out, saying, "Ah, well-away! I havenot won my beloved and I have lost my father and mother!" And she wept bittertears over what had befallen her, whilst the Sage fared on with her, withoutceasing, till he came to the land of the Greeks[FN#24] and alighted in averdant mead, abounding in streams and trees. Now this meadow lay near a citywherein was a King of high puissance, and it chanced that he went forth thatday to hunt and divert himself. As he passed by the meadow, he saw the Persianstanding there, with the damsel and the horse by his side; and, before the Sagewas ware, the King's slaves fell upon him and carried him and the lady and thehorse to their master who, noting the foulness of the man's favour and hisloathsomeness and the beauty of the girl and her loveliness, said, "O my lady,what kin is this oldster to thee?" The Persian made haste to reply, saying,"She is my wife and the daughter of my father's brother." But the lady at oncegave him the lie and said, "O King, by Allah, I know him not, nor is he myhusband; nay, he is a wicked magician who hath stolen me away by force andfraud." Thereupon the King bade bastinado the Persian and they beat him till hewas well-nigh dead; after which the King commanded to carry him to the city andcast him into jail; and, taking from him the damsel and the ebony horse (thoughhe knew not its properties nor the secret of its motion), set the girl in hisserraglio and the horse amongst his hoards. Such was the case with the Sage andthe lady; but as regards Prince Kamar al-Akmar, he garbed himself in travellinggear and taking what he needed of money, set out tracking their trail in verysorry plight; and journeyed from country to country and city to city seekingthe Princess and enquiring after the ebony horse, whilst all who heard himmarvelled at him and deemed his talk extravagant. Thus he continued doing along while; but, for all his enquiry and quest, he could hit on no new news ofher. At last he came to her father's city of Sana'a and there asked for her,but could get no tidings of her and found her father mourning her loss. So heturned back and made for the land of the Greeks, continuing to enquireconcerning the twain as he went,— And Shahrazad perceived the dawn of day andceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that the King's son made forthe land of the Greeks, continuing to enquire concerning the two as he wentalong, till, as chance would have it, he alighted at a certain Khan and saw acompany of merchants sitting at talk. So he sat down near them and heard onesay, "O my friends, I lately witnessed a wonder of wonders." They asked, "Whatwas that?" and he answered, "I was visiting such a district in such a city(naming the city wherein was the Princess), and I heard its people chatting ofa strange thing which had lately befallen. It was that their King went out oneday hunting and coursing with a company of his courtiers and the lords of hisrealm; and, issuing from the city, they came to a green meadow where theyespied an old man standing, with a woman sitting hard by a horse of ebony. Theman was foulest-foul of face and loathly of form, but the woman was a marvel ofbeauty and loveliness and elegance and perfect grace; and as for the woodenhorse, it was a miracle, never saw eyes aught goodlier than it nor moregracious than its make." Asked the others, "And what did the King with them?";and the merchant answered, "As for the man the King seized him and questionedhim of the damsel and he pretended that she was his wife and the daughter ofhis paternal uncle; but she gave him the lie forthright and declared that hewas a sorcerer and a villain. So the King took her from the old man and badebeat him and cast him into the trunk-house. As for the ebony horse, I know notwhat became of it." When the Prince heard these words, he drew near to themerchant and began questioning him discreetly and courteously touching the nameof the city and of its King; which when he knew, he passed the night full ofjoy. And as soon as dawned the day he set out and travelled sans surcease tillhe reached that city; but, when he would have entered, the gate-keepers laidhands on him, that they might bring him before the King to question him of hiscondition and the craft in which he was skilled and the cause of his comingthither-such being the usage and custom of their ruler. Now it was supper-timewhen he entered the city, and it was then impossible to go in to the King ortake counsel with him respecting the stranger. So the guards carried him to thejail, thinking to lay him by the heels there for the night; but, when thewarders saw his beauty and loveliness, they could not find it in their heartsto imprison him: they made him sit with them without the walls; and, when foodcame to them, he ate with them what sufficed him. As soon as they had made anend of eating, they turned to the Prince and said, "What countryman art thou?""I come from Fars," answered he, "the land of the Chosroλs." When they heardthis they laughed and one of them said, "O Chosroan,[FN#25] I have heard thetalk of men and their histories and I have looked into their conditions; butnever saw I or heard I a bigger liar than the Chosroan which is with us in thejail." Quoth another, "And never did I see aught fouler than his favour or morehideous than his visnomy." Asked the Prince. "What have ye seen of his lying?";and they answered, "He pretendeth that he is one of the wise! Now the King cameupon him, as he went a- hunting, and found with him a most beautiful woman anda horse of the blackest ebony, never saw I a handsomer. As for the damsel, sheis with the King, who is enamoured of her and would fain marry her; but she ismad, and were this man a leach as he claimeth to be, he would have healed her,for the King doth his utmost to discover a cure for her case and a remedy forher disease, and this whole year past hath he spent treasure upon physiciansand astrologers, on her account; but none can avail to cure her. As for thehorse, it is in the royal hoard-house, and the ugly man is here with us inprison; and as soon as night falleth, he weepeth and bemoaneth himself and willnot let us sleep."—And Shahrazad perceived the dawn of day and ceased to sayher permitted say.

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

She said, It hath reached me, O auspicious King, that when the warders hadrecounted the case of the Persian egromancer they held in prison and hisweeping and wailing, the Prince at once devised a device whereby he mightcompass his desire; and presently the guards of the gate, being minded tosleep, led him into the jail and locked the door. So he overheard the Persianweeping and bemoaning himself, in his own tongue, and saying, "Alack, and alasfor my sin, that I sinned against myself and against the King's son, in thatwhich I did with the damsel; for I neither left her nor won my will of her! Allthis cometh of my lack of sense, in that I sought for myself that which Ideserved not and which befitted not the like of me; for whoso seeketh whatsuiteth him not at all, falleth with the like of my fall." Now when the King'sson heard this, he accosted him in Persian, saying, "How long will this weepingand wailing last? Say me, thinkest thou that hath befallen thee that whichnever befel other than thou?" Now when the Persian heard this, he made friendswith him and began to complain to him of his case and misfortunes. And as soonas the morning morrowed, the warders took the Prince and carried him beforetheir King, informing him that he had entered the city on the previous night,at a time when audience was impossible. Quoth the King to the Prince, "Whencecomest thou and what is thy name and trade and why hast thou travelled hither?"He replied, "As to my name I am called in Persian Harjah;[FN#26] as to mycountry I come from the land of Fars; and I am of the men of art and especiallyof the art of medicine and healing the sick and those whom the Jinns drive mad.For this I go round about all countries and cities, to profit by addingknowledge to my knowledge, and whenever I see a patient I heal him and this ismy craft."[FN#27] Now when the King heard this, he rejoiced with exceeding joyand said, "O excellent Sage, thou hast indeed come to us at a time when we needthee." Then he acquainted him with the case of the Princess, adding, "If thoucure her and recover her from her madness, thou shalt have of me everythingthou seekest." Replied the Prince, "Allah save and favour the King: describe tome all thou hast seen of her insanity and tell me how long it is since theaccess attacked her; also how thou camest by her and the horse and the Sage."So the King told him the whole story, from first to last, adding, "The Sage isin goal." Quoth the Prince, "O auspicious King, and what hast thou done withthe horse?" Quoth the King, "O youth, it is with me yet, laid up in one of mytreasure-chambers," whereupon said the Prince within himself, "The best thing Ican do is first to see the horse and assure myself of its condition. If it bewhole and sound, all will be well and end well; but, if its motor-works bedestroyed, I must find some other way of delivering my beloved." Thereupon heturned to the King and said to him, "O King, I must see the horse in question:haply I may find in it somewhat that will serve me for the recovery of thedamsel." "With all my heart," replied the King, and taking him by the hand,showed him into the place where the horse was. The Prince went round about it,examining its condition, and found it whole and sound, whereat he rejoicedgreatly and said to the King, "Allah save and exalt the King! I would fain goin to the damsel, that I may see how it is with her; for I hope in Allah toheal her by my healing hand through means of the horse." Then he bade them takecare of the horse and the King carried him to the Princess's apartment whereher lover found her wringing her hands and writhing and beating herself againstthe ground, and tearing her garments to tatters as was her wont; but there wasno madness of Jinn in her, and she did this but that none might approach her.When the Prince saw her thus, he said to her, "No harm shall betide thee, Oravishment of the three worlds;" and went on to soothe her and speak her fair,till he managed to whisper, "I am Kamar al-Akmar;" whereupon she cried out witha loud cry and fell down fainting for excess of joy; but the King thought thiswas epilepsy[FN#28] brought on by her fear of him, and by her suddenly beingstartled. Then the Prince put his mouth to her ear and said to her, "O Shamsal-Nahar, O seduction of the universe, have a care for thy life and mine and bepatient and constant; for this our position needeth sufferance and skilfulcontrivance to make shift for our delivery from the tyrannical King. My firstmove will be now to go out to him and tell him that thou art possessed of aJinn and hence thy madness; but that I will engage to heal thee and drive awaythe evil spirit, if he will at once unbind thy bonds. So when he cometh in tothee, do thou speak him smooth words, that he may think I have cured thee, andall will be done for us as we desire." Quoth she, "Hearkening and obedience;"and he went out to the King in joy and gladness, and said to him, "O augustKing, I have, by thy good fortune, discovered her disease and its remedy, andhave cured her for thee. So now do thou go in to her and speak her softly andtreat her kindly, and promise her what may please her; so shall all thoudesirest of her be accomplished to thee."—And Shahrazad perceived the dawn ofday and ceased to say her permitted say.

When it was the Three Hundred and Seventieth Night,

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

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

She said, It hath reached me, O auspicious King, that the King's son spreadgreat banquets for the towns-folk and they held high festival a whole month, atthe end of which time he went in to the Princess and they took their joy ofeach other with exceeding joy. But his father brake the ebony horse in piecesand destroyed its mechanism for flight; moreover the Prince wrote a letter tothe Princess's father, advising him of all that had befallen her and informinghim how she was now married to him and in all health and happiness, and sent itby a messenger, together with costly presents and curious rarities. And whenthe messenger arrived at the city which was Sana'a and delivered the letter andthe presents to the King, he read the missive and rejoiced greatly thereat andaccepted the presents, honouring and rewarding the bearer handsomely. Moreover,he forwarded rich gifts to his son-in-law by the same messenger, who returnedto his master and acquainted him with what had passed; whereat he was muchcheered. And after this the Prince wrote a letter every year to hisfather-in-law and sent him presents till, in course of time, his sire KingSabur deceased and he reigned in his stead, ruling justly over his lieges andconducting himself well and righteously towards them, so that the landsubmitted to him and his subjects did him loyal service; and Kamar al-Akmar andhis wife Shams al-Nahar abode in the enjoyment of all satisfaction and solaceof life, till there came to them the Destroyer of deligights and Sunderer ofsocieties; the Plunderer of palaces, the Caterer for cemeteries and theGarnerer of graves. And now glory be to the Living One who dieth not and inwhose hand is the dominion of the worlds visible and invisible! Moreover I haveheard tell the tale of

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

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

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

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

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

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

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

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

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

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

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

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

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

Then she folded the letter and gave it to the nurse, who took it and went outfrom her mistress to seek the young man; but, as she would fare forth, thechamberlain met her and said to her, "Whither away?" "To the bath," answeredshe; but in her fear and confusion, she dropped the letter, without knowing it,and went off unrecking what she had done; when one of the eunuchs, seeing itlying in the way, picked it up. When the nurse came without the door, shesought for it, but found it not, so turned back to her mistress and told her ofthis and what had befallen her. Meanwhile, the Wazir came out of the Harim andseated himself on his couch; whereupon behold, the eunuch, who had picked upthe letter, came in to him, hending it in hand and said, "O my lord, I foundthis paper lying upon the floor and picked it up." So the Minister took it fromhis hand, folded as it was, and opening it, read the verses as above set down.Then, after mastering the meaning, he examined the writing and knew it for hisdaughter's hand; whereupon he went to her mother, weeping so abundant tearsthat his beard was wetted. His wife asked him, "What maketh thee weep, O mylord?"; and he answered, "Take this letter and see what is therein." So shetook it and found it to be a love-letter from her daughter Rose-in-Hood to Unsal-Wujud: whereupon the ready drops sprang to her eyes; but she composed hermind, and, gulping down her tears, said to her husband, "O my lord, there is noprofit in weeping: the right course is to cast about for a means of keepingthine honour and concealing the affair of thy daughter." And she went on tocomfort him and lighten his trouble; but he said, "I am fearful for my daughterby reason of this new passion. Knowest thou not that the Sultan loveth Uns al-Wujud with exceeding love? And my fear hath two causes. The first concernethmyself; it is, that she is my daughter: the second is on account of the King;for that Uns al-Wujud is a favourite with the Sultan and peradventure greattroubles shall come out of this affair. What deemest thou should be done?"—AndShahrazad perceived the dawn of day and ceased saying her permitted say.

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

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

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

Now when she ended her lines, she mounted and they set forward with her,crossing and cutting over wold and wild and riant dale and rugged hill, tillthey came to the shore of the Sea of Treasures; here they pitched their tentsand built her a great ship, wherein they went down with her and her suite andcarried them over to the mountain. The Minister had ordered them, on reachingthe journey's end, to set her in the castle and to make their way back to theshore, where they were to break up the vessel. So they did his bidding andreturned home, weeping over what had befallen. Such was their case; but asregards Uns al- Wujud, he arose from sleep and prayed the dawn-prayer, afterwhich he took horse and rode forth to attend upon the Sultan. On his way, hepassed by the Wazir's house, thinking perchance to see some of his followers asof wont; but he saw no one and, looking upon the door, he read written thereonthe verses aforesaid. At this sight, his senses failed him; fire was kindled inhis vitals and he returned to his lodging, where he passed the day in troubleand transports of grief, without finding ease or patience, till night darkenedupon him, when his yearning and love-longing redoubled. Thereupon, by way ofconcealment, he disguised himself in the ragged garb of a Fakir,[FN#42] and setout wandering at random through the glooms of night, distracted and knowing notwhither he went. So he wandered on all that night and next day, till the heatof the sun waxed fierce and the mountains flamed like fire and thirst wasgrievous upon him. Presently, he espied a tree, by whose side was a thin threadof running water; so he made towards it and sitting down in the shade, on thebank of the rivulet, essayed to drink, but found that the water had no taste inhis mouth;[FN#43] and, indeed his colour had changed and his face had yellowed,and his feet were swollen with travel and travail. So he shed copious tears andrepeated these couplets,

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

And after thus reciting he wept till he wetted the hard dry ground; but anonwithout loss of time he rose and fared on again over waste and wold, till therecame out upon him a lion, with a neck buried in tangled mane, a head thebigness of a dome, a mouth wider than the door thereof and teeth likeelephants' tusks. Now when Uns al-Wujud saw him, he gave himself up for lost,and turning[FN#44] towards the Temple of Meccah, pronounced the professions ofthe faith and prepared for death. He had read in books that whoso will flatterthe lion, beguileth him,[FN#45] for that he is readily duped by smooth speechand gentled by being glorified; so he began and said, "O Lion of the forest! OLord of the waste! O terrible Leo! O father of fighters! O Sultan of wildbeasts! Behold, I am a lover in longing, whom passion and severance have beenwronging; since I parted from my dear, I have lost my reasoning gear;wherefore, to my speech do thou give ear and have ruth on my passion and hopeand fear." When the lion heard this, he drew back from him and sitting down onhis hindquarters, raised his head to him and began to frisk tail and paws;which when Uns al-Wujud saw, he recited these couplets,

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

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

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

She said, It hath reached me, O auspicious King, that as Uns al- Wujud endedhis lines, the lion arose and stalked slowly up to him, with eyes tear-railingand licked him with his tongue, then walked on before him, signing to him asthough saying, "Follow me." So he followed him, and the beast ceased notleading him on for a while till he brought him up a mountain, and guided him tothe farther side, where he came upon the track of a caravan over the desert,and knew it to be that of Rose-in-Hood and her company. Then he took the trailand, when the lion saw that he knew the track for that of the party whichescorted her, he turned back and went his way; whilst Uns al-Wujud walked alongthe foot-marks day and night, till they brought him to a dashing sea, swollenwith clashing surge. The trail led down to the sandy shore and there broke off;whereby he knew that they had taken ship and had continued their journey bywater. So he lost hope of finding his lover and with hot tears he repeatedthese couplets,

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

And when his lines were ended he wept, till he swooned away, and abode in hisswoon a long while; but as soon as he came to himself, he looked right and leftand seeing no one in the desert, he became fearful of the wild beasts; so heclomb to the top of a high mountain, where he heard the voice of a son of Adamspeaking within a cave. He listened and lo! they were the accents of a devotee,who had forsworn the world and given himself up to pious works and worship. Heknocked thrice at the cavern-door, but the hermit made him no answer, neithercame forth to him; wherefore he groaned aloud and recited these couplets.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Then he walked on a little and came to a goodly cage, than which was nogoodlier there, and in it a culver of the forest, that is to say, awood-pigeon,[FN#63] the bird renowned among birds as the minstrel oflove-longing, with a collar of jewels about its neck marvellous fine and fair.He considered it awhile and, seeing it absently brooding in its cage, he shedtears and repeated these couplets,

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

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

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

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

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

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

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

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

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

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

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

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

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

She said, It hath reached me, O auspicious King, that when the fisherman'scraft, carrying Rose-in-Hood, made the city sitting upon the sea-shore, the manset about making fast to the land. Now the King of the city was a Prince ofpith and puissance named Dirbas, the Lion; and he chanced at that moment to beseated, with his son, at a window in the royal palace giving upon the sea; andhappening to look out seawards, they saw the fishing- boat make the land. Theyobserved it narrowly and espied therein a young lady, as she were the full moonoverhanging the horizon- edge, with pendants in her ears of costlybalass-rubies and a collar of precious stones about her throat. Hereby the Kingknew that this must indeed be the daughter of some King or great noble and,going forth of the sea-gate of the palace, went down to the boat, where hefound the lady asleep and the fisherman busied in making fast to shore. So hewent up to her and aroused her, whereupon she awoke, weeping; and he asked her,"Whence comest thou and whose daughter art thou and what be the cause of thycoming hither?"; and she answered, "I am the daughter of Ibrahim, Wazir to KingShamikh; and the manner of my coming hither is wondrous and the cause thereofmarvellous." And she told him her whole story first and last, hiding naughtfrom him; then she groaned aloud and recited these couplets,

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

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

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

Now when the King heard her words he was certified of her love and longing andwas moved to ruth for her; so he said to her, "Fear nothing and be nottroubled; thou hast come to the term of thy wishes; for there is no help butthat I win for thee thy will and bring thee to thy desire." And he improvisedthese couplets,

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

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

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

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

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

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

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

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

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

Then he descended from the castle-roof, weeping, and bade the servants fareforth and search the mount for their mistress; so they sought for her, butfound her not. Such was their case; but as regards Uns al-Wujud, when he wascertified that Rose-in-Hood was indeed gone, he cried with a great cry and felldown in a fainting-fit, nor came to himself for a long time, whilst the folkdeemed that his spirit had been withdrawn by the Compassionating One; and thathe was absorbed in contemplation of the splendour, majesty and beauty of theRequiting One. Then, despairing of finding Uns al-Wujud, and seeing that theWazir Ibrahim was distracted for the loss of his daughter, the Minister of KingDirbas addressed himself to return to his own country, albeit he had notattained the object of his journey, and while bidding his companion adieu, saidto him, "I have a mind to take the Fakir with me; it may be Allah Almighty willincline the King's heart to me by his blessing, for that he is a holy man; andthereafter, I will send him to Ispahan, which is near our country." "Do as thouwilt," answered Ibrahim. So they took leave of each other and departed, eachfor his own mother land, the Wazir of King Dirbas carrying with him Unsal-Wujud,—And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

When it was the Three Hundred and Eightieth Night,

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

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

And when he had ended his verses the King cried aloud, "By Allah, ye are indeeda pair of lovers true and fain and in Beauty's heaven of shining stars a twain:your story is wondrous and your case marvellous." Then he told him all that hadbefalled Rose-in- Hood; and Uns al-Wujud said, "Where is she, O King of theage?" "She is with me now," answered Dirbas and, sending for the Kazi and thewitnesses, drew up the contract of marriage between her and him. Then hehonoured Uns al-Wujud with favours and bounties and sent to King Shamikhacquainting him with what had befallen, whereat this King joyed with exceedingjoy and wrote back the following purport. "Since the ceremony of contract hathbeen performed at thy court, it behoveth that the marriage and its consummationbe at mine." Then he made ready camels, horses and men and sent them in questof the pair; and when the embassy reached King Dirbas, he gave the lovers muchtreasure and despatched them to King Shamikh's court with a company of his owntroops. The day of their arrival was a notable day, never was seen a grander;for the King gathered together all the singing- women and players oninstruments of music and made wedding banquets and held high festival sevendays; and on each day he gave largesse to the folk and bestowed on themsumptuous robes of honour. Then Uns al-Wujud went in to Rose-in-Hood and theyembraced and sat weeping for excess of joy and gladness, whilst she recitedthese couplets,

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

And when the verses were ended, they again embraced and ceased not from theirembrace, till they fell down in a swoon,—And Shahrazad perceived the dawn ofday and ceased saying her permitted say.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thereupon the youths were beguiled by his verses and consented to hiswishes,—And Shahrazad perceived the dawn of day and ceased to say her permittedsay.

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

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

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

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

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

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

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

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

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

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

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

Presently the drink got into his noddle, drunkenness mastered him and he knewnot hand from head, so that he lolled from side to side in joy and inclined tothe youths one and all, anon kissing them and anon embracing them leg overlyingleg. And he showed no sense of sin or shame, but recited these couplets,

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

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

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

She said, It hath reached me, O auspicious King, that the Caliph commandedMasrur, the sworder, to strip Abu Nowas of his court-suit and bind an ass'spacksaddle on his back and a halter about his head, and a crupper under hisrump and lead him round to all the lodgings of the slave-girls, and thechambers of the Harim, that the women might make mock of him; then cut off hishead and bring it to him. "Hearkening and obedience," replied Masrur and,doing with Abu Nowas as the Caliph had bidden him, led him round all thechambers whose number equalled the days of the year; but Abu Nowas was a funnyfellow, so he made all the girls laugh with his buffooneries and each gave himsomething whereby he returned not save with a pocketful of money. And whilethis was going on behold, Ja'afar the Barmecide, who had been absent on animportant business for the Commander of the Faithful, entered and recognisingthe poet, albeit in this plight, said to him, "Holla, Abu Nowas!" He said,"Here at thy service, O our lord." Ja'afar asked, "What offence hast thoucommitted to bring this punishment on thee?" Thereupon he answered, "Nonewhatsoever, except that I made our lord the Caliph a present of the best of mypoetry and he presented me, in return, with the best of his raiment." When thePrince of True Believers head this, he laughed, from a heart full ofwrath,[FN#98] and pardoned Abu Nowas, and also gave him a myriad of money. Andthey also recount the tale of

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

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

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

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

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

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

THE LOVERS OF THE BANU[FN#99] OZRAH

There was once, among the Banu Ozrah, a handsome and accomplished man, who wasnever a single day out of love, and it chanced that he became enamoured of abeauty of his own tribe and sent her many messages; but she ceased not toentreat him with cruelty and disdain; till, for stress of love and longing anddesire and distraction, he fell sick of a sore sickness and took to his pillowand murdered sleep. His malady redoubled on him and his torments increased andhe was well nigh dead when his case became known among the folk and his passionnotorious;—And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

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

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

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

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

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

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

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

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

WAZIR OF AL-YAMAN AND HIS YOUNG BROTHER

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

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

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

THE LOVES OF THE BOY AND GIRL AT SCHOOL

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

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

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

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

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

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

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

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

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

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

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

AL-MUTALAMMIS AND HIS WIFE UMAYMAH

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

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

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

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

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

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

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

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

The Caliph Harun al-Rashid loved the Lady Zubaydah with exceeding love and laidout for her a pleasaunce, wherein he made a great tank and set thereabouts ascreen of trees and led thither water from all sides; hence the trees grew andinterlaced over the basin so densely, that one could go in and wash, withoutbeing seen of any, for the thickness of the leafa*ge. It chanced, one day, thatQueen Zubaydah entered the garden and, coming to the swimming-bath,—AndShahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Three Hundred and Eighty-sixth Night

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

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

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

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

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

HARUN AL-RASHID AND THE THREE POETS

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

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

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

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

Last came Abu Nowas and recited the following couplets,

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

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

MUS'AB BIN AL-ZUBAYR AND AYISHAH HIS WIFE

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

When it was the Three Hundred and Eighty-seventh Day

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

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

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

ABU AL-ASWAD AND HIS SLAVE-GIRL

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

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

And this is also told of

HARUN AL-RASHID AND THE TWO SLAVE-GIRLS

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

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

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

THE MILLER AND HIS WIFE

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

When it was the Three hundred and Eighty-eighth Night

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

THE SIMPLETON AND THE SHARPER

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

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

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

When it was the Three hundred and Eighty-ninth Night

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

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

The Caliph Al-Hαkim bi-Amri'llah was riding out in state procession one day,when he passed along a garden, wherein he saw a man, surrounded by negro-slavesand eunuchs. He asked him for a draught of water, and the man gave him todrink, saying, "Belike, the Commander of the Faithful will honour me byalighting in this my garden." So the Caliph dismounted and with his suiteentered the garden; whereupon the said man brought out to them an hundred rugsand an hundred leather mats and an hundred cushions; and set before them anhundred dishes of fruits, an hundred bowls of sweetmeats and an hundred jars ofsugared sherbets; at which the Caliph marvelled with much amaze and said to hishost, "O man, verily this thy case is wondrous: didst thou know of our comingand make this preparation for us?" He replied, "No by Allah, O Commander of theFaithful, I knew not of thy coming and I am a merchant of the rest of thysubjects; but I have an hundred concubines; so, when the Commander of theFaithful honoured me by alighting with me, I sent to each of them, bidding hersend me her morning-meal in the garden. So they sent me each of her furnitureand the surplus of her meat and drink: and every day each sendeth me a dish ofmeat and another of cooling marinades, also a platter of fruits and a bowl ofsweetmeats and a jar of sherbet. This is my noon-day dinner, nor have I addedaught thereto for thee." Then the Commander of the Faithful, Al-Hakimbi-Amri'llah prostrated himself in thanksgiving to the Almighty (extolled andexalted be His name!) and said, "Praise be Allah, who hath been so bountiful toone of our lieges, that he entertaineth the Caliph and his host, without makingready for them; nay, he feedeth them with the surplusage of his day'sprovision!" Then he sent for all the dirhams in the treasury, that had beenstruck that year (and they were in number three thousand and seven hundredthousand); nor did he mount until the money came, when he gave it to themerchant, saying, "Use this as thy state may require; and thy generositydeserveth more than this." Then he took horse and rode away. And I have hearda story concerning

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

The Just King, Kisrα Anϊshirwαn, one day rode forth to the chase and, inpursuit of a deer, became separated from his suite. Presently, he caught sightof a hamlet near hand and being sore athirst, he made for it and presentinghimself at the door of a house that lay by the wayside, asked for a draught ofwater. So a damsel came out and looked at him; then, going back into thehouse, pressed the juice from a single sugar-cane into a bowl and mixed it withwater; after which she strewed on the top some scented stuff, as it were dust,and carried it tot he King. Thereupon he seeing in it what resembled dust,drank it, little by little, till he came to the end; when said he to her, "Odamsel, the drink is good, and how sweet it had been but for this dust in itthat troubleth it." Answered she, "O guest, I put in that powder for apurpose;" and he asked, "And why didst thou thus?"; so she replied, "I saw theeexceedingly thirsty and feared that thou wouldst drain the whole at one draughtand that this would thee mischief; and but for this dust that troubled thedrink so hadst thou done." The Just King wondered at her words, knowing thatthey came of her wit and good sense, and said to her, "From how many sugarcanes didst thou express this draught?" "One," answered she; whereat Anushirwanmarvelled and, calling for the register of the village taxes, saw that itsassessment was but little and bethought him to increase it, on his return tohis palace, saying in himself, "A village where they get this much juice out ofone sugar-cane, why is it so lightly taxed?" He then left the village andpursued his chase; and, as he came back at the end of the day, he passed aloneby the same door and called again for drink; whereupon the same damsel came outand, knowing him at a look, went in to fetch him water. It was some timebefore she returned and Anushirwan wondered thereat and said to her, "Why hastthou tarried?"—And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

When it was the Three hundred and Ninetieth Night

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

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

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

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

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

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

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

KHUSRAU AND SHIRIN AND THE FISHERMAN

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

YAHYA BIN KHALID THE BARMECIDE AND THE POOR MAN

Yahya bin Khαlid the Barmecide was returning home, one day, from the Caliph'spalace, when he saw, at the gate of his mansion, a man who rose as he drew nearand saluted him, saying, "O Yahya, I am in sore need of that which is in theyhand, and I make Allah my intermediary with thee." So Yahya caused a place tobe set aside for him in his house and bade his treasurer carry him a thousanddirhams every day and ordered that his diet be of the choicest of his own meat.The man abode in this case a whole month, at the end of which time, havingreceived in all thirty thousand dirhams and fearing lest Yahya should take themoney from him, because of the greatness of the sum, he departed bystealth.—And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

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

She said, It hath reached me, O auspicious King, that the man, taking with himthe money, departed by stealth. But when they told Yahya of this, he said, "ByAllah, though he had tarried with me to the end of his days, yet had I notstinted him of my largesse nor cut off from him the bounties of myhospitality!" For, indeed, the excellences of the Barmecides were past countnor can their virtues be committed to description, especially those of Yahyabin Khalid, for he was an ocean[FN#132] of noble qualities, even as saith thepoet of him,

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

And the following is related of

MOHAMMED AL-AMIN AND THE SLAVE-GIRL

Ja'afar bin Musα al-Hαdi[FN#133] once had a slave-girl, a lutist, calledAl-Badr al-Kabνr, than whom there was not in her time a fairer of face norshapelier of shape nor a more elegant of manners nor a more accomplished in theart of singing and striking the strings; she was indeed perfect in beauty andextreme in every charm. Now Mohammed al-Amνn,[FN#134] son of Zubaydah, heardof her and was urgent with Ja'afar to sell her to him; but he replied, "Thouknowest it beseemeth not one of my rank to sell slave-girls nor set prices onconcubines; but were she not a rearling I would send her to thee, as a gift,not grudge her to thee." And Mohammed al-Amin, some days after this went toJa'afar's house, to make merry; and the host set before him that which itbehoveth to set before true friends and bade the damsel Al-Badr al-Kabir singto him and gladden him. So she tuned the lute and sang with a ravishingmelody; whilst Mohammed al-Amin fell to drinking and jollity and bade thecupbearers ply Ja'afar with much wine, till they made him drunken, when he tookthe damsel and carried her to his own house, but laid not a finger on her. Andwhen the morrow dawned he bade invite Ja'afar; and when he came, he set winebefore him and made the girl sing to him, from behind the curtain. Ja'afarknew her voice and was angered at this, but, of the nobleness of his nature andthe magnanimity of his mind he showed no change. Now when the carousal was atan end, Al-Amin commanded one of his servants to fill the boat, wherein Ja'afarhad come, with dirhams and dinars and all manner of jewels and jacinths andrich raiment and goods galore. So he laid therein a thousand myriads of moneyand a thousand fine pearls, each worth twenty thousand dirhams; nor did he giveover loading the barge with all manner of things precious and rare, till theboatmen cried out for help, saying, "The boat can't hold any more;" whereuponhe bade them carry all this to Ja'afar's palace. Such are the exploits of themagnanimous, Allah have mercy on them! And a tale is related of

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

Quoth Sa'νd bin Sαlim al'Bαhilν,[FN#135] I was once in very narrow case, duringthe days of Harun al-Rashid, and debts accumulated upon me, burdening my back,and these I had no means of discharging. I was at my wits' end what to do, formy doors were blocking up with creditors and I was without cease importuned forpayment by claimants, who dunned me in crowds till at last I was sore perplexedand troubled. So I betook myself to Abdallah bin Mαlik al-Khuza'ν[FN#136] andbesought him to extend the hand of aid with his judgement and direct me of hisgood counsel to the door of relief; and he said, None can save thee from thisthy strait and sorrowful state save the Barmecides.' Quoth I, Who can brooktheir pride and put up patiently with their arrogant pretensions?' and quothhe, Thou wilt put up with all this for the bettering of thy case.'"—AndShahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Three Hundred and Ninety-third Night

She said, It hath reached me, O auspicious King, that Abdallah ibn Malikal-Khuza'i said to Sa'id bin Salim, "Thou wilt put up with all this for thebettering of thy case." "So I left him suddenly (continued Sa'id) and wentstraight to Al-Fazl and Ja'afar, sons of Yahyα bin Khαlid, to whom I related mycirc*mstances; whereto they replied, Allah give thee His aid, and render theeby His bounties independent of His creatures and vouchsafe thee abundant wealand bestow on thee what shall suffice thee, without the need of any butHimself; for whatso He willeth that He can, and He is gracious with Hisservants and knoweth their wants.' So I went out from the twain and returnedto Abdallah, with straitened breast and mind perplexed and heavy of heart, andrepeated to him what they had said. Quoth he, Thou wouldst do well to abidewith us this day, that we may see what Allah Almighty will decree.' So I satwith him awhile, when lo! up came my servant, who said to me, O my lord, thereare at our door many laden mules and with them a man, who says he is the agentof Al-Fazl and Ja'afar bin Yahya.' Quoth Abdallah, I trust that relief is cometo thee: rise up and go see what is the matter.' So I left him and, hasteningto my house, found at the door a man who gave me a note wherein was written thefollowing: After thou hadst been with us and we heard thy case, we betookourselves to the Caliph and informed him that ill condition had reduced thee tothe humiliation of begging; where upon he ordered us to supply thee with athousand thousand dirhams from the Treasury. We represented to him: The debtorwill spend this money in paying off creditors and wiping off debt; whence thenshall he provide for his subsistence? So he ordered thee other three hundredthousand, and each of us hath also sent thee, of his proper wealth, a thousandthousand dirhams: so that thou hast now three thousand thousand and threehundred thousand dirhams wherewithal to order and amend thine estate.'" See,then, the munificence of these magnificos: Almighty Allah have mercy on them! And a tale is told of

THE WOMAN'S TRICK AGAINST HER HUSBAND

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

When it was the Three Hundred and Ninety-fourth Night

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

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

And a tale is related of the

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

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

JA'AFAR THE BARMECIDE AND THE OLD BADAWL

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

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

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

THE CALIPH OMAR BIN AL-KHATTAB AND THE YOUNG BADAWI

The Sharif Husayn bin Rayyαn relateth that the Caliph Omar bin Al-Khattαb wassitting one day judging the folk and doing justice between his subjects,attended by the best and wisest of his counsellors, when there came up to him ayouth comely and cleanly attired, upon whom two very handsome youths had laidhold and were haling by the collar till they set him in the presence. Whereuponthe Commander of the Faithful, Omar, looked at him and them and bade them loosehim; then, calling him near to himself, asked the twain, "What is your casewith him?" They answered, "O Prince of True Believers, we are two brothers byone mother and as followers of verity known are we. We had a father, a veryold man of good counsel, honoured by the tribes, sound of baseness renowned forgoodliness, who reared us tenderly in childhood, and loaded us with favours inmanhood;"—And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

When it was the Three Hundred and Ninety-sixth Night

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

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

Now he went forth this day to his garden, to refresh himself amongst its treesand pluck the ripe fruits, when this young man slew him wrongously and swervedfrom the road of righteousness; wherefore we demand of thee the retribution ofhis crime and call upon thee to pass judgement upon him, according to thecommandment of Allah." Then Omar cast a terrible look at the accused youth andsaid to him, "Verily thou hearest the complaint these two young men prefer;what hast thou in reply to aver?" But he was brave of heart and bold of speech,having doffed the robe of pusillanimity and put off the garb of cowardry; so hesmiled and spake in the most eloquent and elegant words; and, after paying theusual ceremonial compliments to the Caliph, said, ""By Allah, O Commander ofthe Faithful, I have indeed given ear to their complaint, and they have toldthe truth in that which they tell, so far as they have set out what befel; andthe commandment of Allah is a decreed decree.[FN#146] but I will forthrightstate my case between they hands, and it is for thee to give commands. Knowthen, O Prince of the Faithful, that I am a very Arab of the Arabies,[FN#147]the noblest of those that are beneath the skies. I grew up in the dwellings ofthe wold and fell, till evil times my tribe befel, when I came to the outskirtsof this town, with my family and whatso goods I own: and, as I went along oneof the paths leading to its gardens, orchards and garths, with my she-camelshighly esteemed and by me most precious deemed, and midst them a stallion ofnoble blood and shape right good, a plenteous getter of brood, by whom thefemales abundantly bore and who walked among them as though a kingly crown hewore, one of the she-camels broke away; and, running to the garden of theseyoung men's father, where the trees showed above the wall, put forth her lipsand began to feed as in stall. I ran to her, to drive her away, when behold,there appeared, at a breach of the wall, an old man and grey, whose eyessparkled with angry ray, holding in his right a stone to throw and swaying toand fro, with a swing like a lion ready for a spring. He cast the stone at mystallion, and it killed him for it struck a vital part. When I saw thestallion drop dead beside me, I felt live coals of anger kindled in my heart;so I took up the very same stone and throwing it at the old man, it was thecause of his bane and ban: thus his own wrongful act returned to him anew, andthe man was slain of that wherewith he slew. When the stone struck him, hecried out with a great cry and shrieked out a terrible shriek, whereupon Ihastened from the spot; but these two young men hurried after me and laid handson me and before thee carried me." Quoth Omar (Almighty Allah accept of him!),"Thou hast confessed what thou committedest, and of acquittal there is nopossible occasion; for urgent is the law of retaliation and they cried formercy but it was not a time to escape."[FN#148] the youth answered, "I hearand obey the judgement of the Imam, and I consent to all required by the law ofAl-Islam; but I have a young brother, whose old father, before his decease,appointed to him wealth in great store and gold galore, and committed hisaffair to me before Allah, saying: I give this into thy hand for thy brother;keep it for him with all thy might.' So I took the money and buried it; nordoth any know of it but I. Now, if thou adjudge me to be justiced forthright,the money will lost and thou shalt be the cause of its loss; wherefore thechild will sue thee for his due on the day when the Creator shall judge betweenHis creatures. But, if thou wilt grant me three days' delay, I will appointsome guardian to administer the affairs of the boy and return to answer mydebt; and I have one who will be my surety for the fulfillment of this mypromise." So the Commander of the Faithful bowed his head awhile, then raisedit and looking round upon those present, said, "Who will stand surety by me forhis return to this place?" And the youth looked at the faces of those who werein company and pointing to Abu Zarr,[FN#149] in preference to all present,said, "This man shall answer for me and be my bail."—And Shahrazad perceivedthe dawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that when the youth pointed toAbu Zarr and said, "This man shall answer for me and be my bail," Omar (Allahaccept of him!) said, O Abu Zarr, dost thou hear these words and wilt thou besurety to me for the return of this youth?" He answered, "Yes, O Commander ofthe Faithful, I will be surety for him for three days." So the Caliph acceptedhis guarantee and let the young man go. Now when the appointed time passed andthe days of grace were nearly or quite at end yet the youth came not, theCaliph took seat in his council, with the Companions surrounding him, like theconstellations about the moon, Abu Zarr and the plaintiffs being also present;and the avengers said, "Where is the defendant, O Abu Zarr, and how shall hereturn, having once fled? But we will not stir from our places till thoubring him to us, that we may take of him our blood revenge." Replied Abu Zarr,"By the truth of the All-Wise King, if the three days of grace expire and theyoung man returneth not, I will fulfill my warranty and surrender my person tothe Imam;" and added Omar (whom Allah accept!), "By the Lord, if the young manappear not, I will assuredly execute on Abu Zarr that which is prescribed bythe law of Al-Islam!"[FN#150] thereupon the eyes of the bystanders ran overwith tears; those who looked on groaned aloud and great was the clamour. Thenthe chiefs of the Companions urged the plaintiffs to accept the blood-wit anddeserve the thanks of the folk; but they both refused and would accept nothingsave the talion. However, as the folk were swaying to and fro like waves andloudly bemoaning Abu Zarr, behold, up came the young Badawi; and, standingbefore the Imam, saluted him right courteously (with sweat-beaded face andshining with the crescent's grace) and said to him, "I have given the lad incharge to his mother's brothers and have made them acquainted with all thatpertaineth to his affairs and let them into the secrets of his monies; afterwhich I braved the heats of noon and have kept my word as a free- born man." Thereupon the folk marvelled, seeing his good faith and loyalty and hisoffering himself to death with so stout a heart; and one said to him, "Hownoble a youth art thou and how loyal to thy word of honour and thy devoir!" Rejoined he, "Are ye not convinced that when death presenteth itself, none canescape from it? And indeed, I have kept my word, that it be not said, Goodfaith is gone from among mankind.' " Said Abu Zarr, "By Allah, O Commander ofthe Faithful, I became warrant for this young man, without knowing to whattribe he belonged, nor had I seen him before that day; but, when he turned awayfrom all who were present and singled me out, saying, This man shall answer forme and be my bail,' I thought it not right to refuse him, and generosityforbade to disappoint his desire, there being no harm in compliance therewith,that it be not bruited abroad, Benevolence is gone from among mankind." Thensaid the two young men, "O Commander of the Faithful, we forgive this youth ourfather's blood, seeing that he hath changed desolation into cheerfulness; thatit be not said, Humanity is gone from among mankind." So the Caliph rejoicedin the acquittance of the youth and his truth and good faith; moreover, hemagnified the generosity of Abu Zarr, extolling it over all his companions, andapproved the resolve of the two young men for its benevolence, giving thempraise with thanks and applying to their case the saying of the poet,

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

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

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

It is told that the Caliph Al-Maamun, son of Harun al-Rashid, when he enteredthe God-guarded city of Cairo, was minded to pull down the Pyramids, that hemight take what was therein; but, when he went about to do this, he could notsucceed, albeit his best was done. He expended a mint of money in theattempt,—And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

When it was the Three Hundred Ninety-eighth Night,

She said, It hath reached me, O auspicious King, that Al-Maamun attempting topull down the Pyramids, expended his mint of money, but succeeded only inopening up a small tunnel in one of them, where in it is said he found treasureto the exact amount of the monies he had spent in the works, neither more norless; whereat he marvelled and taking what he found there, desisted from hisdetermination. Now the Pyramids are three, and they are one of the Wonders ofthe World; nor is there on the face of earth aught like them for height andfashion and mysteries[FN#154]; for they are built of huge rocks, and thebuilders proceeded by piercing one block of stone and setting therein uprightrods of iron[FN#155]; after which they pierced a second block of stone andlowered it upon the first. Then they poured melted lead upon the clamps andset the blocks in geometrical order, till the building was complete. Now theheight of each pyramid was an hundred cubits, of the normal measure of the day,and it had four faces, each three hundred cubits long from the base and thencebattering upwards to a point. The ancients say that, in the western Pyramid,are thirty chambers of parti-coloured syenite, full of precious gems andtreasures galore and rare images and utensils and costly weapons which areanointed with egromantic unguents, so that they may not rust until the day ofResurrection.[FN#156] Therein, also, are vessels of glass which bend and breaknot, containing various kinds of compound drugs and sympathetic waters. In thesecond Pyramid are the records of the priests, written on tablets of syenite,to each priest his tablet, whereon are engraved the wonders of his craft andhis feats; and on the walls are the human figures like idols, working withtheir hands at all manner of mechanism and seated on stepped thrones. Moreover, to each Pyramid there is a guardian treasurer who keepeth watch overit and wardeth it, to all eternity, against the ravages of time and the shiftsof events; and indeed the marvels of these Pyramids astound all who have sightand insight. Many are the poems that describe them, thou shalt thereby profitno small matter, and among the rest, quoth one of them,

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

And quoth another,

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

And quoth a third,

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

And quoth a fourth,

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

And men also tell a tale of

THE THIEF AND THE MERCHANT

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

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

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

MASRUR THE EUNUCH AND IBN AL-KARIBI

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

When it was the Four Hundredth Night,

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

When it was the Four Hundred and First Night,

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

THE DEVOTEE PRINCE

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

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

Now it chanced one day, as he sat among the tombs, according to his custom, hisfather passed by in all his state, surrounded by his Wazirs and Lords of therealm and the Officers of his household, who seeing the Caliph's son with agown of woollen stuff on his body and a twist of wool on his head by way ofturband, said to one another, "Verily this youth dishonoureth the Commander ofthe Faithful among Kings: but, if he reproved him, he would leave his presentway of life." The Caliph heard these words; so quoth he to his son, "O mydear child, of a truth thou disgracest me by thy present way of life." Theyoung man looked at him and made no reply: then he beckoned to a bird perchedon the battlements of the palace, and said to it, "O thou bird, I conjure theeby Him who created thee, alight upon my hand." Whereupon straightway it swoopeddown and perched on his finger. Then quoth he, "Return to thy place;" and itdid so. Presently he said, "Alight on the hand of the Commander of theFaithful;" but it refused there to perch, and he cried to his father, "It isthou that disgracest me amongst the Holy[FN#160] Ones, by the love of theworld; and now I am resolved to part from thee, never to return to thee, savein the world to come." Then he went down to Bassorah, where he took to workingwith those which wrought in clay,[FN#161] receiving, as his day's hire, but adirham and a danik;[FN#162] and with the danik he fed himself and gave alms ofthe dirham. (Quoth Abϊ Amir of Bassorah) "There fell down a wall in my house;so I went forth to the station of the artisans to find a man who should repairit for me, and my eyes fell on a handsome youth of a radiant countenance. So Isaluted him and asked him, O my friend, dost thou seek work?' Yes,' answeredhe; and I said, Come with me and build a wall.' He replied, On certainconditions I will make with thee.' Quoth I What are they, O my friend?'; andquoth he, My wage must be a dirham and a danik, and again when the Mu'ezzincalleth to prayer, thou shalt let me go pray with the congregation.' It iswell,' answered I and carried him to my lace, where he fell to work, such workas I never saw the like of. Presented I named to him the morning-meal; but hesaid, No;' and I knew that he was fasting.[FN#163] When he heard the call toprayer, he said to me, Thou knowest the condition?' Yes,' answered i. So heloosed his girdle and, applying himself to the lesser ablution, made it after afashion than which I never saw a fairer;[FN#164] then he went to the mosque andprayed with the congregation and returned to his work. He did the same uponthe call to mid- afternoon prayer, and when I saw him fall to work againthereafterward, I said to him, O my friend, verily the hours of labour areover; a workman's day is but till the time of afternoon-prayer.' But hereplied, Praise to the Lord, my service is till the night.' And he ceased notto work till nightfall, when I gave him two dirhams; whereupon he asked What isthis!'; and I answered, By Allah, this is but part of thy wage, because of thydiligence in my service.' But he threw them back to me saying, I will have nomore than was agreed upon between us twain.' I urged him to take them, butcould not prevail upon him; so I gave him the dirham and the danik, and he wentaway. And when morning dawned, I went to the station but found him not; so Ienquired for him and was told, He cometh thither only on Sabbaths.' Accordingly, when Saturday came, I betook me to the market and finding himthere, said to him, Bismillah, do me the favour to come and work for me.' Saidhe, Upon the conditions thou wottest;' and I answered Yes!' Then carrying himto my house I stood to watch him where he could not see me; and he took ahandful of puddled clay and laid it on the wall, when, behold, the stonesranged themselves one upon other; and I said, On this wise are Allah's holyones.' he worked out his day and did even more than before; and when it wasnight, I gave him his hire, and he took it and walked away. Now when the thirdSaturday came round, I went to the place of standing, but found him not; so Iasked after him and they told me, He is sick and lying in the shanty of such awoman.' Now this was an old wife, renowned for piety, who had a hovel of reedsin the burial- ground. So I fared thither and found him stretched on the floorwhich was bare, with a brick for a pillow and his face beaming like the newmoon with light. I saluted him and he returned my salam; and I sat down at hishead weeping over his fair young years and absence from home and submission tothe will of his Lord. Then said I to him, Hast thou any need?' Yes,' answeredhe; and I said, What is it?' He replied, Come hither to-morrow in the forenoonand thou wilt find me dead. Wash me and dig my grave and tell none thereof:but shroud me in this my gown, after thou hast unsewn it and taken out whatthou shalt find in the bosom-pocket, which keep with thee. Then, when thouhast prayed over me and laid me in the dust, go to Baghdad and watch for theCaliph Harun al-Rashid, till he come forth, when do thou give him what thoushalt find in the breast of my gown and bear him my salutation.' Then heejacul*ted the profession of the Faith and glorified his God in the mosteloquent of words, reciting these couplets,

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

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

When it was the Four Hundred and Second Night,

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

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

Continued Abu the Basri, "Now when the youth had ended his charge and hisverses I left him and went home. On the morrow, I returned, at the appointedhour, and found him indeed dead, the mercy of Allah be upon him! So I washedhim and, unsewing his gown, found in the bosom a ruby worth thousands of goldpieces and said to myself, By Allah, this youth was indeed weaned from worldlythings!' After I had buried him, I made my way to Baghdad and, going to theCaliph's palace, waited till he came forth, when I addressed him in one of thestreets and gave him the ruby, which when he saw, he knew and fell down in afainting- fit. His attendants laid hands on me, but he revived and said tothem, Release him and bring him courteously to the palace.' They did hisbidding, and when he returned, he sent for me and carrying me into his chambersaid to me, How doth the owner of this ruby?' Quoth I, Verily, he is dead;'and told him what had passed; whereupon he fell a-weeping and said, The sonhath gained; but the sire hath lost.' Then he called out, saying, Ho, such anone!'; and behold there came out to him a lady who, when she saw me, would havewithdrawn; but he cried to her, Come, and mind him not.' So she entered andsaluted, and he threw her the ruby, which when she saw and she knew, sheshrieked a great shriek and fell down in a swoon. As soon as she came toherself, she said, O Commander of the Faithful, what hath Allah done with myson?'; and he said to me, Do thou tell her his case' (as he could not speak forweeping). Accordingly, I repeated the story to her, and she began to shedtears and say in a faint and wailing voice, How I have longed for thy sight, Osolace of mine eyes![FN#166] Would I might have given thee to drink, when thouhadst none to slake thy thirst! Would I might have cheered thee, whenas thoufoundest never a cheerer!' And she poured forth tears and recited thesecouplets,

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

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

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

And a famous tale is told of

THE UNWISE SCHOOLMASTER WHO FELL IN LOVE BY REPORT

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

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

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

When it was the Four Hundred and Third Night,

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

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

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

THE FOOLISH DOMINIE[FN#170]

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

ILLITERATE WHO SET UP FOR A SCHOOLMASTER

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

When it was the Four Hundred and Fourth Night,

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

THE KING AND THE VIRTUOUS WIFE.

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

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

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

When it was the Four Hundred and Fifth Night,

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

ADI BIN ZAYD AND THE PRINCESS HIND.

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

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

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

When it was the Four Hundred and Sixth Night,

She said, It hath reached me, O auspicious King, that when Adi ended his verseshe went to his lodging and lay that night restless and without appetite for thefood of sleep. Now on the morrow Mariyah accosted him and he received herkindly, though before he would not incline to her, and said to her, "What isthy will?" Quoth she, "I have a want of thee;" and quoth he, "Name it, for byAllah, thou shalt not ask me aught, but I will give it thee!" So she told himthat she loved him, and her want of him was that he would grant her a lover'sprivacy; and he agreed to do her will, on condition that she would serve himwith Hind and devise some device to bring them together. Then he took her intoa vintner's tavern in one of the by streets of Hirah, and lay with her; afterwhich she returned to Hind and asked her, "Dost thou not long to see Adi?" Sheanswered, "How can this be? Indeed my longing for him makes me restless, and norepose is left me since yesterday." Quoth Mariyah, "I will appoint him to be insuch a place, where thou canst look on him from the palace." Quoth Hind, "Dowhat thou wilt," and agreed with her upon the place. So Adi came, and thePrincess looked out upon him; and, when she saw him, she was like to toppledown from the palace top and said, "O Mariyah, except thou bring him in to methis night, I shall die." So saying, she fell to the ground in a fainting fit,and her serving women lifted her up and bore her into the palace; whilstMariyah hastened to Al-Nu'uman and discovered the whole matter to him withperfect truth, telling him that indeed she was mad for the love of Adi; andexcept he marry her to him she must be put to shame and die of love for him,which would disgrace her father among the Arabs, adding at the end, "There isno cure for this but wedlock." The King bowed his head awhile in thought andexclaimed again and again, "Verily, we are Allah's and unto Him we arereturning!" Then said he "Woe to thee! How shall the marriage be brought about,seeing I mislike to open the matter?" And she said, "He is yet more ardently inlove and yet more desireful of her than she is of him; and I will so order theaffair that he shall be unaware of his case being known to thee; but do notbetray thyself, O King." Then she went to Adi and, after acquainting him witheverything said, "Make a feast and bid the King thereto; and, when the winehath gotten the better of him, ask of him his daughter, for he will not refusethee." Quoth Adi, "I fear lest this enrage him against me and be the cause ofenmity between us." But quoth she, "I came not to thee, till I had settled thewhole affair with him." Then she returned to Al- Nu'uman and said to him, "Seekof Adi that he entertain thee in his house." Replied the King, "There is noharm in that;" and after three days, besought Adi to give him and his lords themorning meal in his house. He consented and the King went to him; and when thewine had taken effect on Al-Nu'uman, Adi rose and sought of him his daughter inwedlock. He consented and married them and brought her to him after three days;and they abode at Al-Nu'uman's court, in all solace of life and its delight—AndShahrazad perceived the dawn of day and ceased saying her permitted say.

When it was the Four Hundred and Seventh Night,

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

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

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

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

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

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

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

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

And she answered me without hesitation, thus,

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

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

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

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

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

At this, I sprang up and fell to kissing her hands and cried, 'I had notthought that Fortune would vouchsafe me such occasion. Do thou follow me, notof bidding or against thy will, but of the grace of thee and thy favour to me.'Then I went on and she after me. Now at that time I had no lodging I deemed fitfor the like of her; but Muslim bin al-Walνd[FN#183] was my fast friend, and hehad a handsome house. So I made for his abode and knocked at the door,whereupon he came out, and I saluted him, saying, 'Tis for time like this thatfriends are treasured up'; and he replied, 'With love and gladness! Come in youtwain.' So we entered but found money scarce with him: however, he gave me akerchief, saying, 'Carry it to the bazar and sell it and buy food and what elsethou needest.' I took the handkerchief, and hastening to the market, sold itand bought what we required of victuals and other matters; but when I returned,I found that Muslim had retired, with her to an underground chamber.[FN#184]When he heard my step he hurried out and said to me, 'Allah requite thee thekindness thou hast done me, O Abu Ali and reward thee in time to come andreckon it of thy good deeds on the Day of Doom!' So saying, he took from me thefood and wine and shut the door in my face. His words enraged me and I knew notwhat to do, but he stood behind the door, shaking for mirth; and, when he sawme thus, he said to me, 'I conjure thee on my life, O Abu Ali, tell who it wascomposed this couplet?,

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

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

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

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

ISAAC OF MOSUL AND THE MERCHANT.

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

When it was the Four Hundred and Eighth Night,

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

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

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

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

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

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

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

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

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

When it was the Four Hundred and Ninth Night,

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

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

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

THE THREE UNFORTUNATE LOVERS.

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

When it was the Four Hundred and Tenth Night,

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

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

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

HOW ABU HASAN BRAKE WIND.

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

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

So being weary of contention, Abu Hasan entered into negotiations with the oldwomen who procure matches, and married a maid like Canopus when he hangeth overthe seas of Al-Hind. He made high festival therefor, bidding to the weddingbanquet kith and kin, Olema and Fakirs; friends and foes and all hisacquaintances of that countryside. The whole house was thrown open to feasting:there were rices of five several colours, and sherbets of as many more; andkids stuffed with walnuts and almonds and pistachios and a camel colt[FN#192]roasted whole. So they ate and drank and made mirth and merriment; and thebride was displayed in her seven dresses and one more, to the women, who couldnot take their eyes off her. At last, the bridegroom was summoned to thechamber where she sat enthroned; and he rose slowly and with dignity from hisdivan; but in so doing, for that he was over full of meat and drink, lo andbehold! he let fly a fart, great and terrible. Thereupon each guest turned tohis neighbour and talked aloud and made as though he had heard nothing, fearingfor his life. But a consuming fire was lit in Abu Hasan's heart; so hepretended a call of nature; and, in lieu of seeking the bride chamber, he wentdown to the house court and saddled his mare and rode off, weeping bitterly,through the shadow of the night. In time he reached Lαhej where he found a shipready to sail for India; so he shipped on board and made Calicut of Malabar.Here he met with many Arabs, especially Hazramνs[FN#193], who recommended himto the King; and this King (who was a Kafir) trusted him and advanced him tothe captainship of his body guard. He remained ten years in all solace anddelight of life; at the end of which time he was seized with home sickness; andthe longing to behold his native land was that of a lover pining for hisbeloved; and he came near to die of yearning desire. But his appointed day hadnot dawned; so, after taking the first bath of health, he left the King withoutleave, and in due course landed at Makallα of Hazramaut. Here he donned therags of a religious; and, keeping his name and case secret, fared for Kaukabanafoot; enduring a thousand hardships of hunger, thirst and fatigue; and bravinga thousand dangers from the lion, the snake and the Ghul. But when he drew nearhis old home, he looked down upon it from the hills with brimming eyes, andsaid in himself, "Haply they might know thee; so I will wander about theoutskirts, and hearken to the folk. Allah grant that my case be not rememberedby them!" He listened carefully for seven nights and seven days, till it sochanced that, as he was sitting at the door of a hut, he heard the voice of ayoung girl saying, "O my mother, tell me the day when I was born; for such anone of my companions is about to take an omen[FN#194] for me." And the motheranswered, "Thou was born, O my daughter, on the very night when Abu Hasanfarted." Now the listener no sooner heard these words than he rose up from thebench, and fled away saying to himself, "Verily thy fart hath become a date,which shall last for ever and ever; even as the poet said,

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

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

THE LOVERS OF THE BANU TAYY.

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

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

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

When it was the Four Hundred ante Eleventh Night,

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

THE MAD LOVER.

Quoth Abu 'l-Abbαs al-Mubarrad,[FN#198] "I set out one day with a company toAl-Bαrid on an occasion and, coming to the monastery of Hirakl,[FN#199] wealighted in its shade. Presently a man came out to us and said, 'There aremadmen in the monastery,[FN#200] and amongst them one who speaketh wisdom; ifye saw him, ye would marvel at his speech.' So we arose all and went into themonastery' where we saw a man seated on a skin mat in one of the cells, withbare head and eyes intently fixed upon the wall. We saluted him, and hereturned our salaam, without looking at us, and one said to us, 'Repeat someverses to him; for, when he heareth verse, he speaketh.' So I repeated thesetwo couplets,

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

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

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

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

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

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

When it was the Four Hundred and Twelfth Night,

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

THE PRIOR WHO BECAME A MOSLEM.

Quoth Abu Bakr Mohammed ibn Al-Anbαri[FN#204]: "I once left Anbαr on a journeyto 'Amϊrνyah,[FN#205] where there came out to me the prior of the monastery andsuperior of the monkery, Abd al-Masνh hight, and brought me into the building.There I found forty religious, who entertained me that night with fair guestrite, and I left them after seeing among them such diligence in adoration anddevotion as I never beheld the like of in any others. Next day I farewelledthem and fared forth and, after doing my business at 'Amuriyah, I returned tomy home at Anbar. And next year I made pilgrimage to Meccah and as I wascircumambulating the Holy House I saw Abd al-Masih the monk also compassing theKa'abah, and with him five of his fellows, the shavelings. Now when I was surethat it was indeed he, I accosted him, saying, 'Art thou not Abd al-Masih, theReligious?' and he replied, 'Nay, I am Abdallah, the Desirous.'[FN#206]Therewith I fell to kissing his grey hairs and shedding tears; then, taking himby the hand, I led him aside into a corner of the Temple and said to him, 'Tellme the cause of thy conversion to al-Islam;' and he made reply, 'Verily, 'twasa wonder of wonders, and befell thus. A company of Moslem devotees came to thevillage wherein is our convent, and sent a youth to buy them food. He saw, inthe market, a Christian damsel selling bread, who was of the fairest of women;and he was struck at first sight with such love of her, that his senses failedhim and he fell on his face in a fainting fit. When he revived, he returned tohis companions and told them what had befallen him, saying, 'Go ye about yourbusiness; I may not go with you.' They chided him and exhorted him, but he paidno heed to them; so they left him whilst he entered the village and seatedhimself at the door of the woman's booth.[FN#207] She asked him what he wanted,and he told her that he was in love with her whereupon she turned from him; buthe abode in his place three days without tasting food, keeping his eyes fixedon her face. Now whenas she saw that he departed not from her, she went to herpeople and acquainted them with his case, and they set on him the village boys,who stoned him and bruised his ribs and broke his head; but, for all this, hewould not budge. Then the villagers took counsel together to slay him; but aman of them came to me and told me of his case, and I went out to him and foundhim lying prostrate on the ground. So I wiped the blood from his face andcarried him to the convent, and dressed his wounds; and there he abode with mefourteen days. But as soon as he could walk, he left the monastery"—AndShahrazad perceived the dawn of day and ceased saying her permitted say.

When it was the Four Hundred and Thirteenth Night,

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

When it was the Four Hundred and Fourteenth Night,

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

THE LOVES OF ABU ISA AND KURRAT AL-AYN.

Quoth Amrϊ bin Masa'dah:[FN#212] "Abϊ Isα, son of al-Rashνd and brother toal-Maamun, was enamoured of one Kurrat al-Ayn, a slave girl belonging to Alibin Hishαm,[FN#213] and she also loved him; but he concealed his passion,complaining of it to none neither discovering his secret to anyone, of hispride and magnanimity; for he had used his utmost endeavour to purchase her ofher master, but he had failed. At last when his patience was at an end and hispassion was sore on him and he was helpless in the matter, he went in toal-Maamun, one day of state after the folk had retired, and said to him, 'OCommander of the Faithful, if thou wilt this day make trial of thine Alcaydesby taking them unawares, thou wilt know the generous from the mean and noteeach one's place, after the quality of his mind.' But, in saying this hepurposed only to sit with Kurrat al-Ayn in her lord's house. Quoth al-Maamun,'Right is thy recking,' and bade make ready a barge, called 'the Flyer,'wherein he embarked with Abu Isa and a party of his chief officers. The firstmansion he visited unexpectedly was that of Hamνd al-Tawil of Tϊs, whom hefound seated"—And Shahrazad perceived the dawn of day and ceased saying herpermitted say.

When it was the Four Hundred and Fifteenth Night,

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

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

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

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

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

When it was the Four Hundred and Sixteenth Night,

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

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

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

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

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

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

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

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

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

When it was the Four Hundred and Seventeenth Night,

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

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

Quoth the Caliph, "Favoured of Heaven art thou, O Kurrat al-Ayn! Whose song isthat?"; whereto she answered "The words are by Di'ibil al-Khuza'i, and the airby Zurzϊr al-Saghνr." Abu Isa looked at her and his tears choked him; so thatthe company marvelled at him. Then she turned to al-Maamun and said to him, "OCommander of the Faithful, wilt thou give me leave to change the words?" Saidhe, "Sing what thou wilt;" so she played a merry measure and carolled thesecouplets,

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

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

When it was the Four Hundred and Eighteenth Night,

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

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

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

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

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

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

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

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

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

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

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

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

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

When it was the Four Hundred and Nineteenth Night,

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

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

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

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

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

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

Quoth a certain man of learning, "I never saw amongst woman kind one wittier,and wiser, better read and by nature more generously bred; and in manners andmorals more perfected than a preacher of the people of Baghdad, by name Sittal-Mashα'ikh.[FN#229] It chanced that she came to Hamah city in the year of theFlight five hundred and sixty and one[FN#230]; and there delivered salutaryexhortations to the folk from the professorial chair. Now there used to visither house a number of students of divinity and persons of learning and politeletters, who would discuss with her questions of theology and dispute with heron controversial points. I went to her one day, with a friend of mine, a man ofyears and education; and when we had taken our seats, she set before us a dishof fruit and seated herself behind a curtain. Now she had a brother, a handsomeyouth, who stood behind us, to serve us. And when we had eaten we fell todisputing upon points of divinity, and I propounded to her a theologicalquestion bearing upon a difference between the Imams, the Founders of the FourSchools. She proceeded to speak in answer, whilst I listened; but all the whilemy friend fell to looking upon her brother's face and admiring his beautieswithout paying any heed to what she discoursed. Now as she was watching himfrom behind the curtain; when she had made an end of her speech, she turned tohim and said, 'Methinks thou be of those who give men the preference overwomen!' He replied, 'Assuredly,' and she asked, 'And why so?'; whereto heanswered, 'For that Allah hath made the masculine worthier than the feminine,'"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Four Hundred and Twentieth Night,

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

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

And the saying of another poet,

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

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

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

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

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

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

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

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

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

And quoth another,

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

And again,

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

And again,

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

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

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

She said, It hath reached me, O auspicious King, that the preacher woman thuspursued her theme in the praise of fair maids, "'She hath two lips of cramoisy,than cream smoother and than honey sweeter;' adding, 'And she hath a bosom, asit were a way two hills between which are a pair of breasts like globes ofivory sheen; likewise, a stomach right smooth, flanks soft as the palm-spatheand creased with folds and dimples which overlap one another, and liberalthighs, which like columns of pearl arise, and back parts which billow and beattogether like seas of glass or mountains of glance, and two feet and hands ofgracious mould like unto ingots of virgin gold. So, O miserable! where aremortal men beside the Jinn? Knowest thou not that puissant princes and potentKings before women ever humbly bend and on them for delight depend? Verily,they may say, 'We rule over necks and rob hearts.' These women! how many a richman have they not paupered, how many a powerful man have they not prostratedand how many a superior man have they not enslaved! Indeed, they seduce thesage and send the saint to shame and bring the wealthy to want and plunge thefortune favoured into penury. Yet for all this, the wise but redouble inaffection of them and honour; nor do they count this oppression or dishonour.How many a man for them hath offended his Maker and called down on him self thewrath of his father and mother! And all this because of the conquest of theirlove over hearts. Knowest thou not, O wretched one, that for them are builtpavilions, and slave girls are for sale;[FN#242] that for them tear floods railand for them are collected jewels of price and ambergris and musk odoriferous;and armies are arrayed and pleasaunces made and wealth heaped up and smittenoff is many a head? And indeed he spoke sooth in the words, 'Whoso saith theworld meaneth woman.' Now as for thy citation from the Holy Traditions, it isan argument against thee and not for thee in that the Prophet (whom Allah blessand preserve!) compareth the beardless with the black eyed girls of Paradise.Now, doubtless, the subject of comparison is worthier than the object therewith compared; so, unless women be the worthier and the goodlier, whereforeshould other than they be likened to them? As for thy saying that girls arelikened to boys, the case is not so, but the contrary: boys are likened togirls; for folk say, Yonder boy is like a girl. As for what proof thou quotestfrom the poets, the verses were the product of a complexion unnatural in thisrespect; and as for the habitual sodomites and catamites, offenders againstreligion, Almighty Allah hath condemned them in His Holy Book,[FN#243] hereinHe denounceth their filthy practices, saying, 'Do ye approach unto the malesamong mankind[FN#244] and leave your wives which your Lord hath created foryou? Surely ye are a people who transgress!' These it is that liken girls toboys, of their exceeding profligacy and ungraciousness and inclination tofollow the fiend and own lusts, so that they say, 'She is apt for twotricks,'[FN#245] and these are all wanderers from the way of right and therighteous. Quoth their chief Abu Nowas,

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

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

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

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

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

She said, It hath reached me, O auspicious King, that when the preacher womanended her verse she resumed, addressing the man, " 'Laud to Allah Almighty! howcan it be hid from thee that the perfect pleasure is in women and that abidingblessings are not to be found but with them, seeing that Allah (extolled andexalted be He!) hath promised His prophets and saints black eyed damsels inParadise and hath appointed these for a recompense of their godly works. Andhad the Almighty known that the joy supreme was in the possession of other thanwomen, He had rewarded them therewith and promised it to them. And quoth he(whom Allah bless and preserve!), 'The things I hold dearest of the things ofyour world are three: women and perfume and the solace of my eyes in prayer.'Verily Allah hath appointed boys to serve his prophets and saints in Paradise,because Paradise is the abode of joy and delight, which could not be completewithout the service of youths; but, as to the use of them for aught butservice, it is Hell's putridity[FN#248] and corruption and turpitude. How wellsaith the poet,

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

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

ABU SUWAYD AND THE PRETTY OLD WOMAN.

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

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

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

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

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

THE EMIR ALI BIN TAHIR AND THE GIRL MUUNIS.

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

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

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

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

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

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

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

ALI THE CAIRENE AND THE HAUNTED HOUSE IN BAGHDAD.

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

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

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

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

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

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

She said, It hath reached me, O auspicious King, that the wife of Ali theCairene, seeing her husband return empty-handed, went forth to beg of herneighbours the wherewithal to keep themselves alive and repaired to a woman,whom she had known in former days. When she came in to her and she saw hercase, she rose and receiving her kindly, wept and said, "What hath befallenyou?" So she told her all that her husband had done, and the other replied,"Well come and welcome and fair cheer!; whatever thou needest, Seek it of me,without price." Quoth she, "Allah requite thee abundantly!"[FN#265] Then herfriend gave her as much provision as would suffice herself and her family awhole month, and she took it and returned to her lodging. When her husband sawher, he wept and asked, "Whence hadst thou that?"; and she answered, "I got itof such a woman; for, when I told her what had befallen us, she failed me notin aught, but said, 'Seek of me all thou needest.'" Whereupon her husbandrejoined, "Since thou hast this much I will betake myself to a place I have inmy mind; peradventure Allah Almighty will bring us relief."[FN#266] With thesewords he took leave of her and kissed his children and went out, not knowingwhither he should go, and he continued walking on till he came to Bulαk, wherehe saw a ship about to sail for Damietta.[FN#267] Here he met a man, betweenwhom and his father there had been friendship, and he saluted him and said tohim, "Whither now?" Replied Ali, "To Damietta: I have friends there, whom Iwould enquire after and visit them and then return." The man took him home andtreated him honourably; then, furnishing him with vivers for the voyage andgiving him some gold pieces, embarked him on board the vessel bound forDamietta. When they reached it, Ali landed, not knowing whither to go; but ashe was walking along, a merchant saw him and had pity on him, and carried himto his house. Here he abode awhile, after which he said in himself, "How longthis sojourning in other folk's homes?" Then he left the merchant's place andwalked to the wharf where, after enquiry, he found a ship ready to sail forSyria. His hospitable host provided him with provision and embarked him in theship; and it set sail and Ali reached in due season the Syrian shores where hedisembarked and journeyed till he entered Damascus. As he walked about thegreat thoroughfare behold, a kindly man saw him and took him to his house,where he tarried for a time till, one day, going abroad, he saw a caravan aboutto start for Baghdad and bethought himself to journey thither with it.Thereupon he returned to his host and taking leave of him, set out with theCafilah. Now Allah (extolled and exalted be He!) inclined to him the heart ofone of the merchants, so that he took him with him, and Ali ate and drank withhim, till they came within one day's journey of Baghdad. Here, however, acompany of highwaymen fell upon the caravan and took all they had and but fewof the merchants escaped. These made each for a separate place of refuge; butas for Ali the Cairene he fared for Baghdad, where he arrived at sundown, asthe gatekeepers were about to shut the gates, and said to them, "Let me in withyou." They admitted him and asked him, "Whence come, and whither wending?" andhe answered, "I am a man from Cairo-city and have with me mules laden withmerchandise and slaves and servants. I forewent them, to look me out a placewherein to deposit my goods: but, as I rode along on my she-mule, there fellupon me a company of banditti, who took my mule and gear; nor did I escape fromthem but at my last gasp." The gate-guard entreated him honourably and bade himbe of good cheer, saying, "Abide with us this night, and in the morning we willlook thee out a place befitting thee." Then he sought in his breast-pocket and,finding a dinar of those given to him by the merchant at Bulak, handed it toone of the gatekeepers, saying, "Take this and change it and bring us somethingto eat." The man took it and went to the market, where he changed it, andbrought Ali bread and cooked meat: so he ate, he and the gate-guards, and helay the night with them. Now on the morrow, one of the warders carried him to acertain of the merchants of Baghdad, to whom he told the same story, and hebelieved him, deeming that he was a merchant and had with him loads ofmerchandise. Then he took him up into his shop and entreated him with honour;moreover, he sent to his house for a splendid suit of his own apparel for himand carried him to the Hammam. "So," quoth Ali of Cairo: "I went with him tothe bath, and when we came out, he took me and brought me to his house, wherehe set the morning-meal before us, and we ate and made merry. Then said he toone of his black slaves, 'Ho Mas'dd, take this thy lord: show him the twohouses standing in such a place, and whichever pleaseth him, give him the keyof it and come back.' So I went with the slave, till we came to a street-roadwhere stood three houses side by side, newly built and yet shut up. He openedthe first and I looked at it; and we did the same to the second; after which hesaid to me 'Of which shall I give thee the key?' 'To whom doth the big housebelong?' 'To us!' 'Open it, that I may view it.' 'Thou hast no business there.''Wherefore?' 'Because it is haunted, and none nighteth there but in the morninghe is a dead man; nor do we use to open the door, when removing the corpse, butmount the terrace-roof of one of the other two houses and take it up thence.For this reason my master hath abandoned the house and saith: 'I will neveragain give it to any one.' 'Open it,' I cried, 'that I may view it;' and I saidin my mind, 'This is what I seek; I will pass the night there and in themorning be a dead man and be at peace from this my case.' So he opened it and Ientered and found it a splendid house, without its like; and I said to theslave, 'I will have none other than this house; give me its key.' But herejoined, 'I will not give thee this key till I consult my master,'"—AndShahrazad perceived the dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that the negro (continued Aliof Cairo) "rejoined, 'I will not give thee its key till I consult my master,'"and going to him, reported, "'The Egyptian trader saith, 'I will lodge in nonebut the big house.'" Now when the merchant heard this, he rose and coming toAli, spake thus to him, "O my lord, thou hast no need of this house." But heanswered, "I will lodge in none other than this; for I care naught for thissilly saying." Quoth the other, "Write me an acknowledgment that, if aughthappen to thee, I am not responsible." Quoth Ali, "So be it;" whereupon themerchant fetched an assessor from the Kazi's court and, taking the prescribedacknowledgment, delivered to him the key wherewith he entered the house. Themerchant sent him bedding by a blackamoor who spread it for him on the builtbench behind the door[FN#268] and walked away. Presently Ali went about and,seeing in the inner court a well with a bucket, let this down and drew water,wherewith he made the lesser ablution and prayed the obligatory prayers. Thenhe sat awhile, till the slave brought him the evening meal from his master'shouse, together with a lamp, a candle and candlestick, a basin and ewer and agugglet[FN#269]; after which he left him and returned home. Ali lighted thecandle, supped at his ease and prayed the night-prayer; and presently he saidto himself, "Come, take the bedding and go upstairs and sleep there; 'twill bebetter than here." So he took the bed and carried it upstairs, where he found asplendid saloon, with gilded ceiling and floor and walls cased with colouredmarbles. He spread his bed there and sitting down, began to recite somewhat ofthe Sublime Koran, when (ere he was ware) he heard one calling to him andasking, "O Ali, O son of Hasan, say me, shall I send thee down the gold?" Andhe answered, "Where be the gold thou hast to send?" But hardly had he spoken,when gold pieces began to rain down on him, like stones from a catapult, norceased till the saloon was full. Then, after the golden shower, said the Voice,"Set me free, that I may go my way; for I have made an end of my service andhave delivered unto thee that which was entrusted to me for thee." Quoth Ali,"I adjure thee, by Allah the Almighty, to tell me the cause of this gold-rain."Replied the Voice, "This is a treasure that was talisman'd to thee of old time,and to every one who entered the house, we used to come and say: 'O Ali, O sonof Hasan, shall we send thee down the gold?' Whereat he would be affrighted andcry out, and we would come down to him and break his neck and go away. But,when thou camest and we accosted thee by thy name and that of thy father,saying, 'Shall we send thee down the gold?' and thou madest answer to us, 'Andwhere be the gold?' we knew thee for the owner of it and sent it down.Moreover, there is yet another hoard for thee in the land of Al-Yaman and thouwouldst do well to journey thither and fetch it. And now I would fain have theeset me free, that I may go my way." Said Ali, "By Allah, I will not set theefree, till thou bring me hither the treasure from the land of Al-Yaman!" Saidthe Voice, "An I bring it to thee, wilt thou release me and eke the servant ofthe other hoard?" "Yes," replied Ali, and the Voice cried, "Swear to me." So heswore to him, and he was about to go away, when Ali said to him, "I have oneother need to ask of thee;" and he, "What is that?" Quoth Ali, "I have a wifeand children at Cairo in such a place; thou needs must fetch them to me, attheir ease and without their unease." Quoth he, "I will bring them to thee in amule-litter[FN#270] and much state, with a train of eunuchs and servants,together with the treasure from Al-Yaman, Inshallah!"[FN#271] Then he took ofhim leave of absence for three days, when all this should be with him, andvanished. As soon as it was morning Ali went round about the saloon, seeking aplace wherein to store the gold, and saw on the edge of the dais a marble slabwith a turning-pin; so he turned the pin and the slab sank and showed a doorwhich he opened and entering, found a great closet, full of bags of coarsestuff carefully sewn. So he began taking out the bags and fell to filling themwith gold and storing them in the closet, till he had transported thither allthe hoarded gold, whereupon he shut the door and turning the pin, the slabreturned to its place. Then he went down and seated himself on the bench behindthe door; and presently there came a knock; so he opened and found themerchant's slave who, seeing him comfortably sitting, returned in haste to hismaster,—And Shahrazad perceived the dawn of day and ceased to say her permittedsay.

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

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

When it was the Four Hundred and Thirtieth Night,

She said, It hath reached me, O auspicious King, that they ceased not to fareforwards in high state, the men with Ali's men and the women with his wife,till they came to the mansion, where they alighted and brought the mules andtheir burdens into the midst of the courtyard. Then they unloaded them andwarehoused the goods whilst the merchants' wives went up with Ali's family tothe saloon, which they found as it were a luxuriant garden, spread withmagnificent furniture. They sat in mirth and good cheer till noon, when theybrought them up the midday meal, all manner meats and sweetmeats of the verybest; and they ate and drank costly sherbets and perfumed themselves thereafterwith rose-water and scented woods. Then they took leave and went home, men andwomen; and, when the merchants returned to their places, they sent presents tothe husband according to their conditions; and their wives likewise sentpresents to the wife, so that there came to them great store of handmaids andnegroes and Mamelukes; and all kinds of goods, such as grain, sugar and soforth, in abundance beyond account. As for the Baghdad merchant, the landlordof the house, he abode with Ali and quitted him not, but said to him, "Let theblack slaves and servants take the mules and the common cattle into one of myother houses, to rest." Quoth Ali, "They set out again to-night for such aplace." Then he gave them leave to go forth and camp outside the city, thatthey might start on their journey at night-come; whereupon, hardly believingthat they were dismissed, they took leave of him and departing to the outliersof the city, flew off through the air to their several abodes. So Ali and hishouse-owner sat together till a third of the night was past, when theircolloquy ended and the merchant returned to his own house and Ali went up tohis wife and children and after saluting them, said, "What hath befallen you inmy absence all this time?" So she told him what they had suffered of hunger andnakedness and travail, and he said, "Praised be Allah for safety! How did yecome?" Answered she, "O my lord, I was asleep with my children yesternight,when suddenly and unexpectedly one raised us from the ground and flew with usthrough the firmament without doing us any hurt, nor did he leave flying withus, till he set us down in a place as it were an Arab camping-ground, where wesaw laden mules and a travelling litter borne upon two great mules, and aroundit servants, all boys and men. So I asked them, 'Who are ye and what are theseloads and where are we?;' and they answered, 'We are the servants of themerchant Ali of Cairo, son of the merchant- jeweller, who hath sent us to fetchyou to him at Baghdad.' Quoth I, 'Tell me, is it far or near, hence toBaghdad?' They replied, 'Near: there lieth between us and the city but thedarkness of the night.' Then they mounted us in the litter and, when the morrowdawned, we found ourselves with thee, without having suffered any hurtwhatever." Quoth he, "Who gave you these dresses?;" and quoth she, "The chiefof the caravan opened one of the boxes on the mules and taking out thereofthese clothes, clad me and thy children each in a suit; after which he lockedthe case and gave me the key, saying, 'Take care of it, till thou give it tothy husband.' And here it is safe by me." So saying, she gave him the key, andhe said, "Dost thou know the chest?" Said she, "Yes, I know it." So he took herdown to the magazine and showed her the boxes, when she cried, "This is the onewhence the dresses were taken;" upon which he put the key in the lock andopened the chest, wherein he found much raiment and the keys of all the othercases. So he took them and fell to opening them, one after another, andfeasting his eyes upon the gems and precious ores they contained, whose likewas not found with any of the kings; after which he locked them again, took thekeys, and returned to the saloon, saying to his wife, "This is of the bounty ofAlmighty Allah!" Then bringing her to the secret slab he turned the pin andopened the door of the closet, into which he entered with her and showed herthe gold he had laid up therein. Quoth she, "Whence came all this to thee?" "Itcame to me by the grace of my Lord," answered he:—And Shahrazad perceived thedawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that when Ali's wife hadlooked upon the gold she said to him, "Whence came all this to thee?" "It cameto me by the grace of my Lord," answered he: "When I left thee in my trouble, Ishipped at Bulak for Damietta and met a friend there who forwarded me toDamascus": in brief he told her all that had befallen him, from first to last.Said she, "O my lord, all this cometh by boon of thy father's blessing andorisons when he prayed for thee, before his death, saying, 'I beseech Allah tocast thee into no straits except He grant thee ready relief!' So praised beAllah Almighty for that He hath brought thee deliverance and hath requited theewith more than went from thee! But Allah upon thee, O my lord, return not tothy practice of associating with doubtful folk; but look thou fear Allah (whosename be exalted!) both in private and in public." And as she went on toadmonish him, he said, "I accept thine admonition and beg the Almighty toremove the froward from amongst us and stablish us in His obedience and in theobservance of the law and practice of His Prophet, on whom be blessings andpeace!" After that Ali and his wife and children were in all solace of life andgladness; and he opened him a shop in the merchants' bazar and, stocking itwith a somewhat of jewels and bullion, sat therein with his children and whiteservants. Presently he became the most considerable of the merchants ofBaghdad, and his report reached the King of that city,[FN#273] who sent amessenger to command his attendance, saying, "Answer the summons of the Kingwho requireth thee." He replied, "I hear and obey," and straightway preparedhis present and he took four trays of red gold and, filling them with jewelsand precious metals, such as no King possessed, went up to the palace andpresenting himself before the presence, kissed the ground between his hands andwished him endurance of goods and glory in the finest language he couldcommand. Said the King, "O merchant, thou cheerest our city with thy presence!"and Ali rejoined, "O King of the age, thy slave hath brought thee a gift andhopeth for acceptance thereof from thy favour." Then he laid the four traysbefore the King, who uncovered them and seeing that they contained gems, whosefellows he possessed not and whose worth equalled treasuries of money, said,"Thy present is accepted, O merchant, and Inshallah! we will requite thee withits like." And Ali kissed his hands and went away; whereupon the King calledhis grandees and said to them, "How many of the Kings have sought my daughterin marriage?" "Many," answered they; and he asked, "Hath any of them given methe like of this gift?"; whereto they replied, "Not one, for that none of themhath its like;" and he said, "I have consulted Allah Almighty by lot as tomarrying my daughter to this merchant. What say ye?" "Be it as thou reckest,"answered they. Then he bade the eunuch carry the four trays into his serraglioand going in to his wife, laid them before her. She uncovered them and seeingtherein that whose like she possessed not; no, nor a fraction thereof, said tohim, "From which of the Kings hadst thou these?: perchance of one of theroyalties that seek thy daughter in marriage?" Said he, "Not so, I had them ofan Egyptian merchant, who is lately come to this our city. Now when I heard ofhis coming I sent to command him to us, thinking to make his acquaintance, sohaply we might find with him somewhat of jewels and buy them of him for ourdaughter's trousseau. He obeyed our summons and brought us these four trays, asa present, and I saw him to be a handsome youth of dignified aspect andintelligent as elegant, almost such as should be the sons of Kings. Whereforemy heart inclined to him at sight, and my heart rejoiced in him and I thoughtgood to marry my daughter to him. So I showed the gift to my grandees, whoagreed with me that none of the Kings hath the like of these and I told them myproject. But what sayst thou?"—And Shahrazad perceived the dawn of day andceased to say her permitted say.

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

She continued, It hath reached me, O auspicious King, that the King of Baghdad,after showing the presents to his wife and highly praising Ali, themerchant-jeweller, and informing her of the proposed marriage, asked, "But whatsayst thou?" She replied, "O King of the age, the ordering this affair is inAllah's hand, and thine, and whatso Allah willeth shall come to pass." Rejoinedthe King, "If it be His will, I will marry her to none other than this youngman." He slept on this resolve and on the morrow, he went out to his Divan andsummoned Ali and the rest of the merchants of Baghdad, and when all came badethem be seated. Then said he, "Bring me the Kazi of the Divan" and they broughthim; whereupon the King said to him, "O Kazi, write the contract of marriagebetween my daughter and the merchant Ali the Cairene." But Ali said, "Thypardon, O our lord the Sultan! It befitteth not that a trader such as I, be theKing's son-in-law." Quoth the King, "It is my will to bestow this favour uponthee, as well as the Wazirate;" and he invested him forthwith in the Wazir'soffice and ministerial robes. Then Ali sat down in the chair of the Wazirateand said, "O King of the age, thou hast bestowed on me this; and indeed I amhonoured by thy bounties; but hear one word I have to say to thee!" He replied,"Say on, and fear not." Quoth Ali, "Since it is thine august resolution tomarry thy daughter, thou wouldst do better to marry her to my son. Quoth theKing, "Hast thou then a son?"; and Ali replied, "Yes." "Send for himforthwith," said the King. Thereupon answered Ali "Hearkening and obedience!",and despatched a servant to fetch his son, who came and kissing the groundbefore the King, stood in an attitude of respect. The King looked at him andseeing him to be yet comelier than his daughter and goodlier than she instature and proportion and brightness and perfection, said to him, "What is thyname, O my son?" "My name is Hasan, O our lord the Sultan," replied the youngman, who was then fourteen years old. Then the Sultan said to the Kazi, "Writethe contract of marriage between my daughter Husn al-Wujdd and Hasan, son ofthe merchant Ali the Cairene." So he wrote the marriage-contract between them,and the affair was ended in the goodliest fashion; after which all in the Divanwent their ways and the merchants followed the Wazir Ali, escorting him to hishouse, where they gave him joy of his advancement and departed. Then he went into his wife, who seeing him clad in the Wazir's habit, exclaimed, "What isthis?"; when he told her all that had passed from first to last and she joyedtherein with exceeding joy. So sped the night and on the morrow, he went up tothe Divan, where the King received him with especial favour and seating himclose by his side, said, "O Wazir, we purpose to begin the wedding festivitiesand bring thy son in to our daughter." Replied Ali, "O our lord the Sultan,whatso thou deemest good is good." So the Sultan gave orders to celebrate thefestivities, and they decorated the city and held high festival for thirtydays, in all joy and gladness; at the end of which time, Hasan, son of theWazir Ali, went in to the Princess and enjoyed her beauty and loveliness. Whenthe Queen saw her daughter's husband, she conceived a warm affection for him,and in like manner she rejoiced greatly in his mother. Then the King bade buildfor his son-in-law Hasan Ali-son a palace beside his own; so they built himwith all speed a splendid palace in which he took up his abode; and his motherused to tarry with him some days and then go down to her own house. Afterawhile the Queen said to her husband, "O King of the age, Hasan's lady-mothercannot take up her abode with her son and leave the Wazir; neither can shetarry with the Wazir and leave her son." "Thou sayest sooth," replied the King,and bade edify a third palace beside that of Hasan, which being done in a fewdays he caused remove thither the goods of the Wazir, and the Minister and hiswife took up their abode there. Now the three palaces communicated with oneanother, so that when the King had a mind to speak with the Wazir by night, hewould go to him or send to fetch him; and so with Hasan and his father andmother. On this wise they dwelt in all solace and in the greatest happiness—AndShahrazad perceived the dawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that the King and the Wazirand his son ceased not to dwell in all solace and in the greatest happinessawhile, till the King fell ill and his sickness grew on him. So he summoned thelords of his realm and said to them, "There is come upon me a sore malady,peradventure a mortal; and I have therefore summoned you to consult yourespecting a certain matter, on which I would have you counsel me as you deemwell." They asked, "What is the matter of which thou wouldst take counsel withus, O King?"; and he answered, "I am old and sickly and I fear for the realmafter me from its enemies; so I would have you all agree upon some one, that Imay proclaim him King in my lifetime and so ye may be at ease." Whereupon quoththey with one voice, "We all approve of thy daughter's husband Hasan, son ofthe Wazir Ali; for we have seen his wit and perfect understanding, and heknoweth the place of all, great and small." Asked the King, "Are ye indeedagreed upon this?" and they answered, "Yes." Rejoined he "Peradventure ye allsay this to my face, of respect for me; but behind my back ye will sayotherwise." However, they all replied, "By Allah, our word is one and the samein public and in private, and we accept him frankly and with heartiness ofheart and breadth of breast." Quoth he, "Since the case is thus, bring the Kaziof the Holy Law and all the Chamberlains and Viceroys and Officers of statebefore me to-morrow, and we will order the affair after the goodliest fashion.""We hear and we obey," answered they and withdrawing, notified all theOlema,[FN#274] the doctors of the law and the chief personages among the Emirs.So when the morrow dawned, they came up to the Divan and, having craved andobtained permission to enter, they saluted the King, saying, "Here are we allin thy presence." Whereto he made reply, "O Emirs of Baghdad, whom will ye haveto be King over you after me, that I may inaugurate him during my lifetime,before the presence of you all?" Quoth they with one voice, "We are agreed uponthy daughter's husband Hasan, son of the Wazir Ali." Quoth he, "If it be so, goall of you and bring him before me." So they all arose and, repairing toHasan's palace, said to him, "Rise, come with us to the King." "Wherefore?"asked he, and they answered, "For a thing that will benefit both us and thee."So he went in with them to the King and kissed the ground before hisfather-in-law who said to him, "Be seated, O my son!" He sat down and the Kingcontinued, "O Hasan, all the Emirs have approved of thee and agreed to makethee King over them after me; and it is my purpose to proclaim thee, whilst Iyet live, and so make an end of the business." But Hasan stood up and, kissingthe ground once more before the King, said to him, "O our lord the King, amongthe Emirs there be many who are older than I and greater of worth; acquit metherefore of this thing." But all the Emirs cried out saying, "We consent notbut that thou be King over us." Then said Hasan, "My father is older than I,and I and he are one thing; and it befits not to advance me over him." But Alisaid, "I will consent to nothing save whatso contenteth my brethren; and theyhave all chosen and agreed upon thee; wherefore gainsay thou not the King'scommandment and that of thy brethren." And Hasan hung his head abashed beforethe King and his father. Then said the King to the Emirs, "Do ye all accept ofhim?" "We do," answered they and recited thereupon seven Fαtihahs.[FN#275] Sothe King said, "O Kazi, draw up a legal instrument testifying of these Emirsthat they are agreed to make King over them my daughter's husband Hasan." TheKazi wrote the act and made it binding on all men,[FN#276] after they had swornin a body the oath of fealty to Hasan. Then the King did likewise and bade himtake his seat on the throne of kingship; whereupon they all arose and kissedKing Hasan's hands and did homage to him, and swore lealty to him. And the newKing dispensed justice among the people that day in fashion right royal, andinvested the grandees of the realm in splendid robes of honour. When the Divanbroke up, he went in to and kissed the hands of his father-in-law who spakethus to him, "O my son, look thou rule the lieges in the fear of Allah;"—AndShahrazad perceived the dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that when King Hasan was quitof the Divan, he went in to and kissed the hands of his wife's father, whospake thus to him, "O my son, look thou rule the lieges in the fear of Allah;"whereto he replied, "O my father, through thy prayers for me, the grace andguidance of Allah will come to me." Then he entered his own palace and was metby his wife and her mother and their attendants, who kissed his hands and gavehim joy of his advancement, saying, "Be this day blessed!" Next he went in tohis father and mother, who joyed with exceeding joy in that which Allah hadvouchsafed him of his advancement to the kingship, and his father charged himto fear Allah and to deal mercifully with his subjects. He passed the night inglee and gladness, and on the morrow, having prayed the obligatory prayersending with the usual short chapters[FN#277] of the Koran, he went up to theDivan, whither came all his officers and dignitaries. He passed the day indispensing justice among the folk, bidding to graciousness and forbiddingungraciousness and appointing to place and displacing, till day- end, when theDivan broke up, after the goodliest fashion, and all the troops withdrew andeach went his own way. Then he arose and repaired to the palace, where he foundhis father-in-law's sickness grown heavy upon him and said to him, "May no illbefal thee!" At this the old King opened his eyes and said, "O Hasan!" and hereplied, "At thy service, O my lord." Quoth the old King "Mine appointed houris at hand: be thou careful of thy wife and her mother, and look thou fearAllah and honour thy parents; and bide in awe of the majesty of the RequitingKing and bear in mind that He commandeth justice and good works." And KingHasan replied, "I hear and obey." Now after this the old King lingered threedays and then departed into the mercy of Almighty Allah. So they laid him outand shrouded and buried him and held over him readings and perlections of theKoran, to the end of the customary forty days. And King Hasan, son of theWazir, reigned in his stead, and his subjects joyed in him and all his dayswere gladness; moreover, his father ceased not to be his chief Wazir on hisright hand, and he took to himself another Wazir, to be at his left hand. Hisreign was a prosperous and well ordered, and he lived a long life as King ofBaghdad; and Allah blessed him, by the old King's daughter, with three sons whoinherited the kingdom after him; and they abode in the solace of life and itspleasures till there came to them the Destroyer of delights and the Severer ofsocieties. And the glory be to Him who is eternal and in whose hand areannulling and confirming. And of the tales they tell is one of

THE PILGRIM MAN AND THE OLD WOMAN.

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

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

She said, it hath reached me, O auspicious King, that when the palmer-man drankthe bitter draught for stress of thirst, he returned and said "I marvel, Oancient dame, at thy choosing to sojourn in this place and thy putting up withsuch meat and drink!" She asked, "And how is it then in thy country?"; wheretohe answered, "In my country are houses wide and spacious and fruits ripe anddelicious and waters sweet and viands savorous and of goodly use and meats fatand full of juice and flocks innumerous and all things pleasant and all thegoods of life, the like whereof are not, save in the Paradise which Allah theOmnipotent hath promised to His servants pious." Replied she, "All this have Iheard: but tell me, have ye a Sultan who ruleth over you and is tyrannical inhis rule and under whose hand you are; one who, if any of you commit anoffence, taketh his goods and ruineth him and who, whenas he will, turneth youout of house and home and uprooteth you, stock and branch?" Replied the man,"Indeed that may be;" and she rejoined, "If so, by Allah, these your deliciousfood and life of daintyhood and gifts however good, with tyranny andoppression, are but a searching poison, while our coarse meat which in freedomand safety we eat is a healthful medicine. Hast thou not heard that the best ofboons, after Al-Islam, the true Faith, are sanity and security?"[FN#279] "Nowsuch boons (quoth he who telleth the tale) may be by the just rule of theSultan, Vice-regent of Allah on His earth, and the goodness of his polity. TheSultan of time past needed but little awfulness, for when the lieges saw him,they feared him; but the Sultan of these days hath need of the mostaccomplished polity and the utmost majesty, because men are not as men ofby-gone time and this our age is one of folk opprobrious, and is greatlycalamitous, noted for folly and hardness of heart and inclined to hate andenmity. If, therefore, the Sultan (which Almighty Allah forfend!) be weak orwanting in polity and majesty, this will be the assured cause of his country'sruin. Quoth the proverb, 'An hundred years of the Sultan's tyranny, but not oneyear of the people's tyranny one over other.' When the lieges oppress oneanother, Allah setteth over them a tyrannical Sultan and a terrible King. Thusit is told in history that one day there was sent to Al-Hajjαj bin Yϊsuf a slipof paper, whereon was written, 'Fear Allah and oppress not His servants withall manner of oppression.' When he read this, he mounted the pulpit (for he waseloquent and ever ready of speech), and said, 'O folk, Allah Almighty hath mademe ruler over you, by reason of your frowardness;'"—And Shahrazad perceived thedawn of day and ceased to say her permitted say.

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

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

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

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

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

There was once in Baghdad a man of consequence and rich in monies andimmoveables, who was one of the chiefs of the merchants; and Allah had largelyendowed him with worldly goods, but had not vouchsafed him what he longed forof offspring; and there passed over him a long space of time, without his beingblessed with issue, male or female. His years waxed great; his bones becamewasted and his back bent; weakness and weariness grew upon him, and he fearedthe loss of his wealth and possessions, seeing he had no child whom he mightmake his heir and by whom his name should be remembered. So he betook himselfwith supplication to Almighty Allah, fasting by day and praying through thenight. Moreover, he vowed many vows to the Living, the Eternal; and visited thepious and was constant in supplication to the Most Highest, till He gave ear tohim and accepted his prayer and took pity on his straining and complaining; sothat, before many days were past, he knew carnally one of his women and sheconceived by him the same night. In due time she finished her months and,casting her burden, bore a male child as he were a slice of the moon; whereuponthe merchant fulfilled his vows in his gratitude to Allah, (to whom be honourand glory!) and gave alms and clothed the widow and the orphan. On the seventhnight after the boy's birth, he named him Abu al-Husn,[FN#282] and thewet-nurses suckled him and the dry-nurses dandled him and the servants and theslaves carried him and handled him, till he shot up and grew tall and throvegreatly and learnt the Sublime Koran and the ordinances of Al-Islam and theCanons of the True Faith; and calligraphy and poetry and mathematics andarchery. On this wise he became the union-pearl of his age and the goodliest ofthe folk of his time and his day; fair of face and of tongue fluent, carryinghimself with a light and graceful gait and glorying in his statureproportionate and amorous graces which were to many a bait: and his cheeks werered and flower-white was his forehead and his side face waxed brown with tenderdown, even as saith one, describing him,

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

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

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

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

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

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

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

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

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

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

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

She said, It hath reached me, O auspicious King, that quoth the slave-girl toher master, "O my lord, carry me to Harun al-Rashid, fifth of the sons ofAbbas, and seek of him to my price ten thousand dinars. If he deem me dear, sayto him: 'O Prince of True Believers, my handmaid is worth more than this: dobut prove her, and her value will be magnified in thine eyes; for thisslave-girl hath not her equal, and she were unfit to any but thou.'" And sheadded, "Beware, O my lord, of selling me at less than the sum I have named;indeed 'tis but little for the like of me." Now her owner knew not her worthnor that she had no equal in her day; but he carried her to the Caliph and sether in the presence and repeated what she had bidden him say. The Caliph askedher, "What is thy name?"; to which she answered, "My name is Tawaddud."[FN#294]He then enquired, "O Tawaddud, in what branches of knowledge dost thou excel?";and she replied, "O my lord, I am versed in syntax and poetry and jurisprudenceand exegesis and philosophy; and I am skilled in music and the knowledge of theDivine ordinances and in arithmetic and geodesy and geometry and the fables ofthe ancients. I know the Sublime Koran by heart and have read it according tothe seven, the ten and the fourteen modes. I know the number of its chaptersand versets and sections and words; and its halves and fourths and eighths andtenths; the number of prostrations which occur in it and the sum total of itsletters; and I know what there is in it of abrogating and abrogated[FN#295];also what parts of it were revealed at Al-Medinah and what at Meccah and thecause of the different revelations. I know the Holy Traditions of the Apostle'ssayings, historical and legendary, the established and those whose ascriptionis doubtful; and I have studied the exact sciences, geometry and philosophy andmedicine and logic and rhetoric and composition; and I have learnt many thingsby rote and am passionately fond of poetry. I can play the lute and know itsgamut and notes and notation and the crescendo and diminuendo. If I sing anddance, I seduce, and if I dress and scent myself, I slay. In fine, I havereached a pitch of perfection such as can be estimated only by those of themwho are firmly rooted in knowledge."[FN#296] Now when the Caliph heard thesewords spoken by one so young, he wondered at her eloquence, and turning to Abual-Husn, said, "I will summon those who shall discuss with her all she claimethto know; if she answer correctly, I will give thee the price thou askest forher and more; and if not, thou art fitter to have her than I." "With gladnessand goodly gree, O Commander of the Faithful," replied Abu al-Husn. So theCaliph wrote to the Viceroy of Bassorah, to send him Ibrahim bin Siyyαr theprosodist, who was the first man of his day in argument and eloquence andpoetry and logic, and bade him bring with him readers of the Koran and learneddoctors of the law and physicians and astrologers and scientists andmathematicians and philosophers; and Ibrahim was more learned than all. In alittle while they arrived at the palace of the Caliphate, knowing not what wasto do, and the Caliph sent for them to his sitting-chamber and ordered them tobe seated. So they sat down and he bade bring the damsel Tawaddud who came andunveiling, showed herself, as she were a sparkling star.[FN#297] The Caliph sether a stool of gold; and she saluted, and speaking with an eloquent tongue,said, "O Commander of the Faithful, bid the Olema and the doctors of law andleaches and astrologers and scientists and mathematicians and all here presentcontend with me in argument." So he said to them, "I desire of you that yedispute with this damsel on the things of her faith, and stultify her argumentin all she advanceth;" and they answered, saying, "We hear and we obey Allahand thee, O Commander of the Faithful." Upon this Tawaddud bowed her head andsaid, "Which of you is the doctor of the law, the scholar, versed in thereadings of the Koran and in the Traditions?" Quoth one of them, "I am the manthou seekest." Quoth she, "Then ask me of what thou wilt." Said the doctor,"Hast thou read the precious book of Allah and dost thou know its cancellingand cancelled parts and hast thou meditated its versets and its letters?""Yes," answered she. "Then," said he, "I will proceed to question thee of theobligations and the immutable ordinances: so tell me of these, O damsel, andwho is thy Lord, who thy prophet, who thy Guide, what is thy point of frontingin prayer, and who be thy brethren? Also what thy spiritual path and what thyhighway?" Whereto she replied, "Allah is my Lord, and Mohammed (whom Allah saveand assain!) my prophet, and the Koran is my guide and the Ka'abah my fronting;and the True-believers are my brethren. The practice of good is my path and theSunnah my highway." The Caliph again marvelled at her words so eloquentlyspoken by one so young; and the doctor pursued, "O damsel, with what do we knowAlmighty Allah?" Said she, "With the understanding." Said he, "And what is theunderstanding?" Quoth she, "It is of two kinds, natural and acquired."—AndShahrazad perceived the dawn of day and ceased saying her permitted say.

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

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

When it was the Four Hundred and Fortieth Night,

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

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

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

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

She said, It hath reached me, O auspicious King, that when the damsel hadanswered the doctor anent the Festival-prayers, quoth he, "Thou hast repliedaright: now tell me what are the prayers prescribed on the occasion of aneclipse of the sun or moon?" "Two one-bow prayers without call to prayer orstanding thereto by the worshipper, who shall make in each two-bow prayerdouble standing up and double inclinations and two-fold prostrations, then sitand testify and salute." Q "What is the ritual of prayer for rain?" "Twoone-bow prayers without call to prayer or standing thereto; then shall theMoslem make the profession and salute. Moreover the Imam shall deliver anexhortation and ask pardon of Allah, in place of the magnification, as in thetwo sermons of the Festivals and turn his mantle upper edge downwards and prayand supplicate." Q "What are the Witr, the additional or occasional prayers?""The least is a one-bow prayer and the most eleven." Q "What is the forenoonprayer?" "At least, two one-bow prayers and at most, twelve." Q "What hast thouto say of the I'itikαf or retreat[FN#320]?" "It is a matter of traditionalordinance." Q "What are its conditions?" "(1) intent; (2) not leaving themosque save of necessity; (3) not having to do with a woman; (4) fasting; and(5) abstaining from speech." Q "Under what conditions is the Hajj orPilgrimage[FN#321] obligatory?" "Manhood, and understanding and being a Moslemand practicability; in which case it is obligatory on all, once before death."Q "What are the Koranic statutes of the Pilgrimage?" "(1) The Ihrαm orpilgrim's habit; (2) the standing at Arafat; (3) circumambulating the Ka'abah;(4) running between Safα and Marwah[FN#322]; and (5) shaving or clipping thehair." Q "What are the Koranic statutes of the 'Umrah[FN#323] or lesserpilgrimage?" "Assuming the pilgrim's habit and compassing and running." Q "Whatare the Koranic ordinances of the assumption of the pilgrim's habit?"[FN#324]"Doffing sewn garments, forswearing perfume and ceasing to shave the head orpare the nails, and avoiding the killing of game, and eschewing carnalcopulation." Q "What are the traditional statutes of the pilgrimage?" "(1) Thecrying out 'Labbay'ka, Adsum, Here am I, O our Lord, here am I!'[FN#325]4 (2)the Ka'abah-circuitings[FN#326] of arrival and departure; (3) the passing thenight at the Mosque of Muzdalifah and in the valley of Mina, and (4) thelapidation.[FN#327]" Q "What is the Jihαd or Holy War and its essentials?" "Itsessentials are: (1) the descent of the Infidels upon us; (2) the presence ofthe Imam; (3) a state of preparation; and (4) firmness in meeting the foe. Itstraditional ordinance is incital to battle, in that the Most High hath said, 'Othou my Prophet, incite the faithful to fight!'[FN#328]" Q "What are theordinances of buying and selling?" "The Koranic are: (1) offer and acceptanceand (2) if the thing sold be a white slave, by whom one profiteth, all possibleendeavour to convert him to Al-Islam; and (3) to abstain from usury; thetraditional are: making void[FN#329] and option before not after separating,according to his saying (whom Allah bless and preserve!), 'The parties to asale shall have the option of cancelling or altering terms whilst they are yetunseparated.'", Q "What is it forbidden to sell for what?" "On this point Imind me of an authentic tradition, reported by Nαf'i[FN#330] of the Apostle ofAllah, that he forbade the barter of dried dates for fresh and fresh figs fordry and jerked for fresh meat and cream for clarified butter; in fine, alleatables of one and the same kind, it is unlawful to buy or barter some forother some.[FN#331]" Now when the doctor of law heard her words and knew thatshe was wit-keen, penetrative, ingenious and learned in jurisprudence and theTraditions and the interpretation of the Koran and what not else, he said inhis mind, "Needs must I manoeuvre with her, that I may overcome her in theassembly of the Commander of the Faithful." So he said to her, "O damsel, whatis the lexicographical meaning of Wuzu?" And she answered, "Philologically itsignifieth cleanliness and freedom from impurities." Q "And of Salαt orprayer?" "An invocation of good" Q "And of Ghusl?" "Purification." Q "And ofSaum or fasting?" "Abstention." Q "And of Zakαt?" "Increase. Q "And of Hajj orpilgrimage?" "Visitation." Q "And of Jihαd?" "Repelling." With this thedoctor's arguments were cut off,—And Shahrazad perceived the dawn of day andceased saying her permitted say.

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

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

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

She said, It hath reached me, O auspicious King, that when the damsel hadanswered concerning good manners in eating, the doctor who was trying her,rejoined, "Thou hast replied aright. Now tell me what are the stays of theheart and their supports?"[FN#336] "The stays and supports both number three:(1) holding fast to the Faith, the support whereof is the shunning ofinfidelity; (2) holding fast to the Traditional Law, and its support theshunning of innovation; and (3) holding fast to obedience, and its support theshunning of disobedience." Q "What are the conditions of Wuzu?" "(1) being aMoslem; (2) discernment of good and evil; (3) purity of the water, and (4)absence of material or religious impediments." Q "What is belief?" "It isdivided into nine parts: (1) belief in the One worshipped; (2) belief in thecondition of slavery of the worshipper; (3) belief in the personality of theDeity; (4) belief in the Two Handfuls;[FN#337] (5) belief in Providence whichallotteth to man his lot; (6) belief in the Abrogating and (7) in theAbrogated; (8) belief in Allah, His angels and apostles; and (9) infore-ordained Fate, general and individual, its good and ill, its sweet andbitter." Q "What three things do away other three?" "It is told of Sufyαnal-Saurν[FN#338] that he said, 'Three things do away with other three. Makinglight of the pious doth away the future life; making light of Kings doth awaythis life; and, making light of expenditure doth away wealth.'" Q "What are thekeys of the heavens, and how many gates have they.?" "Quoth Almighty Allah,'And the heaven shall be opened and be full of portals;'[FN#339] and quoth hewhom Allah bless and preserve!, 'None knoweth the number of the gates ofheavens, save He who created the heavens, and there is no son of Adam but hathtwo gates allotted to him in the heavens, one whereby his daily breaddescendeth and another wherethrough his works ascend. The first gate is notclosed, save when his term of life cometh to an end, nor the gate of works,good and evil, till his soul ascend for judgment.'" Q "Tell me of a thing and ahalf thing and a no-thing." "The thing is the Moslem; the half thing thehypocrite,[FN#340] and the no-thing the miscreant." Q "Tell me of various kindsof hearts." "There is the whole heart, the sick heart, the contrite heart, thevowed heart and the enlightened heart. Now the whole heart is that of Abraham,the Friend of Allah; the sick heart is that of the Unbeliever in Al-Islam; thecontrite heart is that of the pious who fear the Lord; the vowed heart is thatof our Lord Mohammed (whom Allah bless and keep!) and the illuminated heart isthat of his followers. Furthermore, the hearts of learned Olema are of threekinds, the heart which is in love with this world; the heart which loveth thenext world, and the heart which loveth its Lord; and it is said that hearts arethree, the suspended, that of the infidel; the non-existent, that of thehypocrite; and the constant, that of the True-believer. Moreover, it is saidthat the firm heart is of three kinds, viz., the heart dilated with light andfaith, the heart wounded with fear of estrangement, and the heart which fearethto be forsaken of its Supreme Friend."—And Shahrazad perceived the dawn of dayand ceased saying her permitted say.

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

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

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

She said, It hath reached me, O auspicious King, that when the professor ofKoranic exegesis questioned the damsel, she continued, "As regards the Prophetsnamed in the Book there be five-and-twenty, to wit, Adam, Noah,[FN#346]Abraham, Ishmael, Isaac, Jacob, Joseph, Lot, Elisha, Jonah, Salih,[FN#347] orHeber, Hϊd,[FN#348] Shua'yb or Jethro,[FN#349] David, Solomon, Zϊ'l-kafl orJoshua, Idrνs, Elias, Yahyα or John the Baptist, Zacharias, Job, Moses, Aaron,Jesus and Mohammed,[FN#350] the peace of Allah and His blessing be on them all!Moreover, nine flying things are mentioned in the Koran, namely, the gnat, thebee, the fly, the ant, the hoopoe, the crow, the locust, the swallow and thebird of Jesus[FN#351] (on whom be peace!), to wit, the bat." Q "Which is themost excellent chapter of the Koran?" "That of The Cow.[FN#352]" Q "Which isthe most magnificent verse?" "That of the Throne; it hath fifty words, bearingin each fifty blessings." Q "What sign or verse hath in it nine signs orwonders?" "That in which quoth Allah Almighty, 'Verily, in the creation of theHeaven and the Earth: and in the vicissitude of night, and day; and in the shipwhich saileth through the sea laden with what is profitable for mankind; and inthe rain-water which God sendeth down from Heaven, quickening thereby the deadground and replenishing the same with all sorts of cattle; and in the change ofwinds and in the clouds that are compelled to do service between the Heaven andthe Earth;[FN#353]—are signs to people of understanding.'" Q "Which verse isthe most just?" "That in which Allah saith, 'Verily, Allah enjoineth justiceand the doing of good, and the giving unto kindred what shall be necessary; andHe forbiddeth wickedness and iniquity and oppression'"[FN#354] Q "Which is themost greedy?" "That in which quoth Allah, 'Is it that every man of themgreedeth to enter the Garden of Delight?'"[FN#355] Q "Which is the mosthopeful?" "That in which quoth Almighty Allah, 'Say: O my servants who havetransgressed against your own souls, despair not of the mercy of Allah; seeing,that Allah forgiveth all sins; aye Gracious, Merciful is He.'"[FN#356] Q "Bywhat school of intonation dost thou read?" "By that of the people of Paradise,to wit, the version of Nαf'i." Q "In which verse doth Allah make prophetslie?"[FN#357] "In that wherein He saith, 'They (the brothers of Joseph) broughthis inner garment stained with false blood.'"[FN#358] Q "In which doth He makeunbelievers speak the truth?" "In that wherein He saith, 'The Jews say, 'TheChristians are grounded on nothing,' and the Christians say, 'The Jews aregrounded on nothing'; and yet they both read the Scriptures;'[FN#359] and, sosaying, all say sooth." Q "In which doth God speak in his own person?" "In thatin which he saith, 'I have not created Genii and men for any other end thanthat they should serve me.'"[FN#360] Q "In which verse do the angels speak?""In that which saith, 'But we celebrate Thy praise and extol Thyholiness.'"[FN#361] Q "What sayest thou of the formula:—I seek refuge withAllah from Satan the Stoned?" "It is obligatory by commandment of Allah on allbefore reading the Koran, as appeareth by His saying, 'When thou readest theKoran, seek refuge with Allah from Satan the Stoned.'"[FN#362] Q "What signifythe words 'seeking refuge'[FN#363] and what are the variants of the formula?""Some say, 'I take refuge with Allah the All-hearing and All-knowing,' andothers, 'With Allah the Strong;' but the best is that whereof the Sublime Koranspeaketh and the Traditions perpetuate. And he (whom Allah bless and keep!) wasused to ejacul*te, 'I seek refuge with Allah from Satan the Stoned.' And quotha Tradition, reported by Naf'i on the authority of his adopted father, 'Theapostle of Allah, was wont when he rose in the night to pray, to say aloud,'Allaho Akbar'; God is Most Great, with all Majesty! Praise be to Allahabundantly! Glory to Allah morn and even be!' Then would he say, 'I seek refugewith Allah from Satan the Stoned and from the delusions of the Devils and theirevil suggestions.' And it is told of Ibn Abbas[FN#364] (of whom Allah accept!)that he said, 'The first time Gabriel came down to the Prophet with revelationhe taught him the 'seeking refuge,' saying, 'O Mohammed, say, I seek refugewith Allah the All-hearing and All-knowing;' then say, 'In the name of Allahthe Compassionating, the Compassionate!' Read, in the name of thy Lord whocreated;—created man of blood-clots."[FN#365] Now when the Koranist heard herwords he marvelled at her expressions, her eloquence, her learning, herexcellence, and said, "O damsel, what sayst thou of the verse 'In the name ofAllah, the Compassionating, the Compassionate'? Is it one of the verses of theKoran?" "Yes; it is a verset of 'The Ant'[FN#366] occurring also at the head ofthe first and between every two following chapters; and there is muchdifference of opinion, respecting this, among the learned."—And Shahrazadperceived the dawn of day and ceased saying her permitted say.

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

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

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

She said, It hath reached me, O auspicious King, that when the damsel told theKoranist which was the last verse he said, "Thou hast replied aright; now tellme the names of the Companions who collected the Koran, in the lifetime of theApostle of Allah." And she answered "They were four, Ubay ibn Ka'ab, Zayd ibnSαbit, Abϊ Obaydah 'Aamir bin Jarrαh, and Othmαn bin Affαn[FN#377] (Allahaccept of them one and all!)" Q "Who are the readers, from whom the acceptedreading of the Koran is taken?" "They number four, Abdallah bin Mas'ϊd, Ubaybin Ka'ab, Ma'az bin Jabal and Sαlim bin Abdillah." Q "What sayest thou of thewords of the Most High, 'That which is sacrificed to stones'"?[FN#378] "Thestones are idols, which are set up and worshipped, instead of Allah the MostHigh, and from this we seek refuge with Allah." Q "What sayest thou of thewords of the Most High 'Thou knowest what is in my soul, and I know not what isin Thy soul'"?[FN#379] "They mean, 'Thou knowest the truth of me and what is inme, and I know not what is in Thee;' and the proof of this are Hiswords,[FN#380] 'Thou art He who wottest the hidden things'; and it is said,also, 'Thou knowest my essence, but I know not Thine essence.'" Q "What saystthou of the words of the Most High, 'O true believers, forbid not yourselvesthe good things which Allah hath allowed you?'"[FN#381] "My Shaykh (on whomAllah have mercy!) told me that the Companion Al-Zahhαk related: 'There was apeople of the True-believers who said, 'We will dock our members masculine anddon sackcloth;' whereupon this verse was revealed. But Al-Kutαdah declareththat it was revealed on account of sundry Companions of the Apostle of Allah,namely, Ali ibn Abν Tαlib and Othmαn bin Musa'ab and others, who said, 'We willgeld ourselves and don hair cloth and make us monks.'" Q "What sayest thou ofthe words of the Most Highest, 'And Allah took Abraham for Hisfriend'"?[FN#382] "The friend of Allah is the needy, the poor, and (accordingto another saying) he is the lover, he who is detached from the world in thelove of Allah Almighty and in whose attachment there is no falling away." Nowwhen the Koranist[FN#383] saw her pass on in speech with the passage of theclouds and that she stayed not in reply, he rose to his feet and said, "I takeAllah to witness, O Commander of the Faithful, that this damsel is more learnedthan I in Koranic exegesis and what pertaineth thereto." Then said she, "I willask thee one question, which if thou answer it is well; but if thou answer not,I will strip off thy clothes." Quoth the Commander of the Faithful, "Ask on,"and she enquired, "Which verset of the Koran hath in it three-and-twenty Kαfs,which sixteen Mνms, which an hundred and forty 'Ayns[FN#384] and whichsection[FN#385] lacketh the formula, 'To Whom belong glory and glorificationand majesty[FN#386]?'" The Koranist could not reply, and she said to him, "Putoff thy clothes." So he doffed them, and she continued, "O Commander of theFaithful, the verset of the sixteen Mims is in the chapter Hϊd and is thesaying of the Most High, 'It was said, O Noah, go down in peace from us, andblessing upon thee!'[FN#387] that of the three-and-twenty Kafs is the versecalled of the Faith, in the chapter of The Cow; that of the hundred and fortyAyns is in the chapter of Al-A'arαf,[FN#388] where the Lord saith, 'And Moseschose seventy men of his tribe to attend our appointed time;[FN#389] to eachman a pair of eyes.'[FN#390] And the lesson, which lacketh the formula, 'ToWhom be glory and glorification,' is that which comprises the chapters, TheHour draweth nigh and the Moon shall be cloven in twain[FN#391]; TheCompassionate and The Event."[FN#392] Thereupon the professor departed inconfusion.—And Shahrazad perceived the dawn of day and ceased saying herpermitted say.

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

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

When it was the Four Hundred and Fiftieth Night,

She said, It hath reached me, O auspicious King, that when the physicist saidto her, "Describe to me the configuration of the bones," she replied, "Man'sframe consists of two hundred and forty bones, which are divided into threeparts, the head, the trunk and the extremities. The head is divided intocalvarium and face. The skull is constructed of eight bones, and to it areattached the four osselets of the ear. The face is furnished with an upper jawof eleven bones and a lower jaw of one; and to these are added the teethtwo-and-thirty in number, and the os hyoides.[FN#396] The trunk is divided intospinal column, breast and basin. The spinal column is made up offour-and-twenty bones, called Fikαr or vertebrζ; the breast, of the breastboneand the ribs, which are four-and-twenty in number, twelve on each side; and thebasin of the hips, the sacrum[FN#397] and os coccygis. The extremities dividedinto upper and lower, arms and legs. The arms are again divided: firstly intoshoulder, comprising shoulder blades and collar bone; secondly into the upperarm which is one bone; thirdly into fore-arm, composed of two bones, the radiusand the ulna; and fourthly into the hand, consisting of the wrist, themetacarpus of five and the fingers, which number five, of three bones each,called the phalanges, except the thumb, which hath but two. The lowerextremities are divided: firstly into thigh, which is one bone; secondly intoleg, composed of three bones, the tibia, the fibula and the patella; andthirdly into the foot, divided, like the hand, into tarsus, metatarsus andtoes; and is composed of seven bones, ranged in two rows, two in one and fivein the other; and the metatarsus is composed of five bones and the toes numberfive, each of three phalanges except the big toe which hath only two." Q "Whichis the root of the veins?" "The aorta, from which they ramify, and they aremany, none knoweth the tale of them save He who created them; but I repeat, itis said that they number three hundred and sixty.[FN#398] Moreover, Allah hathappointed the tongue as interpreter for the thought, the eyes to serve aslanterns, the nostrils to smell with, and the hands for prehensors. The liveris the seat of pity, the spleen of laughter[FN#399] and the kidneys of craft;the lungs are ventilators, the stomach the store-house, and the heart the propand pillar of the body. When the heart is sound, the whole body is sound, andwhen the heart is corrupt, the whole body is corrupt." Q "What are the outwardsigns and symptoms evidencing disease in the members of the body, both externaland internal?" "A physician, who is a man of understanding, looketh into thestate of the body and is guided by the feel of the hands,[FN#400] according asthey are firm or flabby, hot or cool, moist or dry. Internal disorders are alsoindicated by external symptoms, such as yellowness of the white of the eyes,which denoteth jaundice, and bending of the back, which denoteth disease of thelungs." And Shahrazad perceived the dawn of day and ceased saying her permittedsay.

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

She said, It hath reached me, O auspicious King, that when the damsel haddescribed to the doctor the outer signs and symptoms quoth he, "Thou hastreplied aright! now what are the internal symptoms of disease?" "The science ofthe diagnosis of disease by internal symptoms is founded upon six canons: (1)the patient's actions; (2) what is evacuated from his body; (3) the nature ofthe pain; and (4) the site thereof; (5) swelling; and (6) the effluvia givenoff his person." Q "How cometh hurt to the head?" "By the ingestion of foodupon food, before the first be digested, and by fullness upon fullness; this itis that wasteth peoples. He who would live long, let him be early with themorning-meal and not late with the evening-meal; let him be sparing of commercewith women and chary of such depletory measures as cupping and blood-letting;and let him make of his belly three parts, one for food, one for drink and thethird for air; for that a man's intestines are eighteen spans in length and itbefitteth that he appoint six for meat, six for drink, and six for breath. Ifhe walk, let him go gently; it will be wholesomer for him and better for hisbody and more in accordance with the saying of the Almighty, 'Walk not proudlyon the earth.'"[FN#401] Q "What are the symptoms of yellow bile and what is tobe feared therefrom?" "The symptoms are sallow complexion and bitter taste inthe mouth with dryness; failure of the appetite, venereal and other, and rapidpulse; and the patient hath to fear high fever and delirium and eruptions andjaundice and tumour and ulcers of the bowels and excessive thirst." Q "What arethe symptoms of black bile and what hath the patient to fear from it, an it getthe mastery of the body?" "The symptoms are false appetite and great mentaldisquiet and cark and care; and it behoveth that it be evacuated, else it willgenerate melancholia[FN#402] and leprosy and cancer and disease of the spleenand ulceration of the bowels." Q "Into how many branches is the art of medicinedivided?" "Into two: the art of diagnosing diseases, and that of restoring thediseased body to health." Q "When is the drinking of medicine more efficaciousthan otherwhen?" "When the sap runs in the wood and the grape thickens in thecluster and the two auspicious planets, Jupiter and Venus, are in theascendant; then setteth in the proper season for drinking of drugs and doingaway of disease." Q "What time is it, when, if a man drink water from a newvessel, the drink is sweeter and lighter or more digestible to him than atanother time, and there ascendeth to him a pleasant fragrance and apenetrating?" "When he waiteth awhile after eating, as quoth the poet,

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

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

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

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

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

And quoth another to the same purport,

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

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

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

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

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

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

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

She continued, It hath reached me, O auspicious King, that when the damsel saidto the Commander of the Faithful, "Verily he hath questioned me till he istired out, and now I will ask him one question, which if he answer not I willtake his clothes as lawful prize," the Caliph cried, "Ask on." So quoth she tothe physician, "What is that thing which resembleth the earth in roundness,whose resting-place and whose spine are hidden from men's eyes; little of priceand estimation; narrow of chest and shackled as to throat though it be norrunaway slave nor pestilent thief; thrust through and through, though not infray, and wounded, though not in fight: time eateth its vigour and waterwasteth it away; now it is beaten without blemish, and then made to servewithout stint; united after separation; submissive, but not to him whocaresseth it; pregnant without child in belly; drooping, yet not leaning on itsside; becoming dirty yet purifying itself; cleaving to its fere, yet changing;copulating without a yard, wrestling without arms: resting and taking its ease;bitten, yet not crying out: now more complaisant than a cup-companion and thenmore troublesome than summer-heat; leaving its mate by night and embracing herby day and having its abode in the corners of the mansions of the noble?" Thephysician was silent awhile in perplexity and his colour changed and he bowedhis head and made no reply; whereupon she said to him, "Ho, sir doctor, speakor doff thy dress." At this, he rose and said, "O Commander of the Faithful,bear witness against me that this damsel is more learned than I in medicine andwhat else, and that I cannot cope with her." And he put off his clothes andfled forth. Quoth the Caliph to Tawaddud, "Ree us thy riddle," and she replied,"O Commander of the Faithful, it is the button and thebutton-loop.[FN#414]"—Then she undertook the astronomers and said, "Let him ofyou who is an astronomer rise and come forward." So the astronomer advanced andsat down before her; and, when she saw him, she laughed and said, "Art thou theastronomer, the mathematician, the scribe?" "Yes," answered he. Quoth she, "Askof what thou wilt; success resteth with Allah." So he said, "Tell me of the sunand its rising and setting." And she replied: "Know that the sun riseth fromthe shadows in the Eastern hemisphere and setteth in the shadows of theWestern, and each hemisphere compriseth one hundred and eighty degrees. QuothAllah Almighty, 'I swear by the Lord of the East and of the West.'[FN#415] Andagain, 'He it is who hath ordained the sun to shine by day, and the moon for alight by night; and hath appointed her station that ye might know the number ofyears and the computation of time.'[FN#416] The moon is Sultan of the night andthe sun Sultan of the day, and they vie with each other in their courses andfollow without overtaking each other. Quoth Almighty Allah, 'It is notexpedient that the sun overtake the moon in her course; neither doth the nightoutstrip the day, but each of these luminaries moveth in a peculiarorbit.'"[FN#417] Q "When the day cometh, what becometh of the night; and whatof the day, when the night cometh?" "He causeth the night to enter in upon theday, and He causeth the day to enter in upon the night."[FN#418] Q "Enumerateto me the mansions of the moon?"[FN#419] "They number eight-and-twenty, to wit,Sharatαn, Butayn, Surayα, Dabarαn, Hak'ah, Han'ah, Zirα'a, Nasrah, Tarf,Jabhah, Zubrah, Sarfah, 'Awwα, Simαk, Ghafar, Zubαnν, Iklνl, Kalb, Shaulah,Na'am, Baldah, Sa'ad al-Zαbih, Sa'ad al-Bul'a, Sa'ad al-Su'ϊd, Sa'adal-Akhbiyah, Fargh the Former and Fargh the Latter; and Rishαa. They aredisposed in the order of the letters of the Abjad-hawwaz or olderalphabet,[FN#420] according to their numerical power, and in them are secretvirtues which none knoweth save Allah (extolled and exalted be He!) and thestablished in science. They are divided among the twelve Signs of the Zodiac,two Mansions and a third of a Mansion to each Sign. Thus Sharatan, Butayn andone-third of Surαyα, belong to Aries, the other two-thirds of Surαyα, Dabaranand two-thirds of Hak'ah to Taurus, the other third of Hak'ah, Han'ah andZira'a to Gemini; Nasrah, Tarf and a third of Jabhah to Cancer, the othertwo-thirds of Jabhah, Zubrah and two-thirds of Sarfah to Leo; the other thirdof Sarfah, 'Awwα and Simαk to Virgo; Ghafar, Zubαni and one-third of Iklνl toLibra; the other two-thirds of Iklil, Kalb and two-thirds of Shaulah toScorpio; the other third of Shaulah, Na'αim and Baldah to Sagittarius; Sa'adal-Zαbih, Sa'ad al-Bul'a and one-third of Sa'ad al-Su'ud to Capricorn, theother two-thirds of Sa'ad al-Su'dd, Sa'ad al-Akhbiyah and two-thirds of Farghthe Former to Aquarius, the other third of Fargh the Former, Fargh the Latterand Rishαa to Pisces."—And Shahrazad perceived the dawn of day and ceasedsaying her permitted say.

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

She said, it hath reached me, O auspicious King, that when the damselenumerated the Mansions and distributed them into their Signs, the astronomersaid, "Thou hast replied aright; now tell me of the planets and their natures,also of their sojourn in the Zodiacal Signs, their aspects, auspicious andsinister, their houses, ascendants and descendants. She answered, "The sittingis narrow for so large a matter, but I will say as much as I can. Now theplanets number seven; which are, the Sun, the Moon, Mercury, Venus, Mars,Jupiter, Saturn. The Sun, hot-dry, sinister in conjunction, favourable inopposition, abideth thirty days in each Sign. The Moon, cold-moist andfavourable of aspect, tarrieth in each Sign two days and a third of anotherday. Mercury is of a mixed nature, favourable in conjunction with thefavourable, and sinister in conjunction with the sinister aspects, and abidethin each sign seventeen days and a half day. Venus, temperate and favourable,abideth in each sign five-and-twenty days. Mars is sinister and woneth in eachsign ten months. Jupiter is auspicious and abideth in each sign a year. Saturn,cold-dry and sinister, tarrieth in each sign thirty months. The house of theSun is Leo, her ascendant is Aries, and her descendant Aquarius. The Moon'shouse is Cancer, his ascendant Taurus, his descendant Scorpio and his sinisteraspect Capricorn. Saturn's house is Capricorn-Aquarius, his ascendant Libra,his descendant Aries and his sinister aspects Cancer and Leo. Jupiter's houseis Pisces-Sagittarius, his ascendant Cancer, his descendant Capricorn and hissinister aspects Gemini and Leo. Venus's house is Taurus, her ascendant Pisces,her descendant Libra, and her sinister aspects Aries and Scorpio. Mercury'shouse is Gemini-Virgo, his ascendant Virgo, his descendant Pisces, and hissinister aspect Taurus. Mars' house is Aries-Scorpio, his ascendant Capricorn,his descendant Cancer and his sinister aspect Libra." Now when the astronomersaw her acuteness and comprehensive learning and heard her fair answers, hebethought him for a sleight to confound her before the Commander of theFaithful, and said to her, "O damsel, tell me, will rain fall this month?" Atthis she bowed her head and pondered so long, that the Caliph thought her at aloss for an answer and the astronomer said to her, "Why dost thou not speak?"Quoth she, "I will not speak except the Commander of the Faithful give meleave." So the Caliph laughed and said, "How so?" Cried she "I would have theegive me a sword, that I may strike off his head, for he is an Infidel, anAgnostic, an Atheist.[FN#421]" At this, loud laughed the Caliph and those abouthim laughed, and she continued "O astronomer, there are five things that noneknoweth save Allah Almighty;" and she repeated the verset; "'Aye! Allah!—withHim is the knowledge of the hour and He causeth the rain to descend at His ownappointed time —and He knoweth what is in the wombs of females—but no soulknoweth what it shall have gotten on the morrow; neither wotteth any soul inwhat land it shall die: Verily Allah is knowing, informed of all.'"[FN#422]Quoth the astronomer, "Thou hast said well, and I, by Allah, thought only totry thee." Rejoined she, "Know that the almanack-makers have certain signs andtokens, referring to the planets and constellations relative to the coming inof the year; and folk have learned something by experience." Q "What be that?""Each day hath a planet that ruleth it: so if the first day in the year fall onFirst Day (Sunday) that day is the Sun's and this portendeth (though Allahalone is All-knowing!) oppression of kings and sultans and governors and muchmiasma and lack of rain; and that people will be in great tumult and thegrain-crop will be good, except lentils, which will perish, and the vines willrot and flax will be dear and wheat cheap from the beginning of Tϊbah to theend of Barmahαt.[FN#423] And, in this year there will be much fighting amongkings, and there shall be great plenty of good in this year, but Allah isAll-knowing!" Q "What if the first day fall on Second Day (Monday)?" "That daybelongeth to the Moon and portendeth righteousness in administrators andofficials and that it will be a year of much rain and grain-crops will be good,but linseed will decay and wheat will be cheap in the month Kiyαhk;[FN#424]also the plague will rage and the sheep and goats will die, grapes will beplentiful and honey scarce and cotton cheap; and Allah is omniscient!"—AndShahrazad perceived the dawn of day and ceased to say her permitted say.

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

She said, it hath reached me, O auspicious King, that when the damsel ended hernotice of Second Day the astronomer said to her "Now tell me what will occur ifNew Year's day fall on Third Day (Tuesday)." She replied, "That is Mars' dayand portendeth death of great men and much destruction and deluge of blood anddearness of grain; lack of rain and scarcity of fish, which will anon be inexcess and anon fail. Lentils and honey in this year will be cheap and linseeddear and only barley will thrive, to the exception of all other cereals: greatwill be the fighting among kings and death will be in the blood and there willbe much mortality among asses." Q "What if it fall on Fourth Day?" "That isMercury's day and portendeth great tumult among the folk and much enmity and,though rains be moderate, rotting of some of the green crops; also that therewill be sore mortality among cattle and young children and much fighting bysea; that wheat will be dear from Barmϊdah to Misra[FN#425] and other grainscheap; thunder and lightning will abound and honey will be dear, palm- treeswill thrive and bear abundantly and flax and cotton will be plentiful, whileradishes and onions will be dear; but Allah is All-knowing!" Q "What if it fallon Fifth Day?" "That is Jupiter's day and portendeth equity in Wazirs andrighteousness in Kazis and Fakirs and the Ministers of religion; and that goodwill be plentiful: rains and fruit and trees and grain will abound, and flax,cotton, honey, grapes and fish be cheap; and Allah is Omniscient!" Q "What ifit fall on Meeting Day or Friday?" "That day appertaineth to Venus andportendeth oppression in the chiefs of the Jinn and talk of forgery andback-biting; there will be much dew; the autumn crops will be good in the landand there will be cheapness in one town and not in another: ungraciousness willbe rife by land and sea; linseed will be dear, also wheat, in Hαtϊr, but cheapin Amshνr; honey will be dear and grapes and water-melons will rot; and Allahis Omniscient!" Q "What if it fall on the Sabbath (Saturday)?" "That isSaturn's day and portendeth the preferment of slaves and Greeks and those inwhom there is no good, neither in their neighbourhood; there will be greatdrought and dearth; clouds will abound and death will be rife among the sons ofAdam and woe to the people of Egypt and Syria from the oppression of the Sultanand failure of blessing upon the green crops and rotting of grain; and Allah isAll-knowing!"[FN#426] Now with this, the astronomer hung his head very low, andshe said to him, "O astronomer, I will ask thee one question, which if thouanswer not, I will take thy clothes." "Ask," replied he. Quoth she, "Where isSaturn's dwelling-place?"; and he answered, "In the seventh heaven." Q "Andthat of Jupiter?" "In the sixth heaven." Q "And that of Mars?" "In the fifthheaven." Q "And that of the Sun?" "In the fourth heaven." Q "And that ofVenus?" "In the third heaven." Q "And that of Mercury?" "In the second heaven."Q "And that of the Moon?" "In the first heaven." Quoth she, "Well answered; butI have one more question to ask thee;" and quoth he, "Ask!" Accordingly shesaid, "Now tell me concerning the stars, into how many parts are they divided."But he was silent and answered nothing; and she cried to him, "Put off thyclothes." So he doffed them and she took them; after which the Caliph said toher, "Tell us the answer to thy question." She replied: "O Commander of theFaithful, the stars are divided into three parts, whereof one-third is hung inthe sky of the earth,[FN#427] as it were lamps, to give light to the earth, anda part is used to shoot the demons withal, when they draw near by stealth tolisten to the talk in heaven. Quoth Allah Almighty, 'Verily, we have dight thesky of the earth with the adornment of the stars; and have appointed them forprojectiles against every rebellious Satan.'[FN#428] And the third part is hungin air to illuminate the seas and give light to what is therein." Quoth theastronomer, "I have one more question to ask, which if she answer, I will avowmyself beaten." "Say on," answered she.—And Shahrazad perceived the dawn of dayand ceased saying her permitted say.

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

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

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

She said, It hath reached me, O auspicious King, that the philosopher thenaddressed the damsel saying, "What was the first skirt that trailed over theface of the earth?" She replied, "That of Hagar, out of shame before Sarah; andit became a custom among the Arabs." Q "What is that which breatheth withoutlife?" "Quoth Almighty Allah, 'By the morning when it breatheth!'"[FN#437] Q"Ree me this riddle:—A number of pigeons came to a high tree and lighted, someon the tree and others under it. Said those on the tree to those on the ground,'If one of you come up to us, ye will be a third part of us all in number; andif one of us descend to you, we shall be like unto you in number,' How manypigeons were there in all?" "Twelve: seven alighted on the tree and fivebeneath; and, if one go up, those above would be eight to four; and, if one godown, both would be six and Allah is all-knowing."[FN#438] With this thephilosopher put off his clothes and fled: whereupon the next contest tookplace, for she turned to the Olema present and said, "Which of you is therhetorician that can discourse of all arts and sciences?" There came forward asage hight Ibrahim bin Siyyαr and said to her, "Think me not like the rest."Quoth she, "It is the more assured to me that thou wilt be beaten, for thatthou art a boaster; and Allah will help me to victory over thee, that I maystrip thee of thy clothes. So, if thou sentest one to fetch thee wherewithal tocover thyself, 'twould be well for thee." Cried he, "By Allah, I will assuredlyconquer thee and make thee a byword among the peoples, generation aftergeneration!" Rejoined she, "Do penance in advance for thy broken oath." Then heasked, "What five things did Allah create before he made man?"; and sheanswered, "Water and earth and light and darkness and the fruits of the earth."Q "What did Allah create with the hand of omnipotence?" "The 'Arsh, throne ofGod or the empyreal heaven and the tree Tϊbα[FN#439] and Adam and the garden ofEden; these Allah created with the hand of His omnipotence; but to all othercreated things He said, 'Be,'—and they were." Q "Who is thy father inAl-Islam?" "Mohammed, whom Allah bless and preserve!" Q "Who was the father inAl-Islam of Mohammed?" "Abraham, the Friend of God." Q "What is the Faith ofAl-Islam?" "The professing that there is no god but the God and that Mohammedis the apostle of God." Q "What is thy first and thy last?" "My first is man'sseed in the shape of foul water and my last filthy carrion: the first of me isdust and the last of me is dust. Quoth the poet,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

'Jahannam, next Lazα, and third Hatνm; * Then count Sa'νr and
Sakar eke, five-fold,
Sixth comes Jahνm and Hαwiyah the seventh; * Here are seven Hells
in four lines briefly told.'"

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

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

Quoth she, "A needle." Q "What is the length and what the breadth of the bridgeAl-Sirαt?" "Its length is three thousand years' journey, a thousand in descentand a thousand in ascent and a thousand level: it is sharper than a sword andfiner than a hair."—And Shahrazad perceived the dawn of day and ceased to sayher permitted say.

When it was the Four Hundred and Sixtieth Night,

She said, It hath reached me, O auspicious King, that when the damsel haddescribed to him Al-Sirat, the philosopher said, "Inform me how manyintercessions with Allah hath the Prophet for each soul?"[FN#447] "Three." Q"Was Abu Bakr the first who embraced Al-Islam?" "Yes." Q "Yet Ali became aMoslem before him?" "Ali came to the Prophet, when he was a boy of seven yearsold, for Allah vouchsafed him knowledge of the way of salvation in his tenderyouth, so that he never prostrated himself to idols." Quoth he, "Tell me whichis the more excellent, Ali or Abbαs?" Now she knew that, in propounding thisquestion, Ibrahim was laying a trap for her; for if she said, "Ali is moreexcellent than Abbas," she would lack excuse with the Caliph for undervaluinghis ancestor; so she bowed her head awhile, now reddening, then paling, andlastly said, "Thou askest me of two excellent men, each having his ownexcellence. Let us return to what we were about." When the Caliph Harunal-Rashid heard her, he stood up and said, "Thou hast spoken well, by the Lordof the Ka'abah, O Tawaddud!" Then quoth Ibrahim the rhetorician, "What meaneththe poet when he saith,

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

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

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

She said, It hath reached me, O auspicious King, that when the damsel wasplaying chess with the expert in presence of the Commander of the Faithful,Harun al-Rashid, whatever move he made was speedily countered by her, till shebeat him and he found himself checkmated. Quoth he, "I did but lead thee on,that thou mightest think thyself skilful: but set up again, and thou shaltsee." So they placed the pieces a second time, when he said in himself, "Openthine eyes or she will beat thee." And he fell to moving no piece, save aftercalculation, and ceased not to play, till she said, "Thy King isdead!—Checkmate." When he saw this he was confounded at her quickness andunderstanding; but she laughed and said, "O professor, I will make a wager withthee on this third game. I will give thee the queen and the right-hand castleand the left-hand knight; if thou beat me, take my clothes, and if I beat thee,I will take thy clothes." Replied he, "I agree to this;" and they replaced thepieces, she removing queen, castle and knight.[FN#449] Then said she, "Move, Omaster." So he moved, saying to himself, "I cannot but beat her, with suchodds," and planned a combination; but, behold, she moved on, little by little,till she made one of her pawns[FN#450] a queen and pushing up to him pawns andother pieces, to take off his attention, set one in his way and tempted him totake it. Accordingly, he took it and she said to him, "The measure is meted andthe loads equally balanced.[FN#451] Eat till thou are over-full; naught shallbe thy ruin, O son of Adam, save thy greed. Knowest thou not that I did buttempt thee, that I might finesse thee? See: this is check-mate!" adding, "Sodoff off thy clothes." Quoth he, "Leave me my bag-trousers, so Allah repaythee;" and he swore by Allah that he would contend with none, so long asTawaddud abode in the realm of Baghdad. Then he stripped off his clothes andgave them to her and went away. Thereupon came the backgammon-player, and shesaid to him, "If I beat thee, this day, what wilt thou give me?" Quoth he, "Iwill give thee ten suits of brocade of Constantinople, figured with gold, andten suits of velvet and a thousand gold pieces; and if I beat thee, I asknothing but that thou write me an acknowledgment of my victory." Quoth she, "Toit, then, and do thy best." So they played, and he lost and went away,chattering in Frankish jargon and saying, "By the bounty of the Commander ofthe Faithful, there is not her like in all the regions of the world!" Then theCaliph summoned players on instruments of music and asked her, "Dost thou knowaught of music?"; when she answered, "Even so!" He bade bring a worn lute,polished by use, whose owner forlorn and lone was by parting trodden down; andof which quoth one, describing it

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

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

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

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

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

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

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

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

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

It is related, O auspicious King, that one of the olden monarchs was onceminded to ride out in state with the Officers of his realm and the Grandees ofhis retinue and display to the folk the marvels of his magnificence. So heordered his Lords and Emirs equip them therefor and commanded his keeper of thewardrobe to bring him of the richest of raiment, such as befitted the King inhis state; and he bade them bring his steeds[FN#453] of the finest breeds andpedigrees every man heeds; which being done, he chose out of the raiment whatrejoiced him most and of the horses that which he deemed best; and, donning theclothes, together with a collar set with margarites and rubies and all mannerjewels, mounted and set forth in state, making his destrier prance and curvetamong his troops and glorying in his pride and despotic power. And Iblis cameto him and, laying his hand upon his nose, blew into his nostrils the breath ofhauteur and conceit, so that he magnified and glorified himself and said in hisheart, "Who among men is like unto me?" And he became so puffed up witharrogance and self-sufficiency, and so taken up with the thought of his ownsplendour and magnificence, that he would not vouchsafe a glance to any man.Presently, there stood before him one clad in tattered clothes and saluted him,but he returned not his salam; whereupon the stranger laid hold of his horse'sbridle. "Lift thy hand," cried the King, "thou knowest not whose bridle-rein itis whereof thou takest hold." Quoth the other, I have a need of thee." Quoththe King, "Wait till I alight and then name thy need." Rejoined the stranger,"It is a secret and I will not tell it but in thine ear." So the King bowed hishead to him and he said, "I am the Angel of Death and I purpose to take thysoul." Replied the King, "Have patience with me a little, whilst I return to myhouse and take leave of my people and children and neighbours and wife." "By nomeans so," answered the Angel; "thou shalt never return nor look on them again,for the fated term of thy life is past." So saying, he took the soul of theKing (who fell off his horse's back dead) and departed thence. Presently theDeath Angel met a devout man, of whom Almighty Allah had accepted, and salutedhim. He returned the salute, and the Angel said to him, "O pious man, I have aneed of thee which must be kept secret." "Tell it in my ear," quoth thedevotee; and quoth the other, "I am the Angel of Death." Replied the man,"Welcome to thee! and praised be Allah for thy coming! I am aweary of awaitingthine arrival; for indeed long hath been thine absence from the lover whichlongeth for thee." Said the Angel, "If thou have any business, make an end ofit;" but the other answered, saying, "There is nothing so urgent to me as themeeting with my Lord, to whom be honour and glory!" And the Angel said "Howwouldst thou fain have me take thy soul? I am bidden to take it as thou willestand choosest." He replied, "Tarry till I make the Wuzu-ablution and pray; and,when I prostrate myself, then take my soul while my body is on theground."[FN#454] Quoth the Angel, "Verily, my Lord (be He extolled andexalted!) commanded me not to take thy soul but with thy consent and as thoushouldst wish; so I will do thy will." Then the devout man made the minorablution[FN#455] and prayed: and the Angel of Death took his soul in the act ofprostration and Almighty Allah transported it to the place of mercy andacceptance and forgiveness. And they tell another tale of

THE ANGEL OF DEATH AND THE RICH KING.

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

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

She said, It hath reached me, O auspicious King, that hardly had the King madean end of saying to himself, "Eat of this weal at thine ease, in long life andprosperity ever rife!" when a man clad in tattered raiment, with an asker'swallet hanging at his neck, as he were one who came to beg food, knocked withthe door-ring a knock so loud and terrible that the whole palace shook as withquake of earth and the King's throne trembled. The servants were affrighted andrushed to the door, and when they saw the man who had knocked they cried out athim, saying, "Woe to thee! what manner of unmannerly fashion be this? Wait tillthe King eateth and we will then give thee of what is left." Quoth he, "Tellyour lord to come out and speak with me, for I have of him a pressing need anda matter to heed." They cried, "Away, fool! who art thou that we should bid ourlord come forth to thee?" But he said, "Tell him of this." So they went in andtold the King, who said, "Did ye not rebuke him and draw upon him and threatenhim!" Now as he spoke, behold, there came another knock at the gate, louderthan the first knock, whereupon the servants sprang at the stranger with stavesand weapons, to fall upon him and slay him; but he shouted at them, saying,"Bide in your steads, for I am the Angel of Death." Hereat their hearts quakedand their wits forsook them; their understandings were in confusion, theirside-muscles quivered in perturbation and their limbs lost the power of motion.Then said the King to them, "Tell him to take a substitute[FN#456] in my placeand one to relieve me in this case." But the Angel answered, saying, "I willtake no substitute, and I come not but on thine account, to cause separationbetween thee and the goods thou hast gathered together and the riches thou hastheaped up and entreasured." When the King heard this, he wept and groaned,saying, "Allah curse the treasure which hath deluded and undone me and divertedme from the service of my Lord! I deemed it would profit me, but to-day it is aregret for me and a calamity to me, and behold, I go forth, empty-handed of it,and leave it to my foes." Thereupon Allah caused the Treasure to speak out andit said, "Wherefore cursest thou me?[FN#457] Curse thyself, for Allah createdboth me and eke thyself of the dust and appointed me to be in thine hand, thatthou mightest provide thee with me a viaticum for the next world and give almswith me to the poor and the needy and the sick; and build mosques and hospicesand bridges and aqueducts, so might I be an aidance unto thee in the world tocome. But thou didst garner me and hoard me up and on thine own vanitiesbestowedst me, neither gavest thou thanks for me, as was due, but wastungrateful to me; and now thou must leave me to thy foes and thou hast naughtsave thy regretting and thy repenting. But what is my sin, that thou shouldestrevile me?" Then the Angel of Death took the King's soul as he sat on histhrone before he ate of the food, and he fell down dead. Quoth Allah Almighty,"While they were rejoicing for that which had been given them, we suddenly laidhold on them; and, behold, they were seized with despair."[FN#458] And theytell another tale of

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

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

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

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

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

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

THE RIGHTEOUSNESS OF KING ANUSHIRWAN.[FN#463]

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

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

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

THE JEWISH KAZI AND HIS PIOUS WIFE.

Among the Children of Israel one of the Kazis had a wife of surpassing beauty,constant in fasting and abounding in patience and long-suffering; and he, beingminded to make the pilgrimage to Jerusalem, appointed his own brother Kazi inhis stead, during his absence, and commended his wife to his charge. Now thisbrother had heard of her beauty and loveliness and had taken a fancy to her. Sono sooner was his brother gone than he went to her and sought her love-favours;but she denied him and held fast to her chastity. The more she repelled him,the more he pressed his suit upon her; till, despairing of her and fearing lestshe should acquaint his brother with his misconduct whenas he should return, hesuborned false witnesses to testify against her of adultery; and cited her andcarried her before the King of the time who adjudged her to be stoned. So theydug a pit, and seating her therein stoned her, till she was covered withstones, and the man said, "Be this hole her grave!" But when it was dark apasser-by, making for a neighbouring hamlet, heard her groaning in sore pain;and, pulling her out of the pit, carried her home to his wife, whom he badedress her wounds. The peasant woman tended her till she recovered and presentlygave her her child to be nursed; and she used to lodge with the child inanother house by night. Now a certain thief saw her and lusted after her. So hesent to her seeking her love-favours, but she denied herself to him; whereforehe resolved to slay her and, making his way into her lodging by night (and shesleeping), thought to strike at her with a knife; but it smote the little oneand killed it. Now when he knew his misdeed, fear overtook him and he wentforth the house and Allah preserved from him her chastity. But as she awoke inthe morning, she found the child by her side with throat cut; and presently themother came and seeing her boy dead, said to the nurse, "Twas thou didstmurther him." Therewith she beat her a grievous beating and purposed to put herto death; but her husband interposed and delivered the woman, saying, "ByAllah, thou shalt not do on this wise." So the woman, who had somewhat of moneywith her, fled forth for her life, knowing not whither she should wend.Presently, she came to a village, where she saw a crowd of people about a mancrucified to a tree-stump, but still in the chains of life. "What hath hedone?" she asked, and they answered, "He hath committed a crime, which nothingcan expiate but death or the payment of such a fine by way of alms." So shesaid to them, "Take the money and let him go;" and, when they did so, herepented at her hands and vowed to serve her, for the love of Almighty Allahtill death should release him. Then he built her a cell and lodged her therein;after which he betook himself to woodcutting and brought her daily her bread.As for her, she was constant in worship, so that there came no sick man ordemoniac to her, but she prayed for him and he was straightway healed.—AndShahrazad perceived the dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that when the woman's cell wasvisited by folk (and she constant in worship), it befel by decree of theAlmighty that He sent down upon her husband's brother (the same who had causedher to be stoned), a cancer in the face, and smote the villager's wife (thesame who had beaten her) with leprosy, and afflicted the thief (the same whohad murthered the child) with palsy. Now when the Kazi returned from hispilgrimage, he asked his brother of his wife, and he told him that she wasdead, whereat he mourned sore and accounted her with her Maker. After awhile,very many folk heard of the pious recluse and flocked to her cell from allparts of the length and breadth of the earth; whereupon said the Kazi to hisbrother, "O my brother, wilt thou not seek out yonder pious woman? Haply Allahshall decree thee healing at her hands!" and he replied, "O my brother, carryme to her" Moreover, the husband of the leprous woman heard of the piousdevotee and carried his wife to her, as did also the people of the paralyticthief; and they all met at the door of the hermitage. Now she had a placewherefrom she could look out upon those who came to her, without their seeingher; and they waited till her servant came, when they begged admittance andobtained permission. Presently she saw them all and recognized them; so sheveiled and cloaked face and body and went out and stood in the door, looking ather husband and his brother and the thief and the peasant-woman; but they couldnot recognize her. Then said she to them, "Ho folk, ye shall not be relieved ofwhat is with you till ye confess your sins; for, when the creature confessethhis sins the Creator relenteth towards him and granteth him that wherefore heresorteth to him." Quoth the Kazi to his brother, "O my brother, repent toAllah and persist not in thy frowardness, for it will be more helpful to thyrelief." And the tongue of the case spake this speech,

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

(Saith the relator), Then quoth the brother, "Now I will tell the truth: I didthus and thus with thy wife;" and he confessed the whole matter, adding, "Andthis is my offence." Quoth the leprous woman, "As for me, I had a woman with meand imputed to her that of which I knew her to be guiltless, and beat hergrievously; and this is my offence." And quoth the paralytic, "And I went in toa woman to kill her, after I had tempted her to commit adultery and she hadrefused; and I slew a child that lay by her side; and this is my offence." Thensaid the pious woman, "O my God, even as Thou hast made them feel the misery ofrevolt, so show them now the excellence of submission, for Thou over all thingsart Omnipotent!" And Allah (to whom belong Majesty and Might!) made them whole.Then the Kazi fell to looking on her and considering her straitly, till sheasked him why he looked so hard and he said, "I had a wife and were she notdead, I had said thou art she." Hereupon, she made herself known to him andboth began praising Allah (to whom belong Majesty and Might!) for that which Hehad vouchsafed them of the reunion of their loves; but the brother and thethief and the villager's wife joined in imploring her forgiveness. So sheforgave them one and all, and they worshipped Allah in that place and renderedher due service, till Death parted them. And one of the Sayyids[FN#466] hathrelated this tale of

THE SHIPWRECKED WOMAN AND HER CHILD.

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

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

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

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

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

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

And she left not the service of her Lord, cleaving unto His House, till deathcame to her." And a tale is also told by Mαlik bin Dνnαr[FN#467] (Allah havemercy on him!) of

THE PIOUS BLACK SLAVE.

"We were once afflicted with drought at Bassorah and went forth sundry times topray for rain, but saw no sign of our prayers being accepted. So I went, I and'Itaa al-Salamν and Sαbit al-Banαni and Naja al-Bakαa and Mohammed bin Wαsi'aand Ayyϊb al-Sukhtiyαni and Habνb al-Farsi and Hassαn bin Abi Sinαn and 'Otbahal-Ghulαm and Sαlih al-Muzani,[FN#468] till we reached the oratory,[FN#469]when the boys came out of the schools and we prayed for rain, but saw no signof acceptance. So about mid-day the people went away and I and Sabit al-Bananitarried in the place of prayer till nightfall, when we saw a black of comelyface, slender of shank[FN#470] and big of belly, approach us, clad in a pair ofwoollen drawers; if all he wore had been priced, it would not have fetched acouple of dirhams. He brought water and made the minor ablution, then, going upto the prayer-niche, prayed two inclinations deftly, his standing and bowingand prostration being exactly similar in both. Then he raised his glanceheavenwards, and said, 'O my God and my Lord and Master, how long wilt Thoureject Thy servants in that which offereth no hurt to Thy sovereignty? Is thatwhich is with Thee wasted or are the treasuries of Thy Kingdom annihilated? Iconjure Thee, by Thy love to me forthwith to pour out upon us Thy rain-cloudsof grace!' He spake and hardly had he made an end of speaking, when the heavensclouded over and there came a rain, as if the mouths of waterskins had beenopened; and when we left the oratory, we were knee-deep in water,"—AndShahrazad perceived the dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that "hardly had he spokenwhen the heavens clouded over and there came a rain, as if the mouths ofwaterskins had been opened. And when we left the oratory we were knee-deep inwater, and we were lost in wonder at the black. So I accosted him and said tohim, 'Woe to thee, O black, art thou not ashamed of what thou saidst?' Heturned to me and asked, 'What said I?'; and I, 'Thy saying to Allah, 'By Thylove of me;' and what giveth thee to know that He loveth thee?' Replied he,'Away from me, O thou distracted by the world from the care of thine own soul.Where was I, when He gave me strength to profess the unity of the Godhead andvouchsafed unto me the knowledge of Him? How deemest thou that He aided me thusexcept of His love to me?' adding, 'Verily, His love to me is after the measureof my love to Him.' Quoth I, 'Tarry awhile with me, so may Allah have mercy onthee!' But he said, 'I am a chattel and the Book enjoineth me to obey my lessermaster.' So we followed him afar off, till we saw him enter the house of aslave-broker. Now the first half of the night was past and the last half waslongsome upon us, so we went away; but next morning, we repaired to theslave-dealer and said to him, 'Hast thou a lad to sell us for service?' Heanswered, 'Yes, I have an hundred lads or so and they are all for sale.' Thenhe showed us slave after slave; till he had shown us some seventy; but myfriend was not amongst them, and the dealer said, 'These are all I have.' But,as we were going out from him we saw a ruinous hut behind his house and goingin behold, we found the black standing there. I cried, ''Tis he, by the Lord ofthe Ka'abah!' and turning to the dealer, said to him, 'Sell me yonder slave.'Replied he, 'O Abu Yahya, this is a pestilent unprofitable fellow, who hath noconcern by night but weeping and by day but repentance.' I rejoined, 'It is forthat I want him.' So the dealer called him, and he came out, showingdrowsiness. Quoth his master, 'Take him at thine own price, so thou hold mefree of all his faults.' I bought him for twenty dinars and asked 'What is hisname?' and the dealer answered 'Maymun, the monkey;' and I took him by the handand went out with him, intending to go home; but he turned to me and said, 'Omy lesser lord, why and wherefore didst thou buy me? By Allah, I am not fit forthe service of God's creatures!' Replied I, 'I bought thee that I might servethee myself; and on my head be it.' Asked he, 'Why so?' and I answered, 'Wastthou not in company with us yesterday in the place of prayer?' Quoth he, 'Anddidst thou hear me?'; and quoth I, 'It was I accosted thee yesterday and spokewith thee.' Thereupon he advanced till we came to a mosque, where he enteredand prayed a two-bow prayer; after which he said, 'O my God and my Lord andMaster, the secret that was between me and Thee Thou hast discovered unto Thycreatures and hast brought me to shame before the worldling. How then shalllife be sweet to me, now that other than Thou hath happened upon that which isbetween Thee and me? I conjure Thee to take my soul to Thee forthright.[FN#471]So saying, he prostrated himself, and I awaited awhile without seeing him raisehis head; so I shook him and behold, he was indeed dead, the mercy of AlmightyAllah be upon him! I laid him out stretching his arms and legs and looked athim, and lo! he was smiling. Moreover, whiteness had got the better ofblackness on his brow, and his face was radiant with light like a young moon.As we wondered at his case, the door opened and a young man came in to us andsaid, 'Peace be with you! May Allah make great our reward and yours for ourbrother Maymun! Here is his shroud: wrap him in it.' So saying, he gave us tworobes, never had we seen the like of them, and we shrouded him therein. And nowhis tomb is a place whither men resort to pray for rain and ask theirrequirements of Allah (be He extolled and exalted!); and how excellently wellsaith the poet on this theme,

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

And they recount another anecdote of

THE DEVOUT TRAY-MAKER AND HIS WIFE.

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

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

She said, It hath reached me, O auspicious King, that the maid-servant went outto the man and asked him, "Come in; my lady hath a mind to buy some of thywares, after she hath tried them and looked at them." The man thought she spoketruly and, seeing no harm in this, entered and sat down as she bade him; andshe shut the door upon him. Whereupon her mistress came out of her room and,taking him by the gaberdine,[FN#476] drew him within and said, "How long shallI seek union of thee? Verily my patience is at an end on thine account. Seenow, the place is perfumed and provision prepared and the householder is absentthis night, and I give to thee my person without reserve, I whose favours kingsand captains and men of fortune have sought this long while, but I haveregarded none of them." And she went on talking thus to him, whilst he raisednot his eyes from the ground, for shame before Allah Almighty and fear of thepains and penalties of His punishment; even as saith the poet,

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

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

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

Then the man cast himself down from the belvedere; but Allah sent an angel whobore him up on his wings and brought him down to the ground, whole and withouthurt or harm. Now when he found himself safe on the ground, he thanked andpraised Allah (to whom belong Majesty and Might!) for His merciful protectionof his person and his chastity; and he went straight to his wife who had longexpected him, and he empty-handed. Then seeing him, she asked him why he hadtarried and what was come of that he had taken with him and why he returnedempty-handed; whereupon he told her of the temptation which had befallen him,and she said, "Alhamdolillah—praised be God-for delivering thee from seductionand intervening between thee and such calamity!" Then she added, "O man, theneighbours use to see us light our oven every night; and, if they see usfireless this night, they will know that we are destitute. Now it behoveth ingratitude to Allah, that we hide our destitution and conjoin the fast of thisnight to that of the past and continue it for the sake of Allah Almighty." Soshe rose and, filling the oven with wood, lighted it, to baffle the curiosityof her woman-neighbours, reciting these couplets,

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

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

When it was the Four Hundred and Seventieth Night,

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

AL-HAJJAJ AND THE PIOUS MAN.

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

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

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

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

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

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

And they also tell a tale of

THE BLACKSMITH WHO COULD HANDLE FIRE WITHOUT HURT.

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

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

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

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

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

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

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

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

And they also tell of

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

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

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

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

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

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

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

And they tell a tale of

THE MOSLEM CHAMPION AND THE CHRISTIAN DAMSEL.

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

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

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

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

At last her patience failed her and her breast was straitened and she threwherself on the ground before him, saying, "I conjure thee by thy Faith, thatthou give ear to my words!" Asked he, "What are they?" and she answered,"Expound unto me Al-Islam." So he expounded to her the tenets of the Faith, andshe became a Moslemah, after which she was circumcised[FN#486] and he taughther to pray. Then said she to him, "O my brother, I did but embrace Al-Islamfor thy sake and to win thy favours." Quoth he, "The law of Al-Islam forbiddethsexual commerce save after a marriage before two legal witnesses, and a dowryand a guardian are also requisite. Now I know not where to find witnesses orfriend or parapherne; but, an thou can contrive to bring us out of this place,I may hope to make the land of Al-Islam, and pledge myself to thee that noneother than thou in all Al-Islam shall be wife to me." Answered she, "I willmanage that"; and, calling her father and mother, said to them, "Indeed thisMoslem's heart is softened and he longeth to enter the faith, so I will granthim that which he desireth of my person; but he saith: 'It befitteth me not todo this in a town where my brother was slain. Could I but get outside it myheart would be solaced and I would do that which is wanted of me.' Now there isno harm in letting me go forth with him to another town, and I will be a suretyto you both and to the Emir for that which ye wish of him." Therefore herfather went to their Captain and told him this, whereat he joyed with exceedingjoy and bade him carry them forth to a village that she named. So they went outand made the village where they abode the rest of their day, and when nightfell, they got ready for the march and went their way, even as saith the poet,

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

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

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

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

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

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

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

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

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

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

THE CHRISTIAN KING'S DAUGHTER AND THE MOSLEM.

"My spirit urged me, once upon a time, to go forth into the country of theInfidels; and I strove with it and struggled to put away from me thisinclination; but it would not be rejected. So I fared forth and journeyed aboutthe land of the Unbelievers and traversed it in all its parts; for divine graceenveloped me and heavenly protection encompassed me, so that I met not a singleNazarene but he turned away his eyes and drew off from me, till I came to acertain great city at whose gate I found a gathering of black slaves, clad inarmour and bearing iron maces in their hands. When they saw me, they rose totheir feet and asked me, 'Art thou a leach?'; and I answered, 'Yes.' Quoththey, 'Come speak to our King,' and carried me before their ruler, who was ahandsome personage of majestic presence. When I stood before him, he looked atme and said, 'Art a physician, thou?' 'Yes,' quoth I; and quoth he to hisofficers, 'Carry him to her, and acquaint him with the condition before heenter.' So they took me out and said to me, 'Know that the King hath adaughter, and she is stricken with a sore disease, which no doctor hath beenable to cure: and no leach goeth in to her and treateth, without healing her,but the King putteth him to death. So bethink thee what thou seest fitting todo.' I replied, 'The King drove me to her; so carry me to her.' Thereupon theybrought me to her door and knocked; and behold, I heard her cry out fromwithin, saying, 'Admit to me the physician, lord of the wondrous secret!' Andshe began reciting,

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

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

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

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

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

And they tell a tale of

THE PROPHET AND THE JUSTICE OF PROVIDENCE.

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

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

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

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

And a certain pious man hath told us the tale of

THE FERRYMAN OF THE NILE AND THE HERMIT.

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

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

And of the tales they tell is one concerning

THE ISLAND KING AND THE PIOUS ISRAELITE.

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

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

The ship was wrecked, yet the man saved himself on a plank and his wife andchildren also saved themselves, but on other planks. The waves separated themand the wife was cast up in one country and one of the boys in another. Thesecond son was picked up by a ship, and the surges threw the father on a desertisland, where he landed and made the Wuzu-ablution. Then he called theprayer-call,—And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

When it was the Four Hundred and Eightieth Night,

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

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

She said, It hath reached me, O auspicious King, that when the King said,"Abide with us this night," the merchant replied, "We have in the ship one towhom I have promised to entrust the care of her to none save myself; and thesame is a holy woman whose prayers have brought me weal and I have felt theblessing of her counsels." Rejoined the King, "I will send her some trusty men,who shall pass the night in the ship and guard her and all that is with her."The merchant agreed to this and abode with the King, who called his secretaryand steward and said to them, "Go and pass the night in this man's ship andkeep it safe, Inshallah!" So they went up into the ship and seating themselves,this on the poop and that on the bow, passed a part of the night in repeatingthe names of Allah (to whom belong Majesty and Might!). Then quoth one to theother, "Ho, such an one! The King bade us keep watch and I fear lest sleepovertake us; so, come, let us discourse of stories of fortune and of the goodwe have seen and the trials of life." Quoth the other, "O my brother, as for mytrials Fate parted me from my mother and a brother of mine, whose name was evenas thine; and the cause of our parting was this. My father took ship with usfrom such a place, and the winds rose against us and were contrary, so that theship was wrecked and Allah broke our fair companionship." Hearing this thefirst asked, "What was the name of thy mother, O my brother?"; and the secondanswered, "So and so." Thereat brother threw himself upon brother saying, "ByAllah, thou art my very brother!" And each fell to telling the other what hadbefallen him in his youth, whilst the mother heard all they said, but held herpeace and in patience possessed her soul. Now when it was morning, one said tothe other, "Come, brother, let us go to my lodging and talk there;" and theother said, "'Tis well." So they went away and presently, the merchant cameback and finding the woman in great trouble, said to her, "What hath befallenthee and why this concern?" Quoth she, "Thou sentest to me yesternight men whotempted me to evil, and I have been in sore annoy with them." At this, he waswroth and, repairing to the King, reported the conduct of his two trustywights. The King summoned the twain forthwith, as he loved them for theirfidelity and piety; and, sending for the woman, that he might hear from her ownlips what she had to say against them, thus bespake her, "O woman, what hathbetided thee from these two men in whom I trust?" She replied, "O King, Iconjure thee by the Almighty, the Bountiful One, the Lord of the Empyrean, bidthem repeat the words they spoke yesternight." So he said to them, "Say what yesaid and conceal naught thereof." Accordingly, they repeated their talk, andlo! the King rising from his throne, gave a great cry and threw himself uponthem, embracing them and saying, "By Allah, ye are my very sons!" Therewith thewoman unveiled her face and said, "And by Allah, I am their very mother." Sothey were united and abode in all solace of life and its delight till deathparted them; and so glory be to Him who delivereth His servant when herestoreth to Him, and disappointeth not his hope in Him and his trust! And howwell saith the poet on the subject,

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

And this tale is told of

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

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

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

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

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

Accordingly, I left him; but every station I came to, I found he had foregoneme, till I reached Al-Medinah, where I lost sight of him and could hear notidings of him. Here I met Abu Yazνd al-Bustαmi and Abu Bakr al-Shibli and anumber of other Shaykhs and learned men, to whom with many complaints, I toldmy case and they said, 'Heaven forbid that thou shouldst gain his company afterthis! He was Abu Ja'afar the leper, in whose name folk at all times pray forrain and by whose blessing-prayers their end attain.' When I heard their words,my desire for his company redoubled and I implored the Almighty to reunite mewith him. Whilst I was standing on Arafat,[FN#505] one pulled me from behind,so I turned and behold, it was my man. At this sight I cried out with a loudcry and fell down in a fainting fit; but, when I came to myself he haddisappeared from my sight. This increased my yearning for him and theceremonies were tedious to me and I prayed Almighty Allah to give me sight ofhim; nor was it but a few days after, when lo! one pulled me from behind, and Iturned and it was he again. Thereupon he said, 'Come, I conjure thee and askthy want of me.' So I begged him to pray for me three prayers; first, thatAllah would make me love poverty; secondly, that I might never lie down atnight upon provision assured to me; and thirdly, that He would vouchsafe me tolook upon His bountiful Face. So he prayed for me as I wished, and departedfrom me. And indeed Allah hath granted me what the devotee asked in prayer: tobegin with He hath made me so love poverty that, by the Almighty! there isnaught in the world dearer to me than it, and secondly since such a year, Ihave never lain down to sleep upon assured provision; withal hath He never letme lack aught. As for the third prayer, I trust that He will vouchsafe me thatalso, even as He hath granted the two precedent, for right Bountiful andBeneficent is His Godhead, and Allah have mercy on him who said:[FN#506]-

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And they also tell a tale of

THE QUEEN OF THE SERPENTS.[FN#507]

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

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

She said, It hath reached me, O auspicious King, that the Grecian sage returnedhome and knew his wife who conceived by him the same night. A few days afterthis he took ship for a certain place, but the ship was wrecked and he savedhimself on one of her planks, while only five leaves remained to him of all thebooks he had. When he returned home, he laid the five leaves in a box andlocking it, gave the key to his wife (who then showed big with child), and saidto her, "Know that my decease is at hand and that the time draweth nigh for mytranslation from this abode temporal to the home which is eternal. Now thou artwith child and after my death wilt haply bear a son: if this be so, name himHαsib Karνm al-Dνn[FN#508] and rear him with the best of rearing. When the boyshall grow up and shall say to thee, 'What inheritance did my father leaveme?'' give him these five leaves, which when he shall have read and understood,he will be the most learned man of his time." Then he farewelled her andheaving one sigh, departed the world and all that is therein—the mercy of Allahthe Most Highest be upon Him! His family and friends wept over him and washedhim and bore him forth in great state and buried him; after which they wendedtheir ways home. But few days passed ere his widow bare a handsome boy andnamed him Hasib Karim al-Din, as her husband charged her; and immediately afterhis birth she summoned the astrologers, who calculated his ascendants anddrawing his horoscope, said to her, "Know, O woman! that this birth will livemany a year; but that will be after a great peril in the early part of hislife, wherefrom can he escape, he will be given the knowledge of all the exactsciences." So saying they went their ways. She suckled him two years,[FN#509]then weaned him, and when he was five years old, she placed him in a school tolearn his book, but he would read nothing. So she took him from school and sethim to learn a trade; but he would not master any craft and there came no workfrom his hands. The mother wept over this and the folk said to her, "Marry him:haply he will take heart for his wife and learn him a trade." So she sought outa girl and married him to her; but, despite marriage and the lapse of time, heremained idle as before, and would do nothing. One day, some neighbours ofhers, who were woodcutters, came to her and said, "Buy thy son an ass and cordsand an axe and let him go with us to the mountain and we will all of us cutwood for fuel. The price of the wood shall be his and ours, and he shallprovide thee and his wife with his share." When she heard this, she joyed withexceeding joy and bought her son an ass and cords and hatchet; then, carryinghim to the woodcutters, delivered him into their hands and solemnly committedhim to their care. Said they, "Have no concern for the boy, our Lord willprovide for him: he is the son of our Shaykh." So they carried him to themountain, where they cut firewood and loaded their asses therewith; thenreturned to the city and, selling what they had cut, spent the monies on theirfamilies. This they did on the next day and the third and ceased not for sometime, till it chanced one day, a violent storm of rain broke over them, andthey took refuge in a great cave till the downfall should pass away. Now HasibKarim al-Din went apart from the rest into a corner of the cavern and sittingdown, fell to smiting the floor with his axe. Presently he noted that theground sounded hollow under the hatchet; so he dug there awhile and came to around flagstone with a ring in it. When he saw this, he was glad and called hiscomrades the woodcutters,—And Shahrazad perceived the dawn of day and ceased tosay her permitted say.

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

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

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

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

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

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

The Adventures of Bulukiya.

"Know thou, O Hasib, there was once in the city of Cairo a King of the BanuIsra'νl, a wise and a pious, who was bent double by poring over books oflearning, and he had a son named Bulϊkiyα. When he grew old and weak and wasnigh upon death, his Grandees and Officers of state came up to salute him, andhe said to them, 'O folk, know that at hand is the hour of my march from thisworld to the next, and I have no charge to lay on you, save to commend to yourcare my son Bulukiya.' Then said he, 'I testify that there is no god save theGod;' and, heaving one sigh, departed the world the mercy of Allah be upon him!They laid him out and washed him and buried him with a procession of greatstate. Then they made his son Bulukiya Sultan in his stead; and he ruled thekingdom justly and the people had peace in his time. Now it befell one day thathe entered his father's treasuries, to look about him, and coming upon an innercompartment and finding the semblance of a door, opened it and passed in. Andlo! he found himself in a little closet, wherein stood a column of whitemarble, on the top of which was a casket of ebony; he opened this also and sawtherein another casket of gold, containing a book. He read the book and foundin it an account of our lord Mohammed (whom Allah bless and preserve!) and howhe should be sent in the latter days[FN#513] and be the lord of the firstProphets and the last. On seeing the personal description Bulukiya's heart wastaken with love of him, so he at once assembled all the notables of theChildren of Israel, the Cohens or diviners, the scribes and the priests, andacquainted them with the book, reading portions of it to them and, adding, 'Ofolk, needs must I bring my father out of his grave and burn him.' The liegesasked, 'Why wilt thou burn him?'; and he answered, 'Because he hid this bookfrom me and imparted it not to me.' Now the old King had excerpted it from theTorah or Pentateuch and the Books of Abraham; and had set it in one of histreasuries and concealed it from all living. Rejoined they, 'O King, thy fatheris dead; his body is in the dust and his affair is in the hands of his Lord;thou shalt not take him forth of his tomb.' So he knew that they would notsuffer him to do this thing by his sire and leaving them he repaired to hismother, to whom said he, 'O my mother, I have found, in one of my father'streasuries, a book containing a description of Mohammed (whom Allah bless andkeep!), a prophet who shall be sent in the latter days; and my heart iscaptivated with love of him. Wherefore am I resolved to wander over the earth,till I foregather with him; else I shall die of longing for his love.' Then hedoffed his clothes and donned an Aba gown of goat's hair and coarse sandals,saying, 'O my mother, forget me not in thy prayers.' She wept over him andsaid, 'What will become of us after thee?'; but Bulukiya answered, 'I canendure no longer, and I commit my affair and thine to Allah who is Almighty.'Then he set out on foot Syria wards without the knowledge of any of his folk,and coming to the sea board found a vessel whereon he shipped as one of thecrew. They sailed till he made an island, where Bulukiya landed with the crew,but straying away from the rest he sat down under a tree and sleep got thebetter of him. When he awoke, he sought the ship but found that she had setsail without him, and in that island he saw serpents as big as camels and palmtrees, which repeated the names of Allah (be He extolled and exalted!) andblessed Mohammed (whom the Lord assain and save!), proclaiming the Unity andglorifying the Glorious; whereat he wondered."—And Shahrazad perceived the dawnof day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that "when Bulukiya saw theserpents glorifying God and proclaiming the Unity, he wondered with extremewonder. When they saw him, they flocked to him and one of them said to him,'Who and whence art thou and whither goest thou. and what is thy name?' Quothhe, 'My name is Bulukiya; I am of the Children of Israel and, being distractedfor love of Mohammed (whom Allah bless and keep!), I come in quest of him. Butwho are ye, O noble creatures?' Answered they, 'We are of the dwellers in theJahannam-hell; and Almighty Allah created us for the punishment of Kafirs.''And how came ye hither?' asked he, and the Serpents answered, 'Know, OBulukiya, that Hell[FN#514] of the greatness of her boiling, breatheth twice ayear, expiring in the summer and inspiring in the winter, and hence the summerheat and winter cold. When she exhaleth, she casteth us forth of her maw, andwe are drawn in again with her inhaled breath.' Quoth Bulukiya, 'Say me, arethere greater serpents than you in Hell?'; and they said, 'Of a truth we arecast out with the expired breath but by reason of our smallness; for in Hellevery serpent is so great, that were the biggest of us to pass over its nose itwould not feel us.[FN#515]' Asked Bulukiya, 'Ye sing the praises of Allah andinvoke blessings on Mohammed, whom the Almighty assain and save! Whence wot yeof Mohammed?'; and they answered, 'O Bulukiya, verily his name is written onthe gates of Paradise; and, but for him, Allah had not created theworlds[FN#516] nor Paradise, nor heaven nor hell nor earth, for He made allthings that be, solely on his account, and hath conjoined his name with His ownin every place; wherefore we love Mohammed, whom Allah bless and preserve!' Nowhearing the serpents' converse did but inflame Bulukiya's love for Mohammed andyearning for his sight; so he took leave of them; and, making his way to thesea-shore, found there a ship made fast to the beach; he embarked therein as aseaman and sailed nor ceased sailing till he came to another island. Here helanded and walking about awhile found serpents great and small, none knoweththeir number save Almighty Allah, and amongst them a white Serpent, clearerthan crystal, seated in a golden tray borne on the back of another serpent asbig as an elephant. Now this, O Hasib, was the Serpent-queen, none other thanmyself." Quoth Hasib, "And what answer didst thou make him?" Quoth she, "Know,O Hasib, that when I saw Bulukiya, I saluted him with the salam, and hereturned my salutation, and I said to him, 'Who and what art thou and what isthine errand and whence comest thou and whither goest thou?' Answered he, 'I amof the Children of Israel; my name is Bulukiya, and I am a wanderer for thelove of Mohammed, whose description I have read in the revealed scriptures, andof whom I go in search. But what art thou and what are these serpents aboutthee?' Quoth I, 'O Bulukiya, I am the Queen of the Serpents; and when thoushalt foregather with Mohammed (whom Allah assain and save!) bear him mysalutation.' Then Bulukiya took leave of me and journeyed till he came to theHoly City which is Jerusalem. Now there was in that stead a man who was deeplyversed in all sciences, more especially in geometry and astronomy andmathematics, as well as in white magic[FN#517] and Spiritualism; and he hadstudied the Pentateuch and the Evangel and the Psalms and the Books of Abraham.His name was Affan; and he had found in certain of his books, that whoso shouldwear the seal ring of our lord Solomon, men and Jinn and birds and beasts andall created things would be bound to obey him. Moreover, he had discovered thatour lord Solomon had been buried in a coffin which was miraculously transportedbeyond the Seven Seas to the place of burial;"—And Shahrazad perceived the dawnof day and ceased to say her permitted say.

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

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

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

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

When it was the Four Hundred and Ninetieth Night,

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

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

She said, It hath reached me, O auspicious King, that "Bulukiya (continued theQueen) walked for solace about the island till eventide, when he lay down tosleep. As soon as day brake, he began to explore the place and ceased not forten days, after which he again made the shore and anointed his feet and,setting out over the Fourth Sea, walked upon it many nights and days, till hecame to a third island of fine white sand without sign of trees or grass. Hewalked about it awhile but, finding its only inhabitants sakers which nested inthe sand, he again anointed his feet and trudged over the Fifth Sea, walkingnight and day till he came to a little island, whose soil and hills were likecrystal. Therein were the veins wherefrom gold is worked; and therein also weremarvellous trees whose like he had never seen in his wanderings, for theirblossoms were in hue as gold. He landed and walked about for diversion till itwas nightfall, when the flowers began to shine through the gloom like stars.Seeing this sight, he marvelled and said, 'Assuredly, the flowers of thisisland are of those which wither under the sun and fall to the earth, where thewinds smite them and they gather under the rocks and become the Elixir[FN#523]which the folk collect and thereof make gold.' He slept there all that nightand at sunrise he again anointed his feet and, descending to the shore, faredon over the Sixth Sea nights and days, till he came to a fifth island. Here helanded and found, after walking an hour or so, two mountains covered with amultitude of trees, whose fruits were as men's heads hanging by the hair, andothers whose fruits were green birds hanging by the feet; also a third kind,whose fruits were like aloes, if a drop of the juice fell on a man it burntlike fire; and others, whose fruits wept and laughed, besides many othermarvels which he saw there. Then he returned to the sea shore and, findingthere a tall tree, sat down beneath it till supper time when he climbed up intothe branches to sleep. As he sat considering the wonderful works of Allahbehold, the waters became troubled, and there rose therefrom the daughters ofthe sea, each mermaid holding in her hand a jewel which shone like the morning.They came ashore and, foregathering under the trees, sat down and danced andsported and made merry whilst Bulukiya amused himself with watching andwondering at their gambols, which were prolonged till the morning, when theyreturned to the sea and disappeared. Then he came down and, anointing his feet,set out on the surface of the Seventh Sea, over which he journeyed two wholemonths, without getting sight of highland or island or broadland or lowland orshoreland, till he came to the end thereof. And so doing he suffered exceedinghunger, so that he was forced to snatch up fishes from the surface of the seaand devour them raw, for stress of famine. In such case he pushed on till inearly forenoon he came to the sixth island, with trees a-growing and rills aflowing, where he landed and walked about, looking right and left, till he cameto an apple tree and put forth his hand to pluck of the fruit, when lo! onecried out to him from the tree, saying, 'An thou draw near to this tree and cutof it aught, I will cut thee in twain.' So he looked and saw a giant fortycubits high, being the cubit of the people of that day; whereat he feared withsore fear and refrained from that tree. Then said he to the giant, 'Why costthou forbid me to eat of this tree?' Replied the other, 'Because thou art a sonof Adam and thy father Adam forgot the covenant of Allah and sinned against Himand ate of the tree.' Quoth Bulukiya, 'What thing art thou and to whombelongeth this island, with its trees, and how art thou named?' Quoth the tallone, 'My name is Sharαhiyα and trees and island belong to King Sakhr;[FN#524] Iam one of his guards and in charge of his dominion,' presently adding, 'But whoart thou and whence comest thou hither?' Bulukiya told him his story frombeginning to end and Sharahiya said, 'Be of good cheer,' and brought him toeat. So he ate his fill and, taking leave of the giant, set out again andceased not faring on over the mountains and sandy deserts for ten days; at theend of which time he saw, in the distance, a dust cloud hanging like a canopyin air; and, making towards it, he heard a mighty clamour, cries and blows andsounds of mellay. Presently he reached a great Wady, two months' journey long;and, looking whence the shouts came, he saw a multitude of horse men engaged infierce fight and the blood running from them till it railed like a river. Theirvoices were thunderous and they were armed with lance and sword and iron maceand bow and arrow, and all fought with the utmost fury. At this sight he feltsore affright"—And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

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

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

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

She said, It hath reached me, O auspicious King, that the Queen continued:"When Bulukiya related to Sakhr what befell him in his wanderings, he marvelledthereat. Then he bade the servants bring food and they spread the tables andset on one thousand and five hundred platters of red gold and silver andcopper, some containing twenty and some fifty boiled camels, and others somefifty head of sheep; at which Bulukiya marvelled with exceeding marvel. Thenthey ate and he ate with them, till he was satisfied and returned thanks toAllah Almighty; after which they cleared the tables and set on fruits, and theyate thereof, glorifying the name of God and invoking blessings on His prophetMohammed (whom Allah bless and preserve!) When Bulukiya heard them make mentionof Mohammed, he wondered and said to King Sakhr, 'I am minded to ask thee somequestions.' Rejoined the King, 'Ask what thou wilt,' and Bulukiya said, 'OKing, what are ye and what is your origin and how came ye to know of Mohammed(whom Allah assain and save!) that ye draw near to him and love him?' KingSakhr answered, 'O Bulukiya, of very sooth Allah created the fire in sevenstages, one above the other, and each distant a thousand years journey from itsneighbour. The first stage he named Jahannam[FN#525] and appointed the same forthe punishment of the transgressors of the True-believers, who die unrepentant;the second he named Lazα and appointed for Unbelievers: the name of the thirdis Jahνm and is appointed for Gog and Magog.[FN#526] The fourth is called Sa'νrand is appointed for the host of Iblis. The fifth is called Sakar and isprepared for those who neglect prayer. The sixth is called Hatamah and isappointed for Jews and Christians. The seventh is named Hαwiyah and is preparedfor hypocrites. Such be the seven stages.' Quoth Bulukiya, 'Haply Jahannam hathleast of torture for that it is the uppermost.' 'Yes,' quoth King Sakhr, 'themost endurable of them all is Jahannam; natheless in it are a thousandmountains of fire, in each mountain seventy thousand cities of fire, in eachcity seventy thousand castles of fire, in each castle seventy thousand housesof fire, in each house seventy thousand couches of fire and in each couchseventy thousand manners of torment. As for the other hells, O Bulukiya, noneknoweth the number of kinds of torment that be therein save Allah MostHighest.' When Bulukiya heard this, he fell down in a fainting-fit, and when hecame to himself, he wept and said, 'O King what will be my case?' Quoth Sakhr,'Fear not, and know thou that whoso loveth Mohammed (whom Allah bless andkeep!) the fire shall not burn him, for he is made free therefrom for his sake;and whoso belongeth to his Faith the fire shall fly him. As for us, theAlmighty Maker created us of the fire for the first that he made in Jahannamwere two of His host whom he called Khalνt and Malνt. Now Khalνt was fashionedin the likeness of a lion, with a tail like a tortoise twenty years' journey inlength and ending in a member masculine; while Malνt was like a pied wolf whosetail was furnished with a member feminine. Then Almighty Allah commanded thetails to couple and copulate and do the deed of kind, and of them were bornserpents and scorpions, whose dwelling is in the fire, that Allah may therewith torment those whom He casteth therein; and these increased and multiplied.Then Allah commanded the tails of Khalit and Malit to couple and copulate asecond time, and the tail of Malit conceived by the tail of Khalit and borefourteen children, seven male and seven female, who grew up and intermarriedone with the other. All were obedient to their sire, save one who disobeyed himand was changed into a worm which is Iblis (the curse of Allah be upon him!).Now Iblis was one of the Cherubim, for he had served Allah till he was raisedto the heavens and cherished[FN#527] by the especial favour of the MercifulOne, who made him chief of the Cherubim.'"—And Shahrazad perceived the dawn ofday and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that the Queen continued:"'Iblis served God and became chief of Cherubim. When, however, the Lordcreated Adam (with whom be peace!), He commanded Iblis to prostrate himself tohim, but he drew back; so Allah Almighty expelled him from heaven and cursedhim.[FN#528] This Iblis had issue and of his lineage are the devils; and as forthe other six males, who were his elders, they are the ancestors of the truebelieving Jann, and we are their descendants. Such, O Bulukiya is ourprovenance.[FN#529]' Bulukiya marvelled at the King's words and said, 'O King,I pray thee bid one of thy guards bear me back to my native land.' 'Naught ofthis may we do,' answered Sakhr, 'save by commandment of Allah Almighty;however, an thou desire to leave us and return home, I will mount thee on oneof my mares and cause her carry thee to the farthest frontiers of my dominions,where thou wilt meet with the troops of another King, Barαkhiyα highs, who willrecognize the mare at sight and take thee off her and send her back to us; andthis is all we can do for thee, and no more.' When Bulukiya heard these wordshe wept and said, 'Do whatso thou wilt.' So King Sakhr caused bring the mareand, setting Bulukiya on her back, said to him, 'Beware lest thou alight fromher or strike her or cry out in her face; for if thou do so she will slay thee;but abide quietly riding on her back till she stop with thee; then dismount andwend thy ways.' Quoth Bulukiya, 'I hear and I obey;' he then mounted andsetting out, rode on a long while between the rows of tents; and stinted notriding till he came to the royal kitchens where he saw the great cauldrons,each holding fifty camels, hung up over the fires which blazed fiercely underthem. So he stopped there and gazed with a marvel ever increasing till KingSakhr thinking him to be anhungered, bade bring him two roasted camels; andthey carried them to him and bound them behind him on the mare's crupper. Thenhe took leave of them and fared on, till he came to the end of King Sakhr'sdominions, where the mare stood still and Bulukiya dismounted and began toshake the dust of the journey from his raiment. And behold, there accosted hima party of men who, recognising the mare, carried her and Bulukiya before theirKing Barakhiya. So he saluted him, and the King returned his greeting andseated him beside himself in a splendid pavilion, in the midst of his troopsand champions and vassal Princes of the Jann ranged to right and left; afterwhich he called for food and they ate their fill and pronounced theAlhamdolillah. Then they set on fruits, and when they had eaten thereof, KingBarakhiya, whose estate was like that of King Sakhr, asked his guest, 'Whendidst thou leave King Sakhr?' And Bulukiya answered, 'Two days ago.' QuothBarakhiya, 'Dost thou know, how many days' journey thou hast come in these twodays?' Quoth he, 'No,' and the King rejoined, 'Thou hast come a journey ofthreescore and ten months.'"—And Shahrazad perceived the dawn of day and ceasedsaying her permitted say.

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

She said, It hath reached me, O auspicious King, that the Queen continued:"Barakhiya said to Bulukiya, 'In two days thou hast come a journey ofthreescore and ten months; moreover when thou mountedst the mare, she wasaffrighted at thee, knowing thee for a son of Adam, and would have thrown thee;so they bound on her back these two camels by way of weight to steady her.'When Bulukiya heard this, he marvelled and thanked Allah Almighty for safety.Then said the King, 'Tell me thy adventures and what brought thee to this ourland.' So he told him his story from first to last, and the King marvelled athis words, and kept Bulukiya with him two months." Upon this Hasib Karim al-Dinafter he had marvelled at her story, again besought the Serpent-queen saying,"I pray thee of thy goodness and graciousness command one of thy subjectsconduct me to the surface of the earth, that I may return to my family;" butshe answered, "O Hasib, I know that the first thing thou wilt do, after seeingthe face of the earth will be to greet thy family and then repair to the Hammambath and bathe; and the moment thou endest thine ablutions will see the last ofme, for it will be the cause of my death." Quoth Hasib, "I swear that I willnever again enter the Hammam bath so long as I live, but when washing isincumbent on me, I will wash at home." Rejoined the Queen, "I would not trustthee though thou shouldst swear to me an hundred oaths; for such abstaining isnot possible, and I know thee to be a son of Adam for whom no oath is sacred.Thy father Adam made a covenant with Allah the most High, who kneaded the claywhereof He fashioned him forty mornings and made His angels prostratethemselves to him; yet after all his promise did he forget and his oathviolate, disobeying the commandment of his Lord." When Hasib heard this, heheld his peace and burst into tears; nor did he leave weeping for the space often days, at the end of which time he said to the Queen, "Prithee acquaint mewith the rest of Bulukiya's adventures." Accordingly, she began again asfollows: "Know, O Hasib, that Bulukiya, after abiding two months with KingBarakhiya, farewelled him and fared on over wastes and deserts nights and days'till he came to a high mountain which he ascended. On the summit he beheldseated a great Angel glorifying the names of God and invoking blessings onMohammed. Before him lay a tablet covered with characters, these white andthose black,[FN#530] whereon his eyes were fixed, and his two wings wereoutspread to the full, one to the western and the other to the eastern horizon.Bulukiya approached and saluted the Angel, who returned his salam adding, 'Whoart thou and whence comest thou and whither wendest thou and what is thystory?' Accordingly, he repeated to him his history, from first to last, andthe Angel marvelled mightily thereat, whereupon Bulukiya said to him, 'I praythee in return acquaint me with the meaning of this tablet and what is writthereon; and what may be thine occupation and thy name.' Replied the Angel, 'Myname is Michael, and I am charged with the shifts of night and day; and this ismy occupation till the Day of Doom.' Bulukiya wondered at his words and at hisaspect and the vastness of his stature and, taking leave of him, fared onwards,night and day, till he came to a vast meadow over which he walked observingthat it was traversed by seven streams and abounded in trees. He was struck byits beauty and in one corner thereof he saw a great tree and under it fourAngels. So he drew near to them and found the first in the likeness of a man,the second in the likeness of a wild beast, the third in the likeness of a birdand the fourth in the likeness of a bull, engaged in glorifying Almighty Allah,and saying, 'O my God and my Master and my Lord, I conjure Thee, by Thy truthand by the decree of Thy Prophet Mohammed (on whom be blessings and peace!) tovouchsafe Thy mercy and grant Thy forgiveness to all things created in mylikeness; for Thou over all things art Almighty!' Bulukiya marvelled at what heheard but continued his journey till he came to another mountain and ascendingit, found there a great Angel seated on the summit, glorifying God andhallowing Him and invoking blessings on Mohammed (whom Allah assain and save!),and he saw that Angel continually opening and shutting his hands and bendingand extending his fingers. He accosted him and saluted him; whereupon the Angelreturned his salam and enquired who he was and how he came thither. So Bulukiyaacquainted him with his adventures including his having lost the way; andbesought him to tell him, in turn, who he was and what was his function andwhat mountain was that. Quoth the Angel, 'Know, O Bulukiya, that this is themountain Kaf, which encompasseth the world; and all the countries the Creatorhath made are in my grasp. When the Almighty is minded to visit any land withearthquake or famine or plenty or slaughter or prosperity, He biddeth me carryout His commands and I carry them out without stirring from my place; for knowthou that my hands lay hold upon the roots of the earth,' "—And Shahrazedperceived the dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that the Queen continued:"When the angel said, 'And know thou that my hands lay hold upon the roots ofthe earth,' he asked, 'And hath Allah created other worlds than this within themountain Kaf?' The Angel answered, 'Yes, He hath made a world white as silver,whose vastness none knoweth save Himself, and hath peopled it with Angels,whose meat and drink are His praise and hallowing and continual blessings uponHis Prophet Mohammed (whom Allah bless and keep!). Every Thursday night[FN#531]they repair to this mountain and worship in congregation Allah until themorning, and they assign the future recompense of their lauds and litanies tothe sinners of the Faith of Mohammed (whom Allah assain and save!) and to allwho make the Ghusl ablution of Friday; and this is their function until the Dayof Resurrection.' Asked Bulukiya, 'And hath Allah created other mountainsbehind the mountain Kaf?'; whereto he answered, 'Yes, behind this mountain is arange of mountains five hundred years' journey long, of snow and ice, and thisit is that wardeth off the heat of Jahannam from the world, which verily wouldelse be consumed thereby. Moreover, behind the mountain Kaf are forty worlds,each one the bigness of this world forty times told, some of gold and some ofsilver and others of carnelian. Each of these worlds hath its own colour, andAllah hath peopled them with angels, that know not Eve nor Adam nor night norday, and have no other business than to celebrate His praises and hallow Himand make profession of His Unity and proclaim His Omnipotence and supplicateHim on behalf of the followers of Mohammed (whom Allah bless and keep!). Andknow, also, O Bulukiya, that the earths were made in seven stages, one uponanother, and that Allah hath created one of His Angels, whose stature andattributes none knoweth but Himself and who beareth the seven stages upon hisshoulders. Under this Angel Almighty Allah hath created a great rock, and underthe rock a bull, and under the bull a huge fish, and under the fish a mightyocean.[FN#532] God once told Isa (with whom be peace! ) of this fish, and hesaid, 'O Lord show me the fish, that I may look upon it.' So the Almightycommanded an angel to take Isa and show him the fish. Accordingly, he took himup and carried him (with whom be peace!) to the sea, wherein the fish dwelt,and said, 'Look, O Isa, upon the fish.' He looked but at first saw nothing,when, suddenly, the fish darted past like lightning. At this sight Isa felldown aswoon, and when he came to himself, Allah spake to him by inspiration,saying, 'O Isa, hast thou seen the fish and comprehended its length and itsbreadth?' He replied, 'By Thy honour and glory, O Lord, I saw no fish; butthere passed me by a great bull, whose length was three days' journey, and Iknow not what manner of thing this bull is.' Quoth Allah, 'O Isa, this thatthou sawest and which was three days in passing by thee, was but the head ofthe fish;[FN#533] and know that every day I create forty fishes like untothis.' And Isa hearing this marvelled at the power of Allah the Almighty. AskedBulukiya, 'What hath Allah made beneath this sea which containeth the fish?';and the Angel answered, 'Under the sea the Lord created a vast abyss of air,under the air fire, and under the fire a mighty serpent, by name Falak; andwere it not for fear of the Most Highest, this serpent would assuredly swallowup all that is above it, air and fire and the Angel and his burden, withoutsensing it.'"—And Shahrazed perceived the dawn of day and ceased saying herpermitted say.

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

She said, It hath reached me, O auspicious King, that the angel said toBulukiya when describing the serpent, "'And were it not for fear of the MostHighest, this serpent would assuredly swallow up all that is above it, air andfire, and the Angel and his burden, without sensing it. When Allah created thisserpent He said to it by inspiration, 'I will give thee somewhat to keep forme, so open thy mouth.' The serpent replied, 'Do whatso Thou wilt;' and openedhis mouth and God placed Hell into his maw, saying, 'Keep it until the Day ofResurrection. When that time comes, the Almighty will send His angels withchains to bring Hell and bind it until the Day when all men shall meet; and theLord will order Hell to go open its gates and there will issue therefrom sparksbigger than the mountains.' When Bulukiya heard these things he wept with soreweeping and, taking leave of the Angel, fared on westwards, till he came insight of two creatures sitting before a great shut gate. As he drew near, hesaw that one of the gatekeepers had the semblance of a lion and the other thatof a bull; so he saluted them and they returned his salam and enquired who andwhence he was and whither he was bound. Quoth he, 'I am of the sons of Adam, awanderer for the love of Mohammed (whom Allah assain and save!) and I havestrayed from my way.' Then he asked them what they were and what was the gatebefore which they sat, and they answered, 'We are the guardians of this gatethou seest and we have no other business than the praise and hallowing of Allahand the invocation of blessings on Mohammed (whom may He bless and keep!).'Bulukiya wondered and asked them, 'What is within the gate?'; and theyanswered, 'We wot not.' Then quoth he, 'I conjure you, by the truth of yourglorious Lord, open to me the gate, that I may see that which is therein.'Quoth they, 'We cannot, and none may open this gate, of all created beings saveGabriel, the Faithful One, with whom be peace!' Then Bulukiya lifted up hisvoice in supplication to Allah, saying, 'O Lord, send me thy messenger Gabriel,the Faithful One, to open for me this gate that I may see what be therein;' andthe Almighty gave ear unto his prayer and commanded the Archangel to descend toearth and open to him the gate of the Meeting-place of the Two Seas. So Gabrieldescended and, saluting Bulukiya, opened the gate to him, saying, 'Enter thisdoor, for Allah commandeth me to open to thee.' So he entered and Gabriellocked the gate behind him and flew back to heaven. When Bulukiya found himselfwithin the gate, he looked and beheld a vast ocean, half salt and half fresh,bounded on every side by mountain ranges of red ruby whereon he saw angelssinging the praises of the Lord and hallowing Him. So he went up to them andsaluted them and having received a return of his salam, questioned them of thesea and the mountains. Replied they, 'This place is situate under the Arsh orempyreal heaven; and this Ocean causeth the flux and flow of all the seas ofthe world; and we are appointed to distribute them and drive them to thevarious parts of the earth, the salt to the salt and the fresh to thefresh,[FN#534] and this is our employ until the Day of Doom. As for themountain ranges they serve to limit and to contain the waters. But thou, whencecomest thou and whither art thou bound?' So he told them his story and askedthem of the road. They bade him traverse the surface of the ocean which laybefore him: so he anointed his feet with the juice of the herb he had with him,and taking leave of the angels, set out upon the face of the sea and sped onover the water nights and days; and as he was faring, behold, he met a handsomeyouth journeying along like himself, whereupon he greeted him and he returnedhis greeting. After they parted he espied four great Angels wayfaring over theface of the sea, and their going was like the blinding lightning; so hestationed himself in their road, and when they came up to him, he saluted themand said to them, 'I ask you by the Almighty, the Glorious, to tell me yournames and whither are ye bound?' Replied the first Angel, 'My name is Gabrieland these my companions are called Isrαfνl and Mνkα'νl and Azrα'νl. There hathappeared in the East a mighty dragon, which hath laid waste a thousand citiesand devoured their inhabitants; wherefore Allah Almighty hath commanded us togo to him and seize him and cast him into Jahannam.' Bulukiya marvelled at thevastness of their stature and fared on, as before, days and nights, till hecame to an island where he landed and walked about for a while,"—And Shahrazadperceived the dawn of day and ceased to say her permitted say.

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

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

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

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

The Story of Janshah.[FN#536]

'Know, O my brother, that my sire was a King called Teghmϊs, who reigned overthe land of Kabul and the Banu Shahlαn, ten thousand warlike chiefs, eachruling over an hundred walled cities and a hundred citadels; and he wassuzerain also over seven vassal princes, and tribute was brought to him fromthe broad lands between East and West. He was just and equitable in his ruleand Allah Almighty had given him all this and had bestowed on him such mightyempire, yet had He not vouchsafed him a son (though this was his dearest wish)to inherit the kingdom after his decease. So one day it befell that he summonedthe Olema and astrologers, the mathematicians and almanac-makers, and said,'Draw me my horoscope and look if Allah will grant me a son to succeed me.'Accordingly, they consulted their books and calculated his dominant star andthe aspects thereof; after which they said to him, 'Know, O King, that thoushalt be blessed with a son, but by none other than the daughter of the King ofKhorαsαn.' Hearing this Teghmus joyed with exceeding joy and, bestowing on theastrologers and wizards treasure beyond numbering or reckoning, dismissed them.His chief Wazir was a renowned warrior, by name Ayn Zαr, who was equal to athousand cavaliers in battle; so him he summoned and, repeating to him what theastrologers had predicted, he said, 'O Wazir, it is my will that thou equipthee for a march to Khorasan and demand for me the hand of its King Bahrwan'sdaughter.' Receiving these orders the Wazir at once proceeded to get ready forthe journey and encamped without the town with his troops and braves andretinue, whilst King Teghmus made ready as presents for the King of Khorasanfifteen hundred loads of silks and precious stones, pearls and rubies and othergems, besides gold and silver; and he also prepared a prodigious quantity ofall that goeth to the equipment of a bride; then, loading them upon camels andmules, delivered them to Ayn Zar, with a letter to the following purport.'After invoking the blessing of Heaven, King Teghmus to King Bahrwan, greeting.Know that we have taken counsel with the astrologers and sages andmathematicians, and they tell us that we shall have boon of a boy child, andthat by none other than thy daughter. Wherefore I have despatched unto thee myWazir Ayn Zar, with great store of bridal gear, and I have appointed him tostand in my stead and to enter into the marriage-contract in my name.Furthermore I desire that of thy favour thou wilt grant him his request withoutstay or delay; for it is my own, and all graciousness thou showest him, I takefor myself; but beware of crossing me in this, for know, O King Bahrwan, thatAllah hath bestowed upon me the Kingdom of Kabul, and hath given me dominionover the Banu Shahlan and vouchsafed me a mighty empire; and if I marry thydaughter, we will be, I and thou, as one thing in kingship; and I will sendthee every year as much treasure as will suffice thee. And this is my desire ofthee.' Then King Teghmus sealed the letter with his own ring and gave it to theWazir, who departed with a great company and journeyed till he drew near thecapital of Khorasan. When King Bahrwan heard of his approach, he despatched hisprincipal Emirs to meet him,[FN#537] with a convoy of food and drink and otherrequisites, including forage for the steeds. So they fared forth with the traintill they met the Wazir; then, alighting without the city, they exchangedsalutations and abode there, eating and drinking, ten days; at the end of whichtime they mounted and rode on into the town, where they were met by KingBahrwan, who came out to greet the Wazir of King Teghmus and alighting,embraced him and carried him to his citadel. Then Ayn Zar brought out thepresents and laid them before King Bahrwan, together with the letter of KingTeghmus, which when the King read and understood, he joyed with joy exceedingand welcomed the Wazir, saying, 'Rejoice in winning thy wish; and know that ifKing Teghmus sought of me my life, verily I would give it to him.' Then he wentin forthright to his daughter and her mother and his kinsfolk, and acquaintingthem with the King of Kabul's demand sought counsel of them, and they said, 'Dowhat seemeth good to thee.'—And Shahrazad perceived the dawn of day and ceasedto say her permitted say.

When it was the Five Hundredth Night,

She said, It hath reached me, O auspicious King, that "King Bahrwan consultedhis daughter and her mother and his kinsfolk and they said, 'Do what seemethgood to thee.' So he returned straightway to the Minister Ayn Zar and notifiedto him that his desire had been fulfilled; and the Wazir, abode with him twomonths, at the end of which time he said to him, 'We beseech thee to bestowupon us that wherefore we came, so we may depart to our own land.' 'I hear andobey,' answered the King. Then he prepared all the gear wanted for the wedding;and when this was done he assembled his Wazirs and all his Emirs and theGrandees of his realm and the monks and priests who tied the knot of marriagebetween his daughter and King Teghmus by proxy. And King Bahrwan bade decoratethe city after the goodliest fashion and spread the streets with carpets. Thenhe equipped his daughter for the journey and gave her all manner of presentsand rarities and precious metals, such as none may describe; and Ayn Zardeparted with the Princess to his own country. When the news of their approachreached King Teghmus, he bade celebrate the wedding festivities and adorn thecity; after which he went in unto the Princess and abated her maidenhead; norwas it long before she conceived by him and, accomplishing her months, bare aman-child like the moon on the night of its full. When King Teghmus knew thathis wife had given birth to a goodly son, he rejoiced with exceeding joy and,summoning the sages and astrologers and mathematicians, said to them, 'I wouldthat ye draw the horoscope of the newborn child with his ascendant and itsaspects and acquaint me what shall befall him in his lifetime.' So they madetheir calculations and found them favourable; but, that he would, in hisfifteenth year, be exposed to perils and hardships, and that if he survived, hewould be happy and fortunate and become a greater king than his father and amore powerful. The King rejoiced greatly in this prediction and named the boyJanshah. Then he delivered him to the nurses, wet and dry, who reared himexcellently well till he reached his fifth year, when his father taught him toread the Evangel and instructed him in the art of arms and lunge of lance andsway of sword, so that in less than seven years he was wont to ride a-hunting,and a-chasing; he became a doughty champion, perfect in all the science of thecavalarice and his father was delighted to hear of his knightly prowess. Itchanced one day that King Teghmus and his son accompanied by the troops rodeout for sport into the woods and wilds and hunted till mid afternoon of thethird day, when the Prince started a gazelle of a rare colour, which fledbefore him. So he gave chase to it, followed by seven of King Teghmus's whiteslaves all mounted on swift steeds, and rode at speed after the gazelle, whichfled before them till she brought them to the sea shore. They all ran at her totake her as their quarry, but she escaped from them and, throwing herself intothe waves,"—And Shahrazad perceived the dawn of day and ceased saying herpermitted say.

When it was the Five Hundred and First Night,

She said, It hath reached me, O auspicious King, that "when Janshah and theMamelukes ran at the gazelle, to take her as their quarry, she escaped fromthem and, throwing herself into the waves, swam out to a fishing bark, that wasmoored near the shore, and sprang on board. Janshah and his followersdismounted and, boarding the boat, made prize of the gazelle and were minded toreturn to shore with her, when the Prince espied a great island in the offingand said to his merry men, 'I have a longing to visit yonder island.' Theyanswered, 'We hear and obey,' and sailed on till they came to the island, wherethey landed and amused themselves with exploring the place. Then they againembarked and taking with them the gazelle, set out to return homeward, but themurk of evening overtook them and they missed their way on the main. Moreover astrong wind arose and crave the boat into mid-ocean, so that when they awoke inthe morning, they found themselves lost at sea. Such was their case; but asregards King Teghmus, when he missed his son, he commanded his troops to makesearch for him in separate bodies; so they dispersed on all sides and a companyof them, coming to the sea shore, found there the Prince's white slave whom hehad left in charge of the horses. They asked him what was become of his masterand the other six, and he told them what had passed whereupon they took himwith them and returned to the King and acquainted him with what they hadlearnt. When Teghmus heard their report, he wept with sore weeping and cast thecrown from his head, biting his hands for vexation. Then he rose forthright andwrote letters and despatched them to all the islands of the sea. Moreover hegot together an hundred ships and filling them with troops, sent them to sailabout in quest of Janshah, while he himself withdrew with his troops to hiscapital, where he abode in sore concern. As for Janshah's mother, when sheheard of his loss she buffeted her face and began the mourning ceremonies forher son making sure that he was dead. Meanwhile, Janshah and his men ceased notdriving before the wind and those in search of them cruised about for ten daystill, finding no trace they returned and reported failure to the King. But astiff gale caught the Prince's craft which went spooning till they made asecond island, where they landed and walked about. Presently they came upon aspring of running water in the midst of the island and saw from afar a mansitting hard by it. So they went up to him and saluted him, and he returnedtheir salam, speaking in a voice like the whistle[FN#538] of birds. WhilstJanshah stood marvelling at the man's speech he looked right and left andsuddenly split himself in twain, and each half went a different way.[FN#539]Then there came down from the hills a multitude of men of all kinds, beyondcount and reckoning; and they no sooner reached the spring, than each onedivided into two halves and rushed on Janshah and his Mamelukes to eat them.When the voyagers saw this, they turned and fled seawards; but the cannibalspursued them and caught and ate three of the slaves, leaving only three slaveswho with Janshah reached the boat in safety; then launching her made for thewater and sailed nights and days without knowing whither their ship went. Theykilled the gazelle, and lived on her flesh, till the winds drove them to athird island which was full of trees and waters and flower-gardens and orchardsladen with all fashion of fruits: and streams strayed under the tree shade:brief, the place was a Garden of Eden. The island pleased the Prince and hesaid to his companions, 'Which of you will land and explore?' Then said one ofthe slaves, 'That will I do'; but he replied, 'This thing may not be; you mustall land and explore the place while I abide in the boat.' So he set themashore,"— And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

When it was the Five Hundred and Second Night,

She said, It hath reached me, O auspicious King, that "the Prince set themashore, and they searched the island, East and West, but found no one; thenthey fared on inland to the heart thereof, till they came to a Castle compassedabout with ramparts of white marble, within which was a palace of the clearestcrystal and, set in its centre a garden containing all manner fruits beyonddescription, both fresh and dry, and flowers of grateful odour and trees andbirds singing upon the boughs. Amiddlemost the garden was a vast basin ofwater, and beside it a great open hall with a raised dais whereon stood anumber of stools surrounding a throne of red gold, studded with all kinds ofjewels and especially rubies and seeing the beauty of the Castle and of theGarden they entered and explored in all directions, but found no one there, soafter rummaging the Castle they returned to Janshah and told him what they hadseen. When he heard their report, he cried, 'Needs must I solace myself with asight of it;' so he landed and accompanied them to the palace, which he enteredmarvelling at the goodliness of the place. They then visited every part of thegardens and ate of the fruits and continued walking till it waxed dark, whenthey returned to the estrade and sat down, Janshah on the throne in the centreand the three others on the stools ranged to the right and left. Then thePrince, there seated, called to mind his separation from his father'sthrone-city[FN#540] and country and friends and kinsfolk; and fell a-weepingand lamenting over their loss whilst his men wept around him. And as they werethus sorrowing behold, they heard a mighty clamour, that came from seaward andlooking in the direction of the clamour saw a multitude of apes, as they wereswarming locusts. Now the castle and the island belonged to these apes, who,finding the strangers' boat moored to the strand, had scuttled it and afterrepaired to the palace, where they came upon Janshah and his men seated." Herethe Serpent- queen again broke off her recital saying, "All this, O Hasib, wastold to Bulukiya by the young man sitting between the two tombs." Quoth Hasib,"And what did Janshah do with the apes?"; so the Queen resumed her tale: "Heand his men were sore affrighted at the appearance of the apes, but a companyof them came up to the throne whereon he sat and, kissing the earth before him,stood awhile in his presence with their paws upon their breasts in posture ofrespect. Then another troop brought to the castle gazelles which theyslaughtered and skinned; and roasting pieces of the flesh till fit for foodthey laid them on platters of gold and silver and spreading the table, madesigns to Janshah and his men to eat. The Prince and his followers came downfrom their seats and ate, and the apes ate with them, till they were satisfied,when the apes took away the meat and set on fruits of which they partook andpraised Allah the most Highest. Then Janshah asked the apes by signs what theywere and to whom the palace belonged, and they answered him by signals, 'Knowye that this island belonged of yore to our lord Solomon, son of David (on bothof whom be peace!), and he used to come hither once every year for hissolace,'"—And Shahrazad perceived the dawn of day and ceased saying herpermitted say.

When it was the Five Hundred and Third Night,

She said, It hath reached me, O auspicious King, that when Janshah asked theapes by signs to whom the palace belonged, they answered him by signals, "'Of atruth this place belonged of yore to our lord Solomon, son of David (on both ofwhom be peace!), who used to come hither once every year for his solace, andthen wend his ways.' Presently the apes continued, 'And know, O King, that thouart become our Sultan and we are thy servants; so eat and drink, and whatsothou ever bid us, that will we do.' So saying, they severally kissed the earthbetween the hands of Janshah and all took their departure. The Prince sleptthat night on the throne and his men on the stools about him, and on themorrow, at daybreak, the four Wazirs or Captains of the apes presentedthemselves before him, attended by their troops, who ranged themselves abouthim, rank after rank, until the place was crowded. Then the Wazirs approachedand exhorted him by signs to do justice amongst them and rule them righteously;after which the apes cried out to one another and went away, all save a smallparty which remained in presence to serve him. After awhile, there came up acompany of apes with huge dogs in the semblance of horses, each wearing abouthis head a massive chain; and signed to Janshah and his three followers tomount and go with them. So they mounted, marvelling at the greatness of thedogs, and rode forth, attended by the four Wazirs and a host of apes likeswarming locusts, some riding on dogs and others afoot till they came to thesea-shore. Janshah looked for the boat which brought him and finding itscuttled turned to the Wazirs and asked how this had happened to it; wheretothey answered, 'Know, O King, that, when thou camest to our island, we kennedthat thou wouldst be Sultan over us and we feared lest ye all flee from us, inour absence; and embark in the boat, so we sank it.' When Janshah heard this,he turned to his Mamelukes and said to them, 'We have no means of escaping fromthese apes, and we must patiently await the ordinance of the Almighty.' Thenthey fared on inland and ceased not faring till they came to the banks of ariver, on whose other side rose a high mountain, whereon Janshah saw amultitude of Ghuls. So he turned to the apes and asked them, 'What are theseGhuls?' and they answered, 'Know, O King, that these Ghuls are our mortal foesand we come hither to do battle with them.' Janshah marvelled to see themriding horses, and was startled at the vastness of their bulk and thestrangeness of their semblance; for some of them had heads like bulls andothers like camels. As soon as the Ghuls espied the army of the apes, theycharged down to the river bank and standing there, fell to pelting them withstones as big as maces; and between them there befell a sore fight. Presently,Janshah, seeing that the Ghuls were getting the better of the apes, cried outto his men, saying, 'Unease your bows and arrows and shoot at them your bestshafts and keep them off from us.' They did so and slew of the Ghuls muchpeople, when there fell upon them sore dismay and they turned to flee; but theapes, seeing Janshah's prowess, forded the river and headed by their Sultanchased the Ghuls, killing many of them in the pursuit, till they reached thehigh mountain where they disappeared. And while exploring the said mountainJanshah found a tablet of alabaster, whereon was written, 'O thou who enterestthis land, know that thou wilt become Sultan over these apes and that from themthere is no escape for thee, except by the passes that run east and westthrough the mountains. If thou take the eastern pass, thou wilt fare through acountry swarming with Ghuls and wild beasts, Marids and Ifrits, and thou wiltcome, after three months' journeying, to the ocean which encompasseth theearth; but, if thou travel by the western pass, it will bring thee, after fourmonths' journeying, to the head of the Wady of Emmets.[FN#541] When thou hastfollowed the road, that leads through this mountain, ten days,' "—And Shahrazadperceived the dawn of day and ceased to say her permitted say.

When it was the Five Hundred and Fourth Night,

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

When it was the Five Hundred and Fifth Night,

She said, It hath reached me, O auspicious King, that "in the gloaming Janshahand his men took to flight and fled along the sole of the Wady till themorning. With the break of day, the apes were up and at them, which when thePrince saw, he shouted to his men, 'Smite with your swords.' So they baredtheir blades and laid on load right and left, till there ran at them an ape,with tusks like an elephant, and smote one of the Mamelukes and cut him insunder. Then the apes redoubled upon Janshah and he fled with his followersinto the lower levels of the valley, where he saw a vast river and by its sidea mighty army of ants. When the emmets espied Janshah they pushed on andsurrounded him, and one of the slaves fell to smiting them with his sword andcutting them in twain; whereupon the whole host set upon him and slew him. Atthis pass, behold, up came the apes from over the mountain and fell in numbersupon Janshah; but he tore off his clothes and, plunging into the river, withhis remaining servant, struck out for the middle of the stream. Presently, hecaught sight of a tree on the other bank; so he swam up to it and laying holdof one of its branches, hung to it and swung himself ashore, but as for thelast Mameluke the current carried him away and dashed him to pieces against themountain. Thereupon Janshah fell to wringing his clothes and spreading them inthe sun to dry, what while there befell a fierce fight between the apes and theants, until the apes gave up the pursuit and returned to their own land.Meanwhile, Janshah, who abode alone on the river-bank, could do naught but shedtears till nightfall, when he took refuge in a cavern and there passed the darkhours, in great fear and feeling desolate for the loss of his slaves. Atdaybreak awaking from his sleep he set out again and fared on nights and days,eating of the herbs of the earth, till he came to the mountain which burnt likefire, and thence he made the river which dried up every Sabbath. Now it was amighty stream and on the opposite bank stood a great city, which was thecapital of the Jews mentioned in the tablet. Here he abode till the nextSabbath, when the river dried up and he walked over to the other side andentered the Jew city, but saw none in the streets. So he wandered about till hecame to the door of a homestead, which he opened and entering, espied withinthe people of the house sitting in silence and speaking not a syllable. Quothhe, 'I am a stranger and anhungered;' and they signed to him, as to say, 'Eatand drink, but speak not.'[FN#543] So he ate and drank and slept that nightand, when morning dawned, the master of the house greeted him and bade himwelcome and asked him, 'Whence comest thou and whither art thou bound?' Atthese words Janshah wept sore and told him all that had befallen him and howhis father was King of Kabul; whereat the Jew marvelled and said, 'Never heardwe of that city, but we have heard from the merchants of the caravans that inthat direction lieth a land called Al-Yaman.' 'How far is that land from thisplace?' asked Janshah, and the Jew answered, 'The Cafilah merchants pretendthat it is a two years and three months' march from their land hither.' QuothJanshah, 'And when doth the caravan come?' Quoth the Jew, 'Next year 'twillcome.' "—And Shahrazed perceived the dawn of day and ceased to say herpermitted say.

When it was the Five Hundred and Sixth Night,

She said, It hath reached me, O auspicious King, that when the Jew wasquestioned anent the coming of the caravan, he replied, "'Next year 'twillcome.' At these words the Prince wept sore and fell a-sorrowing for himself andhis Mamelukes; and lamenting his separation from his mother and father and allwhich had befallen him in his wanderings. Then said the Jew, 'O young man, donot weep, but sojourn with us till the caravan shall come, when we will sendthee with it to thine own country.' So he tarried with the Jew two whole monthsand every day he went out walking in the streets for his solace and diversion.Now it chanced one day, whilst he paced about the main thoroughfares, as ofwont, and was bending his steps right and left, he heard a crier crying aloudand saying, 'Who will earn a thousand gold pieces and a slave- girl ofsurpassing beauty and loveliness by working for me between morning andnoontide?' But no one answered him and Janshah said in his mind, 'Were not thiswork dangerous and difficult, he would not offer a thousand diners and a fairgirl for half a day's labour.' Then he accosted the crier and said, 'I will dothe work;' so the man carried him to a lofty mansion where they found one whowas a Jew and a merchant, seated on an ebony chair, to whom quoth the crier,standing respectfully before him, 'O merchant, I have cried every day thesethree months, and none hath answered, save this young man.' Hearing his speechthe Jew welcomed Janshah, led him into a magnificent sitting-room and signalledto bring food. So the servants spread the table and set thereon all mannermeats, of which the merchant and Janshah ate, and washed their hands. Then winewas served up and they drank; after which the Jew rose and bringing Janshah apurse of a thousand diners and a slave-girl of rare beauty, said to him, 'Takemaid and money to thy hire.' Janshah took them and seated the girl by his sidewhen the trader resumed, 'To-morrow to the work!'; and so saying he withdrewand Janshah slept with the damsel that night. As soon as it was morning, themerchant bade his slaves clothe him in a costly suit of silk whenas he came outof the Hammam-Bath. So they did as he bade them and brought him back to thehouse, whereupon the merchant called for harp and lute and wine and they drankand played and made merry till the half of the night was past, when the Jewretired to his Harim and Janshah lay with his slave-girl till the dawn. Then hewent to the bath and on his return, the merchant came to him and said, 'Now Iwish thee to do the work for me.' 'I hear and obey,' replied Janshah. So themerchant bade his slaves bring two she- mules and set Janshah on one, mountingthe other himself. Then they rode forth from the city and fared on from morntill noon, when they made a lofty mountain, to whose height was no limit. Herethe Jew dismounted, ordering Janshah to do the same; and when he obeyed themerchant gave him a knife and a cord, saying, 'I desire that thou slaughterthis mule.' So Janshah tucked up his sleeves and skirts and going up to themule, bound her legs with the cord, then threw her and cut her throat; afterwhich he skinned her and lopped off her head and legs and she became a mereheap of flesh. Then said the Jew, 'Slit open the mule's belly and enter it andI will sew it up on thee. There must thou abide awhile and whatsoever thouseest in her belly, acquaint me therewith.' So Janshah slit the mule's bellyand crept into it, whereupon the merchant sewed it up on him and withdrew to adistance,"—And Shahrazad perceived the dawn of day and ceased saying herpermitted say.

When it was the Five Hundred and Seventh Night,

She said, It hath reached me, O auspicious King, that "the merchant sewed upthe mule's belly on Janshah and, withdrawing to a distance, hid himself in theskirts of the mountain. After a while a huge bird swooped down on the dead muleand snatching it up, flew up with it to the top of the mountain, where it setdown the quarry and would have eaten it; but Janshah, feeling the bird begin tofeed, slit the mule's belly and came forth. When the bird saw him, it tookfright at him and flew right away; whereupon he stood up and looking right andleft, saw nothing but the carcasses of dead men, mummied by the sun, andexclaimed, 'There is no Majesty and there is no Might save in Allah, theGlorious, the Great!' Then he looked down the precipice and espied the merchantstanding at the mountain-foot, looking for him. As soon as the Jew caught sightof him, he called out to him, 'Throw me down of the stones which are aboutthee, that I may direct thee to a way whereby thou mayst descend.' So Janshahthrew him down some two hundred of the stones, which were all rubies,[FN#544]chrysolites and other gems of price; after which he called out to him, saying,'Show me the way down and I will throw thee as many more.' But the Jew gatheredup the stones and, binding them on the back of the mule, went his way withoutanswering a word and left Janshah alone on the mountain-top. When the Princefound himself deserted, he began to weep and implore help of Heaven, and thushe abode three days; after which he rose and fared on over the mountainousground two month's space, feeding upon hill-herbs; and he ceased not faringtill he came to its skirts and espied afar off a Wady full of fruitful treesand birds harmonious, singing the praises of Allah, the One, the Victorious. Atthis sight he joyed with great joy and stayed not his steps till, after an houror so, he came to a ravine in the rocks, through which the rain torrents fellinto the valley. He made his way down the cleft till he reached the Wady whichhe had seen from the mountain-top and walked on therein, gazing right and left,nor ceased so doing until he came in sight of a great castle, towering high inair. As he drew near the gates he saw an old man of comely aspect and faceshining with light standing thereat with a staff of carnelian in his hand, andgoing up to him, saluted him. The Shaykh returned his salam and bade himwelcome, saying, 'Sit down, O my son.' So he sat down at the door of the castleand the old man said to him, 'How camest thou to this land, untrodden by son ofAdam before thee, and whither art thou bound?' When Janshah heard his words hewept bitterly at the thought of all the hardships he had suffered and his tearschoked his speech. Quoth the Shaykh, 'O my son, leave weeping; for indeed thoumakest my heart ache.' So saying, he rose and set somewhat of food before himand said to him, 'Eat.' He ate and praised Allah Almighty; after which the oldman besought him saying, 'O my son, I would have thee tell me thy tale andacquaint me with thine adventures.' So Janshah related to him all that hadbefallen him, from first to last, whereat the Shaykh marvelled with exceedingmarvel. Then said the Prince, 'Prithee inform me who is the lord of this valleyand to whom doth this great castle belong?' Answered the old man, 'Know, O myson, this valley and all that is therein and this castle with all it containethbelong to the lord Solomon, son of David (on both be peace!). As for me, myname is Shaykh Nasr,[FN#545] King of the Birds; for thou must know that thelord Solomon committed this castle to my charge,'"—And Shahrazad perceived thedawn of day and ceased to say her permitted say.

When it was the Five Hundred and Eighth Night,

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

When it was the Five Hundred and Ninth Night,

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

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

When the maidens heard his verses, they laughed and played and sang and mademerry. Then he brought them somewhat of fruit, and they ate and drank and sleptwith him till the morning, when they donned their feather-suits, and resumingdove shape flew off and went their way. But as he saw them disappearing fromsight, his reason well nigh fled with them, and he gave a great cry and felldown in a fainting fit and lay a-swooning all that day. While he was in thiscase Shaykh Nasr returned from the Parliament of the Fowls and sought forJanshah, that he might send him with them to his native land, but found him notand knew that he had entered the forbidden room. Now he had already said to thebirds, 'With me is a young man, a mere youth, whom destiny brought hither froma distant land; and I desire of you that ye take him up and carry him to hisown country.' And all answered, 'We hear and we obey.' So he ceased notsearching for Janshah till he came to the forbidden door and seeing it open heentered and found the Prince lying a-swoon under a tree. He fetched scentedwaters and sprinkled them on his face, whereupon he revived and turned."— AndShahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Five Hundred and Tenth Night,

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

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

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

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

Then he fell at Shaykh Nasr's feet and kissed them and wept sore, crying, 'Havepity on me, so Allah take pity on thee and aid me in my strait so Allah aidthee!' Replied the old man, 'By Allah O my son, I know nothing of these maidensnor where may be their country; but, O my son, if thy heart be indeed set onone of them, tarry with me till this time next year for they will assuredlyreappear; and, when the day of their coming draweth near, hide thyself under atree in the garden. As soon as they have alighted and doffed theirfeather-robes and plunged into the lake and are swimming about at a distancefrom their clothes, seize the vest of her whom thy soul desireth. When they seethee, they will come a bank and she, whose coat thou hast taken, will accostthee and say to thee with the sweetest of speech and the most witching ofsmiles, 'Give me my dress, O my brother, that I may don it and veil mynakedness withal.' But if thou yield to her prayer and give her back the vestthou wilt never win thy wish: nay, she will don it and fly away to her folk andthou wilt nevermore see her again Now when thou hast gained the vest, clap itunder thine armpit and hold it fast, till I return from the Parliament of theFowls, when I will make accord between thee and her and send thee back to thynative land, and the maiden with thee. And this, O my son, is all I can do forthee, nothing more.' "—And Shahrazad perceived the dawn of day and ceasedsaying her permitted say.

When it was the Five Hundred and Eleventh Night,

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

When it was the Five Hundred and Twelfth Night,

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

When it was the Five Hundred and Thirteenth Night,

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

When it was the Five Hundred and Fourteenth Night,

She continued, It hath reached me, O auspicious King, that "Janshah said to thetwo Mamelukes, 'Go ye to my sire and acquaint him with my case and fetch ustents, for we will abide here seven days to rest ourselves, till he make readyhis retinue to meet us that we may enter in the stateliest state.' So theofficers hastened back to King Teghmus and said to him, 'Good news, O King ofthe age!' Asked he, 'What good tidings bring ye: is my son Janshah come back?';and they answered, 'Yes, thy son Janshah hath returned from his strangerhoodand is now near at hand in the Kirαnν mead.' Now when the King heard this, hejoyed with great joy and fell down in a swoon for excess of gladness; then,coming to himself, he bade his Wazir give each of the Mamelukes a splendid suitof honour and a sum of money. The minister replied, 'I hear and obey,' andforthright did his bidding and said to them, 'Take this in turn for the goodtidings ye bring, whether ye lie or say sooth.' They replied, 'Indeed we lienot, for but now we sat with him and saluted him and kissed his hands and hebade us fetch him tents, for that he would sojourn in the meadow seven days,till such time as the Wazirs and Emirs and Grandees should come out to meethim.' Quoth the King, 'How is it with my son?' and quoth they, 'He hath withhim a Houri, as he had brought her out of Paradise.' At this, King Teghmus badebeat the kettledrums and sound the trumpets for gladness, and despatchedmessengers to announce the good news to Janshah's mother and to the wives ofthe Emirs and Wazirs and Lords of the realm: so the criers spread themselvesabout the city and acquainted the people with the coming of Prince Janshah.Then the King made ready, and, setting out for the Kirani meadow with hishorsem*n and footmen, came upon Janshah who was sitting at rest with the ladyShamsah beside him and, behold, all suddenly drew in sight. The Prince rose tohis feet and walked forward to meet them; and the troops knew him anddismounted, to salute him and kiss his hands: after which he set out precededby the men in single file till he came to his sire, who, at sight of his sonthrew himself from his horse's back and clasped him to his bosom and weptflooding tears of joy. Then they took horse again with the retinue riding tothe right and left and fared forward till they came to the river banks; whenthe troops alighted and pitched their tents and pavilions and standards to theblare of trump and the piping of fife and the dub-a-dub of drum and tom-tom.Moreover the King bade the tent pitchers set up a pavilion of red silk for thePrincess Shamsah, who put off her scanty raiment of feathers for fine robesand, entering the pavilion, there took seat. And as she sat in her beauty,behold, the King and his son Janshah came in to her, and when she saw Teghmus,she rose and kissed the ground before him. The King sat down and seatingJanshah on his right hand and Princess Shamsah on his left, bade her welcomeand said to his son, 'Tell me all that hath befallen thee in this thy longstrangerhood.' So Janshah related to him the whole of his adventures from firstto last, whereat he marvelled with exceeding marvel and turning to thePrincess, said, 'Laud to Allah for that He hath caused thee to reunite me withmy son! Verily this is of His exceeding bounty!'"[FN#550]—And Shahrazadperceived the dawn of day and ceased saying her permitted say.

When it was the Five Hundred and Fifteenth Night,

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

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

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

When it was the Five Hundred and Sixteenth Night,

She said, It hath reached me, O auspicious King, that "when the lady Shamsahentered the new palace, she smelt the scent of her flying feather-gear and knewwhere it was and determined to take it. So she waited till midnight, whenJanshah was drowned in sleep; then she rose and going straight to the placewhere the marble coffer was buried under the arches she hollowed the groundalongside till she came upon it; when she removed the lead where with it wassoldered and, taking out the feather-suit, put it on. Then she flew high in airand perching on the pinnacle of the palace, cried out to those who weretherein, saying, 'I pray you fetch me Janshah, that I may bid him farewell.' Sothey told him and he came out and, seeing her on the terrace roof of thepalace, clad in her feather-raiment, asked her, 'Why hast thou done thisdeed?'; and she answered 'O my beloved and coolth of mine eyes and fruit of myheart, by Allah, I love thee passing dear and I rejoice with exceeding joy inthat I have restored thee to thy friends and country and thou hast seen thymother and father. And now, if thou love me as I love thee, come to me atTakni, the Castle of Jewels.' So saying, she flew away forthright to find herfamily and friends, and Janshah fell down fainting, being well-nigh dead fordespair. They carried the news to King Teghmus, who mounted at once and ridingto the palace, found his son lying senseless on the ground; whereat he weptknowing that the swoon was caused by the loss of his love, and sprinkled rose-water on his face.[FN#552] When the Prince came to himself and saw his siresitting at his head, he wept at the thought of losing his wife and the Kingasked what had befallen him. So he replied, 'Know, O my father, that the ladyShamsah is of the daughters of the Jann and she hath done such and such'(telling him all that had happened); and the King said, 'O my son, be nottroubled and thus concerned, for I will assemble all the merchants andwayfarers in the land and enquire of them anent that castle. If we can find outwhere it is, we will journey thither and demand the Princess Shamsah of herpeople, and we hope in Allah the Almighty that He will give her back to theeand thou shalt consummate thy marriage.' Then he went out and, calling his fourWazirs without stay or delay, bade them assemble all the merchants and voyagersin the city and question them of Takni, the Castle of Jewels, adding, 'Whosoknoweth it and can guide us thither, I will surely give him fifty thousand goldpieces.' The Wazirs accordingly went forth at once and did as the King badethem, but neither trader nor traveller could give them news of Takni, theCastle of Jewels; so they returned and told the King. Thereupon he bade bringbeautiful slave-girls and concubines and singers and players upon instrumentsof music, whose like are not found but with the Kings: and sent them toJanshah, so haply they might divert him from the love of the lady Shamsah.Moreover, he despatched couriers and spies to all the lands and islands andclimes, to enquire for Takni, the Castle of Jewels, and they made quest for ittwo months long, but none could give them news thereof. So they returned andtold the King, whereupon he wept bitter tears and going in to his son foundJanshah sitting amidst the concubines and singers and players on harp andzither and so forth, not one of whom could console him for the lady Shamsah.Quoth Teghmus, O my son, I can find none who knoweth this Castle of Jewels; butI will bring thee a fairer one than she.' When Janshah heard this his eyes ranover with tears and he recited these two couplets,

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

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

When it was the Five Hundred and Seventeenth Night,

She continued, It hath reached me, O auspicious King, that "Kafid, King ofHind, commanded his troops and armies to mount and make for the dominions ofKing Teghmus, saying, 'Get ye ready for the march and don ye your harness ofwar; and let nothing stay or delay you; so we will go to him and fall upon himand slay him and his son and possess ourselves of his reign.' They all answeredwith one voice, saying, 'We hear and obey,' and fell at once to equippingthemselves and levying troops; and they ceased not their preparations for threemonths and, when all was in readiness, they beat the drums and sounded thetrumps and flew the flags and banners: then King Kafid set out at the head ofhis host and they fared on till they reached the frontiers of the land ofKabul, the dominions of King Teghmus, where they began to harry the land and dohavoc among the folk, slaughtering the old and taking the young prisoners. Whenthe news reached King Teghmus, he was wroth with exceeding wrath and assemblinghis Grandees and officers of state, said to them 'Know that Kafid hath come toour land and hath entered the realm we command and is resolved to fight us handto hand, and he leadeth troops and champions and warriors, whose number noneknoweth save Allah Almighty; what deme deem ye?' Replied they, 'O King of theage, let us go out to him and give him battle and drive him forth of ourcountry; and thus deem we.' So he bade them prepare for battle and broughtforth to them hauberks and cuirasses and helmets and swords and all manner ofwarlike gear, such as lay low warriors and do to death the champions ofmankind. So the troops and braves and champions flocked together and they setup the standards and beat the drums and sounded the trumpets and clashed thecymbals and piped on the pipes; and King Teghmus marched out at the head of hisarmy, to meet the hosts of Hind. And when he drew near the foe, he called ahalt, and encamping with his host in the Zahrαn Valley,[FN#553] hard by thefrontier of Kabul despatched to King Kafid by messenger the following letter:'Know that what thou hast done is of the doings of the villain rabble and wertthou indeed a King, the son of a King, thou hadst not done thus, nor hadst thouinvaded my kingdom and slain my subjects and plundered their property andwrought upright upon them. Knowest thou not that all this is the fashion of atyrant! Verily, had I known that thou durst harry my dominions, I had come tothee before thy coming and had prevented thee this long while since. Yet, evennow, if thou wilt retire and leave mischief between us and thee, well and good;but if thou return not, meet me in the listed field and measure thyself with mein cut and thrust.' Lastly he sealed his letter and committed to an officer ofhis army and sent with him spies to spy him out news. The messenger fared forthwith the missive and, drawing near the enemy's camp, he descried a multitude oftents of silk and satin, with pennons of blue sendal, and amongst them a greatpavilion of red satin, surrounded by a host of guards. He ceased not to advancetill he made this tent and found on asking that it was that of King Kafid, whomhe saw seated on a chair set with jewels, in the midst of his Wazirs and Emirsand Grandees. So he brought out the letter and straightway there came up to hima company of guards, who took it from him and carried it to the King; and Kafidread it and wrote a reply to this purport: 'After the usual invocations, We letKing Teghmus know that we mean to take our blood-revenge on thee and wash outour stain and waste thy reign and rend the curtain in twain and slay the oldmen and enslave the young men. But to-morrow, come thou forth to combat in theopen plain, and to show thee thrust and fight will I deign.' Then he sealed theletter and delivered it to the messenger, who carried it to King Teghmus."—AndShahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Five Hundred and Eighteenth Night,

She said, It hath reached me, O auspicious King, that "King Kafid delivered theanswering letter to the messenger who carried it to King Teghmus and deliveredit, after kissing the ground between his hands. Then he reported all that hehad seen, saying, 'O King of the age, I espied warriors and horsem*n andfootmen beyond count nor can I assist thee to the amount.' When Teghmus readthe reply and comprehended its contents, he was with furious rage enraged andbade his Wazir Ayn Zar take horse and fall upon the army of Kafid with athousand cavaliers, in the middle watch of the night when they would easilyride home and slay all before them. Ayn Zar replied, 'I hear and I obey,' andat once went forth to do his bidding. Now King Kafid had a Wazir,Ghatrafαn[FN#554] by name, whom he bade take five thousand horse and attack thehost of King Teghmus in like manner. So Ghatrafan did his bidding and set outon his enterprise marching till midnight. Thus the two parties met halfway andthe Wazir Ghatrafan fell upon the Wazir, Ayn Zar. Then man cried out againstman and there befell sore battle between them till break of day, when Kafid'smen were routed and fled back to their King in confusion. As Kafid saw this, hewas wroth beyond measure and said to the fugitives, 'Woe to you! What hathbefallen you, that ye have lost your captains?' and they replied, 'O King ofthe age, as the Wazir Ghatrafan rode forth to fall upon King Teghmus, thereappeared to us halfway and when night was half over, the Wazir, Ayn Zar, withcavaliers and champions, and we met on the slopes of Wady Zahran; but ere wewere where we found ourselves in the enemy's midst, eye meeting eye; and wefought a fierce fight with them from midnight till morning, many on either sidebeing slain. Then the Wazir and his men fell to shouting and smiting theelephants on the face till they took fright at their furious blows, and turningtail to flee, trampled down the horsem*n, whilst none could see other for theclouds of dust. The blood ran like a rain torrent and had we not fled, we hadall been cut off to the last man.' When King Kafid heard this, he exclaimed,'May the sun not bless you and may he be wroth with you and sore be his wrath!'Meanwhile Ayn Zar, the Wazir, returned to King Teghmus and told him what hadhappened. The King gave him joy of his safety and rejoiced greatly and badebeat the drums and sound the trumpets, in honour of the victory; after which hecalled the roll of his troops and behold, two hundred of his stoutest championshad fallen. Then King Kafid marched his army into the field and drew them outordered for battle in fifteen lines of ten thousand horses each, under thecommand of three hundred captains, mounted on elephants and chosen from amongstthe doughtiest of his warriors and his champions. So he set up his standardsand banners and beat the drums and blew the trumpets whilst the braves salliedforth, offering battle. As for King Teghmus, he drew out his troops line afterline and lo! there were ten of ten thousand horses each, and with him were anhundred champions, riding on his right hand and on his left. Then fared forwardto the fight each renowned knight, and the hosts clashed together in theirmight, whilst the earth for all its wideness was straitened because of themultitude of the cavaliers and ears were deafened by drums and cymbals beatingand pipes and hautboys sounding and trumpets blaring and by the thunder ofhorse-tramp and the shouting of men. The dust arched in canopy over their headsand they fought a sore fight from the first of the day till the fall ofdarkness, when they separated and each army drew off to its own camp."—AndShahrazad perceived the dawn of day and ceased saying her permitted say.

When it was the Five Hundred and Nineteenth Night,

She said, It hath reached me, O auspicious King, that "each army drew off toits own camp. Then King Kafid called the roll of his troops and, finding thathe had lost five thousand men, raged with great rage; and King Teghmus musteredhis men and seeing that of them were slain three thousand riders, the bravestof his braves, was wroth with exceeding wrath. On the morrow King Kafid againpushed into the plain and did duty as before, while each man strove his best tosnatch victory for himself; and Kafid cried out to his men, saying, 'Is thereany of you will sally forth into the field and open us the chapter of fray andfight?' And behold came out from the ranks a warrior named Barkayk, a mightyman of war who, when he reached the King, alighted from his elephant andkissing the earth before him, sought of him leave to challenge the foe tocombat singular. Then he mounted his elephant and driving into mid-field, criedout, 'Who is for duello, who is for derring do, who is for knightly devoir?'When King Teghmus heard this, he said to his troops, 'Which of you will dosingle battle with this sworder?' And behold, a cavalier came out from theranks, mounted on a charger, mighty of make, and driving up to the King kissedthe earth before him and craved his permission to engage Barkayk. Then hemounted again and charged at Barkayk, who said to him, 'Who art thou and whatart thou called, that thou makest mock of me by coming out against me andchallenging me, alone?' 'My name is Ghazanfar[FN#555] son of Kamkhνl,' repliedthe Kabul champion; and the other, 'I have heard tell of thee in my owncountry; so up and do battle between the ranks of the braves!' Hearing thesewords Ghazanfar drew a mace of iron from under his thigh and Barkayk took hisgood sword in hand, and they laid on load till Barkayk smote Ghazanfar on thehead with his blade, but the morion turned the blow and no hurt befell himtherefrom; whereupon Ghazanfar, in his turn, dealt Barkayk so terrible a strokeon the head with his mace, that he levelled him down to his elephant's back andslew him. With this out sallied another and crying to Ghazanfar, 'Who be thouthat thou shouldst slay my brother?'; hurled a javelin at him with such forcethat it pierced his thigh and nailed his coat of mail to his flesh. ThenGhazanfar, feeling his hurt, hent his sword in hand and smote at Barkayk'sbrother and cut him in sunder, and he fell to the earth, wallowing in his lifeblood, whilst the challenger of Kabul galloped back to King Teghmus. Now whenKafid saw the death of his champions, he cried out to his troops, saying, 'Downwith you to the plain and strike with might and main!' as also did KingTeghmus, and the two armies fought the fiercest of fights. Horse neighedagainst horse and man cried out upon man and brands were bared, whilst thedrums beat and the trumpets blared; and horseman charged upon horseman andevery brave of renown pushed forward, whilst the faint of heart fled from thelunge of lance and men heard nought but slogan-cry and the clash and clang ofarmoury. Slain were the warriors that were slain[FN#556] and they stayed notfrom the mellay till the decline of the sun in the heavenly dome, when theKings drew off their armies and returned each to its own camp.[FN#557] ThenKing Teghmus took tally of his men and found that he had lost five thousand,and four standards had been broken to bits, whereat he was sore an-angered;whilst King Kafid in like manner counted his troops and found that he had lostsix hundred, the bravest of his braves, and nine standards were wanting to thefull tale. The two armies ceased joining battle and rested on their arms threedays' space, after which Kafid wrote a letter and sent it by messenger to aKing called Fakun al-Kalb (with whom he claimed kinship by the spindle side):and this kinsman forthwith mustered his men and marched to meet the King ofHind."—And Shahrazad perceived the dawn of day and ceased to say her permittedsay.

When it was the Five Hundred and Twentieth Night,

She said, It hath reached me, O auspicious King, that "King Fakun mustered hismen and marched to meet the King of Hind: and whileas King Teghmus was sittingat his pleasance, there came one in to him and said, 'I see from afar a cloudof dust spireing high in air and overspreading the lift.' So he commanded acompany to fare forth and learn the meaning of this; and, crying, 'To hear isto obey,' they sallied out and presently returned and said to him, 'O King,when we drew near the cloud of dust, the wind rent it and it lifted and showedseven standards and under each standard three thousand horse, making for KingKafid's camp.' Then King Fakun joined himself to the King of Hind and salutinghim, asked, 'How is it with thee, and what be this war in which thou arrest?';and Kafid answered, 'Knowest thou not that King Teghmus is my enemy and themurtherer of my father and brothers? Wherefore I am come forth to do battlewith him and take my brood wreak on him.' Quoth Fakun, 'The blessing of the sunbe upon thee!'; and the King of Hind carried King Fakun al-Kalb to his tent andrejoiced in him with exceeding joy. Such was the case of the two hostile Kings;but as regards King Janshah, he abode two months shut up in his palace, withoutseeing his father or allowing one of the damsels in his service to come in tohim; at the end of which time he grew troubled and restless and said to hisattendants, 'What aileth my father that he cometh not to visit me?' They toldhim that he had gone forth to do battle with King Kafid, whereupon quothJanshah, 'Bring me my steed, that I may go to my sire.' They replied, 'We hearand obey,' and brought his horse; but he said in himself, 'I am taken up withthe thought of myself and my love and I deem well to mount and ride for thecity of the Jews, where haply Allah shall grant me the boon to meet themerchant who hired me for the ruby business and may be he will deal with me ashe dealt before, for none knoweth whence good cometh.' So he took with him athousand horse and set out, the folk saying, 'At last Janshah hath fared forthto join his father in the field, and to fight by his side;' and they stintednot pushing on till dusk, when they halted for the night in a vast meadow. Assoon as he knew that all his men were asleep, the Prince rose privily andgirding his waist, mounted his horse and rode away intending to make Baghdad,because he had heard from the Jews that a caravan came thence to their cityonce in every two years and he made up his mind to journey thither with thenext cafilah. When his men awoke and missed the Prince and his horse, theymounted and sought him right and left but, finding no trace of him, rejoinedhis father and told him what his son had done; whereat he was wroth beyondmeasure and cast the crown from his head, whilst the sparks were like to flyfrom his mouth, and he said 'There is no Majesty and there is no Might but inAllah! Verily I have lost my son, and the enemy is still before me.' But hisWazirs and vassals said to him, 'Patience, O King of the age! Patience bringethweal in wake.' Meanwhile Janshah, parted from his lover and pained for hisfather, was in sore sorrow and dismay, with heart seared and eyes tear-blearedand unable to sleep night or day. But when his father heard the loss his hosthad endured, he declined battle, and fled before King Kafid, and retiring tohis city, closed the gates and strengthened the walls. Thereupon King Kafidfollowed him and sat down before the town; offering battle seven nights andeight days, after which he withdrew to his tents, to tend his wounded while thecitizens defended themselves as they best could, fortifying the place andsetting up mangonels and other engines on the walls. Such was the condition ofthe two Kings, and war raged between them for a space of seven years."—AndShahrazad perceived the dawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that "Kings Teghmus and Kafidcontinued in this condition for seven years; but, as regards Janshah, he rodethrough wild and wold and when ever he came to a town he asked anent Takni, theCastle of Jewels, but none knew of it and all answered, 'Of a truth we neverheard of such place, not even by name.' At last he happened to enquireconcerning the city of the Jews from a merchant who told him that it wassituated in the extreme Orient, adding, 'A caravan will start this very monthfor the city of Mizrakαn in Hind; whither do thou accompany us and we will fareon to Khorasan and thence to the city of Shima'ϊn and Khwαrazm, from whichlatter place the City of the Jews is distant a year and three months' journey.'So Janshah waited till the departure of the caravan, when he joined himselfthereto and journeyed, till he reached the city of Mizrakan whence, aftervainly asking for Takni, the Castle of Jewels, he set out and enduring on theway great hardships and perils galore and the extreme of hunger and thirst, hearrived at the town of Shima'un. Here he made enquiry for the City of the Jews,and they directed him to the road thither. So he fared forth and journeyed daysand nights till he came to the place where he had given the apes the slip, andcontinued his journey thence to the river, on the opposite bank of which stoodthe City of the Jews. He sat down on the shore and waited till the Sabbath cameround and the river dried up by decree of Allah Almighty, when he crossed overto the opposite bank and, entering the city, betook himself to the housewherein he had lodged on his former journey. The Jew and his family saluted himand rejoiced in his return and, setting meat and drink before him, asked,'Where hast thou been during thine absence?'; and he answered, 'In the kingdomof Almighty Allah!'[FN#558] He lay with them that night and on the morrow hewent out to solace himself with a walk about the city and presently heard acrier crying aloud and saying, 'O folk, who will earn a thousand gold piecesand a fair slave-girl and do half a day's work for us?' So Janshah went up tohim and said, 'I will do this work.'[FN#559] Quoth the crier, 'Follow me,' andcarrying him to the house of the Jew merchant, where he had been afore time,said, 'This young man will do thy need.' The merchant not recognising him gavehim welcome and carried him into the Harim, where he set meat and drink beforehim, and he ate and drank. Then he brought him the money and formally made overto him the handsome slave-girl with whom he lay that night. As soon as morningdawned, he took the diners and the damsel and, committing them to his Jew hostwith whom he had lodged afore time, returned to the merchant, who mounted androde out with him, till they came to the foot of the tall and toweringmountain, where the merchant, bringing out a knife and cords, said to Janshah,'Throw the mare.' So he threw her and bound her four legs with the cords andslaughtered her and cut off her head and four limbs and slit her belly, asordered by the Jew; whereupon quoth he, 'Enter her belly, till I sew it up onthee; and whatsoever thou seest therein, tell me of it, for this is the workwhose wage thou hast taken.' So Janshah entered the mare's belly and themerchant sewed it up on him; then, withdrawing to a fair distance, hid himself.And after an hour a great bird swooped down from the lift and, snatching up thecarcass in his pounces soared high toward the sky. Then he perched upon themountain peak and would have eaten the prey, but Janshah sensing his intenttook out his knife and slit the mare's belly and came forth. The bird wasscared at his sight and flew away, and Janshah went up to a place whence hecould see below, and looking down, espied the merchant standing at the foot ofthe mountain, as he were a sparrow. So he cried out to him, 'What is thy will,O merchant?' Replied the Jew, 'Throw me down of the stones that lie about thee,that I may direct thee in the way down.' Quoth Janshah, 'Thou art he who didstwith me thus and thus five years ago, and through thee I suffered hunger andthirst and sore toil and much trouble; and now thou hast brought me hither oncemore and thinkest to destroy me. By Allah, I will not throw thee aught!' Sosaying, he turned from him and set out for where lived Shaykh Nasr, the King ofthe Birds."—And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

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

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

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

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

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

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

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

She said, It hath reached me, O auspicious King, that "the fowl ceased notflying with Janshah two full days; till it reached the spot where the nest was,and set him down there and said, 'O Janshah, this is where our nest was.' Hewept sore and replied, 'I pray thee bear me farther on to where thy parentsused to forage for food.' The bird consented; so it took him up again and flewon with him seven nights and eight days, till it set him down on the top of ahigh hill Karmus highs and left him there saying, 'I know of no land behindthis hill.' Then it flew away and Janshah sat down on the hill-top and fellasleep. When he awoke, he saw a something gleaming afar off as it werelightning and filling the firmament with its flashings; and he wondered whatthis sheen could be without wotting that it was the Castle he sought. So hedescended the mountain and made towards the light, which came from Takni, theCastle of Jewels, distant two months' journey from Karmϊs, the hill whereon hehad alit, and its foundations were fashioned of red rubies and its buildings ofyellow gold. Moreover, it had a thousand turrets builded of precious metals,and stones of price studded and set in the minerals brought from the Main ofMurks, and on this account it was named the Castle of Jewels, Takni. It was avast great castle and the name of its king was King Shahlan, the father of thelady Shamsah and her sisters. Such was the case with Janshah; but as regardsPrincess Shamsah, when she fled from Janshah, she made straight for the Castleof Jewels and told her father and mother all that had passed between the Princeand herself; how he had wandered the world and seen its marvels and wonders andhow fondly he loved her and how dearly she loved him. Quoth they, 'Thou hastnot dealt righteously with him, as Allah would have thee deal.' Moreover KingShahlan repeated the story to his guards and officers of the Marids of the Jinnand bade them bring him every mortal they should see. For the lady Shamsah hadsaid to her parents, 'Janshah loveth me with passionate love and forsure hewill follow me; for when flying from his father's roof I cried to him, 'An thoulove me, seek me at Takni, the Castle of Jewels!' Now when Janshah beheld thatsheen and shine, he made straight for it wishing to find out what it might be.And as chance would have it, Shamsah had that very day despatched a Marid on anoccasion in the direction of the hill Karmus, and on his way thither he caughtsight of a man, a mortal; so he hastened up to him and saluted him. Janshah wasterrified at his sight, but returned his salam, and the Marid asked, 'What isthy name?' and he answered, 'My name is Janshah, and I have fallen madly inlove with a Jinniyah known as Princess Shamsah, who captivated me by her beautyand loveliness; but despite my dear love she fled from the palace wherein Iplaced her and behold, I am here in quest of her.' Herewith he wept with bitterweeping. The Marid looked at him and his heart burned with pity on hearing thesad tale, and he said, 'Weep not, for surely thou art come to thy desire. Knowthat she loveth thee fondly and hath told her parents of thy love for her, andall in yonder castle love thee for her sake; so be of good cheer and keep thineeyes cool of tear.' Then he took him on his shoulders and made off with him tothe Castle of Jewels, Takni. Thereupon the bearers of fair tidings hastened toreport his coming and when the news reached Shamsah and her father and mother,they all rejoiced with exceeding joy, and King Shahlan took horse and rode out,commanding all his guards and Ifrits and Marids honourably to meet thePrince."—And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

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

She said, It hath reached me, O auspicious King, that "King Shahlan commandedall his guards and Ifrits and Marids to meet the Prince; and, as soon as hecame up with him, he dismounted and embraced him, and Janshah kissed his hand.Then Shahlan bade put on him a robe of honour of many coloured silk, laced withgold and set with jewels, and a coronet such as man never saw, and, mountinghim on a splendid mare of the steeds of the Kings of the Jinn, took horsehimself and, with an immense retinue riding on the right hand and the left,brought him in great state to the Castle. Janshah marvelled at the splendour ofthis edifice, with its walls builded of rubies and other jewels and itspavement of crystal and jasper and emerald, and fell a weeping at the memory ofhis past miseries; but the King and Queen, Shamsah's mother, wiped away histears and said, 'Now no more weeping and be of good cheer, for thou hast won tothy will.' Then Shahlan carried him into the inner court of the Castle, wherehe was received by a multitude of beautiful damsels and pages and blackJinn-slaves, who seated him in the place of honour and stood to do him service,whilst he was lost in amazement at the goodliness of the place, and its wallsall edified of precious metals and jewels of price. Presently King Shahlanrepaired to his hall of audience, where he sat down on his throne and, biddingthe slave-girls and the pages introduce the Prince, rose to receive him andseated him by his side on the throne. Then he ordered the tables to be spreadand they ate and drank and washed their hands; after which in came the QueenShamsah's mother, and saluting Janshah, bade him welcome in these words, 'Thouhast come to thy desire after weariness and thine eyes shall now sleep afterwatching; so praised be Allah for thy safety!' Thus saying, she went away andforthwith returned with the Princess Shamsah, who saluted Janshah and kissedhis hands, hanging her head in shame and confusion before him and her parents,after which as many of her sisters as were in the palace came up to him andgreeted him in like manner. Then quoth the Queen to him, 'Welcome, O my son,our daughter Shamsah hath indeed sinned against thee, but do thou pardon hermisdeed for our sakes.' When Janshah heard this, he cried out and fell downfainting, whereat the King marvelled and they sprinkled on his face rose watermingled with musk and civet, till he came to himself and, looking at PrincessShamsah, said, 'Praised be Allah who hath brought me to my desire and hathquenched the fire of my heart!' Replied she, 'May He preserve thee from theFire!, but now tell me, O Janshah, what hath befallen thee since our partingand how thou madest thy way to this place; seeing that few even of the Jannever heard of Takni, the Castle of Jewels; and we are independent of all theKings nor any wotteth the road hither.' Thereupon he related to her everyadventure and peril and hardship he had suffered and how he had left his fatherat war with King Kafid, ending with these words, 'And all for thy sake, my ladyShamsah!' Quoth the Queen, 'Now hast thou thy heart's desire, for the Princessis thy handmaid, and we give her in free gift to thee.' Janshah joyedexceedingly at these words and the Queen added, 'Next month, if it be the willof Almighty Allah, we will have a brave wedding and celebrate the marriagefestival and after the knot is tied we will send you both back to thy nativeland, with an escort of a thousand Marids of our body-guard, the least of whom,an thou bid him slay King Kafid and his folk, would surely destroy them to thelast man in the twinkling of an eye. Furthermore if it please thee we will sendthee, year after year, a company of which each and every can so do with all thyfoes.'"—And Shahrazad perceived the dawn of day and ceased saying her permittedsay.

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

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

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

She said, It hath reached me, O auspicious King, that "the Marid guards letdown the litter at the capital of King Teghmus who had been routed and had fledfrom his foes into the city, where he was in sore straits, King Kafid havinglaid close siege to him. He sought to save himself by making peace with theKing of Hind, but his enemy would give him no quarter; so seeing himselfwithout resource or means of relief, he determined to strangle himself and todie and be at rest from this trouble and misery. Accordingly he bade his Wazirsand Emirs farewell and entered his house to take leave of his Harim; and thewhole realm was full of weeping and wailing and lamentation and woe. And whilstthis rout and hurly-burly was enacting, behold, the Marids descended with thelitter upon the palace that was in the citadel, and Janshah bade them set itdown in the midst of the Divan. They did his bidding and he alighted with hiscompany of handmaids and Mamelukes; and, seeing all the folk of the city instraits and desolation and sore distress, said to the Princess, 'O love of myheart and coolth of mine eyes, look in what a piteous plight is my sire!' Thereupon she bade the Marid guard fall upon the beleaguering host and slay them,saying, 'Kill ye all, even to the last man;' and Janshah commanded one of them,by name Karαtash,[FN#565] who was exceeding strong and valiant, to bring KingKafid to him in chains. So they set down the litter and covered it with thecanopy; then, having waited till midnight, they attacked the enemy's camp oneof them being a match for ten; or at least for eight. And while these smote thefoes with iron maces, those mounted their magical elephants and soared high inthe lift, and then swooping down and snatching up their opponents, tare them topieces in mid air. But Karatash made straight for Kafid's tent where he foundhim lying in a couch; so he took him up, shrieking for fear, and flew with himto Janshah, who bade the four Marids bind him on the litter and hang him highin the air over his camp, that he might witness the slaughter of his men. Theydid as the Prince commanded them and left Kafid, who had swooned for fear,hanging between earth and air and buffeting his face for grief. As for KingTeghmus, when he saw his son, he well-nigh died for excess of joy and, cryingwith a loud cry, fell down in a swoon. They sprinkled rose-water on his face,till he came to himself, when he and his son embraced and wept with soreweeping; for he knew not that the Jinn guard were battling with King Kafid'smen. Then Princess Shamsah accosted the King and kissing his hand, said to him,'Sire, be pleased to go up with me to the palace-roof and witness the slaughterof thy foes by my father's Marids.' So he went up to the terrace-roof andsitting down there with his daughter-in-law, enjoyed watching the Marids dohavoc among the besiegers and break a way through the length and breadth ofthem. For one of them smote with his iron mace upon the elephants and theirriders and pounded them till man was not to be distinguished from beast; whilstanother shouted in the faces of those who fled, so that they fell down dead;and the third caught up a score of horsem*n, beasts and all; and, towering withthem high in air, cast them down on earth, so that they were torn in pieces.And this was high enjoyment for Janshah and his father and the ladyShamsah."—And Shahrazad perceived the dawn of day and ceased saying herpermitted say.

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

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

When it was the Five Hundred and Thirtieth Night,

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

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

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

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

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

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

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

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

She said, It hath reached me, O auspicious King, that "when Bulukiya, standingat the gate of his palace, turned to take leave of Al-Khizr, he found no traceof him and entered the palace. When his mother saw him, she cried with a loudcry and swooned away for excess of joy, and they sprinkled water upon her face.After awhile she came to herself and embraced her son and wept with soreweeping, whilst Bulukiya wept and laughed by turns. Then all his friends andkindred came and gave him joy of his safe return, and the news was noisedabroad in the land and there came to him presents from all parts. Moreover,they beat the drums and blew the flutes and rejoiced mightily. Then Bulukiyarelated to them his adventures ending with recounting how Al-Khizr had set himdown at his palace door, whereat they marvelled exceedingly and wept, till allwere a-weary of weeping." Hasib wondered at the Queen's tale and shed manytears over it; then he again besought her to let him return to his family; butshe said, "I fear me, O Hasib, that when thou gettest back to thy country thouwilt fail of thy promise and prove traitor to thine oath and enter the Hammam."But he swore to her another solemn oath that he would never again enter thebaths as long as he lived; whereupon she called a serpent and bade her carryhim up to the surface of the earth. So the serpent took him and led him fromplace to place, till she brought him out on the platform-edge of an abandonedcistern and there left him. Upon this he walked to the city and, coming to hishouse by the last of the day, at the yellowing of the sun, knocked at the door.His mother opened it and seeing her son screamed out and threw herself upon himand wept for excess of joy. His wife heard her mother-in-law weeping; so shecame out to her and seeing her husband, saluted him and kissed his hands; andeach rejoiced in other with exceeding joy of all three. Then they entered thehouse and sat down to converse and presently Hasib asked his mother of thewoodcutters, who had left him to perish in the cistern. Quoth she, "They cameand told me that a wolf had eaten thee in the Wady. As for them, they arebecome merchants and own houses and shops, and the world is grown wide forthem. But every day they bring me meat and drink, and thus have they done untilthe present time." Quoth Hasib, "To-morrow do thou go to them and say, "My sonHasib Karim al-Din hath returned from his travels; so come ye to meet him andsalute him." Accordingly, when morning dawned, she repaired to the woodcutters'houses and delivered to them her son's message, which when they heard, theychanged colour, and saying, "We hear and obey," gave her each a suit of silk,embroidered with gold, adding, "Present this to thy good son[FN#571] and tellhim that we will be with him to-morrow." She assented and returning to Hasibgave him their presents and message. Meanwhile, the woodcutters called togethera number of merchants and, acquainting them with all that had passed betweenthemselves and Hasib, took counsel with them what they should do. Quoth themerchants, "It behoveth each one of you to give him half his monies andMamelukes." And they all agreed to do this; so on the next day, each of themtook half his wealth and, going in to Hasib, saluted him and kissed his hands.Then they laid before him what they had brought, saying, "This is of thybounties, and we are in thy hands." He accepted their peace- offering and said,"What is past is past: that which befell us was decreed of Allah, and destinydoeth away with dexterity." Quoth they, "Come, let us walk about and take oursolace in the city and visit the Hammam." Quoth he, "Not so: I have taken anoath never again to enter the baths, so long as I live." Rejoined they, atleast come to our homes that we may entertain thee." He agreed to this, andwent to their houses and each of them entertained him for a night and a day;nor did they cease to do thus for a whole sennight, being seven in number. Andnow Hasib was master of monies and houses and shops, and the merchants of thecity foregathered with him and he told them all that had befallen him. Hebecame one of the chiefs of the guild and abode on this wise awhile, till ithappened one day, as he was walking about the streets, that he passed the doorof a Hammam, whose keeper was one of his companions. When the bathman, who wasstanding without, caught his eye he ran up to him and saluted him and embracedhim, saying, "Favour me by entering the bath and there wash and be rubbed thatI may show thee hospitality." Hasib refused, alleging that he had taken asolemn oath never again to enter the Hammam; but the bathman was instant withhim, saying, "Be my three wives triply divorced, can thou enter not and bewashed!" When Hasib heard him thus conjure him, he was confounded and replied,"O my brother, hast thou a mind to ruin my house and make my children orphansand lay a load of sin upon my neck?" But his friend threw himself at his feetand kissed them, saying, "My happiness dependeth upon thy entering, and be thesin on the neck of me!" Then all the servants of the bath set upon Hasib anddragging him in pulled off his clothes. But hardly had he sat down against thewall and begun to pour water on his head when a score of men accosted him,saying, "Rise, O man, and come with us to the Sultan, for thou art his debtor."Then they despatched one of them as messenger to the Sultan's Minister, whostraightway took horse and rode, attended by threescore Mamelukes, to thebaths, where he alighted and going in to Hasib, saluted him and said, "Welcometo thee!" Then he gave the bathman an hundred diners and, mounting Hasib on ahorse he had brought with him, returned with him and all his men to theSultan's palace. Here he bade them aid Hasib to dismount and, after seating himcomfortably, set food before him; and when they had eaten and drunken andwashed their hands, the Wazir clad him in two dresses of honour each worth fivethousand diners and said to him, "Know that Allah hath been merciful to us insending thee; for the Sultan is nigh upon death by leprosy, and the books tellus that his life is in thy hands. Then, accompanied by a host of Grandees, hetook him wondering withal and carried him through the seven doorways of thepalace, till they came to the King's chamber. Now the name of this King wasKarazdαn, King of Persia and of the Seven Countries, and under his sway were anhundred sovereign princes sitting on chairs of red gold, and ten thousandvaliant captains, under each one's hand an hundred deputies and as manyheadsmen armed with sword and axe. They found the King lying on his bed withhis face swathed in a napkin, and groaning for excess of pain. When Hasib sawthis ordinance, his wit was dazed for awe of the King; so he kissed the groundbefore him, and prayed a blessing on him. Then the Grand Wazir, whose name wasShamhϊr, rose and welcoming Hasib, seated him on a high chair at the King'sright hand."—And Shahrazad perceived the dawn of day and ceased to say herpermitted say.

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

She said, It hath reached me, O auspicious King, that the Wazir Shamhur rose toHasib and seated him on a chair at the right hand of King Karazdan; after whichhe called for food and the tables were laid. And when they had eaten anddrunken and washed their hands, Shamhur stood up (while all present also stoodto do him honour) and, approaching Hasib said to him, "We are all thy servantsand will give thee whatsoever thou askest, even were it one half the kingdom,so thou wilt but cure the King." Saying this, he led him by the hand to theroyal couch, and Hasib, uncovering the King's face, saw that he was at lastfatal stage of the disease; so he wondered at their hoping for a cure. But theWazir kissed his hand and repeated his offers and ended with saying, "All wewant of thee is to heal our King:" so he said to the Wazir, "True that I am theson of Allah's prophet, Daniel, but I know nothing of his art: for they put methirty days in the school of medicine and I learnt nothing of the craft. Iwould well I knew somewhat thereof and might heal the King." Hearing this, theGrand Wazir said, "Do not multiply words upon us; for though we should gathertogether to us physicians from the East and from the West, none could cure theKing save thou." Answered Hasib, "How can I make him whole, seeing I knowneither his case nor its cure?" Quoth the Minister, "His healing is in thyhands," and quoth Hasib, "If I knew the remedy of his sickness, I would healhim." Thereupon the Wazir rejoined, "Thou keenest a cure right well; the remedyof his sickness is the Queen of the Serpents, and thou knowest herabiding-place and hast been with her." When Hasib heard this, he knew that allthis came of his entering the Baths, and repented whenas repentance availed himnaught; then said he, "What is the Queen of the Serpents? I know her not norever in all my life heard I of this name." Retorted the Wazir, "Deny not theknowledge of her, for I have proof that thou knowest her and hast passed twoyears with her." Repeated Hasib, "Verily, I never saw her nor even heard of hertill this moment;" upon which Shamhur opened a book and, after making sundrycalculations, raised his head and spake as follows. "The Queen of the Serpentsshall foregather with a man who shall abide with her two years; then shall hereturn from her and come forth to the surface of the earth, and when heentereth the Hammam bath his belly will become black." Then said he, "Look atthy belly." So Hasib looked at his own belly and behold, it was black: but hepersisted in his denial and said, "My belly was black from the day my motherbare me." Said the Wazir, "I had stationed three Mamelukes at the door of everyHammam, bidding them note all who entered and let me know when they found onewhose belly was black: so, when thou enteredst, they looked at thy belly and,finding it black, sent and told me, after we had well-nigh lost hope of comingupon thee. All we want of thee is to show us the place whence thou camest outand after go thy ways; for we have those with us who will take the Queen of theSerpents and fetch her to us." Then all the other Wazirs and Emirs and Grandeesflocked about Hasib who sorely repented of his misdeed; and they conjured him,till they were weary, to show them the abode of the Queen; but he ceased notsaying, "I never saw nor heard of the matter." Then the Grand Wazir called thehangman and bade him strip Hasib and beat him a sore beating; and so they didtill he saw death face to face, for excess of pain, and the Wazir said, "Wehave proof that thou knowest the abiding-place of the Queen of the Serpents:why wilt thou persist in denial? Show us the place whence thou camest out andgo from us; we have with us one who will take her, and no harm shall befallthee." Then he raised him and bade give him a dress of honour of cloth of redgold, embroidered with jewels, and spoke him fair till Hasib yielded and said,"I will show you the place." At this the Wazir rejoiced with great joy and tookhorse with all his many and rode, guided by Hasib, and never drew rein tillthey came to the mountain containing the cavern wherein he had found thecistern full of honey. There all dismounted and followed him as he entered,sighing and weeping, and showed them the well whence he had issued; whereuponthe Wazir sat down thereby and, sprinkling perfumes upon a chafing-dish, beganto mutter charms and conjurations; for he was a crafty magician and diviner andskilled in spiritual arts. He repeated three several formulas of conjurationand between each threw fresh incense upon the fire, crying out and saying,"Come forth, O Queen of the Serpents!;" when behold, the water of the well sankdown and a great door opened in the side, from which came a mighty noise ofcrying like unto thunder, so terrible that they thought the well had caved inand all present fell down fainting; nay, some even died for fright. Presently,there issued from the well a serpent as big as an elephant, casting out sparks,like red hot coals, from its eyes and mouth and bearing on its back a chargerof red gold, set with pearls and jewels, in the midst whereof lay a serpentfrom whose body issued such splendour that the place was illumined thereby; andher face was fair and young and she spoke with most eloquent tongue. TheSerpent-queen turned right and left, till her eyes fell upon Hasib, to whomsaid she "Where is the covenant thou madest with me, and the oath thou swearestto me, that thou wouldst never again enter the Hammam-bath? But there is nofighting against Fate nor hath any ever fled from that which is written on hisforehead. Allah hath appointed the end of my life for thy hand to hend, and itis His will that slain I be and King Karazdan be healed of his malady." Sosaying, she wept with sore weeping and Hasib wept to see her weep. As for theabominable Wazir Shamhur; he put out his hand to lay hold of her; but she saidto him, "Hold thy hand, O accursed, or I will blow upon thee and reduce thee toa heap of black ashes." Then she cried out to Hasib, saying, "Draw near me andtake me in thine hand and lay me in the dish that is with you: then set it onthy head, for my death was fore-ordained, from Eternity withoutbeginning,[FN#572] to be at thy hand, and thou hast no power to avert it." Sohe took her and laid her in the dish, and put it on his head, when the wellreturned to its former state. Then they set out on their return to the city,Hasib carrying the dish on his head, and when they were half-way behold, theQueen of the Serpents said to him privily, "Hearken, O Hasib, to my friendlycounsel, for all thou hast broken faith with me and been false to thine oath,and hast done this misdeed, but it was fore-ordained from all eternity." Hereplied "To hear is to obey," and she continued, "It is this: when thou comestto the Wazir's house, he will bid thee behead me and cut me in three; but dothou refuse saying, 'I know not how to slaughter[FN#473]' and leave him to doit with his own hand and to work his wicked will. When he hath cut my throatand divided my body into three pieces there will come a messenger, to bid himto the King, so he will lay my flesh in a cauldron of brass and set it upon abrasier before going to the presence and he will say to thee, 'Keep up the fireunder the cauldron till the scum rise; then skim it off and pour it into aphial to cool. Wait till it cool and then drink it, so shall naught of maladyor pain be left in all thy body. When the second scum riseth, skim it off andpour it into a phial against my return from the King, that I may drink it foran ailment I have in my loins.' Then will he give thee the phials and go to theKing, and when he is gone, do thou light the fire and wait till the first scumrise and set it in a phial; keep it by thee but beware of drinking it, or nogood will befall thee. When the second scum riseth, skim it off and put it in asecond phial and drink it down as soon as it cools. When the Wazir returnethand asketh thee for the second phial, give him the first and note what shallbefall him;"—And Shahrazad perceived the dawn of day and ceased saying herpermitted say.

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

She said, It hath reached me, O auspicious King, that the Serpent-queen chargedHasib not to drink of the first scum and carefully to keep the second, saying,"When the Wazir returneth from the King and asketh for the second phial, givehim the first and note what shall befall him; then drink the contents of thesecond phial and thy heart will become the home of wisdom. After this take upthe flesh and, laying it in a brazen platter, carry it to the King and give himto eat thereof. When he hath eaten it and it hath settled in his stomach, veilhis face with a kerchief and wait by him till noontide, when he will havedigested the meat. Then give him somewhat of wine to drink and, by the decreeof Allah Almighty, he will be healed of his unhealth and be made whole as hewas. And give thou ear to the charge wherewith I charge thee; and keep it inthy memory with carefullest keeping." They ceased not faring till they came tothe Wazir's house, and he said to Hasib, "Come in with me!" So he went in andthe troops dispersed and fared each his own way; whereupon Hasib set down theplatter and the Wazir bade him slay the Queen of the Serpents; but he said, "Iknow not how to slaughter and never in my born days killed I aught. An thouwilt have her throat cut, do it with thine own hand." So the Minister Shamhurtook the Queen from the platter and slew her, seeing which Hasib wept bittertears and the Wazir laughed at him, saying, "O weak of wits, how canst thouweep for the killing of a worm?" Then he cut her in three and, laying thepieces in a brass cauldron, set it on the fire and sat down to await thecooking of the flesh. And whilst he was sitting, lo! there came a slave fromthe King, who said to him, "The King calls for thee without stay or delay," andhe answered saying, "I hear and I obey." So he gave Hasib two phials and badehim drink the first scum and keep the second against his return,[FN#574] evenas the Queen of the Serpents had foretold; after which he went away withrepeated charges and injunctions; and Hasib tended the fire under the cauldrontill the first scum rose, when he skimmed it off and, setting it in one of thephials, kept it by him. He then fed the fire till the second scum rose; then heskimmed it off and, putting it in the other phial kept it for himself. And whenthe meat was done, he took the cauldron off the fire and sat awaiting the Wazirwho asked him on return, "What hast thou done?" and answered Hasib, "I did thybidding to the last word." Quoth the Wazir, "What hast thou done with the firstphial?" "I drank its contents but now," replied Hasib, and Shamhur asked, "Thybody feeleth it no change?"; whereto Hasib answered, "Verily, I feel as I wereon fire from front to foot." The villain Wazir made no reply hiding the truthbut said, "Hand me the second phial, that I may drink what is therein, so haplyI may be made whole of this ailing in my loins." So Hasib brought him the firstphial and he drank it off, thinking it contained the second scum; but hardlyhad he done drinking when the phial fell from his hand and he swelled up anddropped down dead; and thus was exemplified in him the saying; "Whoso for hisbrother diggeth a pit, he shall be the first to fall into it." Now when Hasibsaw this, he wondered and feared to drink of the second phial; but heremembered the Serpent-queen's injunction and bethought him that the Wazirwould not have reserved the second scum for himself, had there been aught ofhurt therein. So he said, "I put my trust in Allah,'[FN#575] and drank off thecontents of the phial. No sooner had he done so, than the Most Highest made thewaters of wisdom to well up in his heart and opened to him the fountains ofknowledge, and joy and gladness overcame him. Then he took the serpent's fleshfrom the cauldron and, laying it on a platter of brass, went forth from theWazir's house. On his way to the palace he raised his eyes and saw the sevenHeavens and all that therein is, even to the Lote-tree, beyond which there isno passing,[FN#576] and the manner of the revolution of the spheres. Moreover,Allah discovered to him the ordinance of the planets and the scheme of theirmovements and the fixed stars; and he saw the contour of the land and sea,whereby he became informed with geometry, astrology and astronomy andmathematics and all that hangeth thereby; and he understood the causes andconsequences of eclipses of the sun and moon. Then he looked at the earth andsaw all minerals and vegetables that are therein and thereon; and he learnedtheir properties, and their virtues, so that he became in an instant versed inmedicine and chemistry and natural magic and the art of making gold and silver.And he ceased not carrying the flesh till he came to the palace, when he wentin to King Karazdan, and kissing the ground before him, said, "May thy headsurvive thy Wazir Shamhur!" The King was mightily angered at the news of theGrand Wazir's death and wept for him, whilst his Emirs and his Grandees andofficers also wept. Then said Karazdan, "He was with me but now, in all health,and went away to fetch me the flesh of the Queen of the Serpents, if it shouldbe cooked; what befell him that he is now dead, and what accident hath betidedhim?" So Hasib told him the whole truth how the Minister had drunk the contentsof the phial and had forthwith swelled out and died. The King mourned for hisloss with mourning sore and said to Hasib, "What shall I do without Shamhur?"and Hasib answered "Grieve not, O King of the age; for I will cure thee withinthree days and leave no whit of disease in thy body." At this the King's breastwaxed broad and he said, "I wish to be made whole of this affliction, thoughafter a long term of years." So Hasib set the platter before the King and madehim eat a slice of the flesh of the Serpent-queen. Then he covered him up and,spreading a kerchief over his face, bade him sleep and sat down by his side. Heslept from noonday till sundown, while his stomach digested the piece of flesh,and presently he awoke. Hasib gave him somewhat of wine to drink and bade himsleep again; so he slept till the morning and when dawn appeared, Hasibrepeated the treatment making him eat another piece of the flesh; and thus hedid with him three days following, till he had eaten the whole, when his skinbegan to shrink and scale off and he perspired, so that the sweat ran down fromhis head to his heels. Therewith he became whole and there abode in him notrace of the disease, which when Hasib saw, he said, "There is no help for itbut thou go to the Hammam." So he carried him to the bath and washed his body;and when he came forth, it was like a wand of silver and he was restored tohealth, nay, sounder than he was before he fell ill. Thereupon he donned hisrichest robes and, seating himself on his throne, deigned make Hasib sit besidehim. Then he bade the tables be spread and they ate and washed their hands;after which he called for the service of wine and both drank their fill. Uponthis all his Wazirs and Emirs and Captains and the Grandees of his realm andthe notables of the lieges came in to him and gave him joy of his recovery; andthey beat the drums and adorned the city in token of rejoicing. Then said theKing to the assembly, "O Wazirs and Emirs and Grandees, this is Hasim Karimal-Din, who hath healed me of my sickness, and know all here present that Imake him my Chief Wazir in the stead of the Wazir Shamhur."—And Shahrazadperceived the dawn of day and ceased to say her permitted say.

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

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

End of Volume V.

Arabian Nights, Volume 5
Footnotes

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

[FN#2] Europe has degraded this autumnal festival, the Sun-fκte Mihrgαn (whichbalanced the vernal Nau-roz) into Michaelmas and its goose-massacre. It was socalled because it began on the 16th of Mihr, the seventh month; and lasted sixdays, with feasts, festivities and great rejoicings in honour of the Sun, whonow begins his southing-course to gladden the other half of the world.

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

[FN#4] The orig. Persian word is "Shαh-pϊr"=King's son: the Greeks (who had nosh) (preferred ); the Romans turned it into Sapor and the Arabs (who lackthe p) into Sαbϊr. See p. x. Hamzζ ispahanensis Annalium Libri x.: Gottwaldt,Lipsiζ mdcccxlviii.

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

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

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

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

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

[FN#8] Arab. "Badinjαn": Hind. Bengan: Pers. Bαdingαn or Badiljαn; the Malainsana (Solanum pomiferum or S. Melongena) of the Romans, well known inSouthern Europe. It is of two kinds, the red (Solanum lycopersicum) and theblack (S. Melongena). The Spaniards know it as "berengeria" and when SanchoPanza (Part ii. chapt. 2) says, "The Moors are fond of egg-plants" he meansmore than appears. The vegetable is held to be exceedingly heating and therebyto breed melancholia and madness; hence one says to a man that has donesomething eccentric, "Thou hast been eating brinjalls."

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

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

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

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

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

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

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

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

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

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

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

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

[FN#19] The well-known capital of Al-Yaman, a true Arabia Felix, a Paradiseinhabited by demons in the shape of Turkish soldiery and Arab caterans.According to Moslem writers Sana'a was founded by Shem son of Noah who,wandering southward with his posterity after his father's death, and findingthe site delightful, dug a well and founded the citadel, Ghamdαn, whichafterwards contained a Mason Carrιe rivalling (or attempting to rival) theMeccan Ka'abah. The builder was Surahbνl who, says M.C. de Perceval colouredits four faces red, white, golden and green; the central quadrangle had sevenstories (the planets) each forty cubits high, and the lowest was a marble hallceiling'd with a single slab. At the four corners stood hollow lions throughwhose mouths the winds roared. This palatial citadel-temple was destroyed byorder of Caliph Omar. The city's ancient name was Azal or Uzal whom someidentify with one of the thirteen sons of Joktan (Genesis xi. 27): it took itspresent name from the Ethiopian conquerors (they say) who, seeing it for thefirst time, cried "Hazα Sana'ah!" meaning in their tongue, this is commodious,etc. I may note that the word is Kisawahili (Zanzibarian) e.g. "Yαmbo sαnα—isthe state good?" Sana'a was the capital of the Tabαbi'ah or Tobba Kings whojudaized; and the Abyssinians with their Negush made it Christian while thePersians under Anushirwαn converted it to Guebrism. It is now easily visitedbut to little purpose; excursions in the neighborhood being deadly dangerous.Moreover the Turkish garrison would probably murder a stranger who sympathisedwith the Arabs, and the Arabs kill one who took part with their hated andhateful conquerors. The late Mr. Shapira of Jerusalem declared that he hadvisited it and Jews have great advantages in such travel. But his friendsdoubted him.

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

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

[FN#22] Easterns as a rule sleep with head and body covered by a sheet or incold weather a blanket. The practice is doubtless hygienic, defending the bodyfrom draughts when the pores are open; but Europeans find it hard to adopt; itseems to stop their breathing. Another excellent practice in the East, andindeed amongst barbarians and savages generally, is training children to sleepwith mouths shut: in after life they never snore and in malarious lands they donot require Outram's "fever-guard," a swathe of muslin over the mouth. Mr.Catlin thought so highly of the "shut mouth" that he made it the subject of abook.

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

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

[FN#25] Arab. "Yα Kisrawi!"=O subject of the Kisrα or Chosroλ; the latterexplained in vol.i.,75.[Volume 1, Footnote # 128] "Fars" is the origin of"Persia"; and there is a hit at the prodigious lying of the modern race, whoseforefathers were so famous as truth-tellers. "I am a Persian, but I am notlying now," is a phrase familiar to every traveller.

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

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

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

[FN#29] Arab. "Nafahαt"=breathings, benefits, the Heb. Neshamah opp. toNephesh (soul) and Ruach (spirit). Healing by the breath is a popular ideathroughout the East and not unknown to Western Magnetists and Mesmerists. Themiraculous cures of the Messiah were, according to Moslems, mostly performed byaspiration. They hold that in the days of Isa, physic had reached its highestdevelopment, and thus his miracles were mostly miracles of medicine; whereas,in Mohammed's time, eloquence had attained its climax and accordingly hismiracles were those of eloquence, as shown in the Koran and Ahαdνs.

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

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

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

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

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

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

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

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

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

[FN#39] The original is intensely prosaicand so am I.

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

[FN#41] Arab. "Bahr (sea or river) al-Kunuz": Lane (ii. 576) ingeniouslyidentifies the site with the Upper Nile whose tribes, between Assouan (Syene)and Wady al-Subu'a are called the "Kunuz"lit. meaning "treasures" or "hoards."Philae is still known as the "Islet of Anas (for Uns) al-Wujud;" and thelearned and accurate Burckhardt (Travels in Nubia p. 5) records the locallegend that a mighty King called Al-Wujud built the Osirian temples. I can giveno information concerning Jabal al-Sakla (Thakla), the Mount of the womanbereft of children, beyond the legend contained in Night ccclxxix.

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

[FN#43] Meaning his lips and palate were so swollen by drought.

[FN#44] It is a pious act in time of mortal danger to face the
Kiblah or Meccan temple, as if standing in prayer.

[FN#45] Still the belief of the Badawi who tries to work upon the beast'scompassion: "O great King I am a poor man, with wife and family, so spare methat Allah spare thee!" and so forth. If not famished the lion will often stalkoff looking behind him as he goes; but the man will never return by the samepath; "for," says he, "haply the Father of Roaring may repent him of a wastedopportunity." These lion-tales are very common, witness that of Androcles atRome and a host of others. Una and her lion is another phase. It remained forM. Jules Gerard, first the chasseur and then the tueur, du lion, to assail thereputation of the lion and the honour of the lioness.

[FN#46] Abu Haris=Father of spoils: one of the lion's hundred titles.

[FN#47] "They" again for "she."

[FN#48] Jaxartes and Oxus. The latter (Jayhun or Amu, Oxus or
Bactros) is famous for dividing Iran from Turan, Persia from
Tartaria. The lands to its north are known as Ma wara al-Nahr
(Mawerannahar) or "What is behind the stream,"=Transoxiana and
their capitals were successively Samarcand and Bokhara.

[FN#49] Arab. "Dani was gharib"=friend and foe. The lines are partly from theMac. Edit. and partly from the Bresl. Edit., v. 55.

[FN#50] Arab. "Wa Rahmata-hu!" a form now used only in books.

[FN#51] Before noted. The relationship, like that of foster- brother, has itsrights, duties and privileges.

[FN#52] Arab. "Istikharah," before explained as praying for direction by omensof the rosary, opening the Koran and reading the first verse sighted, etc.,etc. At Al-Medinah it is called Khirah and I have suggested (Pilgrimage, ii.287) that it is a relic of the Azlam or Kidah (divining arrows) of paganism.But the superstition is not local: we have the Sortes Virgilianae (Virgil beinga magician) as well as Coranicae.

[FN#53] Arab. "Wujud al-Habib," a pun, also meaning, "Wujud my beloved."

[FN#54] Arab. "Khilal," as an emblem of attenuation occurring in Al-Hariri(Ass. of Alexandria, etc.); also thin as a spindle (Maghzal), as a reed, anddry as a pair of shears. In the Ass. of Barka'id the toothpick is described asa beautiful girl. The use of this cleanly article was enjoined byMohammed:—"Cleanse your mouths with toothpicks; for your mouths are the abodeof the guardian angels; whose pens are the tongues, and whose ink is thespittle of men; and to whom naught is more unbearable than remains of food inthe mouth." A mighty apparatus for a small matter; but in very hot landscleanliness must rank before godliness.

[FN#55] The sense is ambiguous. Lane renders the verse:—"Thou resemblest it(rose) not of my portion" and gives two explanations "because HE is of myportion," or, "because HIS cheek cannot be rosy if MINE is not." Mr. Payneboldly translates

"If the rose ape his cheek, 'Now God forfend,' I say, 'That of my portion aughtto pilfer thou shouldst try'."

[FN#56] Arab. "lif" (not "fibres which grow at the top of the trunk," Lane ii.577); but the fibre of the fronds worked like the cocoa-nut fibre which formsthe now well-known Indian "coir." This "lif" is also called "filfil" or"fulfil" which Dr. Jonathan Scott renders "pepper" (Lane i. 8) and it forms aclean succedaneum for one of the uncleanest articles of civilisation, thesponge. It is used in every Hammam and is (or should be) thrown away after use.

[FN#57] Arab. "Shinf;" a course sack, a "gunny-bag;" a net compared with sucharticle.

[FN#58] The eunuch tells him that he is not a "Sandali"=one whose penis andtestes are removed; and consequently the highest valued. There are many ways ofmaking the castrato; in some (as here) only the penis is removed, in other thetestes are bruised or cut off; but in all cases the animal passion remains, forin man, unlike other animals, the fons veneris is the brain. The story ofAbelard proves this. Juvenal derided the idea of married eunuchs and yet almostall of these neutrals have wives with whom they practise the manifold plaisirsde la petite oie (masturbation, tribadism, irrumation, tete-beche, feuille-de-rose, etc.), till they induce the venereal org*sm. Such was the account oncegiven to me by a eunuch's wife; and I need hardly say that she, like herconfrerie, was to be pitied. At the critical moment she held up a little pillowfor her husband to bite who otherwise would have torn her cheeks or breasts.

[FN#59] In real life the eunuch, as a rule, avoids all allusion to hismisfortune, although the slave will often describe his being sold merrilyenough.

[FN#60] The visits are in dreamland. The ringdove thanks the
Lord for her (his?) suffering in the holy martyrdom of love.

[FN#61] Arab. "Hazar;" I have explained it as meaning "(the bird of) athousand (songs)."

[FN#62] The "Bulbul" had his day with us but he departed with Tommy Moore. Weusually English the word by "nightingale;" but it is a kind of shrike orbutcher-bird (Lanius Boulboul. Lath.).

[FN#63] The "Hamam" is a lieu commun in Arabic poetry. I have noticed theworld-wide reverence for the pigeon and the incarnation of the Third Person ofthe Hindu Triad (Shiva), as Kapoteshwara (Kapota-ishwara)"=pigeon or dove-god(Pilgrimage iii. 218).

[FN#64] Arab. "Hamam al-Ayk." Mr. Payne's rendering is so happy that we musteither take it from him or do worse.

[FN#65] All primitive peoples translate the songs of birds with humanlanguage; but, as I have noticed, the versions differ widely. The pigeon cries,"Allah! Allah!" the dove "Karim, Tawwa" (Bountiful, Pardoner!) the Kata orsand-grouse "Man sakat salam" (who is silent is safe) yet always betrays itselfby its lay of "Kat-ta" and lastly the co*ck "Uzkuru 'llah ya ghafilun"(Remember, or take the name of Allah, ye careless!).

[FN#66] "Nay," the Dervish's reed pipe, symbol of the sighing absent lover(i.e. the soul parted from the Creator) so famed by the Mullah-i-Rum and SirWilliam Jones.

[FN#67] Ba'albak=Ba'al (the God)-city (bek in Coptic and ancient Egyptian.)Such, at least, is the popular derivation which awaits a better. No cloth hasbeen made there since the Kurd tribe of gallant robbers known as the "Harfush"(or blackguards) lorded it over old "Heliopolis."

[FN#68] Thinking her to be a Jinn or Ghul in the shape of a fair woman. ThisArab is a strange contrast to the English fisherman, and yet he is drawn withtruth.

[FN#69] Arab. "Habbaza!" (good this!) or "Habba" (how good!): so
"Habba bihi," how dear he is to me.

[FN#70] Arab. "Zind," and "Zindah" the names of the two sticks, upper andlower, hard and soft, by which fire was kindled before flint and steel wereknown. We find it in Al-Hariri (Ass. of Banu Haram) "no one sought ire from myfire-stick (i.e. from me as a fire-stick) and failed." See Night dccciii.

[FN#71] Arab. "Nazih" i.e. travelled far and wide.

[FN#72] "Rajab," lit.="worshipping:" it is the seventh lunar month and stillcalled "Shahr-i-Khuda" (God's month) by the Persians because in pre-Islamitictimes it formed with Muharram (or in its stead Safar), Zu 'l-ka'adah andZu-'l-Hijjah (Nos. 1 or 2; 7,11 and 12) the yearly peace, during which a manmight not kill his father's murderer. The idea must have taken deep root, asArab history records only six "impious (or sacrilegious) wars," waged despitethe law. Europeans compare it with the Treuga Dei (truce of God) a seven-yearspeace established about A.D. 1032, by a Bishop of Aquitaine; and followed inA.D. 1245 by the Pax Regis (Royal Peace) under Louis VIII. of France. Thiscompelled the relations of a murdered man to keep the peace for forty daysafter the offence was committed.

[FN#73] His Majesty wrote sad doggrel. He is better at finessing, and hismessage was a trick because Rose-in-Hood had told him that at home there werespecial obstacles to the marriage.

[FN#74] Arab. "Majzub"=drawn, attracted (literally); the popular term for oneabsorbed in the contemplation of the Deity. During this process the soul issupposed to quit the body leaving the latter irresponsible for its actions. Iremember a scandal being caused in a village near Tunis by one of these men whosuddenly started up from his seat in a dusty corner and, in presence of a smallcrowd of people, had connection with a she-donkey. The supporters of the holyman declared that the deed was proof positive of his exceptional holiness; butthere were lewd fellows, Moslems Voltaireans, who had their doubts and heldthat the reverend man had so acted "for the gallery." A similar story is toldwith due reserve by the late Abbe Hamilton in his book on the Cyrenaic. Thereare three grand divisions of the Sufis; (1) Mukiman, the stationaries; (2)Salikan, the travellers, or progressives, and (3) Wasilan, those who reach thedesired end. And No. 2 has two classes: the Salik-i-majzub, one progressing inDivine Love; and the other, who has made greater progress, is theMajzub-i-Salik (Dabistan iii. 251).

[FN#75] Arab. "Sundus," a kind of brocade (low Lat. brocare to figure cloth),silk worked in high relief with gold and silver. The idea is figurative meaningit was hung outside and inside with fine stuff, like the Ka'abah, the "Bride ofMeccah." The "lords" means simply the lost girl.

[FN#76] Arab. "Ayn" lit. eye, also a fount, "the eye of the landscape" (anoble simile); and here a helper, guard, assistant.

[FN#77] "Lord" for lady, i.e. she.

[FN#78] Arab. "Fi'l-khawafik"=in the four quarters or among the flappers(standards) or amid palpitations of heart. The bride alludes to a festalreception in a town, with burning incense, drums, flags, etc., etc.

[FN#79] In Egypt the shorter "honey-moon" lasts a week; and on the seventh day(pop. called Al-Subu'a) bride and bridegroom receive visits with all ceremony,of course in separate apartments. The seventh day (like the fortieth, the endof six months and the anniversary) is kept for births and deaths with Khatmahs(perlections) of the Koran "Saylah" family gatherings and so forth. Thefortieth day ends the real honey-moon. See Night dccxcii.

[FN#80] I have noted the popular practice, amongst men as well as women, ofhiring the Hammam for private parties and picnicking in it during the greaterpart of the day. In this tale the bath would belong to the public and it was amere freak of the bride to bathe with her bridegroom. "Respectable" people donot.

[FN#81] She speaks in the last line as the barber or the bathman.

[FN#82] Here the "Ana" begin; and they mostly date themselves. Of thefollowing forty-nine, Lane (vol. Ii. P. 578 et seq.) gives only twenty-two andtransforms them to notes in chapt. xviii. He could hardly translate several ofthem in a work intended to be popular. Abu Nowαs is a person carefully to beavoided; and all but anthropological students are advised to "skip" overanecdotes in which his name and abominations occur.

[FN#83] Arab. "Ghilmαn," the counter part, I have said, of the so-called"Houris."

[FN#84] Mosul boasts of never having been polluted with idolatrous worship, anexemption which it owes to being a comparatively modern place.

[FN#85] The Aleppines were once noted for debauchery; and the saying is still"Halabi Shelebi" (for Chelebi)=the Aleppine is a fellow fine.

[FN#86] Mr. Payne omits the last line. It refers to what Persian boys call,in half-Turkish phrase, "Alish Takish," each acting woman after he has actedman. The best wine is still made in monasteries and the co-called Sinaiconvent is world-famous for its "Rαki" distilled from raisins.

[FN#87] i.e. what a difference there is between them!

[FN#88] Arab. "Salli ala 'l-Nabi," a common phrase; meaning not only praise hmto avert the evil eye; but also used when one would impose silence upon ababbler. The latter will shuffle off by ejacul*ting "Al" and continue hischatter. (Pilgrimage ii.279.)

[FN#89] Arab. "Sukαt" (plur. of Sαki, cupbearer, our old "skinker"): the puregold (tibr) is the amber-coloured wine, like the Vino d'oro of the Libanus.

[FN#90] That is, fair, white and read: Turkish slaves then abounded atBaghdad.

[FN#91] A Wady near Meccah where one of Mohammed's battles was fought. Theline means his waist is a thread connected broad breast and large hindquarters.

[FN#92] Arab. "Zaurα" which may mean crooked, alluding to the well-known rib.

[FN#93] A pun. Bakr was the name of the eponymus chief and it also meansvirgin, as in Abu Bakr.

[FN#94] Arab. "Jαmi'ayn"=two cathedrals, any large (and consequently vicious)city.

[FN#95] Arab. "Almα," before noticed: I cannot translate "damask-lipped" tosuit European taste.

[FN#96] Sherbet flavoured with musk or apple to cool the mouth of "hotcoppers."

[FN#97] Arab. "In'αsh" lit. raising from his bier. The whole tone isrollicking and slangy.

[FN#98] i.e. In spite of himself: the phrase often occurs.

[FN#99] Europeans usually write "Beni" for "Banu;" the oblique for thenominative. I prefer "Odhrah" or "Ozrah" to Udhrah; because the Ayn before theZαl takes in pronunciation the more open sound.

[FN#100] Possibly meaning that they were shrouded together; this would beopposed to Moslem sense of decorum in modern days, but the ancient were not sosqueamish. See Night cccxi.

[FN#101] This phase of passion in the "varium et mutabile" is often treatedof by Oriental storytellers, and not unoften seen in real Eastern life.

[FN#102] As has been said, "Sαhib" (preceding the name not following it as inIndia) is a Wazirial title in mediζval Islam.

[FN#103] This parapet was rendered obligatory by Moses (Deut. xxii. 8) onaccount of the danger of leaving a flat roof without garde-fou. EasternChristians neglect the precaution and often lose their children by the neglect.

[FN#104] Arab. "Lauh." A bit of thin board washed white used for lessons asslates are amongst us, and as easily cleaned because the inks contain nominerals. It is a long parallelogram with triangular ears at the short sides;and the shape must date from ages immemorial as it is found, throughout Syriaand its adjoinings, in the oldest rock inscriptions to which the form serves asa frame. Hence the "abacus" or counting table derived from the Gr. , aslab (or in Phenician "sand"), dust or sand in old days having been strewed ona table or tablet for school- boys' writings and mathematical diagrams.

[FN#105] A pre-Islamic bard and friend to Tarafah the poet of the Suspendedor "Prize Poem." The tale is familiar to all the Moslem East. Tarafah's Laurawas one Khaulα.

[FN#106] King of Hirah in Chaldζa, a drunken and bloodthirsty tyrant. Whenoffended by the lampoons of the two poets he sent them with litterζBellerophontiζ to the Governor of Al-Bahrayn. Al-Mutalammis "smelt a rat" anddestroyed his charged, but Tarafah was mutilated and buried alive, the victimof a trick which is old as (and older than) good King David and Uriah. Ofcourse neither poet could read.

[FN#107] On this occasion, and in presence of the women only, the groom firstsees or is supposed to see the face of his wife. It is, I have said, thefashion for both to be greatly overcome and to appear as if about to faint: thegroom looks especially ridiculous when so attitudinising.

[FN#108] This leisurely operation of the "deed of kind" was sure to benoticed; but we do not find in The Nights any allusion to that systematicprolongatio veneris which is so much cultivated by Moslems under the name Imsαk= retention, withholding i.e. the sem*n. Yet Eastern books on domesticmedicine consist mostly of two parts; the first of general prescriptions andthe second of aphrodisiacs especially those qui prolongent le plaisir as didthe Gaul by thinking of sa pauvre mθre. The Ananga-Ranga, by the Reverend KokaPandit before quoted, gives a host of recipes which are used, either externallyor internally, to hasten the paroxysm of the woman and delay the org*sm of theman (p. 27). Some of these are curious in the extreme. I heard of a Hindi whomade a candle of frogs' fat and fibre warranted to retain the seed till itburned out; it failed notably because, relying upon it, he worked toovigorously. The essence of the "retaining art" is to avoid over-tension of themuscles and to pre-occupy the brain: hence in coition Hindus will drinksherbet, chew betel-nut and even smoke. Europeans ignoring the science andpractice, are contemptuously compared with village-co*cks by Hindu women whocannot be satisfied, such is their natural coldness, increased doubtless byvegetable diet and unuse of stimulants, with less than twenty minutes. Hencetoo while thousands of Europeans have cohabited for years with and have hadfamilies by "native women," they are never loved by them:—at least I neverheard of a case.

[FN#109] Abu 'l Abbas al-Rakαshi, a poet of the time. The saying becameproverbial (Burckhardt's A. Proverbs No. 561) and there are variants, e.g. Thenight's promise is spread with butter that melteth when day ariseth.

[FN#110] Koran xxvi. 5,6 or "And those who err (Arab. Al- ghαwϊn) follow thefootsteps of the poets," etc.

[FN#111] Half-brother of Abdullah bin al-Zubayr, the celebrated pretender.

[FN#112] Grand-daughter of the Caliph Abu Bakr and the most beautiful womanof her day.

[FN#113] The Calc. Edit. by mistake reads "Izzah." Torrens (notes i.-xi.)remarks "The word Ghoonj is applied to this sort of blandishment (i.e. anaffected gait), and says Burckhardt (Prov. No. 685), "The women of Cairoflatter themselves that their Ghoonj is superior to that of all other femalesin the Levant." But Torrens did not understand and Burckhardt would notexplain "Ghunj" except by "assumed airs" (see No. 714). It here means the artof moving in coition, which is especially affected, even by modest women,throughout the East and they have many books teaching the genial art. In Chinathere are professors, mostly old women, who instruct young girls in this branchof the gymnastic.

[FN#114] When reciting the Fαtihah (opening Koranic chapter), the hands areheld in this position as if to receive a blessing falling from Heaven; afterwhich both palms are passed down the face to distribute it over the eyes andother organs of sense.

[FN#115] The word used is "bizα'at" = capital or a share in a mercantilebusiness.

[FN#116] This and the following names are those of noted traditionists of theeighth century, who derive back to Abdallah bin Mas'ϊd, a "Companion of theApostle." The text shows the recognised formula of ascription for quoting a"Hadνs" = saying of Mohammed; and sometimes it has to pass through half a dozenmouths.

[FN#117] Traditionists of the seventh and eighth centuries who refer back tothe "Father of the Kitten" (Abu Horayrah), an uncle of the Apostle.

[FN#118] Eastern story-books abound in these instances. Pilpay says in"Kalilah was Dimnah," "I am the slave of what I have spoken and the lord ofwhat I keep hidden." Sa'adi follows suit, "When thou speakest not a word, thouhast thy hand upon it; when it is once spoken it hath laid its hand on thee." Caxton, in the "Dyctes, or Sayings of Philosophers" (printed in 1477) usesalmost the same words.

[FN#119] i.e. for her husband's and her sin in using a man like a beast.

[FN#120] See the Second Lady's story (tantτt Kadi, tantτt bandit), pp. 20-26by my friend Yacoub Artin Pasha in the Bulletin before quoted, series ii. No. 4of 1883. The sharpers' trick is common in Eastern folk-lore, and the idea thatunderlies is always metempsychosis or metamorphosis. So, in the Kalilah waDimnah (new Syriac), the three rogues persuade the ascetic that he is leading adog not a sheep.

[FN#121] This is the popular prejudice and it has doubtless saved many areputation. The bat is known to Moslems as the Bird of Jesus, a legend derivedby the Koran from the Gospel of Infancy (1 chapt. xv. Hone's Apocryphal NewTestament), in which the boy Jesus amuses herself with making birds of clay andcommanding them to fly when (according to the Moslems) they became bats. TheseApocryphal Gospels must be carefully read, if the student would understand anumber of Moslem allusions to the Injνl which no Evangel contains.

[FN#122] Because it quibbled away out of every question, a truly diplomaticart.

[FN#123] This Caliph, the orthodox Abbaside of Egypt (A.D. 1261) must not beconfounded with the Druze-god, the heretical Fatimite (A.D. 996-1021). D'Herbelot (Hakem") gives details. Mr. S.L. Poole (The Academy, April 26, '79)is very severe on the slip of Mr. Payne.

[FN#124] The beautiful name is Persian "Anϊshνn-rawαn" = Sweet of Soul; andthe glorious title of this contemporary of Mohammed is "Al-Malik al-Adil" = theJust King. Kisra, the Chosroλ per excellentiam, is also applied to the godlyGuebre of whom every Eastern dictionary gives details.

[FN#125] "Sultan" is here an anachronism: I have noted that the title wasfirst assumed independently by Mohammed of Ghazni after it had been conferredby the Caliph upon his father the Amir Al- Umarα (Mayor of the Palace),Sabuktagin A.D. 974.

[FN#126] The "Sakkα" or water-carrier race is peculiar in Egypt and famed fortrickery and intrigue. Opportunity here as elsewhere makes the thief.

[FN#127] A famous saying of Mohammed is recorded when an indiscretion of hisyoung wife Ayishah was reported to him, "There be no adultress without anadulterer (of a husband)." Fatimah the Apostle's daughter is supposed to haveremained a virgin after bearing many children: this coarse symbolism of puritywas known to the classics (Pausanias), who made Juno recover her virginity bybathing in a certain river every year. In the last phrase, "Al-Salaf"(ancestry) refers to Mohammed and his family.

[FN#128] Khusrau Parwiz, grandson of Anushirwan, the Guebre King who tore hiskingdom by tearing Mohammed's letter married the beautiful Maria or Irene (inPersian "Shνrνn = the sweet) daughter of the Greek Emperor Maurice: their loveswere sung by a host of poets; and likewise the passion of the sculptor Farhαdfor the same Shirin. Mr. Lyall writes "Parwκz" and holds "Parwνz" a modernform.

[FN#129] he could afford it according to historians. His throne wassupported by 40,000 silver pillars; and 1,000 globes, hung in the dome, formedan orrery, showing the motion of the heavenly bodies; 30,000 pieces ofembroidered tapestry overhung the walls below were vaults full of silver, goldand gems.

[FN#130] Arab. "Khunsα," meaning also a catamite as I have explained. Lane(ii. 586) has it; "This fish is of a mixed kind." (!).

[FN#131] So the model lovers became the ordinary married couple.

[FN#132] Arab. "Jamm." Heb. "Yamm." Al-Harνri (Ass. Of Sinjar and Sαwah)uses the rare form Yam for sea or ocean.

[FN#133] Al-Hadi, immediate predecessor of Harun al-Rashid, called"Al-Atbik": his upper lip was contracted and his father placed a slave over himwhen in childhood, with orders to say, "Musa! atbik!" (draw thy lips together)when he opened his mouth.

[FN#134] Immediate successor of Harun al-Rashid. Al-Amin is an imposingphysical figure, fair, tall, handsome and of immense strength; according toAl-Mas'ϊdi, he killed a lion with his own hands; but his mind and judgementwere weak. He was fond of fishing; and his reply to the courtier bringingimportant news, "Confound thee! leave me! for Kausar (an eunuch whom he loved)hath caught two fish and I none," reminds one of royal frivolity in France.

[FN#135] Afterwards governor in Khorasan under Al-Maamun.

[FN#136] Intendant of the palace under Harun al-Rashid.

[FN#137] Moslem women have this advantage over their Western sisterhood: theycan always leave the house of father or husband and, without asking permission,pay a week or ten days' visit to their friends. But they are not expected tomeet their lovers.

[FN#138] The tale of "Susannah and the Elders" in Moslem form.
Dαniyαl is the Arab Daniel, supposed to have been buried at
Alexandria. (Pilgrimage, i. 16.)

[FN#139] According to Moslem law, laid down by Mohammed on a delicateoccasion and evidently for a purpose, four credible witnesses are required toprove fornication, adultery, sodomy and so forth; and they must swear thatactually saw rem in re, the "Kohl-needle in the Kohl-ιtui," as the Arabs haveit. This practically prevents conviction and the sabre cuts the Gordian knot.

[FN#140] Who, in such case, would represent our equerry.

[FN#141] The Badawi not only always tells the truth, a perfect contrast withthe townsfolk; he is blunt in speech addressing his Sultan "O Sa'νd!" and hehas a hard rough humour which we may fairly describe as "wut." When you chaffhim look out for falls.

[FN#142] The answer is as old as the hills, teste the tale of what happenedwhen Amasis (who on horseback) raised his leg, "broke wind and bad themessenger carry it back to Apries." Herod. Ii. 162. But for the fullsignificance of the Badawi's most insulting reply see the Tale of Abu Hasan inNight ccccxi.

[FN#143] Arab. "Yα sαki" al-Dakan" meaning long bearded (foolish) as well asfrosty bearded.

[FN#144] P. N. of the tribe, often mentioned in The Nights.

[FN#145] Adnan, which whom Arab genealogy begins, is generally supposed to bethe eighth (Al-Tabari says the fortieth) descendant from Ishmael and ninegenerations are placed between him and Fahr (Fihr) Kuraysh. The Prophet cutall disputes short by saying, "Beyond Adnan none save Allah wotteth and thegenealogists lie." (Pilgrimage ii. 344) M.C. de Perceval dates Adnan aboutB.C. 130.

[FN#146] Koran xxxiii., 38.

[FN#147] Arab. "Arab al-Arabα," as before noticed (vol. i. 12) the pure andgenuine blood as opposed to the "Musta'aribah," the "Muta'arribah," the"Mosarabians" and other Araboids; the first springing from Khatan (Yaktan?) andthe others from Adnan. And note that "Arabi" = a man of pure Arab race, eitherof the Desert or of the city, while A'arαbi applies only to the Desert man,the Badawi.

[FN#148] Koran xxxviii. 2, speaking of the Unbelievers (i.e. non-Moslems) whoare full of pride and contention.

[FN#149] One of the Ashαb, or Companions of the Apostle, that is them whoknew him personally. (Pilgrimage ii. 80, etc.) The Ashαb al-Suffah(Companions of the bench or sofa) were certain houseless Believers lodged bythe Prophet. (Pilgrimage ii. 143).

[FN#150] Hence Omar is entitled "Al-Adil = the Just." Readers will rememberthat by Moslem law and usage murder and homicide are offences to be punished bythe family, not by society or its delegates. This system reappears incivilisation under the denomination of "Lynch Law," a process infinitelydistasteful to lawyers (whom it abolishes) and most valuable when administeredwith due discretion.

[FN#151] Lane translates (ii. 592) "from a desire of seeing the face of God;"but the general belief of Al-Islam is that the essence of Allah's corporealform is different from man's. The orthodox expect to "see their Lord onDoom-day as they see the full moon" (a tradition). But the Mu'atazilites denywith the existence of matter the corporiety of Alah and hold that he will beseen only with the spiritual eyes, i.e. of reason.

[FN#152] See Gesta Romanorum, Tale cviii., "of Constancy in adhering toPromises," founded on Damon and Pythias or, perhaps, upon the Arabic.

[FN#153] Arab. "Al-Ahrαm," a word of unknown provenance. It has beensuggested that the singular form (Haram), preceded by the Coptic article "pi"(= the) suggested to the Greeks "Pyramis." But this word is still sub judiceand every Egyptologist seems to propose his own derivation. Brugsch (Egypt i.72) makes it Greek, the Egyptian being "Abumir," while "pir- am-us" = the edgeof the pyramid, the corners running from base to apex. The Egyptologist provesalso what the Ancients either ignored or forgot to mention, that each pyramidhad its own name.

[FN#154] Arab. "Ahkαm," in this matter supporting the
"Pyramidologists."

[FN#155] All imaginative.

[FN#156] It has always been my opinion founded upon considerations too longto detail, that the larger Pyramids contain many unopened chambers. Dr. GrantBey of Cairo proposed boring through the blocks as Artesian wells are driven. I cannot divine why Lane (ii, 592) chose to omit this tale, which is founded onhistoric facts and interests us by suggesting a comparison between MediζvalMoslem superstitions and those of our xixth Century, which to our descendantswill appear as wild, if not as picturesque, as those of The Nights. The"inspired British inch" and the building by Melchisedek (the Shaykh of somepetty Syrian village) will compare not unaptly with the enchanted swords,flexible glass and guardian spirits. But the Pyramidennarren is a race whichwill not speedily die out: it is based on Nature, the Pyramids themselves.

[FN#157] Arab. "Rizm"; hence, through the Italian Risma our ream (= 20quires of paper, etc.), which our dictionaries derive from (!). See"frail" in Night dcccxxxviii.

[FN#158] Arab. "Tarνkah" = the path trodden by ascetics and mystics in orderto attain true knowledge (Ma'rifat in Pers. Dαnish). These are extensivesubjects: for the present I must refer readers to the Dabistan, iii. 35 andiii. 29, 36-7.

[FN#159] Alluding to the Fishαr or "Squeeze of the tomb." This is the JewishHibbut hakkeber which all must endure, save those who lived in the Holy Land ordied on the Sabbath-eve (Friday night). Then comes the questioning by theAngels Munkar and Nakir (vulgarly called Nαkir and Nakνr) for which see Lane(M.E. chapt. xviii.). In Egypt a "Mulakkin" (intelligencer) is hired to promptand instruct the dead. Moslems are beginning to question these facts of theirfaith: a Persian acquaintance of mine filled his dead father's mouth with flourand finding it in loco on opening the grave, publicly derided the belief. Butthe Mullahs had him on the hip, after the fashion of reverends, declaring thatthe answers were made through the whole body, not only by the mouth. At lastthe Voltairean had to quit Shiraz.

[FN#160] Arab. "Walν" = a saint, Santon (Ital. Form) also a slave. See inRichardson (Dissert. iii.), an illustration of the difference between Wali andWαli as exemplified by the Caliph al- Kαdir and Mahmϊd of Ghazni.

[FN#161] Arab. "Tνn" = the tenacious clay puddled with chaff which serves asmortar for walls built of Adobe or sun dried brick. I made a mistake in myPilgrimage (i.10) translating Ras al-Tνn the old Pharos of Alexandria, by"Headland of Figs." It is Headland of Clay, so called from the argile therefound and which supported an old pottery.

[FN#162] The danik (Pers. Dang) is the sixth of a dirham. Mr. S. L. Poole(The Acad. April 26, '79) prefers his uncle's translation "a sixth" (what of?)to Mr. Payne's "farthing." The latter at any rate is intelligible.

[FN#163] The devotee was "Sαim al-dahr" i.e. he never ate nor drank fromdaylight to dark throughout the year.

[FN#164] The ablution of a common man differs from that of an
educated Moslem as much as the eating of a clown and a gentleman.
Moreover there are important technical differences between the
Wuzu of the Sunni and the Shi'ah.

[FN#165] i.e., by honouring his father.

[FN#166] This young saint was as selfish and unnatural a sinner as SaintAlexius of the Gesta Romanorum (Tale xv.), to whom my friend, the late ThomasWright, administered just and due punishment.

[FN#167] The verses are affecting enough, though by no means high poetry.

[FN#168] The good young man cut his father for two reasons: secular power (anabomination to good Moslems) and defective title to the Caliphate. The latteris a trouble to Turkey in the present day and with time will prove worse.

[FN#169] Umm Amrν (written Amrϊ and pronounced Amr') a matronymic, "mother ofAmru." This story and its terminal verse is a regular Joe Miller.

[FN#170] Abuse and derision of schoolmaster are staple subjects in the Eastas in the West, (Quem Dii oderunt pζdagogum fecerunt). Anglo-Indians willremember:

"Miyαn-ji ti-ti!
Bachche-kν gαnd men anguli kν thi!"
("Schoolmaster hum!
Who fumbled and fingered the little boy's bum?")

[FN#171] Arab. "Mujawirin" = the lower servants, sweepers, etc. SeePilgrimage ii. 161, where it is also applied to certain "settlers" atAl-Medinah. Burckhardt (No. 480) notices another meaning "foreigners whoattend mosque-lectures" and quotes the saying, "A. pilgrimaged:" quoth B. "yes!and for his villanies resideth (Mujαwir) at Meccah."

[FN#172] The custom (growing obsolete in Egypt) is preserved in Afghanistanwhere the learned wear turbans equal to the canoe- hats of the Spanishcardinals.

[FN#173] Arab. "Makmarah," a metal cover for the usual brasier or pan ofcharcoal which acts as a fire-place. Lane (ii. 600) does not translate theword and seems to think it means a belt or girdle, thus blunting the point ofthe dominie's excuse.

[FN#174] This story, a very old Joe Miller, was told to Lane as something newand he introduced it into his Modern Egyptians, end of chapt. ii.

[FN#175] This tale is a mere abbreviation of "The King and his
Wazir's Wife," in the Book of Sindibad or the Malice of Women,
Night dcxxviii., {which see for annotations}.

[FN#176] The older "Roe" which may be written "Rukh" or "Rukhkh." ColonelYule, the learned translator of Marco Polo, has shown that "Roc's" featherswere not uncommon curiosities in mediζval ages; and holds that they were mostlyfronds of the palm Raphia vinifera, which has the largest leaf in the vegetablekingdom and which the Moslems of Zanzibar call "Satan's date-tree." I needhardly quote "Frate Cipolla and the Angel Gabriel's Feather." (Decameron vi.10.)

[FN#177] The tale is told in a bald, disjointed style and will be repeated inSindbad the Seaman where I shall again notice the "Roc." See Night dxxxvii.,etc.

[FN#178] Hνrah in Mesopotamia was a Christian city and
principality subject to the Persian Monarchs; and a rival to the
Roman kingdom of Ghassαn. It has a long history, for which see
D'Herbelot.

[FN#179] A pre-Islamite poet.

[FN#180] Arab. "Bikα'a," alluding to the pilgrimages made to monasteries andhere equivalent to, "Address ye to the road," etc.

[FN#181] Whose by name was Abu Ali, a poet under the Abbasides (eighth andninth centuries).

[FN#182] A well-known quarter of Baghdad, often mentioned in The
Nights.

[FN#183] Another well-known poet of the time.

[FN#184] Arab. "Sardαb": noticed before.

[FN#185] A gigantic idol in the Ka'abah, destroyed by Mohammed: it gave nameto a tribe.

[FN#186] Arab. "Ya Kawwαd:" hence the Port. and Span.
Alcoviteiro.

[FN#187] Arab "Tufayli," a term before noticed; the class was as well-known inBaghdad and Cairo as in ancient Rome.

[FN#188] Arab. "Jauzar"=a bubalus (Antilope defessa), also called "Aye" fromthe large black eyes. This bovine antelope is again termed Bakar al-Wahsh (wildcattle) or "Bos Sylvestris" (incerti generic, Forsk.). But Janzar alsosignifies hart, so I render it by "Ariel" (the well-known antelope).

[FN#189] Arab. "Tarαib" plur. of tarνbah. The allusion is to the heart, and"the little him's a her."

[FN#190] A well-known poet of the ninth century (A.D.).

[FN#191] These easy deaths for love are a lieu common: See sundry of them inthe Decameron (iv. 7, etc.); and, in the Heptameron (Nouv. Ixx.), the widow wholay down and died of love and sorrow that her passion had become known. For thefainting of lovers see Nouvelle xix.

[FN#192] This is a favourite Badawi dish, but too expensive unless someaccident happen to the animal. Old camel is much like bull-beef, but the youngmeat is excellent, although not relished by Europeans because, like strangefish, it has no recognised flavour. I have noticed it in my "First Footsteps"(p. 68, etc.). There is an old idea in Europe that the maniacal vengeance ofthe Arab is increased by eating this flesh, the beast is certainly vindictiveenough; but a furious and frantic vengefulness characterises the North AmericanIndian who never saw a camel. Mercy and pardon belong to the elect, not to themiserables who make up " humanity."

[FN#193] i.e. of the Province Hazramaut, the Biblical Hazarmaveth (Gen. x.26). The people are the Swill of Arabia and noted for thrift and hard bargains;hence the saying, If you meet a serpent and a Hazrami, slay the Hazrami. Toprove how ubiquitous they are it is related that a man, flying from theirsociety, reached the uttermost parts of China where he thought himself safe. But, as he was about to pass the night in some ruin, he heard a voice bard byhim exclaim, "O Imαd al-Din!" (the name of the patron-saint of Hazramaut). Thereupon he arose and fled and he is, they say, flying still.

[FN#194] Arab. "Fαl" alluding to the Sortes Coranicζ and other sillypractices known to the English servant-girs when curious about her future andher futur.

[FN#195] i.e., in Arab-land (where they eat dates) and Ajam, or landsnon-Arab (where bread is the staff of life); that is, all the world over.

[FN#196] This story is curious and ethnologically valuable. The Badawi who*ructates as a civility, has a mortal hatred to a crepitus ventris; and were aby-stander to laugh at its accidental occurrence, he would at once be cut downas a "pundonor." The same is the custom amongst the Highlanders of Afghanistan,and its artificial nature suggests direct derivation, for the two regions areseparated by a host of tribes, Persians and Baloch, Sindis and Panjαbis whoutterly ignore the point of honour and behave like Europeans. The raids of thepre-Islamitic Arabs over the lands lying to the north-east of them are almostforgotten; still there are traces, and this may be one of them.

[FN#197] Arab. "Al-Αr." The Badawi saying is "Al-nαr wa lα l- αr"(Hell-)fire, but not shame. The sentiment is noble. Hasan the Prophet'sgrandson, a poor creature demoralised by over- marrying, chose the converse,"Shame is better than Hell-fire." An old Arabic poem has,

"The Fire and not shame be the Lord of thee
And e'en to The Fire from shame go flee."

Al-Hariri (Ass. of the Badawin) also has,

"For rather would I die my death than shame,—
On bier be borne than bear a caitiff's name."

[FN#198] A grammarian and rhetorician of ninth century.

[FN#199] Once existing in Syrian Hamαh (the Biblical Hamath); and so calledbecause here died the Emperor Heraclius called by the Arabs "Hirakl."

[FN#200] Till lately it was the custom to confine madmen in Syrianmonasteries, hoping a cure from the patron Saint, and a terrible time they hadof it. Every guide book relates the healing process as formerly pursued at theMaronite Convent Koshaya not far from Bayrut. The idiot or maniac was thrustheadlong by the monks into a dismal cavern with a heavy chain round his neck,and was tied up within a span of the wall to await the arrival of Saint Anthonywho especially affects this holy place. In very few weeks the patient waseffectually cured or killed by cold, solitude and starvation.

[FN#201] The Moslem Eve, much nearer the Hebrew "Hawah" = the "manifester,"because (Gen. iii. 20) she was (to be) the mother of all that live ("Kullhayy").

[FN#202] The mad lover says "they" for "she," which would be too familiar inspeaking to strangers.

[FN#203] i.e. falsely to report the death.

[FN#204] A famous grammarian, etc., of the tenth century.

[FN#205] The classical Amorium in Phrygia now Anatolia: Anbαr is
a town (before mentioned) on the Euphrates; by the rules of
Arabic grammar the word is pronounced (though never written)
Ambαr.

[FN#206] "Art thou not the slave of the Messiah, the Rαhib (monk)?" "No! I amthe slave of Allah, the Rαghib (desirous of mercy from the Almighty). " A fairspecimen of the Saj'a or rhymed prose. Abdallah (properly "Abdu'llah:") is akind of neutral name, neither Jewish, Moslem nor Christian; hence I adopted it,(Pilgrimage i. 20.)

[FN#207] Arab. "Hanut," prop. a tavern where liquors are sold, a term appliedcontemptuously to shops, inns, etc., kept by Christians.

[FN#208] Arab. "Shirk" = syntheism of the "Mushrik" (one who makes other godspartners with God), a word pronounced "Mushrit" by the Wahhabis and theBadawin.

[FN#209] Koran vii. 195. The passage declaims against the idols of the Arabs,sun, moon. stars, etc.

[FN#210] This minor miracle is commonly reported, and is not, I believe,unknown to modern "Spiritualism." The dead Wali or Waliyah (Saintess) oftenimpels the bier-bearers to the spot where he would be buried: hence in Cairothe tombs scattered about the city. Lane notices it, Mod. E. chaps. xxviii.

[FN#211] Koran x. 36, speaking of being turned aside from the true worship.

[FN#212] One of the Wazirs of al-Maamun, Kurrat al-Ayn = "coolness (i.e.delight) of the eyes" Ali bin Hishαm surnamed Abu'l-Hasan, was prefect ofBaghdad under the same reign.

[FN#213] The Mac. Edit. (ii. 448) reads for Kawαid (plur. of Kαid = Governors,Span. Alcayde) "Fawαid": hence Lane (ii. 606) translates " try thy heart."

[FN#214] The mats of Sind were famous even in my day, but under
English rule native industries are killed out by Manchester and
Birmingham.

[FN#215] Sajαh was the name of a famous female impostor, a contemporary of"Musaylimah the Liar."

[FN#216] A poet of Mohammed's day.

[FN#217] A singer and composer of the first century (A. H.).

[FN#218] Arab = a roe, a doe; also the Yoni (of women, mares and bitches). Itis the Heb. Tabitha and the Greek Dorcas.

[FN#219] Within the Hudϊd al-Harem (bounds of the Holy Places), at Al-Medinahas well as Meccah, all "Muharramαt" (forbidden sins) are doubly unlawful, suchas drinking spirits, immoral life, etc. The Imam Malik forbids slaying animalswithout, however, specifying any penalty. The felling of trees is a disputedpoint; and no man can be put to death except invaders, infidels anddesecraters. (Pilgrimage ii. 167.)

[FN#220] A poet of the first century (A.H.).

[FN#221] In Arab. =a fawn beginning to walk, also the 28th lunar mansion orstation, usually known as Batn al-Hut or Whale's belly. These mansions orhouses, the constellations through which the moon passes in her course alongher orbit, are much used in Moslem astrology and meteorology.

[FN#222] Arab. Kalla-mα = it is seldom (rare) that etc. used in books.

[FN#223] Dishonoured by his love being made public. So Hafiz,
Petrarch and Camoens.

[FN#224] Sixth Abbaside, A.D. 809-813.

[FN#225] Ala'llah, tenth Abbaside, A. H. 232-47 (847-61), grandson ofAl-Rashid who succeeded Al-Wαsik. He was a fanatic Sunni, much opposed to theShi'ahs and he ordered the Christians to wear round their necks the Ghull(collar of wood, iron, or leather), to dress in yellow head-gear and girdles,use wooden stirrups and place figures of devils in front of theirdwelling-houses. He also gave distinct dresses to their women and slaves. TheGhull, or collar, was also used for a punishment and vermin gathered under itwhen riveted round the neck: hence Golius calls it "pediculosum columbar."

[FN#226] Wazir of the above. killed by al-Muntasir Billah A. H. 247 (= 861).

[FN#227] Easterns during purgation are most careful and deride the want ofprecaution in Europeans. They do not leave the house till all is passed off,and avoid baths, wine and women which they afterwards resume with double zest.Here "breaking the seal" is taking the girl's maidenhead.

[FN#228] Johannes, a Greek favoured by Al-Mutawakkil and other
Abbaside Caliphs.

[FN#229] Lady of Shaykhs, elders in the faith and men of learning

[FN#230] = A.D. 1166.

[FN#231] Koran iv. 38. I have before noted what the advantages are.

[FN#232] Koran ii. 282, "of those whom ye shall choose for witnesses."

[FN#233] Koran iv. 175, "Whereas if there be two sisters, they inherit onlytwo-thirds between them."

[FN#234] The secondary meaning is "Fα'il" = the active sodomite and "Mafa'ϊl"= the passive, a catamite: the former is not an insulting word, the latter is amost injurious expression. "Novimus et qui te!"

[FN#235] It is an unpleasant fact that almost all the poetry of Hαfiz isaddressed to youths, as we see by the occasional introduction of Arabic (e.g.,Afαka'llαh). Persian has no genders properly so called, hence the effect isless striking. Sa'di, the "Persian Moralist" begins one of the tales, "Acertain learned man fell in love with a beautiful son of a blacksmith," whichGladwin, translating for the general, necessarily changed to "daughter."

[FN#236] The famous author of the Anthology called Al-Hamαsah.

[FN#237] i.e., teeth under the young mustachio.

[FN#238] The "Silk man" and the celebrated author of the Makαmαt, assembliesor seances translated (or attempted) into all the languages of Europe. We havetwo in English, the first by Theodore Preston, M.A. (London, Madden, 1850); butit contains only twenty of the fifty pieces. The second by the late Mr. Chenery(before alluded to) ends with the twenty-sixth assembly: one volume in fact,the other never having been finished. English readers, therefore, are driven tothe grand edition of the Makαmαt in folio by Baron Silvestre de Sacy.

[FN#239] The sword of the eye has a Hamαil (baldrick worn over right shoulder,Pilgrimage i. 352) to support the "Ghimd" (vulg. Ghamad) or scabbard (of woodor leather): and this baldrick is the young whisker.

[FN#240] The conceit of "Sulαfat" (ptisane, grape juice allowed to drain onthe slabs) and "Sawαlif" (tresses, locks) has been explained. The newest wineis the most inebriating, a fact not much known in England, but familiar to thedrinker of "Vino novo."

[FN#241] Koran xii. 51, this said by the nobleman's (Potiphar's) wife whoadds, "I selected him to lie with me; and he (Joseph) is one of those who speaktruth."

[FN#242] Here we have a specimen of the strained Saj'a or balanced prose:slave-girls (jawαrν) are massed with flowing tears (dam'u jαri) on account ofthe Kαfiyah or rhyme.

[FN#243] The detected sodomite is punished with death according to Moslem law,but again comes the difficulty of proof. At Shiraz I have heard of a piousMoslem publicly executing his son.

[FN#244] Koran xxvi. 165 et seq. The Lord speaks to the "people of Lot"(Sodomites). Mr. Payne renders "Min al-αlamνma," "from the four corners of theworld."

[FN#245] Meaning before and behind, a Moslemah "Bet Balmanno."

[FN#246] Arab. " Lϊti," (plur. Lawαtν), much used in Persian as a buffoon, adebauchee, a rascal. The orig. sig. is "One of (the people of) Lot." The oldEnglish was Ingle or Yngle (a bardachio, a catamite, a boy kept for sodomy),which Minsheu says is, "Vox hispanica et significat Latinθ Inguen" (the groin).Our vulgar modern word like the Italian bugiardo is pop. derived from Fr.Bougre, alias Bulgarus, a Bulgarian, a heretic: hence Boulgrin (Rabelais i.chaps. ii.) is popularly applied to the Albigeois (Albigenses, whosepersecution began shortly after A.D. 1200) and the Lutherans. I cannot butthink that "bougre" took its especial modern signification after the Frenchbecame acquainted with the Brazil, where the Huguenots (in A.D. 1555) werefounding a Nouvelle France, alias Equinoctiale, alias Antarctique, and whencethe savages were carried as curiosities to Paris. Their generic name was"Bugre" (properly a tribe in Southern Brazil, but applied to all the redskins)and they were all born Sodomites. More of this in the terminal Essay.

[FN#247] His paper is the whiteness of his skin. I have quoted the Persiansaying of a young beard: "his cheeks don mourning for his beauty's death."

[FN#248] Arab. "Khabαl," lit. the pus which flows from the bodies of thedamned.

[FN#249] Most characteristic of Egypt is all this scene. Her reverence, it istrue, sits behind a curtain; but her virtue uses language which would shame thelowest European prostitute; and which is filthy almost as Dean Swift's.

[FN#250] Arab. "Niyat:" the Moslem's idea of intentions quite runs with theChristian's. There must be a "Niyat" or purpose of prayer or the devotion isvalueless. Lane tells a pleasant tale of a thief in the Mosque, saying "Ipurpose (before Prayer) to carry off this nice pair of new shoes!"

[FN#251] Arab. "Ya 'l-Ajϊz" (in Cairo "Agooz" pronounced "Ago-o- oz"): theaddress is now insulting and would elicit "The old woman in thine eye" (withfingers extended). In Egypt the polite address is "O lady (Sitt), O pilgrimess,O bride, and O daughter" (although she be the wrong side of fifty). In Arabiayou may say "O woman (Imraah)" but in Egypt the reply would be "The woman shallsee Allah cut out thy heart!" So in Southern Italy you address "bella fι" (fairone) and cause a quarrel by "vecchiarella."

[FN#252] Governor of Egypt, Khorasan, etc. under Al-Maamun.

[FN#253] i.e., a companion, a solacer: it is also a man's name (vol. i. xxiv.).

[FN#254] At Baghdad; evidently written by a Baghdad or Mosul man.

[FN#255] A blind traditionist of Bassorah (ninth century).

[FN#256] Arab. "Zaghab"=the chick's down; the warts on the cucumber whichsometimes develop into projections.

[FN#257] The Persian saying is, A kiss without moustachio is bread withoutsalt.

[FN#258] "And We will prove you with evil, and with good, for a trial of you;and unto Us shall ye return." (Koran xxi. 36.) The saying is always in theMoslem's mouth.

[FN#259] Arab. "Sunnat," lit.=a law, especially applied to the habit andpractice of the Apostle in religious and semi-religious matters, completing the"Hadis," or his spoken words. Anything unknown is entitled"Bida'ah"=innovation. Hence the strict Moslem is a model Conservative whoseexemplar of life dates from the seventh century. This fact may be casuisticallyexplained away; but is not less an obstacle to all progress and it will be oneof the principal dangers threatening Al-Islam. Only fair to say that an"innovation" introduced by a perfect follower of the Prophet is held equaltheoretically to a Sunnat; but vulgarly it is said, "The rabble will not takegold which is not coined."

[FN#260] Arab. "Arsh"=the ninth Heaven, the Throne of the Deity, above theSeven Heavens of the planets and the Primum Mobile which, in the Ptolemaicsystem, sets them all in motion.

[FN#261] This description of a good Moslem's death is at once concise, patheticand picturesque.

[FN#262] This is the first mention of coffee; apparently
introduced by the scribe: the word rendered "coffee-makers" is
"Kahwajiyah"; an Arab. plur. of a Turkish termination (-ji) to an
Arab. word "Kahwah" (before noticed).

[FN#263] Picnics are still made to Rauzah (Rodah) island: I have enjoyed many aone, but the ground is all private property.

[FN#264] Arab. "Hosh," plur. Hνshαn, the low courts surrounded by mean lodgingswhich in "native" Cairo still contrast so strongly with the "gingerbread" ofthe new buildings.

[FN#265] This is the Moslem equivalent of "thank you." He looks upon the donoras the channel through which Allah sends him what he wants and prays for moreto come. Thus "May your shadow never be less" means, May you increase inprosperity so that I may gain thereby! And if a beggar is disposed to beinsolent (a very common case), he will tell you his mind pretty freely on thesubject, and make it evident to you that all you have is also his and that Lapropriιtι (when not shared) est le vol.

[FN#266] I have noticed in my Pilgrimage (i. 51-53) the kindly care with whichthe stranger is treated by Moslems, a marvellous contrast to the ways of"civilization."

[FN#267] Arab. "Dimyat," vulg. pronounced "Dumνyat."

[FN#268] Where the door-keepers sit and receive their friends.

[FN#269] This is a traveller's 'Kit' in the East.

[FN#270] Arab. "Takht-rawαn," from Persian meaning "moveable throne."

[FN#271] The use of the expression proved the speaker to be a
Moslem Jinnν.

[FN#272] The "haunted" house proper, known to the vulgar and to spiritualistsbecomes, I have said, amongst Moslems a place tenanted by Jinns.

[FN#273] Needless to say there never was a Sultan or a King of Baghdad nor aDuke of Athens. This story would seem not to have been written by the author of"the Emir bin Tahir," etc. Night ccccxxiv.

[FN#274] Plur. of Αlim=one learned in the law, a D.D. Mohammed did his best toabolish the priest and his craft by making each Moslem paterfamilias a pontifexin his own household and he severely condemned monkery and celibacy. But humannature was too much for him: even before his death ascetic associations beganto crop up. Presently the Olema in Al-Islam formed themselves into a kind ofclergy; with the single but highly important difference that they must (orought to) live by some honest secular calling and not by the "cure of souls";hence Mahomet IV. of Turkey was solemnly deposed. So far and no fartherMohammed was successful and his success has secured for him the lively andlasting hatred of the ecclesiastical caste which he so honestly and wiselyattempted to abate. Even to the present day missionaries have a good word forthe Guebre and the Buddhist, the Brahmanist and the Confucian, but none for theMoslem: Dr. Livingstone, for one instance of many, evidently preferred theFetichist, whom he could convert, to the Unitarian Faithful whom he could not.

[FN#275] i.e. they recited seven times (an unusual number), for greatersolemnity, the opening Chapter of the Koran which does general duty on suchoccasions as making covenants and swearing fealty. This proclaiming a King byacclamation suggests the origin of the old and venerable Portugueseinstitution.

[FN#276] By affixing his own seal and that of the King. This in later times wassupplanted by the "Tughrα," the imperial cypher or counter-mark (much like awriting master's flourish), with which Europe has now been made familiarthrough the agency of Turkish tobacco.

[FN#277] Arab. "Wird"=the twenty-five last chapters of the Koran which arerepeated, one or more at a time, after the end of the "Farz," or obligatoryprayers and ad libitum with the Sunnat or customary, and the Nαfilah orsupererogatory.

[FN#278] The sensible creed of Al-Islam freely allows anthropophagy when itsaves life; a contrast to the sentimentalism of the West which brings a "chargeof cannibalism" against unfortunate expeditionists. I particularly allude tothe scandalous pulings of the English Press over the gallant and unfortunateGreely voyage. (The Academy, Sept. 25, 1884.)

[FN#279] The story is mere Ζsopic: the "Two dogs" contains it all. One ofMohammed's sensible sayings is recorded and deserves repetition:—"Empireendureth with infidelity (idolatry, etc.), but not with tyranny."

[FN#280] This couplet occurs in Night xxi. (vol. i. 207); so I give Torrens(p.207) by way of variety.

[FN#281] Lane (ii. 636) omits this tale, "as it would not only require a volumeof commentary but be extremely tiresome to most readers." Quite true; but it isvaluable to Oriental Students who are beginning their studies, as an excellentcompendium of doctrine and practice according to the Shafi'ν School.

[FN#282] Pronounced Aboo 'l-Husn = Father of Beauty, a fancy name.

[FN#283] As in most hot climates so in Egypt the dead are buried at oncedespite the risk of vivisepulture. This seems an instinct with the Semitic(Arabian) race teste Abraham, as with the Gypsy. Hence the Moslems have invokedreligious aid. The Mishkαt al-Masαbih (i. 387) makes Mohammed say, "When anyone of you dieth you may not keep him in the house but bear him quickly to hisgrave"; and again, "Be quick in raising up the bier: for if the dead have beena good man, it is good to bear him gravewards without delay; and if bad, it isfrowardness ye put from your necks."

[FN#284] This biting of the hand in Al-Harνri expresses bitterness ofrepentance and he uses more than once the Koranic phrase (chapter vii., 148)"Sukita fν aydνhim," lit. where it (the biting) was fallen upon their hands;i.e. when it repented them; "sukita" being here not a passive verb as itappears, but an impersonal form uncommon in Arabic. The action is instinctive,a survival of the days when man was a snarling and snapping animal (physically)armed only with claws and teeth.

[FN#285] Arab. "'Alam," applied to many things, an "old man" of stones (Kαkϊr),a signpost with a rag on the top, etc.

[FN#286] The moon of Ramazan was noticed in Night ix. That of Sha'aban (eighthmonth) begins the fighting month after the conclusion of the Treuga Dei inRajab. See Night ccclxxviii.

[FN#287] These lines have occurred in Night cccxix. I give Mr.
Payne's version for variety.

[FN#288] i.e. in her prime, at fourteen to fifteen.

[FN#289] i.e. pale and yellow.

[FN#290] The word means the wood; but it alludes to a preparation made bylevigating it on a stone called in India "Sandlαsα." The gruel-like stuff isapplied with the right hand to the right side of the neck, drawing the openfingers from behind forwards so as to leave four distinct streaks, then down tothe left side, and so on to the other parts of the body.

[FN#291] Arab. "Haykal" which included the Porch, the Holy and
the Holy of Holies. The word is used as in a wider sense by
Josephus A. J. v. v. 3. In Moslem writings it is applied to a
Christian Church generally, on account of its images.

[FN#292] These lines having occurred before, I here quote Mr.
Payne.

[FN#293] Arab writers often mention the smile of beauty, but rarely, afterEuropean fashion, the laugh, which they look upon as undignified. A Moslem willsay "Don't guffaw (Kahkahah) in that way; leave giggling and grinning tomonkeys and Christians." The Spaniards, a grave people, remark that Christnever laughed. I would draw the reader's attention to a theory of mine that theopen-hearted laugh has the sound of the vowels a and o; while e, i, and ubelong to what may be roughly classed as the rogue order.

[FN#294] i.e. gaining the love of another, love.

[FN#295] i.e. the abrogated passages and those by which they are abrogated.This division is necessary for "inspired volumes," which always abound incontradictions. But the charge of "opportunism" brought against the Koran istruly absurd; as if "revelation" could possibly be aught save opportune.

[FN#296] Koran iv. 160, the chapter "Women."

[FN#297] She unveiled, being a slave-girl and for sale. If a free woman showher face to a Moslem, he breaks out into violent abuse, because the act isintended to let him know that he is looked upon as a small boy or an eunuch ora Chriastian—in fact not a man.

[FN#298] Ilah=Heb. El, a most difficult root, meaning strength, interposition,God (Numen) "the" (article) "don't" (do not), etc. etc.

[FN#299] As far as I know Christians are the only worshippers who kneel as iftheir lower legs were cut off and who "join hands" like the captive offeringhis wrists to be bound (dare manus). The posture, however, is not so ignoble asthat of the Moslem "Sijdah" (prostration) which made certain North Africantribes reject Al-Islam saying, "These men show their hind parts to heaven."

[FN#300] i.e. saying "I intend (purpose) to pray (for instance) the two-bowprayer (ruka'tayn) of the day-break," etc.

[FN#301] So called because it prohibits speaking with others till the prayer isended.

[FN#302] Lit. "any thing opposite;" here used for the Ka'abah towards which menturn in prayer; as Guebres face the sun or fire and idolators their images."Al-Kiblatayn" (= the two Kiblahs) means Meccah and Jerusalem, which was facedby Moslems as well as Jews and Christians till Mohammed changed the direction.For the occasion of the change see my Pilgrimage, ii. 320.

[FN#303] Which includes Tayammum or washing with sand. This is a very cleanlypractice in a hot, dry land and was adopted long before Mohammed. Cedrenustells of baptism with sand being administered to a dying traveller in theAfrican desert.

[FN#304] The Koranic order for Wuzϊ is concise and as usual obscure, givingrise to a host of disputes and casuistical questions. Its text runs (chapt.v.), "O true believers, when you prepare to pray, wash (Ghusl) your faces, andyour hands unto the elbows; and rub (Mas-h) your hands and your feet unto theankles; and if ye be unclean by having lain with a woman, wash (Ghusl)yourselves all over." The purifications and ceremonious ablutions of the Jewsoriginated this command; and the early Christians did very unwisely in notmaking the bath obligatory. St. Paul (Heb. xi. 22) says, "Let us draw near witha true heart…having our hearts sprinkled from an evil conscience and our bodieswashed with clean (or pure) water." But this did not suffice. Hence the EasternChristian, in hot climates where cleanliness should rank before godliness, isdistinguished by his dirt which as a holy or reverend man he makes stilldirtier, and he offers an ugly comparison with the Moslem and especially theHindu. The neglect of commands to wash and prohibitions to drink strong watersare the two grand physical objections of the Christian code of morality.

[FN#305] Arab. "Istinshαk"=snuffing up water from the palm of the right hand soas to clean thoroughly the nostrils. This "function" is unreasonably neglectedin Europe, to the detriment of the mucous membrane and the olfactory nerves.

[FN#306] So as to wash between them. The thick beard is combed out with thefingers.

[FN#307] Poor human nature! How sad to compare ita pretensions with itsactualities.

[FN#308] Complete ablution is rendered necessary chiefly by the emission ofsem*n either in copulation or in nocturnal pollution. The water must be pureand not less than a certain quantity, and it must touch every part of the skinbeginning with the right half of the person and ending with the left. Hence aplunge-bath is generally preferred.

[FN#309] Arab. "Ta'mνm," lit. crowning with turband, or tiara, here=covering,i.e. wetting.

[FN#310] This practice (saying "I purpose to defer the washing of the feet,"etc.) is now somewhat obsolete.

[FN#311] Arabs have a prejudice against the hydropathic treatment of wounds,holding that water poisons them: and, as the native produce usually containssalt, soda and magnesia, they are justified by many cases. I once triedwater-bandages in Arabia and failed dismally.

[FN#312] The sick man says his prayers lying in bed, etc., and as he best can.

[FN#313] i.e. saying, "And peace be on us and on the worshippers of Allah whichbe pious."

[FN#314] i.e. saying, " I seek refuge with Allah from Satan the
Stoned."

[FN#315] Certain parts should be recited aloud (jahr) and others sotto voce(with mussitation=Khafi). No mistake must be made in this matter where a Moslemcannot err.

[FN#316] Hence an interest of two-and-a-half percent is not held to be "Ribα"or unlawful gain of money by money, usury.

[FN#317] The meal must be finished before the faster can plainly distinguishthe white thread from the black thread (Koran ii. 183); some understand thisliterally, others apply it to the dark and silvery streak of zodiacal lightwhich appears over the Eastern horizon an hour or so before sunrise. The fastthen begins and ends with the disappearance of the sun. I have noticed itspains and penalties in my Pilgrimage, i. 110, etc.

[FN#318] For the "Azαn" or call to prayer see Lane, M. E., chapt. xviii. Thechant, however, differs in every country, and a practical ear will know theland by its call.

[FN#319] Arab. "Hadνs" or saying of the Apostle.

[FN#320] "Al-I'itikaf" resembles the Christian "retreat;" but the worshippergenerally retires to a mosque, especially in Meccah. The Apostle practised iton Jabal Hira and other places.

[FN#321] The word is the Heb. "Hagg" whose primary meaning is circularity ofform or movement. Hence it applied to religious festivals in which dancinground the idol played a prime part; and Lucian of "saltation" says, dancing wasfrom the beginning and coeval with the ancient god, Love. But man danced withjoy before he worshipped, and, when he invented a systematic saltation, he madeit represent two things, and only two things, love and war, in most primitiveform, courtship and fighting.

[FN#322] Two adjoining ground-waves in Meccah. For these and for the placessubsequently mentioned the curious will consult my Pilgrimage, iii. 226, etc.

[FN#323] The 'Umrah or lesser Pilgrimage, I have noted, is the ceremonyperformed in Meccah at any time out of the pilgrim-season proper, i.e. betweenthe eighth and tenth days of the twelfth lunar month Zu 'l-Hijjah. It does notentitle the Moslem to be called Hαjj (pilgrim) or Hαjν as Persians and Indianscorrupt the word.

[FN#324] I need hardly note that Mohammed borrowed his pilgrimage-practicesfrom the pagan Arabs who, centuries before his day, danced around the MeccanKa'abah. Nor can he be blamed for having perpetuated a Gentile rite, if indeedit be true that the Ka'abah contained relics of Abraham and Ishmael.

[FN#325] On first sighting Meccah. See Night xci.

[FN#326] Arab. "Tawαf:" the place is called Matαf and the guide Mutawwif.(Pilgrimage, iii. 193, 205.) The seven courses are termed Ashwαt.

[FN#327] Stoning the Devil at Mina. (Pilgrimage, iii. 282.) Hence
Satan's title "the Stoned" (lapidated not castrated).

[FN#328] Koran viii. 66; in the chapter entided "Spoil," and relating mainly tothe "day of Al-Bedr.

[FN#329] Arab. "AI-Ikαlah"= cancelling: Mr. Payne uses the technical term"resiliation."

[FN#330] Freedman of Abdallah, son of the Caliph Omar and noted as atraditionist.

[FN#331] i.e. at a profit: the exchange must be equal—an ordinance intended toprotect the poor. Arabs have strange prejudices in these matters; for instanceit disgraces a Badawi to take money for milk.

[FN#332] Arab. "Jamα'ah," which in theology means the Greek , our "Church," thecongregation of the Faithful under a lawful head. Hence the Sunnis callthemselves "People of the Sunnat and Jamα'at." In the text it is explained as"Ulfat" or intimacy.

[FN#333] Arab. "Al-Khalνl," i.e. of Allah=Abraham. Mohammed, following Jewishtradition, made Abraham rank second amongst the Prophets, inferior only tohimself and superior to Hazrat Isa=Jesus. I have noted that Ishmael the elderson succeeded his father. He married Da'alah bint Muzαz bin Omar, a Jurhamite,and his progeny abandoning Hebrew began to speak Arabic (ta'arraba); hencecalled Muta'arribah or Arabised Arabs. (Pilgrimage iii. 190.) He died at Meccahand was buried with his mother in the space North of the Ka'abah called Al-Hijrwhich our writers continue to confuse with the city Al-Hijr. (Ibid. 165-66.)

[FN#334] This ejacul*tion, "In the name of Allah" is, I have noted, equivalentto "saying grace." If neglected it is a sin and entails a curse.

[FN#335] The ceremonious posture is sitting upon the shin-bones, nottailor-fashion; and "bolting food" is a sign of boorishness.

[FN#336] Arab. "Zidd," the word is a fair specimen of Arabic ambiguity meaningprimarily opposite or contrary (as virtue to vice), secondarily an enemy or afriend (as being opposite to an enemy).

[FN#337] "The whole earth (shall be) but His handful on the Resurrection dayand in His right hand shall the Heaven be rolled up (or foldedtogether)."-Koran xxxix. 67.

[FN#338] See Night lxxxi.

[FN#339] Koran lxxviii. 19.

[FN#340] Arab. "Al-Munαfik," technically meaning one who outwardly professesAl-Islam while inwardly hating it. Thus the word is by no means synonymous withour "hypocrite," hypocrisy being the homage vice pays to virtue; a homage, Imay observe, nowhere rendered more fulsomely than among the so-calledAnglo-Saxon race.

[FN#341] Arab. "Tawakkul alα 'llah": in the imperative the phrase is vulgarlyused="Be off!"

[FN#342] i.e. ceremonial impurity which is sui generis, a very different thingfrom general dirtiness.

[FN#343] A thick beard is one which does not show the skin; otherwise thewearer is a "Kausaj;" in Pers. "Kϊseh." See vol. iii., 246.

[FN#344] Arab. "Al-Khutnah." Nowhere commanded in the Koran and being only apractice of the Prophet, the rite is not indispensable for converts, especiallythe aged and the sick. Our ideas upon the subject are very hazy, for modern"niceness" allows a "Feast of the Circumcision," but no discussion thereon.Moses (alias Osarsiph) borrowed the rite from the Egyptian hierophants who wereall thus "purified"; the object being to counteract the over-sensibility of the"sixth sense" and to harden the glans against abrasions and infection byexposure to air and friction against the dress. Almost all African tribespractise it but the modes vary and some are exceedingly curious: I shall noticea peculiarly barbarous fashion called Al-Salkh (the flaying) still practised inthe Arabian province Al-Asνr. (Pilgrimage iii. 80.) There is a difference toobetween the Hebrew and the Moslem rite. The Jewish operator, after snipping offthe foreskin, rips up the prepuce with his sharp thumb-nails so that theexternal cutis does not retract far from the internal; and the wound, whenhealed, shows a narrow ring of cicatrice. This ripping is not done by Moslems.They use a stick as a probe passed round between glans and prepuce to ascertainthe extent of the frenum and that there is no abnormal adhesion. The foreskinis then drawn forward and fixed by the forceps, a fork of two bamboo splints,five or six inches long by a quarter thick, or in some cases an iron like ourcompasses. This is tied tightly over the foreskin so as to exclude about aninch and a half of the prepuce above and three quarters below. A single strokeof the razor drawn directly downwards removes the skin. The slight bleeding isstopped by burnt rags or ashes and healed with cerates, pledgets andfumigations. Thus Moslem circumcision does not prevent the skin retracting.

[FN#345] Of these 6336 versets only some 200 treat on law, civil andceremonial, fiscal and political, devotional and ceremonial, canonical andecclesiastical.

[FN#346] The learned young woman omitted Ukhnϊkh=Enoch, because not in Koran;and if she denoted him by "Idrνs," the latter is much out of place.

[FN#347] Some say grandson of Shem. (Koran vii. 71.)

[FN#348] Koran vii. 63, etc.

[FN#349] Father-in-law of Moses. (Koran vii. 83.)

[FN#350] Who is the last and greatest of the twenty-five.

[FN#351] See Night ccccxxxviii.

[FN#352] Koran ii., whose 256th Ayah is the far-famed and sublime Throne-versewhich begins "Allah! there is no god but He, the Living, the Eternal One, whomnor slumber nor sleep seizeth on!" The trivial name is taken from the lastline, "His throne overstretcheth Heaven and Earth and to Him their preservationis no burden for He is the most Highest, the Supreme." The lines are oftenrepeated in prayers and engraved on agates, etc., as portable talismans.

[FN#353] Koran ii. 159.

[FN#354] Koran xvi. 92. The verset ends with, "He warneth you, so haply ye maybe mindful."

[FN#355] Koran lxx. 38.

[FN#356] Koran xxxix. 54.

[FN#357] The Sunnis hold that the "Anbiyα" (=prophets, or rather announcers ofAllah's judgments) were not sinless. But this dogma is branded as mostirreverent and sinful by the Shi'ahs or Persian "followers of Ali," who makecapital out of this blasphemy and declare that if any prophet sinned he sinnedonly against himself.

[FN#358] Koran xii. 18.

[FN#359] Koran ii. 107.

[FN#360] Koran ii. 57. He (Allah) does not use the plurale majestatis.

[FN#361] Koran ii. 28.

[FN#362] Koran xvi. 100. Satan is stoned in the Minα or Munα basin (Nightccccxlii.) because he tempted Abraham to disobey the command of Allah byrefusing to sacrifice Ishmael. (Pilgrimage iii. 248.)

[FN#363] It may also mean "have recourse to God."

[FN#364] Abdallah ibn Abbas, before noticed, first cousin of
Mohammed and the most learned of the Companions. See D'Herbelot.

[FN#365] Koran xcvi., "Blood-clots," 1 and 2. "Read" may mean "peruse therevelation" (it was the first Koranic chapter communicated to Mohammed), or"recite, preach."

[FN#366] Koran xxvii. 30. Mr. Rodwell (p.1) holds to the old idea that the"Basmalah" is of Jewish origin, taught to the Kuraysh by Omayyah, of Taif, thepoet and Hanνf (convert).

[FN#367] Koran ix.: this was the last chapter revealed and the only onerevealed entire except verse 110.

[FN#368] Ali was despatched from Al-Medinah to Meccah by the Prophet on his ownslit-eared camel to promulgate this chapter; and meeting the assembly atAl-'Akabah he also acquainted them with four things; (1) No Infidel mayapproach the Meccah temple; (2) naked men must no longer circut the Ka'abah;(3) only Moslems enter Paradise, and (4) public faith must be kept.

[FN#369] Dictionaries give the word "Basmalah" (=saying
Bismillah); but the common pronunciation is "Bismalah."

[FN#370] Koran xvii. 110, a passage revealed because the Infidels, hearingMohammed calling upon The Compassionate, imagined that Al-Rahmαn was otherdeity but Allah. The "names" have two grand divisions, Asmα Jalαlν, the fieryor terrible attributes, and the Asmα Jamαlν (airy, watery, earthy or) amiable.Together they form the Asmα al-Husna or glorious attributes, and do not includethe Ism al-A'azam, the ineffable name which is known only to a few.

[FN#371] Koran ii. 158.

[FN#372] Koran xcvi. before noticed.

[FN#373] A man of Al-Medinah, one of the first of Mohammed's disciples.

[FN#374] Koran lxxiv. 1, etc., supposed to have been addressed by Gabriel toMohammed when in the cave of Hira or Jabal Nϊr. He returned to his wifeKhadijah in sore terror at the vision of one sitting on a throne between heavenand earth, and bade her cover him up. Whereupon the Archangel descended withthis text, supposed to be the first revealed. Mr. Rodwell (p. 3) renders it, "Othou enwrapped in thy mantle!" and makes it No. ii. after a Fatrah or silentinterval of six months to three years.

[FN#375] There are several versets on this subject (chapts. ii. and xxx.)

[FN#376] Koran cx. 1.

[FN#377] The third Caliph; the "Writer of the Koran."

[FN#378] Koran, v. 4. Sale translates "idols." Mr. Rodwell, "On the blocks (orshafts) of Stone," rude altars set by the pagan Arabs before their dwellings.

[FN#379] Koran, v. 116. The words are put into the mouth of
Jesus.

[FN#380] The end of the same verse.

[FN#381] Koran, v. 89. Supposed to have been revealed when certain Moslemspurposed to practise Christian asceticism, fasting, watching, abstaining fromwomen and sleeping on hard beds. I have said Mohammed would have "no monkery inAl-Islam," but human nature willed otherwise. Mr. Rodwell prefers "Interdictthe healthful viands."

[FN#382] Koran, iv. 124.

[FN#383] Arab. "Mukri." "Kαri" is one who reads the Koran to pupils; the Mukricorrects them. "With the passage of the clouds" = without a moment'shesitation.

[FN#384] The twenty-first, twenty-fourth and eighteenth Arabic letters.

[FN#385] Arab. "Hizb." The Koran is divided into sixty portions, answering to"Lessons" for convenience of public worship.

[FN#386] Arab. "Jalαlah,"=saying Jalla Jalαlu-hu=magnified be His
Majesty!, or glorified be His Glory.

[FN#387] Koran, xi. 50.

[FN#388] The partition-wall between Heaven and Hell which others call Al-'Urf(in the sing. from the verb meaning he separated or parted). The Jews borrowedfrom the Guebres the idea of a partition between Heaven and Hell and made it sothin that the blessed and damned can speak together. There is much disputeabout the population of Al-A'arαf, the general idea being that they are men whodo not deserve reward in Heaven or punishment in Hell. But it is not a"Purgatory" or place of expiating sins.

[FN#389] Koran, vii. 154.

[FN#390] A play on the word ayn, which means "eye" or the eighteenth letterwhich in olden times had the form of a circle.

[FN#391] From misreading these words comes the absurd popular belief of themoon passing up and down Mohammed's sleeves. George B. Airy (The Athenζum,Nov.29, 1884) justly objects to Sale's translation "The hour of judgmentapproacheth" and translates "The moon hath been dichotomised" a well-knownastronomical term when the light portion of the moon is defined in a straitline: in other words when it is really a half-moon at the first and thirdquarters of each lunation. Others understand, The moon shall be split on theLast Day, the preterite for the future in prophetic style. "Koran Moslems" ofcourse understand it literally.

[FN#392] Chapters liv., lv. and lvi.

[FN#393] We should say, not to utter, etc.

[FN#394] These well-known "humours of Hippocrates," which reappear in the formof temperaments of European phrenology, are still the base of Easterntherapeutics.

[FN#395] The doctrine of the three souls will be intelligible to
Spiritualists.

[FN#396] Arab. "Al-lαmi"=the l-shaped, curved, forked.

[FN#397] Arab. "Usus," our os sacrum because, being incorruptible, the bodywill be built up thereon for Resurrection-time. Hence Hudibras sings (iii. 2),

"The learned Rabbis of the Jews
Write there's a bone which they call leuz,
I' the rump of man, etc."

It is the Heb. "Uz," whence older scholars derived os. Sale (sect. iv.) calledit "El Ajb, os coccygis or rump-bone."

[FN#398] Arab physiologists had difficulties in procuring "subjects"; andusually practised dissection on the simiads. Their illustrated books are droll;the figures have been copied and recopied till they have lost all resemblanceto the originals.

[FN#399] The liver and spleen are held to be congealed blood.
Hence the couplet,

"We are allowed two carrions (i.e. with throats uncut) and
two bloods,
The fish and the locust, the liver and the spleen."
(Pilgrimage iii. 92.)

[FN#400] This is perfectly true and yet little known to the general.

[FN#401] Koran xvii. 39.

[FN#402] Arab. "Al-malikhulνya," proving that the Greeks then pronounced thepenultimate vowel according to the acute accentνa; not as we slur it over. Inold Hebrew we have the transliteration of four Greek words; in the languages ofHindostan many scores including names of places; and in Latin and Arabic asmany hundreds. By a scholar-like comparison of these remains we should findlittle difficulty in establishing the true Greek pronunciation since the daysof Alexander the Great; and we shall prove that it was pronounced according toaccent and emphatically not quantity. In the next century I presume Englishboys will be taught to pronounce Greek as the Greeks do.

[FN#403] Educated Arabs can quote many a verse bearing upon domestic medicineand reminding us of the lines bequeathed to Europe by the School of Salerno.Such e.g. are;

"After the noon-meal, sleep, although for moments twain;
After the night-meal, walk, though but two steps be ta'en;
And after swiving stale, though but two drops thou drain."

[FN#404] Arab. "Sarνdah" (Tharνdah), also called "ghaut"=crumbled bread andhashed meat in broth; or bread, milk and meat. The Sarνdah of Ghassαn, cookedwith eggs and marrow, was held a dainty dish: hence the Prophet's dictum.

[FN#405] Koran v. 92. "Lots"=games of chance and "images"=statues.

[FN#406] Koran ii. 216. The word "Maysar" which I have rendered "gambling" orgaming (for such is the modern application of the word), originally meant whatSt. Jerome calls and explains thereby the verse (Ezek. xxi. 22),"The King held in his hand the lot of Jerusalem" i.e. the arrow whereon thecity-name was written. The Arabs use it for casting lots with ten azlam orheadless arrows (for dice) three being blanks and the rest notched from one toseven. They were thrown by a "Zαrib" or punter and the stake was generally acamel. Amongst so excitable a people as the Arabs, this game caused quarrelsand bloodshed, hence its prohibition: and the theologians, who everywhere andat all times delight in burdening human nature, have extended the command,which is rather admonitory than prohibitive, to all games of chance. Tarafah issupposed to allude to this practice in his Mu'allakah.

[FN#407] Liberal Moslems observe that the Koranic prohibition is not absolute,with threat of Hell for infraction. Yet Mohammed doubtless forbade allinebriatives and the occasion of his so doing is well known. (Pilgrimage ii.322.)

[FN#408] I have noticed this soured milk in Pilgrimage i. 362.

[FN#409] He does not say the "Caliph" or successor of his uncle
Mohammed.

[FN#410] The Jewish Korah (Numbers xvi.) fabled by the Koran (xxviii. 76),following a Talmudic tradition, to have been a man of immense wealth. Thenotion that lying with an old woman, after the menses have ceased, isunwholesome, dates from great antiquity; and the benefits of the reverseprocess were well known to good King David. The faces of children who sleepwith their grandparents (a bad practice now waxing obsolete in England), of ayoung wife married to an old man and of a young man married to an old woman,show a peculiar wizened appearance, a look of age overlaying youth which cannotbe mistaken.

[FN#411] Arab. "Hindibα"(=endubium): the modern term is
Shakurνyah=chicorιe. I believe it to be very hurtful to the eyes.

[FN#412] Arab. "Khuffαsh" and "Watwαt": in Egypt a woman is called "Watwαtνyah"when the hair of her privities has been removed by applying bats' blood. I haveoften heard of this; but cannot understand how such an application can actdepilatory.

[FN#413] Dictionaries render the word by "dragon, co*ckatrice." The Badawinapply it to a variety of serpents mostly large and all considered venomous.

[FN#414] Arab. "Zarr wa 'urwah," 1it.=handle. The button-hole, I have said, isa modern invention; Urwah is also applied to the loopshaped handle of thewater-skin, for attachment of the Allαkah or suspensory thong.

[FN#415] Koran lxx. 40; see also the chapter following, v. 16.

[FN#416] Koran x. 5; the "her" refers to the sun.

[FN#417] Koran xxxvi. 40.

[FN#418] Koran xxii. 60.

[FN#419] Arab. "Manαzil:" these are the Hindu "Nakshatra"; extensively used inmeteorology even by Europeans unconsciously: thus they will speak of theElephantina-storm without knowing anything of the lunar mansion so called. Thenames in the text are successively Sharatαn=two horns of the Ram; (2) the Ram'sbelly; (3) the Pleiades; (4) Aldebaran; (5) three stars in Orion's head; (6)ditto in Orion's shoulder; (7) two stars above the Twins; (8) Lion's nose andfirst summer station; (9) Lion's eye; (1O) Lion's forehead; (11) Lion's mane;(12) Lion's heart; (13) the Dog, two stars in Virgo; (14) Spica Virginis; (15)foot of Virgo; (16) horns of Scorpio; (17) the Crown; (18) heart of Scorpio;(19) tail of Scorpio; (2O) stars in Pegasus; (21) where no constellationappears; (22) the Slaughterer's luck; (23) Glutton's luck; (24) Luck of Lucks,stars in Aquarius; (25) Luck of Tents, stars in Aquarius; (26) the fore-lip orspout of Urn; (27) hind lip of Urn; and (28) in navel of Fish's belly (Batnal-Hϊt); of these 28, to each of the four seasons 7 are allotted.

[FN#420] The Hebrew absey, still used by Moslems in chronograms. For mnemonicpurposes the 28 letters are distributed into eight words of which the first andsecond are Abjad and Hawwaz. The last six letters in two words (Thakhiz andZuzigh) are Arabian, unknown to the Jews and not found in Syriac.

[FN#421] Arab. "Zindνk;" properly, one who believes in two gods (the oldPersian dualism); in books an atheist, i.e. one who does not believe in a godor gods; and, popularly, a free-thinker who denies the existence of a SupremeBeing, rejects revelation for the laws of Nature imprinted on the heart of manand for humanity in its widest sense. Hence he is accused of permittingincestuous marriages and other abominations. We should now call him (for wantof something better) an Agnostic.

[FN#422] Koran xxxi. 34. The words may still be applied to meteorologistsespecially of the scientific school. Even the experienced (as the followers ofthe late Mathieu de la Drτme) reckon far more failures than successes. TheKoranic passage enumerates five things known only to Allah; Judgment-day; rain;sex of child in womb; what shall happen to-morrow and where a man shall die.

[FN#423] The fifth and seventh months (January and March) of the Coptic yearwhich, being solar, is still used by Arab and Egyptian meteorologists. Muchinformation thereon will be found in the "Egyptian Calendar" by Mr. Mitchell,Alexandria, 1876. It bears the appropriate motto "Anni certus modus apud solossemper Egyptios fuit." (Macrobius.) See also Lane M.E., chapt. ix.

[FN#424] Vulg. Kiyαk; the fourth month, beginning 9th—1Oth
December. The first month is Tϊt, commencing 1Oth—11th
September.

[FN#425] The 8th and 12th months partly corresponding with April and August:Hαtϊr is the 3rd (November) and AmshRr the 6th (February).

[FN#426] Moslems have been compelled to adopt infidel names for the monthsbecause Mohammed's Koranic rejection of Nasy or intercalation makes their lunarmonths describe the whole circle of the seasons in a cycle of aboutthirty-three and a half years. Yet they have retained the terms which containthe original motive of the denomination. The first month is Muharram, the"Holy," because war was forbidden; it was also known as Safar No. 1. The secondSafar="Emptiness," because during the heats citizens left the towns and retiredto Tαif and other cool sites. Rabν'a (first and second) alluded to thespring-pasturages; Jumαdα (first and second) to the "hardening" of the dryground and, according to some, to the solidification, freezing, of the water inthe highlands. Rajab (No.7)="worshipping," especially by sacrifice, is alsoknown as Al-Asamm the deaf; because being sacred, the rattle of arms wasunheard. Sha'abαn="collecting," dispersing, ruining, because the tribal warsrecommenced: Ramazan (intensely hot) has been explained and Shawwαl (No. 10)derives from Shaul (elevating) when the he-camels raise their tails in rut.Zϊ'l-Ka'adah, the sedentary, is the rest time of the year, when fighting isforbidden and Zu'l-Hijjah explains itself as the pilgrimage-month.

[FN#427] The lowest of the seven.

[FN#428] Koran xxxvii. 5.

[FN#429] Arab. "Faylasϊf," an evident corruption from the Greek. Amongst thevulgar it denotes a sceptic, an atheist; much the same a "Frammαsϊn" orFreemason. The curious reader will consult the Dabistan, vol. iii. chapt. xi.p. 138 et seq. "On the Religion of the Wise" (philosophi), and, Beaconsfield'stheft from Shaftesbury.

[FN#430] Koran xxxvi. 37-38.

[FN#431] Koran xxii. 7. The Hour i.e. of Judgment.

[FN#432] Koran xx. 58. The Midrasch Tanchumah on Exod. vii. gives a similardialogue between Pharaoh and Moses. (Rodwell, in loco.)

[FN#433] Arab. "Sham'ϊn" or "Shim'ϊn," usually applied to Simon
Peter (as in Acts xv. 14). But the text alludes to Saint Simeon
(Luke ii. 25-35). See Gospel of Infancy (ii. 8) and especially
the Gospel of Nicodemus (xii. 3) which makes him a High-Priest.

[FN#434] Sαlih the Patriarch's she-camel, miraculously produced from the rockin order to convert the Thamϊd-tribe. (Koran vii.)

[FN#435] When Abu Bakr was hiding with Mohammed in a cave on the Hill Al-Saur(Thaur or Thϊr, Pilgrimage ii. 131) South of Meccah, which must not beconfounded with the cave on Jabal Hirα now called Jabal Nϊr on the way toArafat (Pilgrimage iii. 246), the fugitives were protected by a bird whichbuilt her nest at the entrance (according to another legend it was curtained bya spider's web), whilst another bird (the crow of whom I shall presently speak)tried to betray them. The first bird is popularly supposed to have been apigeon, and is referred to by Hudibras,

"Th' apostles of this fierce religion
Like Mahomet, were ass and widgeon."

The ass I presume alludes to the marvellous beast Al-Burαk which the Greekscalled from (Euthymius in Poco*ck, Spec. A.H. p.144) and whichIndian Moslems picture with human face, ass's ears, equine body and peaco*ck'swings and tail. The "widgeon" I presume to be a mistake or a misprint forpigeon.

[FN#436] The Arabs are not satisfied with the comparative moderation of theHebrew miracle, and have added all manner of absurdities. (Pilgrimage ii. 288.)

[FN#437] Koran lxxxi. 18. Sale translates "by the morning when it appeareth;"and the word (tanaffus) will bear this meaning. Mr. Rodwell prefers, "By thedawn when it clears away the darkness by its breath."

[FN#438] As a rule Moslems are absurdly ignorant of arithmetic and apparentlycannot master it. Hence in Egypt they used Copts for calculating-machines andfurther East Hindds. The mildest numerical puzzle, like the above, is sure ofsuccess.

[FN#439] The paradiseal tree which supplied every want. Mohammed borrowed itfrom the Christians (Rev. xxi. 10-21 and xxii. 1-2) who placed in theirparadise the Tree of Life which bears twelve sorts of fruits and leaves ofhealing virtue. (See also the 3rd book of Hermas, his Similitudes.) The Hebrewsborrowed it from the Persians. Amongst the Hindus it appears as "Kalpavriksha;"amongst the Scandinavians as Yggdrasil. The curious reader will consult Mr.James Fergusson's learned work, "Tree and Serpent Worship," etc. London, 1873.

[FN#440] Aaron's Rod becomes amongst Moslems (Koran vii. 110) Moses' Staff; thesize being that of a top-mast. (Pilgrimage i. 300, 301.) In Koran xx. 18, 19,we find a notice of its uses; and during the Middle Ages it reappeared in theStaff of Wamba the Goth (A.D.672-680) the witch's broomstick was its latestdevelopment.

[FN#441] Christ, say the Eutychians, had only one nature, the divine; so he wascrucified in effigy.

[FN#442] Jesus is compared with Adam in the Koran (chapt. iii.): his titles areKalαmu 'llah (word of God) because engendered without a father, and Rϊhu 'llah(breath of God) because conceived by Gabriel in the shape of a beautifui youthbreathing into the Virgin's vulva. Hence Moslems believe in a "miraculousconception" and consequently determine that one so conceived was, like Eliasand Khizr, not subject to death; they also hold him born free from "originalsin" (a most sinful superstition), a veil being placed before the Virgin andChild against the Evil One who could not touch them. He spoke when a babe incradle; he performed miracles of physic; he was taken up to Heaven; he willappear as the forerunner of Mohammed on the White Tower of Damascus, andfinally he will be buried at Al-Medinah. The Jews on the other hand speak ofhim as "that man:" they hold that he was begotten by Joseph during themenstrual period and therefore a born magician. Moreover he learned the Shamha-maphrash or Nomen tetragrammaton, wrote it on parchment and placed it in anincision in his thigh, which closed up on the Name being mentioned (Buxtorf,Lex Talmud, 25-41). Other details are given in the Toldoth Jesu (HistoriaJoshuζ Nazareni). This note should be read by the eminent English littιrateurwho discovered a fact, well known to Locke and Carlyle, that "Mohammedans areChristians." So they are and something more.

[FN#443] In the Kalamdαn, or pen-case, is a little inkstand of metal occupyingthe top of the long, narrow box.

[FN#444] A fair specimen of the riddle known as the "surprise."

[FN#445] Koran xli. 10.

[FN#446] Koran xxxvi. 82.

[FN#447] Here we enter upon a series of disputed points. The Wahhαbis deny theintercession of the Apostle (Pilgrimage ii. 76-77). The Shi'ahs place Ali nextin dignity to Mohammed and there is a sect (Ali-Ilαhi) which believes him to bean Avatar or incarnation of the Deity. For the latter the curious reader willconsult the "Dabistan," ii. 451. The Koran by its many contradictions seems toshow that Mohammed never could make up his own mind on the subject, thinkinghimself at times an intercessor and then sharply denying all intercession.

[FN#448] Arab. "Kanjifah"=a pack of cards; corrupted from the Persian"Ganjνfah." We know little concerning the date or origin of this game in theEast, where the packs are quite unlike ours.

[FN#449] It is interesting to compare this account with the pseudo Ovid andwith Tale clxvi. in Gesta "Of the game of Schaci." Its Schacarium is thechess-board. Rochus (roccus, etc.) is not from the Germ. Rock (a coat) but fromRukh (Pers. a hero, a knight-errant) Alphinus (Ital. Alfino) is Al-Firzαn(Pers. science, wise).

[FN#450] Arab, "Baydak" or "Bayzak"; a corruption of the Persian "Piyαdah"=afootman, peon, pawn; and proving whence the Arabs derived the game. ThePersians are the readiest backgammon-players known to me, better even than theGreeks; they throw the dice from the hand and continue foully abusing thefathers and mothers of the "bones" whilst the game lasts. It is often played inthe intervals of dinner by the higher classes in Persia.

[FN#451] Metaphor from loading camels and mules. To "eat" a piece is to takeit.

[FN#452] Arab. "Bilαbil"; a plural of "Bulbul" with a double entendre balαbil(plur. of ballalah)=heart's troubles, and "balα, bul"=a calamity, nay, etc.

[FN#453] The popular English idea of the Arab horse is founded upon utterunfact. Book after book tells us, "There are three distinct breeds of Arabians-the Attechi, a very superior breed; the Kadishi, mixed with these and oflittle value; and the Kochlani, highly prized and very difficult to procure.""Attechi" may be At-Tαzi (the Arab horse, or hound) or some confusion with "At"(Turk.) a horse. "Kadish" (Gadish or Kidish) is a nag; a gelding, a hackney, a"pacer" (generally called "Rahwαn"). "Kochlani" is evidently "Kohlαni," theKohl-eyed, because the skin round the orbits is dark as if powdered. This isthe true blue blood; and the bluest of all is "Kohlαni al-Ajϊz" (of the oldwoman) a name thus accounted for. An Arab mare dropped a filly when in flight;her rider perforce galloped on and presently saw the foal appear in camp, whenit was given to an old woman for nursing and grew up to be famous. The home ofthe Arab horse is the vast plateau of Al-Najd: the Tahαmah or lower maritimeregions of Arabia, like Malabar, will not breed good beasts. The pure blood alldescends from five collateral lines called Al-Khamsah (the Cinque). Literaryand pedantic Arabs derive them from the mares of Mohammed, a native of the dryand rocky region, Al-Hijaz, whither horses are all imported. Others go back(with the Koran, chapt. xxviii.) to Solomon, possibly Salmαn, a patriarchfourth in descent from Ishmael and some 600 years older than the Hebrew King.The Badawi derive the five from Rabν'at al-Faras (R. of the mare) fourth indescent from Adnαn, the fount of Arab genealogy. But they differ about thenames: those generally given are Kahilan (Kohaylat), Saklαwi (which the Badawinpronounce Saglαwi), Abayαn, and Hamdαni; others substitute Manαkhi (thelong-maned), Tanνs and Jalfϊn. These require no certificate amongst Arabs; forstrangers a simple statement is considered enough. The Badawin despise allhalf-breeds (Arab sires and country mares), Syrian, Turkish, Kurdish andEgyptian. They call these (first mentioned in the reign of Ahmes, B.C. 1600)the "sons of horses"; as opposed to "sons of mares," or thorough-breds. Nor dothey believe in city-bred animals. I have great doubts concerning our oldEnglish sires, such as the Darley Arabian which looks like a Kurdish half-bred,the descendant of those Cappadocians so much prized by the Romans: in Syria Irode a "Harfϊshν" (Kurd) the very image of it. There is no difficulty in buyingArab stallions except the price. Of course the tribe does not like to part withwhat may benefit the members generally; but offers of £500 to £1,000 wouldovercome men's scruples. It is different with mares, which are almost alwaysthe joint property of several owners. The people too dislike to see a hat on athorough-bred mare: "What hast thou done that thou art ridden by thatill-omened Kafir?" the Badawin used to mutter when they saw a highlyrespectable missionary at Damascus mounting a fine Ruwalα mare. The feelingeasily explains the many wars about horses occurring in Arab annals, e.g. aboutDαhis and Ghabrα. (C. de Perceval, Essas, vol.ii.)

[FN#454] The stricter kind of Eastern Jew prefers to die on the floor, not inbed, as was the case with the late Mr. Emmanuel Deutsch, who in his well-knownarticle on the Talmud had the courage to speak of "Our Saviour." But as a rulethe Israelite, though he mostly appears as a Deist, a Unitarian, has a fund offanatical feelings which crop up in old age and near death. The "converts" inSyria and elsewhere, whose Judaism is intensified by "conversion," when offersare made to them by the missionaries repair to the Khαkhαm (scribe) and, afterabundant wrangling determine upon a modus vivendi. They are to pay a proportionof their wages, to keep careful watch in the cause of Israel and to dieorthodox. In Istria there is a legend of a Jew Prior in a convent who was notdiscovered till he announced himself most unpleasantly on his death-bed. For acontrary reason to Jewish humility, the Roman Emperors preferred to diestanding.

[FN#455] He wished to die in a state of ceremonial purity; as has before beenmentioned.

[FN#456] Arab. "Badal": in Sind (not to speak of other places) it was customaryto hire a pauper "badal" to be hanged in stead of a rich man. Sir CharlesNapier signed many a death-warrant before he ever heard of the practice.

[FN#457] Arab. "La'an" = curse. The word is in every mouth though stronglyforbidden by religion. Even of the enemies of Al-Islam the learned say, "Ila'anYezνd wa lα tazνd" = curse Yezid but do not exceed (i.e. refrain from cursingthe others). This, however, is in the Shafi'ν school and the Hanafνs do notallow it (Pilgrimage i. 198). Hence the Moslem when scrupulous uses na'al(shoe) for la'an (curse) as Ina'al abϊk (for Ila'an abu'-k) or, drat (insteadof damn) your father. Men must hold Supreme Intelligence to be of feeble kindif put off by such miserable pretences.

[FN#458] Koran vi. 44, speaking of the Infidels. It is a most unamiablechapter, with such assertions as "Allah leadeth into error whom He pleaseth,"etc.

[FN#459] Alluding to the "formication" which accompanies a stroke of paralysis.

[FN#460] Pronounce Zool Karnayn.

[FN#461] i.e. the Koranic and our mediζval Alexander, Lord of the two Horns(East and West) much "Matagrobolized" and very different from him of Macedon.The title is variously explained, from two protuberances on his head or helm,from two long locks and, possibly, from the ram-horns of Jupiter Ammon. Theanecdote in the text seems suggested by the famous interview (probably acanard) with Diogenes: see in the Gesta, Tale cxlvi., "The answer of Diomedesthe Pirate to Alexander." Iskandar was originally called Marzbαn (Lord of theMarches), son of Marzabah; and, though descended from Yunαn, son of Japhet, theeponymus of the Greeks, was born obscure, the son of an old woman. According tothe Persians he was the son of the Elder Dαrαb (Darius Codomannus of theKayanian or Second dynasty), by a daughter of Philip of Macedon; and wasbrought up by his grandfather. When Abraham and Isaac had rebuilt the Ka'abahthey foregathered with him and Allah sent him forth against the four quartersof the earth to convert men to the faith of the Friend or to cut their throats;thus he became one of the four world-conquerors with Nimrod, Solomon, Bukhtal-Nasr (Nabochodonosor); and he lived down two generations of men. His Wazirwas Aristϊ (the Greek Aristotle) and he carried a couple of flags, white andblack, which made day and night for him and facilitated his conquests. At theend of Persia, where he was invited by the people, on account of the cruelty ofhis half brother Darab II., he came upon two huge mountains on the same line,behind which dwelt a host of abominable pygmies, two spans high, with curiouseyes, ears which served as mattresses and coverlets, huge fanged mouths, lions'claws and hairy hind quarters. They ate men, destroyed everything, copulated inpublic and had swarms of children. These were Yαjϊj and Mαjϊj (Gog and Magog)descendants of Japhet. Sikandar built against them the famous wall with stonescemented and riveted by iron and copper. The "Great Wall" of China, the famousbulwark against the Tartars, dates from B.C. 320 (Alexander of Macedon diedB.C. 324); and as the Arabs knew Canton well before Mohammed's day, they mayhave built their romance upon it. The Guebres consigned Sikandar to hell forburning the Nusks or sections of the Zendavesta.

[FN#462] These terrific preachments to Eastern despots (who utterly ignorethem) are a staple produce of Oriental tale-literature and form thechiaro-oscuro, as it were, of a picture whose lights are brilliant touches ofprofanity and indelicate humour. It certainly has the charm of contrast. Muchof the above is taken from the Sikandar-nameh (Alexander Book) of the greatPersian poet, Nizαmi, who flourished A.H. 515-597, between the days of Firdausi(ob. A.D.1021) and Sa'adi (ob. A.D. 1291). In that romance Sikandar builds,"where the sun goes down," a castle of glittering stone which kills men bycausing excessive laughter and surrounds it with yellow earth like gold. Hencethe City of Brass. He also converts, instead of being converted by, the savagesof the text. He finds a stone of special excellence which he calls Almαs(diamond); and he obtains it from the Valley of Serpents by throwing down fleshto the eagles. Lastly he is accompanied by "Bilνnas" or "Bilνnus," who isapparently Apollonius of Tyana.

[FN#463] I have explained the beautiful name in Night cclxxxix:
He is stil famous for having introduced into Persia the fables of
Pilpay (Bidyapati, the lord of lore) and a game which the genius
of Persia developed into chess.

[FN#464] Here we find an eternal truth, of which Malthusians ever wantreminding; that the power of a nation simply consists in its numbers offighting men and in their brute bodily force. The conquering race is that whichraises most foot-pounds: hence the North conquers the South in the Northernhemisphere and visa versa.

[FN#465] Arab. "Wayha," not so strong as "Woe to," etc. Al-Hariri often uses itas a formula of affectionate remonstrance.

[FN#466] As a rule (much disputed) the Sayyid is a descendant from Mohammedthrough his grandchild Hasan, and is a man of the pen; whereas the Sharifderives from Husayn and is a man of the sword. The Najνb al-taraf is the son ofa common Moslemah by a Sayyid, as opposed to the "Najib al-tarafayn," when bothparents are of Apostolic blood. The distinction is not noticed in Lane's"Modern Egyptians". The Sharif is a fanatic and often dangerous, as I haveinstanced in Pilgrimage iii. 132.

[FN#467] A theologian of Bassorah (eighth century): surnamed Abϊ Yahyα. Theprayer for mercy denotes that he was dead when the tale was written.

[FN#468] A theologian of Bassorah (eighth century).

[FN#469] Arab. "Musallα"; lit. a place of prayer; an oratory, a chapel, opp. to"Jαmi'" = a (cathedral) mosque.

[FN#470] According to all races familiar with the negro, a calf like a shutfist planted close under the ham is, like the "cucumber shin" and "lark heel",a good sign in a slave. Shapely calves and well-made legs denote the idle andthe ne'er-do-well. I have often found this true although the rule is utterlyempirical. Possibly it was suggested by the contrast of the nervous andlymphatic temperaments.

[FN#471] These devotees address Allah as a lover would his beloved. The curiousreader will consult for instances the Dabistan on Tasawwuf (ii. 221; i.,iii.end, and passim).

[FN#472] Arab. "Ma'rifat," Pers. Dαnish; the knowledge of the Truth. The sevensteps are (1) Sharν'at, external law like night; (2) Tarνkat, religious rulelike the stars; (3) Hakνkat, reality, truth like the moon; (4) Ma'arifat likethe sun; (5) Kurbat, proximity to Allah; (6) Wasνlat, union with Allah, and (7)Suknat, dwelling in Allah. (Dabistan iii.29.)

[FN#473] Name of a fountain of Paradise: See Night xlix., vol. ii., p.100.

[FN#474] Arab. "Atbαk"; these trays are made of rushes, and the fans ofpalm-leaves or tail-feathers.

[FN#475] Except on the two great Festivals when fasting is forbidden. The onlyreligion which has shown common sense in this matter is that of the Guebres orParsis: they consider fasting neither meritorious nor lawful; and they honourHormuzd by good living "because it keeps the soul stronger." Yet even they havetheir food superstitions, e.g. in Gate No. xxiv.: "Beware of sin specially onthe day thou eatest flesh, for flesh is the diet of Ahriman." And in India theGuebres have copied the Hindus in not slaughtering horned cattle for the table.

[FN#476] Arab. "Jallαbiyah," a large-sleeved robe of coarse stuff worn by thepoor.

[FN#477] His fear was that his body might be mutilated by the fall.

[FN#478] The phrase means "offering up many and many a prayer."

[FN#479] A saying of Mohammed is recorded "Al-fakru fakhrν" (poverty is mypride!), intelligible in a man who never wanted for anything. Here he isdiametrically opposed to Ali who honestly abused poverty; and the Prophet seemsto have borrowed from Christendom, whose "Lazarus and Dives" shows a man sentto Hell because he enjoyed a very modified Heaven in this life and whichsuggested that one of the man's greatest miseries is an ecclesiasticalvirtue—"Holy Poverty"—represented in the Church as a bride young and lovely. Ifa "rich man can hardly enter the kingdom" what must it be with a poor man whoseconditions are far more unfavourable? Going to the other extreme we may saythat Poverty is the root of all evil and the more so as it curtails man's powerof benefiting others. Practically I observe that those who preach and praise itthe most, practise it the least willingly: the ecclesiastic has always somespecial reasons, a church or a school is wanted; but not the less he wishes formore money. In Syria this Holy Poverty leads to strange abuses. At Bayrut Irecognised in most impudent beggers well-to-do peasants from the Kasrawαndistrict, and presently found out that whilst their fields were under snow theycame down to the coast, enjoyed a genial climate and lived on alms. When Iasked them if they were not ashamed to beg, they asked me if I was ashamed offollowing in the footsteps of the Saviour and Apostles. How much wiser wasZoroaster who found in the Supreme Paradise (Minuwαn-minu) "many persons, richin gold and silver who had worshipped the Lord and had been grateful to Him."(Dabistan i. 265.)

[FN#480] Koran vii. 52.

[FN#481] Arab. "Al-bayt" = the house. The Arabs had probably learned thispleasant mode of confinement from the Chinese whose Kea or Cangue is wellknown. The Arabian form of it is "Ghull," or portable pillory, which reprobateswill wear on Judgment Day.

[FN#482] This commonest conjuring trick in the West becomes a miracle in thecredulous East.

[FN#483] Arab. "Kαnϊn"; the usual term is Mankal (pron. Mangal) a pan of copperor brass. Some of these "chafing-dishes" stand four feet high and are works ofart. Lane (M.E. chapt. iv) gives an illustration of the simpler kind, togetherwith the "Azikν," a smaller pan for heating coffee. See Night dxxxviii.

[FN#484] See vol. iii., p.239. The system is that of the Roman As and Unciae.Here it would be the twenty-fourth part of a dinar or miskal; something under5d. I have already noted that all Moslem rulers are religiously bound to somehandicraft, if it be only making toothpicks. Mohammed abolished kingship properas well as priestcraft.

[FN#485] Al-Islam, where salvation is found under the shade of the swords.

[FN#486] Moslems like the Classics (Aristotle and others) hold the cl*tor*s(Zambϊr) to be the sedes et scaturigo veneris which, says Sonnini, is mereprofanity. In the babe it protrudes beyond the labiζ and snipping off the headforms female circumcision. This rite is supposed by Moslems to have beeninvented by Sarah who so mutilated Hagar for jealousy and was afterwardsordered by Allah to have herself circumcised at the same time as Abraham. It isnow (or should be) universal in Al-Islam and no Arab would marry a girl"unpurified" by it. Son of an "uncircumcised" mother (Ibn al-bazrα) is a soreinsult. As regards the popular idea that Jewish women were circumcised till thedays of Rabbi Gershom (A.D.1000) who denounced it as a scandal to the Gentiles,the learned Prof. H. Graetz informs me, with some indignation, that the ritewas never practised and that the great Rabbi contended only against polygamy.Female circumcision, however, is I believe the rule amongst some outlyingtribes of Jews. The rite is the proper complement of male circumcision, eveningthe sensitiveness of the genitories by reducing it equally in both sexes: anuncircumcised woman has the venereal org*sm much sooner and oftener than acircumcised man, and frequent coitus would injure her health; hence I believe,despite the learned historian, that it is practised by some Eastern Jews."Excision" is universal amongst the negroids of the Upper Nile (Werne), theSomαl and other adjacent tribes. The operator, an old woman, takes up theinstrument, a knife or razor-blade fixed into a wooden handle, and with threesweeps cuts off the labia and the head of the cl*tor*s. The parts are then sewnup with a packneedle and a thread of sheepskin; and in Dar-For a tin tube isinserted for the passage of urine. Before marriage the bridegroom trainshimself for a month on beef, honey and milk; and, if he can open his bride withthe natural weapon, he is a sworder to whom no woman in the tribe can denyherself. If he fails, he tries penetration with his fingers and by way of lastresort whips out his whittle and cuts the parts open. The sufferings of thefirst few nights must be severe. The few Somαli prostitutes who practised atAden always had the labiζ and cl*tor*s excised and the skin showing the scarsof coarse sewing. The moral effect of female circumcision is peculiar. While itdiminishes the heat of passion it increases licentiousness, and breeds adebauchery of mind far worse than bodily unchastity, because accompanied by apeculiar cold cruelty and a taste for artificial stimulants to "luxury." It isthe sexlessness of a spayed canine imitated by the suggestive brain ofhumanity.

[FN#487] Koran vi. So called because certain superstitions about
Cattle are therein mentioned.

[FN#488] Koran iv. So called because it treats of marriages, divorces, etc.

[FN#489] Sνdi (contracted from Sayyidν = my lord) is a title still applied toholy men in Marocco and the Maghrib; on the East African coast it is assumed bynegro and negroid Moslems, e.g. Sidi Mubαrak Bombay; and "Seedy boy" is theAnglo-Indian term for a Zanzibar-man. "Khawwαs" is one who weaves palm-leaves(Khos) into baskets, mats, etc.: here, however, it may be an inherited name.

[FN#490] i.e. in spirit; the "strangers yet" of poor dear Richard
Monckton Milnes, Lord Houghton.

[FN#491] Al-Hakk = the Truth, one of the ninety-nine names of
Allah.

[FN#492] The Moslem is still unwilling to address Salαm (Peace be with you) tothe Christian, as it is obligatory (Farz) to a Moslem (Koran, chapt. iv. andlxviii.). He usually evades the difficulty by saluting the nearest Moslem or bya change of words Allah Yahdν-k (Allah direct thee to the right way) or "Peacebe upon us and the righteous worshipers of Allah" (not you) or Al-Samm (forSalam) alayka = poison to thee. The idea is old: Alexander of Alexandria in hiscircular letter describes the Arian heretics as "men whom it is not lawful tosalute or to bid God-speed."

[FN#493] Koran xxxvi. 82. I have before noted that this famous phrase wasborrowed from the Hebrews, who borrowed it from the Egyptians.

[FN#494] The story of Moses and Khizr has been noticed before. See Koran chapt.xviii. 64 et seq. It is also related, says Lane (ii. 642), by Al-Kazwνni in theAjαib al-Makhlϊkαt. This must be "The Angel and the Hermit" in the GestaRomanorum, Tale lxxx. which possibly gave rise to Parnell's Hermit; and Talecxxvii. "Of Justice and Equity." The Editor says it "contains a beautifullesson:" I can find only excellent excuses for "doing evil that good may comeof it."

[FN#495] Koran chapt. v.108.

[FN#496] The doggrel is phenomenal.

[FN#497] He went in wonder and softened heart to see the miracle of saintlyaffection.

[FN#498] In Sufistical parlance, the creature is the lover and the Creator theBeloved: worldly existence is Disunion, parting, severance; and the life tocome is Reunion. The basis of the idea is the human soul being a divinζparticula aurζ, a disjoined molecule from the Great Spirit, imprisoned in ajail of flesh; and it is so far valuable that it has produced a grand andpathetic poetry; but Common Sense asks, Where is the proof? And Reason wants toknow, What does it all mean?

[FN#499] Koran xiii. 41.

[FN#500] Robinson Crusoe, with a touch of Arab prayerfulness.
Also the story of the Knight Placidus in the Gesta (cx.),
Boccaccio, etc.

[FN#501] Arabs note two kinds of leprosy, "Bahak" or "Baras" the common orwhite, and "Juzam" the black leprosy; the leprosy of the joints, mal rouge.Both are attributed to undue diet as eating fish and drinking milk; and bothare treated with tonics, especially arsenic. Leprosy is regarded by Moslems asa Scriptural malady on account of its prevalence amongst the Israelites who, asManetho tells us, were expelled from Egypt because they infected and pollutedthe population. In mediζval Christendom an idea prevailed that the Saviour wasa leper; hence the term "morbus sacer"; the honours paid to the sufferers bycertain Saints and the Papal address (Clement III. A.D.1189) dilectis filiisleprosis. (Farrar's Life of Christ, i.149.) For the "disgusting and impetuouslust" caused by leprosy, see Sonnini (p.560) who visited the lepers at Canea inCandia. He is one of many who describes this symptom; but in the Brazil, wherethe foul malady still prevails, I never heard of it.

[FN#502] A city in Irak; famous for the three days' battle which caused thedeath of Yezdegird, last Sassanian king.

[FN#503] A mountain pass near Meccah famous for the "First Fealty of the Steep"(Pilgrimage ii. 126). The mosque was built to commemorate the event.

[FN#504] To my surprise I read in Mr. Redhouse's "Mesnevi" (Trubner, 1881),"Arafat, the mount where the victims are slaughtered by the pilgrims." (p.60).This ignorance is phenomenal. Did Mr. Redhouse never read Burckhardt or Burton?

[FN#505] i.e. listening to the sermon.

[FN#506] It is sad doggrel.

[FN#507] This long story, containing sundry episodes and occupying fifty-threeNights, is wholly omitted by Lane (ii. 643) because "it is a compound of themost extravagant absurdities." He should have enabled his readers to form theirown judgment.

[FN#508] Called Jamasp (brother and minister of the ancient Persian KingGushtasp) in the translations of Trebutien and others from Von Hammer.

[FN#509] The usual term of lactation in the East, prolonged to two years anda-half, which is considered the rule laid down by the Shara' or precepts of theProphet. But it is not unusual to see children of three and even four yearshanging to their mothers' breasts. During this period the mother does notcohabit with her husband; the separation beginning with her pregnancy. Such isthe habit, not only of the "lower animals," but of all ancient peoples, theEgyptians (from whom the Hebrews borrowed it), the Assyrians and the Chinese. Ihave discussed its bearing upon pregnancy in my "City of the Saints": theMormons insist upon this law of purity being observed; and the beauty, strengthand good health of the younger generation are proofs of their wisdom.

[FN#510] Thus distinguishing it from "Asal-kasab," cane honey or sugar. Seevol. i., 271.

[FN#511] The student of Hinduism will remember the Nαga-Kings and
Queens (Melusines and Echidnζ) who guard the earth-treasures in
Naga-land. The first appearance of the snake in literature is in
Egyptian hieroglyphs, where he forms the letters f and t, and
acts as a determinative in the shape of a Cobra di Capello
(Coluber Naja) with expanded hood.

[FN#512] In token that he was safe.

[FN#513] "Akhir al-Zamαn." As old men praise past times, so prophets prefer torepresent themselves as the last. The early Christians caused much scandalamongst the orderly law-loving Romans by their wild and mistaken predictions ofthe end of the world being at hand. The catastrophe is a fact for each manunder the form of death; but the world has endured for untold ages and there isno apparent cause why it should not endure as many more. The "latter days," asthe religious dicta of most "revelations" assure us, will be richer in sinnersthan in sanctity: hence "End of Time" is a facetious Arab title for a villainof superior quality. My Somali escort applied it to one thus distinguished: in1875, I heard at Aden that he ended life by the spear as we had all predicted.

[FN#514] Jahannam and the other six Hells are personified as feminine; and(woman-like) they are somewhat addicted to prolix speechification.

[FN#515] These puerile exaggerations are fondly intended to act as nursesfrighten naughty children.

[FN#516] Alluding to an oft-quoted saying "Lau lα-ka, etc. Without thee (OMohammed) We (Allah) had not created the spheres," which may have beensuggested by "Before Abraham was, I am" (John viii. 58); and by Gate xci. ofZoroastrianism "O Zardusht for thy sake I have created the world" (Dabistan i.344). The sentiment is by no means "Shi'ah," as my learned friend Prof. AloysSpringer supposes. In his Mohammed (p. 220) we find an extract from a sectarianpoet, "For thee we dispread the earth; for thee we caused the waters to flow;for thee we vaulted the heavens." As Baron Alfred von Kremer, another learnedand experienced Orientalist, reminds me, the "Shi'ahs" have always shown adecided tendency to this kind of apotheosis and have deified or quasi-deifiedAli and the Imams. But the formula is first found in the highly orthodox Burdahpoem of Al-Busiri:—

"But for him (Lau lα-hu) the world had never come out of nothingness."

Hence it has been widely diffused. See Les Aventures de Kamrup (pp. 146-7) andLes uvres de Wali (pp. 51-52), by M. Garcin de Tassy and the Dabistan (vol. i.pp. 2-3).

[FN#517] Arab. "Sνmiyα" from the Pers., a word apparently built on the model of"Kαmiyα" = alchemy, and applied, I have said, to fascination, minor miraclesand white magic generally like the Hindu "Indrajal." The common term forAlchemy is Ilm al-Kαf (the K-science) because it is not safe to speak of itopenly as Alchemy.

[FN#518] Mare Tenebrarum = Sea of Darknesses; usually applied to the "mournfuland misty Atlantic."

[FN#519] Some Moslems hold that Solomon and David were buried in Jerusalem,others on the shore of Lake Tiberias. Mohammed, according to the history ofAl-Tabari (p. 56 vol. i. Duleux's "Chronique de Tabari") declares that theJinni bore Solomon's corpse to a palace hewn in the rock upon an islandsurrounded by a branch of the "Great Sea" and set him on a throne, with hisring still on his finger, under a guard of twelve Jinns. "None hath looked uponthe tomb save only two, Affan who took Bulukiya as his companion: with extremepains they arrived at the spot, and Affan was about to carry off the ring whena thunderbolt consumed him. So Bulukiya returned."

[FN#520] Koran xxxviii. 34, or, "art the liberal giver."

[FN#521] i.e. of the last trumpet blown by the Archangel Israfil: an ideaborrowed from the Christians. Hence the title of certain churches—ad Tubam.

[FN#522] This may mean that the fruits were fresh and dried like dates ortamarinds (a notable wonder), or soft and hard of skin like grapes andpomegranates.

[FN#523] Arab. "Ai-lksνr" meaning lit. an essence; also the philosopher'sstone.

[FN#524] Name of the Jinni whom Solomon imprisoned in Lake
Tiberias (See vol. i., 41).

[FN#525] Vulgarly pronounced "Jahannum." The second hell is usually assigned toChristians. As there are seven Heavens (the planetary orbits) so, to satisfyMoslem love of symmetry, there must be as many earths and hells under theearth. The Egyptians invented these grim abodes, and the marvellous Persianfancy worked them into poem.

[FN#526] Arab. "Yαjϊj and Majuj," first named in Gen. x. 2, which gives theethnology of Asia Minor, circ. B.C. 800. "Gomer" is the Gimri or Cymmerians;"Magog" the original Magi, a division of the Medes, "Javan" the Ionian Greeks,"Meshesh" the Moschi; and "Tires" the Turusha, or primitive Cymmerians. Insubsequent times, "Magog" was applied to the Scythians, and modern Moslemsdetermine from the Koran (chaps. xviii. and xxi.) that Yajuj and Majuj are theRussians, whom they call Moska or Moskoff from the Moskwa River,

[FN#527] I attempt to preserve the original pun; "Mukarrabin" (those nearAllah) being the Cherubim, and the Creator causing Iblis to draw near Him(karraba).

[FN#528] A vulgar version of the Koran (chaps. vii.), which seems to haveborrowed from the Gospel of Barnabas. Hence Adam becomes a manner of God-man.

[FN#529] These wild fables are caricatures of Rabbinical legends which beganwith "Lilith," the Spirit-wife of Adam: Nature and her counterpart, Physis andAntiphysis, supply a solid basis for folk-lore. Amongst the Hindus we haveBrahma (the Creator) and Viswakarmα, the anti-Creator: the former makes a horseand a bull and the latter caricatures them with an ass and a buffalo, and soforth.

[FN#530] This is the "Lauh al-Mahfϊz," the Preserved Tablet, upon which arewritten all Allah's decrees and the actions of mankind good (white) and evil(black). This is the "perspicuous Book" of the Koran, chaps. vi. 59. The ideaagain is Guebre.

[FN#531] i.e. the night before Friday which in Moslem parlance would be Fridaynight.

[FN#532] Again Persian "Gαw-i-Zamνn" = the Bull of the Earth.
"The cosmogony of the world," etc., as we read in the Vicar of
Wakefield.

[FN#533] The Calc. Edit. ii. 614. here reads by a clerical error "bull."

[FN#534] i.e. Lakes and rivers.

[FN#535] Here some abridgement is necessary, for we have another recital ofwhat has been told more than once.

[FN#536] This name, "King of Life," is Persian: "Tegh" or "Tigh" means ascimitar and "Bahrwαn," is, I conceive, a mistake for "Bihrϊn," the Persianname of Alexander the Great.

[FN#537] Arab. "Mulαkαt" or meeting the guest which, I have said, is anessential part of Eastern ceremony, the distance from the divan, room, house ortown being proportioned to his rank or consideration.

[FN#538] Arab. "Sifr": whistling is held by the Badawi to be the speech ofdevils; and the excellent explorer Burckhardt got a bad name by the ugly habit.

[FN#539] The Arabs call "Shikk" (split man) and the Persians "Nνmchahrah"(half-face) a kind of demon like a man divided longitudinally: this gruesomecreature runs with amazing speed and is very cruel and dangerous. For thecelebrated soothsayers "Shikk" and "Sαtih" see Chenery's Al-Hariri, p. 371.

[FN#540] Arab. "Takht" (Persian) = a throne or a capital.

[FN#541] Arab. "Wady al-Naml"; a reminiscence of the Koranic Wady (chaps.xxvii.), which some place in Syria and others in Tαif.

[FN#542] This is the old, old fable of the River Sabbation which
Pliny ((xxx). 18) reports as "drying up every Sabbath-day"
(Saturday): and which Josephus reports as breaking the Sabbath by
flowing only on the Day of Rest.

[FN#543] They were keeping the Sabbath. When lodging with my Israelite friendsat Tiberias and Safet, I made a point of never speaking to them (after themorning salutation) till the Saturday was over.

[FN#544] Arab. "La'al" and "Yαkϊt," the latter also applied to the garnet andto a variety of inferior stones. The ruby is supposed by Moslems to be a commonmineral thoroughly "cooked" by the sun, and produced only on the summits ofmountains inaccessible even to Alpinists. The idea may have originated fromexaggerated legends of the Badakhshαn country (supposed to be the home of theruby) and its terrors of break-neck foot-paths, jagged peaks and horridravines: hence our "balas-ruby" through the Spanish corruption "Balaxe."Epiphanius, archbishop of Salamis in Cyprus, who died A.D. 403, gives, m alittle treatise (De duodecim gemmis rationalis summi sacerdotis HebrζorumLiber, opera Fogginii, Romae, 1743, p. 30), a precisely similar description ofthe mode of finding jacinths in Scythia. "In a wilderness in the interior ofGreat Scythia," he writes, "there is a valley begirt with stony mountains aswith walls. It is inaccessible to man, and so excessively deep that the bottomof the valley is invisible from the top of the surrounding mountains. So greatis the darkness that it has the effect of a kind of chaos. To this placecertain criminals are condemned, whose task it is to throw down into the valleyslaughtered lambs, from which the skin has been first taken off. The littlestones adhere to these pieces of flesh. Thereupon the eagles, which live on thesummits of the mountains, fly down following the scent of the flesh, and carryaway the lambs with the stones adhering to them. They, then, who are condemnedto this place watch until the eagles have finished their meal, and run and takeaway the stones." Epiphanius, who wrote this, is spoken of in terms of greatrespect by many ecclesiastical writers, and St. Jerome styles the treatise herequoted, "Egregium volumen, quod si legere volueris, plenissimam scientiamconsequeris ," and, indeed, it is by no means improbable that it was from theaccount of Epiphanius that this story was first translated into Arabic. Asimilar account is given by Marco Polo and by Nicolς de Conti, as of a usagewhich they had heard was practiced in India, and the position ascribed to themountain by Conti, namely, fifteen days' journey north of Vijanagar, renders ithighly probable that Golconda was alluded to. He calls the mountainAlbenigaras, and says that it was infested with serpents. Marco Polo alsospeaks of these serpents, and while his account agrees with that of Sindbad,inasmuch as the serpents, which are the prey of Sindbad's Rukh, are devoured bythe Venetian's eagles, that of Conti makes the vultures and eagles fly awaywith the meat to places where they may be safe from the serpents. (Introd. p.xiii., India in the Fifteenth Century, etc., R. H. Major, London, Hakluyt Soc.MDCCCLVII.)

[FN#545] Elder Victory: "Nasr" is a favourite name with Moslems.

[FN#546] These are the "Swan-maidens" of whom Europe in late years has heardmore than enough. It appears to me that we go much too far for an explanationof the legend; a high-bred girl is so like a swan in many points that the ideareadily suggests itself. And it is also aided by the old Egyptian (andPlatonic) belief in pre-existence and by the Rabbinic and Buddhistic doctrineof ante-natal sin, to say nothing of metempsychosis. (Joseph Ant. xvii.. 153.)

[FN#547] The lines have occurred before. I quote Mr. Payne for variety.

[FN#548] Arab. "Al-Khayαl": it is a synonym of "al-Tayf' and the nearestapproach to our "ghost," as has been explained. In poetry it is the figure ofthe beloved seen when dreaming.

[FN#549] He does not kiss her mouth because he intends to marry her.

[FN#550] It should be "manifest" excellence. (Koran xxvii. 16.)

[FN#551] The phrase is Koranic used to describe Paradise, and Damascus is afamiliar specimen of a city under which a river, the Baradah, passes,distributed into a multitude of canals.

[FN#552] It may be noted that rose-water is sprinkled on the faces of the"nobility and gentry, " common water being good enough for the commonalty. Ihave had to drink tea made in compliment with rose-water and did not enjoy it.

[FN#553] The "Valley Flowery:" Zahrαn is the name of a place near
Al-Medinah.

[FN#554] The Proud or Petulant.

[FN#555] i.e. Lion, Son of ( ?).

[FN#556] i.e. Many were slain.

[FN#557] I venture to draw attention to this battle-picture which is at oncesimple and highly effective.

[FN#558] Anglicθ a quibble, evidently evasive.

[FN#559] In text "Anα A'amil," etc., a true Egypto-Syrian vulgarism.

[FN#560] i.e. magical formulζ. The context is purposely left vague.

[FN#561] The repetition is a condescension, a token of kindness.

[FN#562] This is the common cubic of 18 inches: the modern vary from 22 to 26.

[FN#563] I have noticed the two-humped Bactrian camel which the Syrians andEgyptians compare with an elephant. See p. 221 (the neo-Syrian) Book of Kalilahand Dimnah.

[FN#564] The Noachian dispensation revived the Islam or true religion firstrevealed to Adam and was itself revived and reformed by Moses.

[FN#565] Probably a corruption of the Turkish "Kara Tαsh" = black stone, inArab. "Hαjar Jahannam" (hell-stone), lava, basalt.

[FN#566] A variant of lines in Night xx., vol. i., 211.

[FN#567] i.e. Daughter of Pride: the proud.

[FN#568] In the Calc. Edit. by misprint "Maktab." Jabal Mukattam is the oldsea-cliff where the Mediterranean once beat and upon whose North-Western slopesCairo is built.

[FN#569] Arab. "Kutb"; lie. an axle, a pole; next a prince; a high order ordoyen in Sainthood especially amongst the Sufi-gnostics.

[FN#570] Lit. "The Green" (Prophet), a mysterious personage confounded withElijah, St. George and others. He was a Moslem, i.e. a ewe believer in theIslam of his day and Wazir to Kaykobad, founder of the Kayanian dynasty, sixthcentury B.C. We have before seen him as a contemporary of Moses. My learnedfriend Ch. Clermone-Ganneau traces him back, with a multitude of his similars(Proteus, Perseus, etc.), to the son of Osiris (p. 45, Horus et Saint Georges).

[FN#571] Arab. "Waled," more ceremonious than "ibn." It is, by the by, theorigin of our "valet" in its sense of boy or servant who is popularly addressedYα waled. Hence I have seen in a French book of travels "un petit Iavelet."

[FN#572] Arab. "Azal" = Eternity (without beginning); "Abad" =
Infinity (eternity without end).

[FN#573] The Moslem ritual for slaughtering (by cutting the throat) is not sostrict as that of the Jews; but it requires some practice; and any failure inthe conditions renders the meat impure, mere carrion (fatνs).

[FN#574] The Wazir repeats all the words spoken by the Queen—but "in iterationthere is no recreation."

[FN#575] A phrase always in the Moslem's mouth: the slang meaning of "we putour trust in Allah" is "let's cut our stick."

[FN#576] Koran liii. 14. This "Sidrat al-Muntahα" (Zizyphus lotus) stands m theseventh heaven on the right hand of Allah's throne: and even the angels may notpass beyond it.

[FN#577] Arab. "Habash" the word means more than "Abyssinia" as it includes theDankali Country and the sea-board, a fact unknown to the late Lord Stratford deRedcliffe when he disputed with the Porte. I ventured to set him right andsuffered accordingly.

[FN#578] Here ends vol. ii. of the Mac. Edit.