{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_63266/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_63266","id":"gutenberg_63266","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/63266","summary":null,"tags":["Category: Adventure","Category: Mythology, Legends & Folklore","Category: Short Stories","Fairy tales","Tales -- Arab countries"],"text":"[Illustration]\n\n[Illustration: \u200f\u200f\u0644\u0627 \u0644\u0627\u0628\u0631\u0627\u0631 \u0643\u0644\u0651 \u0634\u064a \u062a\u0628\u0631\u200e\u200e]\n\n \u201cTO THE PURE ALL THINGS ARE PURE.\u201d\n (Puris omnia pura)\n\n \u2014_Arab Proverb._\n\n \u201cNiuna corrotta mente intese mai sanamente parole.\u201d\n\n \u2014\u201c_Decameron_\u201d\u2014_conclusion_.\n\n \u201cErubuit, posuitque meum Lucretia librum\n Sed coram Bruto. Brute! recede, leget.\u201d\n\n \u2014_Martial._\n\n \u201cMieulx est de ris que de larmes escripre,\n Pour ce que rire est le propre des hommes.\u201d\n\n \u2014RABELAIS.\n\n\u201cThe pleasure we derive from perusing the Thousand-and-One Stories makes\nus regret that we possess only a comparatively small part of these truly\nenchanting fictions.\u201d\n\n \u2014CRICHTON\u2019S \u201c_History of Arabia_.\u201d\n\n[Illustration: _A. Lalauze. Pinx. et Sc._]\n\n------------------------------------------------------------------------\n\n\n\n\n Supplemental\n Nights\n _TO THE BOOK OF THE_\n Thousand Nights and a Night\n _WITH NOTES ANTHROPOLOGICAL AND EXPLANATORY_\n VOLUME V.\n\n\n BY\n\n RICHARD F. BURTON\n\n[Illustration]\n\n PRINTED BY THE BURTON CLUB FOR PRIVATE SUBSCRIBERS ONLY\n\n\n\n\n Shammar Edition\n\nLimited to one thousand numbered sets, of which this is\n\n Number 547\n\n\n PRINTED IN U. S. A.\n\n------------------------------------------------------------------------\n\n\n\n\n TO THE CURATORS OF THE BODLEIAN LIBRARY, OXFORD\n\n _Especially_ REVD. B. PRICE _and_ PROFESSOR MAX MULLER.\n\n\n GENTLEMEN,\n\nI take the liberty of placing your names at the head of this Volume\nwhich owes its rarest and raciest passages to your kindly refusing the\ntemporary transfer of the Wortley Montague MS. from your pleasant\nlibrary to the care of Dr. Rost, Chief Librarian, India Office. As a sop\nto \u201cbigotry and virtue,\u201d as a concession to the \u201cScribes and Pharisees,\u201d\nI had undertaken, in case the loan were granted, not to translate tales\nand passages which might expose you, the Curators, to unfriendly\ncomment. But, possibly anticipating what injury would thereby accrue to\nthe Volume and what sorrow to my subscribers, you were good enough not\nto sanction the transfer\u2014indeed you refused it to me twice\u2014and for this\nstep my _client\u00e8le_ will be (or ought to be) truly thankful to you.\n\n I am, Gentlemen,\n Yours obediently,\n RICHARD F. BURTON\n\n BODLEIAN LIBRARY,\n _August 5th, 1888_.\n\n\n\n\n CONTENTS OF THE FIFTH VOLUME.\n\n\n PAGE\n 1. THE HISTORY OF THE KING\u2019S SON OF SIND AND THE LADY FATIMAH 1\n\n 2. HISTORY OF THE LOVERS OF SYRIA 19\n\n 3. HISTORY OF AL-HAJJAJ BIN YUSUF AND THE YOUNG SAYYID 37\n\n 4. NIGHT ADVENTURE OF HARUN AL-RASHID AND THE YOUTH MANJAB 61\n\n THE LOVES OF THE LOVERS OF BASSORAH 65\n\n STORY OF THE DARWAYSH AND THE BARBER\u2019S BOY AND THE GREEDY\n SULTAN 105\n\n TALE OF THE SIMPLETON HUSBAND 116\n\n NOTE CONCERNING THE \u201cTIRREA BEDE,\u201d NIGHT 655 119\n\n 5. THE LOVES OF AL-HAYFA AND YUSUF 121\n\n 6. THE THREE PRINCES OF CHINA 211\n\n 7. THE RIGHTEOUS WAZIR WRONGFULLY GAOLED 229\n\n 8. THE CAIRENE YOUTH, THE BARBER AND THE CAPTAIN 241\n\n 9. THE GOODWIFE OF CAIRO AND HER FOUR GALLANTS 251\n\n 10. THE TAILOR AND THE LADY AND THE CAPTAIN 261\n\n 11. THE SYRIAN AND THE THREE WOMEN OF CAIRO 271\n\n 12. THE LADY WITH TWO COYNTES 279\n\n 13. THE WHORISH WIFE WHO VAUNTED HER VIRTUE 287\n\n 14. C\u0152LEBS THE DROLL AND HIS WIFE AND HER FOUR LOVERS 295\n\n 15. THE GATE-KEEPER OF CAIRO AND THE CUNNING SHE-THIEF 307\n\n 16. TALE OF MOHSIN AND MUSA 319\n\n 17. MOHAMMED THE SHALABI AND HIS MISTRESS AND HIS WIFE 333\n\n 18. THE FELLAH AND HIS WICKED WIFE 345\n\n 19. THE WOMAN WHO HUMOURED HER LOVER AT HER HUSBAND\u2019S EXPENSE 355\n\n 20. THE KAZI SCHOOLED BY HIS WIFE 361\n\n 21. THE MERCHANT\u2019S DAUGHTER AND THE PRINCE OF AL-IRAK 371\n\n 22. STORY OF THE YOUTH WHO WOULD FUTTER HIS FATHER\u2019S WIVES 439\n\n 23. STORY OF THE TWO LACK-TACTS OF CAIRO AND DAMASCUS 453\n\n 24. TALE OF HIMSELF TOLD BY THE KING 463\n\n\n Appendix I.\n\n CATALOGUE OF WORTLEY MONTAGUE MANUSCRIPT CONTENTS 497\n\n\n Appendix II.\n\n BY W. F. KIRBY.\n\n I. \u2014NOTES ON THE STORIES CONTAINED IN VOL. IV. OF \u201cSUPPLEMENTAL\n NIGHTS\u201d 505\n\n II. \u2014NOTES ON THE STORIES CONTAINED IN VOL. V. OF \u201cSUPPLEMENTAL\n NIGHTS\u201d 513\n\n\n\n\n THE TRANSLATOR\u2019S FOREWORD\n\n\nThis volume contains the last of my versions from the Wortley Montague\nCodex, and this is the place to offer a short account of that much\nbewritten MS.\n\nIn the \u201cAnnals of the Bodleian Library,\u201d etc., by the Reverend William\nDunn Macray, M.A. (London, Oxford and Cambridge, 1868: 8vo. p. 206), we\nfind the following official notice:\u2014\n\n \u201cA.D. 1803.\u201d\n\n \u201cAn Arabic MS. in seven volumes, written in 1764\u20135, and containing\n what is rarely met with, a complete collection of the Thousand and\n one Tales (N.B. an error for \u201cNights\u201d) of the _Arabian Nights\n Entertainments_, was bought from Captain Jonathan Scott for \u00a350. Mr.\n Scott published, in 1811, an edition of the Tales in six volumes\n (N.B. He reprinted the wretched English version of Prof. Galland\u2019s\n admirable French, and his \u201crevisions\u201d and \u201coccasional corrections\u201d\n are purely imaginative,) in which this MS. is described, (N.B. after\n the mos majorum). He obtained it from Dr. (Joseph) White, the\n Professor of Hebrew and Arabic at Oxford, who had bought it at the\n sale of the library of Edward Wortley Montague, by whom it had been\n brought from the East. (N.B. Dr. White at one time intended to\n translate it literally, and thereby eclipse the Anglo-French\n version.) It is noticed in Ouseley\u2019s Oriental Collections (Cadell\n and Davies), vol. ii. p. 25.\u201d\n\nThe Jonathan Scott above alluded to appears under various titles as Mr.\nScott, Captain Scott and Doctor Scott. He was an officer in the Bengal\nArmy about the end of the last century, and was made Persian Secretary\nby \u201cWarren Hastings, Esq.,\u201d to whom he dedicated his \u201cTales, Anecdotes\nand Letters, translated from the Arabic and Persian\u201d (Cadell and Davies,\nLondon, 1800), and he englished the \u201cBah\u00e1r-i-D\u00e1nish\u201d (A.D. 1799) and\n\u201cFirishtah\u2019s History of the Dakkhan (Deccan) and of the reigns of the\nlater Emperors of Hindostan.\u201d He became Dr. Scott because made an LL.D.\nat Oxford as meet for a \u201cProfessor (of Oriental languages) at the Royal\nMilitary and East India Colleges\u201d; and finally he settled at Netley, in\nShropshire, where he died.\n\nIt is not the fault of English Orientalists if the MS. in question is\nnot thoroughly well-known to the world of letters. In 1797 Sir Gore\nOuseley\u2019s \u201cOriental Collections\u201d (vol. ii. pp. 25\u201333) describes it,\nevidently with the aid of Scott, who is the authority for stating that\nthe tales generally appear like pearls strung at random on the same\nthread; adding, \u201cif they are truly Oriental it is a matter of little\nimportance to us Europeans whether they are strung on this night or that\nnight.\u201d[1] This first and somewhat imperfect catalogue of the contents\nwas followed in 1811 by a second, which concludes the six-volume edition\nof \u201cThe\n\n ARABIAN NIGHTS\n\n ENTERTAINMENTS,\n\n _Carefully revised, and occasionally corrected_\n\n =From the Arabic.=\n\n TO WHICH IS ADDED\n\n A SELECTION OF NEW TALES,\n\n _Now first translated_\n\n =From the Arabic Originals.=\n\n ALSO,\n\n AN INTRODUCTION AND NOTES,\n\n ILLUSTRATIVE OF THE\n\n RELIGION, MANNERS AND CUSTOMS OF THE MAHOMMEDANS.\u201d\n\nThe sixth volume, whose second title is \u201cTales | selected from the\nManuscript copy | of the | 1001 Nights | brought to Europe by Edward\nWortley Montague, Esq.,\u201d ends with a general Appendix, of which ten\npages are devoted to a description of the Codex and a Catalogue of its\ncontents. Scott\u2019s sixth volume, like the rest of his version, is now\nbecoming rare, and it is regretable that when Messieurs Nimmo and Bain\nreprinted, in 1882, the bulk of the work (4 vols. 8vo) they stopped\nshort at volume five.\n\nLastly we find a third list dating from 1835 in the \u201cCatalogi | Codicum\nManuscriptorum Orientalium | Bibliothec\u00e6 Bodleian\u00e6 | Pars Secunda |\nArabicos | complectens. | Confecit | Alexander Nicoll, J.C.D. | Nuper\nLingu\u00e6 Heb. Professor Regius, necnon \u00c6dis Christi Canonicus. | Editionem\nabsolvit | et Catalogum urianum[2] aliquatenus emendavit | G. B. Pusey,\nS.T.B. | Viri desideratissimi Successor. | Oxonii, | E Typographio\nAcademico | MDCCCXXXV.\u201d This is introduced under the head, \u201cCodicis\nArabici Mahommedani Narrationes Fict\u00e6 sive Histori\u00e6 Romanenses | in\nQuarto\u201d (pp. 145\u2013150).\n\nI am not aware that any attempt has been made to trace the history of\nthe Wortley Montague MS.; but its internal evidence supplies a modicum\nof information.\n\nBy way of colophon to the seventh and last volume we have, \u201cOn this wise\nend to us the Stories of the Kings and histories of various folk as\nforegoing in the Thousand Nights and a Night, perfected and completed,\non the eighteenth day of Safar the auspicious, which is of the months of\n(the year A. H.) one thousand one hundred and seventy-eight\u201d (= A.D.\n1764\u201365).\n\n\u201cCopied by the humblest and neediest of the poor, Omar-al-Safat\u00ed, to\nwhose sins may Allah be Ruthful!\n\n \u201cAn thou find in us fault deign default supply,\n And hallow the Faultless and Glorify.\u201d\n\nThe term \u201cSuftah\u201d is now and has been applied for the last century to\nthe sons of Turkish fathers by Arab mothers, and many of these Mulattos\nlive by the pen. On the fly-leaf of vol. i. is written in a fine and\nflowing Persian (?) hand, strongly contrasting with the text of the\ntome, which is unusually careless and bad, \u201cThis Book | The Thousand\nNights and a Night of the Acts and deeds (S\u00edrat) of the Kings | and what\nbefel them from sundry | women that were whorish | and witty | and\nvarious | Tales | therein.\u201d Below it also is a Persian couplet written\nin vulgar Iranian characters of the half-Shikastah type:\u2014\n\n Chih goyam, o chih poyam? \u273f Na m\u00ed-d\u00e1nam h\u00edch o p\u00fach.\n (What shall I say or whither fly? \u273f This stuff and this nonsense know\n not I.)\n\nMoreover, at the beginning of vol. i. is a list of fifteen tales written\nin Europeo-Arabic characters, after schoolboy fashion, and probably by\nScott. In vol. ii. there is no initial list, but by way of Foreword we\nread, \u201cThis is volume the second of the Thousand Nights and a Night from\nthe xciii^{d.} Night, full and complete.\u201d And the Colophon declares,\n\u201cAnd this is what hath been finished for us of the fourth (probably a\nclerical error for \u201csecond\u201d) tome of the Thousand Nights and a Night to\nthe clxxvii^{th.} Night, written on the twentieth day of the month\nSha\u2019b\u00e1n A.H., one thousand one hundred and seventy-seven\u201d (= A.D. 1764).\nThis date shows that the MS. was finished during the year after incept.\n\nThe text from which our MS. was copied must have been valuable, and we\nhave reason to regret that so many passages both of poetry and prose are\nalmost hopelessly corrupt. Its tone and tenor are distinctly Nilotic;\nand, as Mr. E. Wortley Montague lived for some time in Egypt, he may\nhave bought it at the Capital of the Nile-land. The story of the Syrian\n(v. 468) and that of the Two Lack-tacts (vi. 262), notably exalt Misr\nand Cairo at the expense of Sh\u00e1m and Damascus; and there are many other\ninstances of preferring Kemi the Black Soil to the so-called \u201cHoly\nLand.\u201d The general tone, as well as the special incidents of the book,\nargues that the stories may have been ancient, but they certainly have\nbeen modernised. Coffee is commonly used (passim) although tobacco is\nstill unknown; a youth learns archery and gunnery (Zarb al-Ris\u00e1s, vol.\nvii. 440); casting of cannon occurs (vol. v. 186), and in one place\n(vol. vi. 134) we read of \u201cTabanjatayn,\u201d a pair of pistols; the word,\nwhich is still popular, being a corruption of the Persian \u201cTab\u00e1ncheh\u201d =\na slap or blow, even as the French call a derringer _coup de poing_. The\ncharacteristic of this Recueil is its want of finish. The stories are\ntold after perfunctory fashion as though the writer had not taken the\ntrouble to work out the details. There are no names or titles to the\ntales, so that every translator must give his own; and the endings are\nequally unsatisfactory, they usually content themselves, after \u201cnative\u201d\nfashion, with \u201cIntih\u00e1\u201d = finis; and the connection with the thread of\nthe work must be supplied by the story-teller or the translator.\nHeadlines were not in use for the MSS. of that day, and the catchwords\nare often irregular, a new word taking the place of the initial in the\nfollowing page.\n\nThe handwriting, save and except in the first volume, has the merit of\nregularity, and appears the same throughout the succeeding six, except\nin the rare places (_e.g._ vi. 92\u201393), where the lazy copyist did not\ncare to change a worn-out pen, and continued to write with a double nib.\nOn the other hand, it is the character of a village-schoolmaster whose\nliterary culture is at its lowest. Hardly a sheet appears without some\nblunder which only in rare places is erased or corrected, and a few\nlacun\u00e6 are supplied by several hands, Oriental and European, the latter\npresumably Scott\u2019s. Not unfrequently the terminal word of a line is\ndivided, a sign of great incuria or ignorance, as \u201cSh\u00e1hr | baz\u201d (i. 4),\n\u201cShahr | z\u00e1d\u201d (v. 309, vi. 106), and \u201cFawa | jadtu-h\u201d = so I found him\n(v. 104). Koranic quotations almost always lack vowel-points, and are\nintroduced without the usual ceremony. Poetry also, that crux of a\nskilful scribe, is carelessly treated, and often enough two sets of\nverse are thrown into one, the first rhyming in \u00far, and the second in \u00edr\n(_e.g._ vol. v. 256). The rhyme-words also are repeated within unlawful\nlimits (passim and vol. v. 308, ll. 6 and 11). Verse is thrust into the\nbody of the page (vii. 112) without signs of citation in red ink or\nother (iii. 406); and rarely we find it, as it should be, in distichs\ndivided by the normal conventional marks, asterisks and similar\nseparations. Sometimes it appears in a column of hemistichs after the\nfashion of Europe (iv. 111; iv. 232, etc.): here (v. 226) a quotation is\nhuddled into a single line; there (v. 242) four lines, written as\nmonostichs, are followed by two distichs in as many lines.\n\nAs regards the metrical part Dr. Steingass writes to me, \u201cThe verses in\nAl-Hayf\u00e1 and Y\u00fasuf, where not mere doggerel, are spoiled by the\nspelling. I was rarely able to make out even the metre and I think you\nhave accomplished a feat by translating them as you have done.\u201d\n\nThe language of the MS. is generally that of the Fell\u00e1h and notably so\nin sundry of the tales, such as, \u201cThe Goodwife of Cairo and her four\nGallants\u201d (v. 444). Of this a few verbal and phrasal instances will\nsuffice. Ad\u00edn\u00ed = here am I (v. 198); Ahn\u00e1 (passim, for nahnu) nakh\u00e1f =\nwe fear; \u2019Alayk\u00ed (for \u2019alayk\u012d) = on thee; and generally the long vowel\n(-k\u00ed) for the short (-ki) in the pronoun of the second person feminine;\nAntah (for anta) = thou (vi. 96) and Ant\u00fa (for antum) = you (iii. 351);\nAr\u00e1ha and even ar\u00faha, r\u00fahat and r\u00faha (for r\u00e1ha) = he went (vii. 74 and\niv. 75) and Ar\u00fah\u00fa (for r\u00fah\u00fa) = go ye (iv. 179); Bakarah * * * allazi\n(for allat\u00ed) = a cow (he) who, etc.; (see in this vol., p. 253) and\ngenerally a fine and utter contempt for genders, _e.g._ Hum (for hunna)\nmasc. for fem. (iii. 91; iii. 146; and v. 233); T\u00e1\u2019\u00e1li (for ta\u2019\u00e1l) fem.\nfor masc. (vi. 96 et passim); B\u00edh\u00edm (for bi-him) = with them (v. 367);\nBi-k\u00e1m (for bi-kum) = with you (iii. 142) are fair specimens of long\nbroad vowels supplanting the short, a peculiarity known in classical\nArab., _e.g._ Mift\u00e1h (for Miftah) = a key. Here, however, it is\nexaggerated, _e.g._ B\u00e1\u2019\u00edd (for ba\u2019\u00edd) = far (iv. 167); K\u00e1m (for kam) =\nhow many? K\u00fam (for kum) = you (v. 118); K\u00fal-h\u00e1 (for kul-h\u00e1) = tell it\n(iv. 58); M\u00edn (for man) = who? (iii. 89); Mirw\u00e1d (for Mirwad) = a\nbranding iron; Natan\u00e1shshad (for natanashshad) = we seek tidings (v.\n211); R\u00e1jal (pron. R\u00e1gil, for Rajul) = a man (iv. 118 and passim); S\u00e1hal\n(for sahal) = easy, facile (iv. 71); S\u00edr (for sir) = go, be off! (v.\n199); Sh\u00edl (for shil) = carry away (i. 111); and Z\u00e1hab (for zahab) =\ngold (v. 186). This broad Doric or Caledonian articulation is not\nmusical to unaccustomed organs. As in popular parlance the D\u00e1l supplants\nthe Z\u00e1l; _e.g._ Dahaba (for zahaba) = he went (v. 277 and passim); also\nT takes the place of Th, as Tult for thulth = one third (iii. 348) and\nTamrat (for thamrat) = fruit (v. 260), thus generally ignoring the\nsibilant Th after the fashion of the modern Egyptians who say Tumm (for\nthumma) = again; \u201cKattir (for kaththir) Khayrak\u201d = God increase thy\nweal, and Lattama (for laththama) = he veiled. Also a general ignoring\nof the dual, _e.g._ H\u00e1z\u00e1 \u2019usfurayn (for \u2019Usfur\u00e1ni) = these be birds (vi.\n121); Nazal\u00fa al-Wazirayn (do) = the two Wazirs went down (vii. 123); and\nlastly Al-Wuzar\u00e1 al-itnayn (for Al-Waz\u00edr\u00e1ni) = the two Wazirs (vii.\n121). Again a fine contempt for numbers, as Nanzur ana (for Anzur) = I\n(we) see (v. 198) and Inn\u00ed (for inn\u00e1) nar\u00fahu = indeed I (we) go (iii.\n190). Also an equally conscientious disregard for cases, as Min m\u00e1l\nab\u00fa-h\u00e1 (for ab\u00ed-h\u00e1) = out of the moneys of her sire (iv. 190); and this\nis apparently the rule of the writer.\n\nOf Egyptianisms and vulgarisms we have Ant, m\u00e1 ghibtshayy = thou, hast\nthou not been absent at all? with the shayy (a thing) subjoined to the\nverb in this and similar other phrases; Baks\u00edsh for Bakhshish (iv. 356);\nAl-Jaw\u00e1z (for al-z\u00edw\u00e1j) = marriage (i. 14); Fak\u00ed or Fik\u00ed (for fakih) = a\ndivine (vi. 207 and passim); Finj\u00e1l (for finj\u00e1n) = a coffee-cup (v. 424,\nalso a Najd\u00ed or Central Arabian corruption); Kuwayyis = nice, pretty\n(iv. 179); L\u00e1y\u00e1l\u00ed (\u200f\u0644\u0627\u064a\u0627\u0644\u0649\u200e for liall\u00e1 \u200f\u0644\u0626\u0644\u0627\u200e) = lest that (v. 285);\nLuh\u00fam\u00e1t (for luh\u00fam) = meats, a mere barbarism (v. 247); Matah (for Mat\u00e1)\n= when? (v. 464); Ma\u2019\u00e1yah (for ma\u2019\u00ed) = with me (vi. 13 et passim);\nShuwayy (or shuwayyah) Mayah, a double diminutive (for Muwayy or Muwayh)\n= a small little water, intensely Nilotic (iv. 44); Mbarih or Emb\u00e1rah\n(for Al-b\u00e1rihah) = yesterday (v. 449); Takkat (for Dakkat) = she rapped\n(iv. 190); \u00dazb\u00e1sh\u00e1 and Uzb\u00e1sh\u00e1 (for Y\u00fazb\u00e1sh\u00ed) = a centurion, a captain\n(v. 430 et passim); Z\u00e1\u00eddjah for Z\u00e1ijah (vi. 329); Zar\u00e1gh\u00edt (for\nZagh\u00e1r\u00edt) = lullilooing (iv. 12); Z\u00ednah (for Zin\u00e1) = adultery, and\nlastly Z\u00fada (for Z\u00e1da) = increased (iv. 87). Here the reader will cry\njam satis; while the student will compare the list with that given in my\nTerminal Essay (vol. x. 168\u20139).\n\nThe two Appendices require no explanation. No. I. is a Catalogue of the\nTales in the Wortley Montague MS., and No. II. contains Notes upon the\nStoriology of the Supplemental Volumes IV. and V. by the practised pen\nof Mr. W. F. Kirby. The sheets during my absence from England have been\npassed through the press and sundry additions and corrections have been\nmade by Dr. Steingass.\n\nIn conclusion I would state that my hope was to see this Volume (No.\nxv.) terminate my long task; but circumstance is stronger than my will\nand I must ask leave to bring out one more\u2014The New Arabian Nights.\n\n RICHARD F. BURTON.\n\n ATHEN\u00c6UM CLUB,\n _September 1st, 1888_.\n\n\n\n\n THE HISTORY OF THE KING\u2019S SON OF SIND AND THE LADY FATIMAH.[3]\n\n\nIt is related that whilome there was a King of the many Kings of Sind\nwho had a son by other than his wife. Now the youth, whenever he entered\nthe palace, would revile[4] and abuse and curse and use harsh words to\nhis step-mother, his father\u2019s Queen, who was beautiful exceedingly; and\npresently her charms were changed and her face waxed wan and for the\nexcess of what she heard from him she hated life and fell to longing for\ndeath. Withal she could not say a word concerning the Prince to his\nparent. One day of the days, behold, an aged woman (which had been her\nnurse) came in to her and saw her in excessive sorrow and perplext as to\nher affair for that she knew not what she could do with her step-son. So\nthe ancient dame said to her, \u201cO my lady, no harm shall befal thee; yet\nis thy case changed into other case and thy colour hath turned to\nyellow.\u201d Hereupon the Queen told her all that had befallen her from her\nstep-son of harsh language and revilement and abuse, and the other\nrejoined, \u201cO my lady, let not thy breast be straitened, and when the\nyouth shall come to thee and revile and abuse thee, do thou say\nhim:\u2014Pull thy wits somewhat together till such time as thou shalt have\nbrought back the Lady Fatimah, daughter of \u2019\u00c1mir ibn al-Nu\u2019um\u00e1n.\u201d The\nold woman taught her these words by heart, and anon went forth from her,\nwhen the Prince entered by the door and spoke harsh words and abused and\nreviled her; so his father\u2019s wife said to him, \u201cLower thy tone and pull\nthy wits somewhat together, for thou be a small matter until thou shalt\nbring back the daughter of the Sultan, hight Fatimah, the child of \u2019Amir\nibn al-Nu\u2019uman.\u201d Now when he heard these words he cried, \u201cBy Allah, \u2019tis\nnot possible but that I go and return with the said Lady Fatimah;\u201d after\nwhich he repaired to his sire and said, \u201c\u2019Tis my desire to travel; so do\nthou prepare for me provision of all manner wherewith I may wend my way\nto a far land, nor will I return until I win to my wish.\u201d Hereupon his\nfather fell to transporting whatso he required of victuals various and\nmanifold, until all was provided, and he got ready for him whatso\nbefitted of bales and camels and pages and slaves and eunuchs and negro\nchattels. Presently they loaded up and the youth, having farewelled his\nfather and his friends and his familiars, set forth seeking the country\nof Fatimah bint Amir, and he travelled for the first day and the second\nday until he found himself in the middle of the wilds and the Wadys, and\nthe mountains and the stony wastes. This lasted for two months till such\ntime as he reached a region wherein were Gh\u00fals and ferals, and to one\nand all who met him and opposed him he would give something of provaunt\nand gentle them and persuade them to guide him upon his way. After a\ntime he met a Shaykh well stricken in years; so he salamed to him and\nthe other, after returning his greeting, asked him saying, \u201cWhat was it\nbrought thee to this land and region wherein are naught but wild beasts\nand Ghuls?\u201d whereto he answered, \u201cO Shaykh, I came hither for the sake\nof the Lady Fatimah, daughter of \u2019Amir ibn al-Nu\u2019uman.\u201d Hereat exclaimed\nthe greybeard, \u201cDeceive not thyself, for assuredly thou shalt be lost\ntogether with what are with thee of men and moneys, and the maiden in\nquestion hath been the cause of destruction to many Kings and Sultans.\nHer father hath three tasks which he proposeth to every suitor, nor\nowneth any the power to accomplish a single one, and he conditioneth\nthat if any fail to fulfil them and avail not so to do, he shall be\nslain. But I, O my son, will inform thee of the three which be these:\nFirst the King will bring together an ardabb of sesame grain and an\nardabb of clover-seed and an ardabb of lentils; and he will mingle them\none with other, and he will say:\u2014Whoso seeketh my daughter to wife, let\nhim set apart each sort, and whoso hath no power thereto I will smite\nhis neck. And as all have failed in the attempt their heads were struck\noff next morning and were hung up over the Palace gateway. Now the\nsecond task is this: the King hath a cistern[5] full of water, and he\nconditioneth that the suitor shall drink it up to the last drop, under\npain of losing his life; and the third is as follows: he owneth a house\nwithout doors and windows, and it hath[6] three hundred entrances and a\nthousand skylights and two thousand closets: so he covenanteth with the\nsuitor that he make for that place whatever befitteth of doors and\nlattices and cabinets, and the whole in a single night. Now here is\nsufficient to engross thine intellect, O my son, but take thou no heed\nand I will do thy task for thee.\u201d Quoth the other, \u201cO my uncle,\npuissance and omnipotence are to Allah!\u201d and quoth the Shaykh, \u201cGo, O my\nson, and may the Almighty forward the works of thee.\u201d So the Prince\nfarewelled him and travelled for the space of two days, when suddenly\nthe ferals and the Ghuls opposed his passage and he gave them somewhat\nof provaunt which they ate, and after they pointed out to him the right\npath. Then he entered upon a Wady wherein flights of locusts barred the\npassage, so he scattered for them somewhat of fine flour which they\npicked up till they had eaten their sufficiency. Presently he found his\nway into another valley of iron-bound rocks, and in it there were of the\nJ\u00e1nn what could not be numbered or described, and they cut and crossed\nhis way athwart that iron tract. So he came forward and salam\u2019d to them\nand gave them somewhat of bread and meat and water, and they ate and\ndrank till they were filled, after which they guided him on his journey\nand set him in the right direction. Then he fared forwards till he came\nto the middle of the mountain, where he was opposed by none, or mankind\nor Jinn-kind, and he ceased not marching until he drew near the city of\nthe Sultan whose daughter he sought to wife. Here he set up a tent and\nsat therein seeking repose for a term of three days; then he arose and\nwalked forwards until he entered the city, where he fell to looking\nabout him leftwards and rightwards till he had reached the palace[7] of\nthe King. He found there over the gateway some hundred heads which were\nhanging up, and he cried to himself, \u201cVeil me, O thou Veiler! All these\nskulls were suspended for the sake of the Lady Fatimah, but the bye-word\nsaith:\u2014Whoso dieth not by the sword dieth of his life-term, and manifold\nare the causes whereas death be singlefold.\u201d Thereupon he went forwards\nto the palace gate\u2014\u2014And Shahrazad was surprised by the dawn of day, and\nfell silent and ceased saying her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the Sovran suffer me\nto survive?\u201d Now when it was the next night and that was\n\n\n The Four Hundred and Ninety-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will!\u2014It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Prince went forward to the Palace gate and\npurposed to enter, but they forbade him nor availed he to go in; so he\nreturned to his tents and there spent the night till dawn. Then he again\nturned to the King\u2019s Serai and attempted to make entry, but they stayed\nhim and he was unable to succeed, nor could he attain to the presence of\nthe Sovran. So he devised with one who was standing at the door a device\nto enter the presence, but again he failed in his object and whenever he\ncraved admission they rejected him and drave him away saying, \u201cO youth,\ntell us what may be thy need?\u201d Said he, \u201cI have a requirement of the\nSultan and my purport is a business I may transact with him and speech\ncontaineth both private and public matters; nor is it possible that I\nmention my want to any save to the Sovran.\u201d So a Chamberlain of the\nchamberlains went in to the presence and reported the affair to the\nKing, who permitted them admit the stranger, and when he stood before\nthe throne he kissed ground and deprecated evil for the ruler and prayed\nfor his glory and permanency, and the Monarch, who marvelled at the\nterseness of his tongue and the sweetness of his speech, said to him, \u201cO\nyouth, what may be thy requirement?\u201d Quoth the Prince, \u201cAllah prolong\nthe reign of our lord the Sultan! I came to thee seeking connexion with\nthee through thy daughter the lady concealed and the pearl unrevealed.\u201d\nQuoth the Sultan, \u201cBy Allah, verily this youth would doom himself\nhopelessly to die and, Oh the pity of it for the loquence of his\nlanguage;\u201d presently adding, \u201cO youth, say me, art thou satisfied with\nthe conditions wherewith I would oblige thee?\u201d and the Prince replied,\n\u201cO my lord, Omnipotence is to Allah; and, if the Almighty empower me to\nfulfil thy pact, I shall fulfil it.\u201d The King continued, \u201cI have three\ntasks to impose upon thee,\u201d and the Prince rejoined, \u201cI am satisfied\nwith all articles thou shalt appoint.\u201d Hereupon the Sovran summoned the\nwriters and witnesses, and they indited the youth\u2019s covenant and gave\ntestimony that he was content therewith; and when the Prince had\nsignified his satisfaction and obligation, the King sent for an ardabb\nof sesame and an ardabb of clover-seed and an ardabb of lentils and let\nmingle all three kinds one with other till they became a single heap.\nThen said the King to the Prince, \u201cDo thou separate each sort by itself\nduring the course of the coming night, and if dawn shall arise and every\nseed is not set apart, I will cut off thy head.\u201d Replied the other,\n\u201cHearing and obeying.\u201d Then the King bade place all the mixed heap in a\nstead apart, and commanded the suitor retire into solitude; accordingly,\nhe passed alone into that site and looked upon that case and condition,\nand he sat beside the heap deep in thought, so he set his hand upon his\ncheek and fell to weeping, and was certified of death. Anon he arose and\ngoing forwards attempted of himself to separate the various sorts of\ngrain, but he failed; and had two hundred thousand thousands of men been\ngathered together for the work they had on nowise availed to it.\nHereupon he set his right hand upon his cheek[8] and he fell to weeping\nand suffered the first third of the dark hours to pass, when he said to\nhimself, \u201cThere remaineth naught of thy life save the remnant of this\nnight!\u201d But the while he was conjecturing and taking thought, behold, an\narmy of the locusts to whom he had thrown the flour upon his road came\nspeeding over him like a cloud dispread and said to him with the tongue\nof the case,[9] \u201cFear not neither grieve, for we have flocked hither to\nsolace thee and ward from thee the woe wherein thou art: so take thou no\nfurther heed.\u201d Then they proceeded to separate each kind of grain and\nset it by itself, and hardly an hour had passed before the whole sample\nwas distributed grain by grain into its proper place while he sat gazing\nthereon. After this the locusts arose and went their ways, and when\nmorning dawned the Sultan came forth and took seat in the Hall of\nCommandment and said to those who were present, \u201cArise ye and bring\nhither the youth that we may cut off his head.\u201d They did his bidding\nbut, when entering in to the Prince, they found all the different grains\npiled separately, sesame by itself and clover-seed alone and lentils\ndistributed apart, whereat they marvelled and cried, \u201cThis thing is\nindeed a mighty great matter from this youth, nor could it befal any\nsave himself of those who came before him or of those who shall follow\nafter him.\u201d Presently they brought him to the Sultan and said, \u201cO King\nof the Age, all the grains are sorted;\u201d whereat the Sovran wondered and\nexclaimed, \u201cBring the whole before me.\u201d And when they brought it he\nlooked upon it with amazement and rejoiced thereat, but soon recovered\nhimself and cried, \u201cO youth, there remain to thee two tasks for two\nnights; and if thou fulfil them, thou shalt win to thy wish, and if thou\nfail therein, I will smite thy neck.\u201d Said the Prince, \u201cO King of the\nAge, the All-might is to Allah, the One, the Omnipotent!\u201d Now when night\ndrew nigh the King opened to him a cistern and said, \u201cDrink up all that\nis herein and leave not of it a drop, nor spill aught thereof upon the\nground, and if thou drain the whole of it, thou shalt indeed attain to\nthine aim, but if thou fail to swallow it, I will smite thy neck.\u201d The\nPrince answered, \u201cThere is no Majesty and there is no Might save in\nAllah, the Glorious, the Great!\u201d Then he took his seat at the\ncistern-mouth and fell to thinking and saying in his mind, \u201cWherefore, O\ncertain person, shouldst thou venture thy life and incur the cruel\nconsequence of this King on account of thy frowardness to thy father\u2019s\nwife? and by Allah, this is naught save Jinn-struck madness on thy\npart!\u201d So he placed his left hand upon his cheek, and in his right was a\nstick wherewith he tapped and drew lines in absent fashion upon the\nground,[10] and he wept and wailed until the third of the first part of\nthe dark hours had passed, when he said in himself, \u201cThere remaineth\nnaught of thine age, ho, Such-an-one, save the remainder of this night.\u201d\nAnd he ceased not to be drowned in thought when suddenly a host of\nsavage beasts and wild birds came up to him and said with the tongue of\nthe case, \u201cFear not neither grieve, O youth, for none is faithless to\nthe food save the son of adultery and thou wast the first to work our\nweal, so we will veil and protect thee, and let there be no sorrowing\nwith thee on account of this matter.\u201d Hereupon they gathered together in\na body, birds and beasts, and they were like unto a lowering cloud, no\nterm to them was shown and no end was known as they followed in close\nfile one upon other\u2014\u2014And Shahrazad was surprised by the dawn of day, and\nfell silent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Four Hundred and Ninety-seventh Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that the wild beasts and the feral birds met one another\nbeside that cistern and each took his turn thereat and drank without\ndrinking his full[11] until naught of water remained in the reservoir\nand they fell to licking the sides with their tongues so that anyone\nseeing it would say that for the last ten years not a drop of liquid had\nbeen stored therein. And after this they all went their ways. Now as\nsoon as it was morning-tide the King arose and hied forth the Harem and\ntaking his seat in the Hall of Commandment said to sundry of his pages\nand Chamberlains, \u201cGo bring us tidings of the cistern.\u201d Accordingly they\nwent thither and inspected it but found no trace of water therein; so\nthey returned straightway to the ruler and reported the matter. Hereupon\nthe Sultan was amazed and his wits were bewildered and he was certified\nthat none had power to win his daughter for wife save that youth. So he\ncried, \u201cBring him hither,\u201d and they fared to fetch him and presented him\nin the presence where he salam\u2019d to the Sovran and deprecated[12] for\nhim and prayed for him. The Sultan greeted him in return and said, \u201cO\nYouth, there now remaineth with me but a single task which if thou\naccomplish shall save thee and win for thee my daughter; however if thou\nfail therein I will smite thy neck.\u201d \u201cPower is to Allah!\u201d exclaimed the\nPrince whereat the Sultan marvelled and said in his mind, \u201cGlory be to\nGod: the words and works of this youth be wonderful. Whatever I bid him\ndo he beginneth with naming the name of the Lord whereas those who\nforewent him never suffered me hear aught of the sort. However, the\nfortunate are Fortune\u2019s favourites and Misfortune never befalleth them.\u201d\nNow when it was night-tide the Sultan said, \u201cO youth, in very deed this\nmansion which standeth beside the palace is brand-new and therein are\nstore of wood and timbers of every kind, but it lacketh portals and\nlattices and the finishing of the cabinets; so I desire that thou make\nfor it doors and windows and closets. I have provided thee with\neverything thou dost require of carpenter\u2019s gear and turner\u2019s lathes;\nand either thou shalt work all this during the coming night; or, if thou\nbe wanting in aught and morning shall morrow without all the needful\nbeing finished, I will cut off thy head. This is the fine of thy three\nlabours which an thou avail to accomplish thou shalt attain thine aim\nand if thou fail thereof I will smite thy neck. Such be then my last\nword.\u201d Accordingly the Prince arose and faring from before him entered\nthe unfinished mansion which he found to be a palace greater and grander\nthan that wherein the King abode. He cried, \u201cO Veiler, withdraw not Thy\nveiling!\u201d and he sat therein by himself (and he drowned in thought) and\nsaid, \u201cBy Allah, if at this hour I could find somewhat to swallow I\nwould die thereby and rest from this toil and trouble have been my\nlot;[13] and the morning shall not morrow ere I shall find repose nor\nshall any one of the town folk solace himself and say:\u2014The Sultan is\nabout to cut off the head of this youth. Withal the bye-word hath\nit:\u2014Joyance which cometh from Allah is nearer than is the eyebrow to the\neye, and if Almighty (be He extolled and exalted!) have determined aught\nto my destiny, there is no flight therefrom. Moreover one of the Sages\nhath said:\u2014He released me from pillar to post and the Almighty bringeth\nhappiness nearhand. From this time until dawn of day many a matter may\nproceed from the Lord wherein haply shall be salvation for me or\ndestruction.\u201d Then he fell to pondering his affair and thinking over his\nfrowardness to the wife of his father, after which he said, \u201cThe slave\nmeditateth and the Lord determineth, nor doth the meditation of the\nslave accord with the determination of the Lord.\u201d And while thus drowned\nin care he heard the sound of the Darabukkah-drum[14] and the turmoil of\nwork and the shiftings of voices whilst the house was full of forms\ndimly seen and a voice cried out to him, \u201cO youth, be hearty of heart\nand sprightly of spirits: verily we will requite thee the kindness thou\nwroughtest to us in providing us with thy provision; and we will come to\nthine aidance this very night, for they who are visiting and assisting\nthee are of the J\u00e1nn from the Valley of Iron.\u201d Then they began taking up\nthe timbers and working them and some turned the wood with lathes, and\nother planed the material with planes, whilst others again fell to\npainting and dyeing the doors and windows, these green and those red and\nthose yellow; and presently they set them in their several steads, nor\ndid that night go by ere the labour was perfected and there was no royal\npalace like unto it, either in ordinance or in emplacement. Now as\nmorning morrowed the Sultan went forth to his divan, and when he looked\nabroad he saw a somewhat of magnificence in the mansion which was not to\nbe found in his palace, so he said in his surprise, \u201cBy Allah, the works\nof this youth be wondrous and had the joiners and carpenters loitered\nover three years upon this work they never would have fulfilled such\ntask: moreover we ken not by what manner of means this young man hath\nbeen able to accomplish the labour.\u201d Thereupon he sent for the Prince to\nthe presence and robed him with a sumptuous robe of honour and assigned\nto him a mighty matter of money, saying, \u201cVerily thou deservest, O\nyouth, and thou art the only one who meriteth that thou become to my\ndaughter baron and she become to thee femme.\u201d Presently Sultan Amir ibn\nal-Nu\u2019uman bade tie the marriage-tie and led to her in procession the\nbridegroom who found her a treasure wherefrom the talisman had been\nloosed;[15] and the bride rejoiced with even more joyance than he did by\ncause of her sire, with his three tasks, having made her believe that\nshe would never be wedded and bedded but die a maid, and she had long\nbeen in sadness for such reason. Then the married couple abode with the\nKing their father for the space of a month, and all this time the camp\nof the young Prince remained pitched without the town, and every day he\nwould send to his pages and eunuchs whatso they needed of meat and\ndrink. But when that term ended he craved from the Sultan leave of\ntravel to his own land and his father-in-law answered, \u201cO youth, do\nwhatso thou ever wishest anent returning to thy native realm;\u201d and\nforthwith fell to fitting out his daughter till all her preparations\nwere completed and she was found ready for wayfare together with her\nbody-women and eunuchs. The Prince having farewelled his father-in-law\ncaused his loads to be loaded and set out seeking his native country and\nkingdom; and he travelled by day and by night, and he pushed his way\nthrough Wadys and over mountains for a while of time until he drew near\nhis own land, and between him and his father\u2019s city remained only some\ntwo or three marches. Here suddenly men met him upon the road and as he\nasked them the tidings they replied that his sire was besieged within\nhis capital of Sind by a neighbour King who had attacked him and\ndetermined to dethrone him and make himself Sovereign and Sultan in his\nstead. Now when he heard this account he pushed forward with forced\nmarches till he reached his father\u2019s city which he found as had been\nreported; and the old King with all his forces was girded around within\nhis own walls nor could he sally out to offer battle for that the foe\nwas more forceful than himself. Hereupon the Prince pitched his camp and\nprepared himself for fight and fray; and a many of his men rode with him\nwhilst another many remained on guard at the tents.\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased saying her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet and tasteful\nis thy tale, O sister mine, and how enjoyable and delectable!\u201d Quoth\nshe, \u201cAnd where is this compared with that I would relate to you on the\ncoming night an the Sovran suffer me to survive?\u201d Now when it was the\nnext night and that was\n\n\n The Four Hundred and Ninety-ninth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that the Prince busked him for fight and fray seeking to\nassault the army of the King who had besieged his sire, and the two\nhosts fought together a strenuous fight and a stubborn. On this wise\nfared it with them; but as regards the bride, she took patience till\nsuch time as her bridegroom had ridden forth, when she donned her\nweapons of war and veiled herself with a face-veil and sallying forth in\nMameluke\u2019s habit presently came up with her mate the Prince whom she\nfound straitened by the multitude of his foes. Now this Princess was\nmistress of all manner weapons, so she drew her sword from its sheath\nand she laid on load rightwards and leftwards until the wits of all\nbeholders were wildered and her bridegroom inclined to her and said,\n\u201cVerily this Mameluke he is not one of our party.\u201d But she continued\nbattling till the sun rose high in the firmament-vault when she\ndetermined to attack the ensigns and colours which were flying after\nright royal of fashion, and in the midst thereof was the hostile Sultan.\nSo she smote the ancient who bore the banner and cast him to the ground\nand then she made for the King and charged down upon him and struck him\nwith the side of the sword a blow so sore that of his affright he fell\nfrom his steed. But when his host saw him unhorsed and prostrate upon\nthe plain they sought safety in flight and escape, deeming him to be\ndead; whereupon she alighted and pinioned his elbows behind his back and\ntied his forearms to his side, and lashed him on to his charger and\nbound him in bonds like a captive vile. Then she committed him to her\nbridegroom who still knew her not and she departed the field seeking her\ncamp until she arrived there and entered her pavilion where she changed\nher attire and arrayed herself in women\u2019s raiment. After this she sat\ndown expecting the Prince who, when she had committed to him the\ncaptured King, carried him into the city where he found the gates thrown\nopen. Hereupon his sire sallied forth and greeted him albeit he\nrecognized him not but was saying, \u201cNeeds must I find the Knight who\ncame to our assistance.\u201d \u201cO my papa,\u201d quoth the Prince, \u201cdost thou not\nknow me?\u201d and quoth the other, \u201cO young man, I know thee not;\u201d whereat\nthe other rejoined, \u201cI am thy son Such-an-one.\u201d But hardly had the old\nKing heard these words when behold, he fell upon him and threw his arms\nround his neck and was like to lose his sense and his senses for stress\nof joyance. After a time he recovered and looking upon the captive King\nasked him, \u201cWhat was it drave thee to come hither and seek to seize from\nme my realm?\u201d and the other answered him with humility and craved his\npardon and promised not again to offend, so he released him and bade him\ngang his gait. After this the young Prince went forth and caused his\nHarim and his pages and whoso were with him enter the city and when they\nwere seated in the women\u2019s apartment the husband and wife fell to\ntalking of their journey and what they had borne therein of toil and\ntravail. At last the Princess said to him, \u201cO my lord, what became of\nthe King who besieged thy sire in his capital and who sought to bereave\nhim of his realm?\u201d and said he, \u201cI myself took him captive and committed\nhim to my father who admitted his excuses and suffered him depart.\u201d\nQuoth she, \u201cAnd was it thou who capturedst him?\u201d and quoth he, \u201cYea\nverily, none made him prisoner save myself.\u201d Hereupon said she, \u201cThee it\nbesitteth not to become after thy sire Sovran and Sultan!\u201d and said he,\n\u201cWhy and wherefore?\u201d \u201cFor that a lie defameth and dishonoureth the\nspeaker,\u201d cried she, \u201cand thou hast proved thee a liar.\u201d \u201cWhat made it\nmanifest to thee that I lied?\u201d asked the Prince, and the Princess\nanswered, \u201cThou claimest to have captured the King when it was other\nthan thyself took him prisoner and committed him to thy hands.\u201d He\nenquired, \u201cAnd who was he?\u201d and she replied, \u201cI know not, withal I had\nhim in sight.\u201d Hereupon the bridegroom repeated his query till at last\nshe confessed it was she had done that deed of derring-do; and the\nPrince rejoiced much in her.[16] Then the twain made an entry in triumph\nand the city was adorned and the general joy was increased. Now his\ntaking to wife the Lady Fatimah daughter of the Sultan Amir bin\nAl-Nu\u2019uman so reconciled him to his step-mother, the spouse of his\nfather the Sovran of Sind, that both forgot their differences and they\nlived ever afterwards in harmony and happiness.\n\n\n\n\n HISTORY OF THE LOVERS OF SYRIA.[17]\n\n\nIt is stated that of olden times and by-gone there dwelt in the land of\nSyria two men which were brothers and whereof one was wealthy and the\nother was needy. Now the rich man had a lovesome daughter and a lovely,\nwhilst the poor man had a son who gave his heart to his cousin as soon\nas his age had reached his tenth year. But at that time his father the\npauper died and he was left an orphan without aught of the goods of this\nworld; the damsel his cousin, however, loved him with exceeding love and\never and anon would send him a somewhat of dirhams and this continued\ntill both of them attained their fourteenth years. Then the youth was\nminded to marry the daughter of his uncle, so he sent a party of friends\nto her home by way of urging his claim that the father might wed her to\nhim, but the man rejected them and they returned disappointed. However,\nwhen it was the second day a body of warm men and wealthy came to ask\nfor the maid in marriage, and they conditioned the needful conditions\nand stood agreed upon the nuptials. Presently the tidings reached the\ndamsel who took patience till the noon o\u2019 night, when she arose and\nsought the son of her uncle, bringing with her a sum of two thousand\ndinars which she had taken of her father\u2019s good and she knocked softly\nat the door. Hereupon the youth started from sleep and went forth and\nfound his cousin who was leading a she-mule and an ass, so the twain\nbestrode either beast and travelled through the remnant of the night\nuntil the morning morrowed. Then they alighted to drink and to hide\nthemselves in fear of being seen until the second night fell when they\nmounted and rode for two successive days, at the end of which they\nentered a town seated on the shore of the sea. Here they found a ship\nequipped for voyage, so they repaired to the Ra\u2019is and hired for\nthemselves a sitting place; after which the cousin went forth to sell\nthe ass and the she-mule, and disappeared for a short time. Meanwhile\nthe ship had sailed with the daughter of his uncle and had left the\nyouth upon the strand and ceased not sailing day after day for the space\nof ten days, and lastly made the port she purposed and there cast\nanchor.[18] Thus it befel them; but as regards the youth, when he had\nsold the beasts he returned to the ship and found her not, and when he\nasked tidings thereof they told him that she had put to sea; and hearing\nthis he was mazed as to his mind and sore amated as to his affair, nor\nwot he whither he should wend. So he turned him inland sore dismayed.\nNow when the vessel anchored in that port quoth the damsel to the\ncaptain, \u201cO Ra\u2019is,[19] hie thee ashore and bring for us a portion of\nflesh and fresh bread,\u201d and quoth he, \u201cHearkening and obedience,\u201d\nwhereupon he betook himself to the town. But as soon as he was far from\nthe vessel she arose and donning male\u2019s dress said to the sailors, \u201cDo\nye weigh anchor and set sail,\u201d and she shouted at them with the shouting\nof seamen. Accordingly they did as she bade them and the wind being fair\nand the weather favourable, ere an hour had sped they passed beyond\nsight of land.[20] Presently the captain returned bringing bread and\nmeat but he found ne\u2019er a ship, so he asked tidings of her and they\nanswered, \u201cVerily she is gone.\u201d Hereupon he was perplext and he fell to\nstriking hand upon hand and crying out, \u201cO my good and the good of\nfolk!\u201d and he repented whenas repentance availed him naught.\nAccordingly, he returned to the town unknowing whither he should wend\nand he walked about like one blind and deaf for the loss of his craft.\nBut as regards the vessel, she ceased not sailing with those within till\nshe cast anchor near a city wherein was a King; and no sooner was she\nmade fast than the damsel arose and donning her most sumptuous dress and\ndecorations fell to scattering money amongst the crew and saying to\nthem, \u201cHearten your hearts and be not afraid on any wise!\u201d In due time\nthe news of a fresh arrival reached the Ruler, and he ordered his men to\nbring him tidings concerning that vessel, and when they went for her and\nboarded her they found that her captain was a damsel of virginal\nsemblance exceeding in beauty and loveliness. So they returned and\nreported this to the King who despatched messengers bidding her lodge\nwith him for they had heightened their praises of her and the excess of\nher comeliness, and he said in his mind, \u201cBy Allah, an she prove as they\ndescribe her, needs must I marry her.\u201d But the damsel sent back saying,\n\u201cI am a clean maid, nor may I land alone but do thou send to me forty\ngirls, virgins like myself when I will disembark together with\nthem.\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent\nand ceased to say her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Five Hundred and Third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede, which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the damsel demanded of the King forty clean\nmaids and said, \u201cWe will land, I and they together,\u201d whereto he replied,\n\u201cThe right is with her.\u201d Hereupon he ordered all those about him, the\nLords of his land and the Commons, that each and every who had in the\nhouse a virginal daughter, should bring her to him until the full tale\nof forty (the daughter of the Wazir being amongst them) was told and he\nsent them on board the ship where the damsel was about sitting down to\nsupper. But as soon as the maidens came she met them in her finest\nattire, none of the number being more beauteous than herself, and she\nsalam\u2019d to them and invited them into the cuddy[21] where she bade food\nbe served to them and they ate and were cheered and solaced, after which\nthey sat down to converse till it was the middle of the night. Now when\nsleep prevailed over the girls they retired to their several berths, and\nwhen they were drowned in slumber, the damsel arose softly and arousing\nthe crew bade them leave their moorings and shake out their canvas; nor\ndid daylight dawn to them ere they had covered a far distance. As soon\nas the maidens awoke they saw themselves on board a ship amid the\nbillows of the main, and as they asked the Captainess she answered,\n\u201cFear not for yourselves or for the voyage you are making;\u201d[22] and she\ngentled them and solaced them until whatso was in their hearts was\nallayed. However, touching the affair of the King, when morrowed the\nmorn he sent to the ship with an order for the damsel to land with the\nforty virgins, but they found not the craft and they returned and\nreported the same to their lord, who cried, \u201cBy Allah, this be the\ndiscreetest of deeds which none other save she could have done.\u201d So he\narose without stay or delay and taking with him the Wazir (both being in\ndisguise), he went down to the shore and looked around but he could not\nfind what had become of them. And as regards the vessel carrying the\nvirgins she ceased not sailing until she made port beside a ruined city\nwherein was none inhabitant, and here the crew cast anchor and furled\ntheir sails when behold, a gang of forty pirate[23] men, ever ready to\ncut the highway and their friends to betray, boarded them, crying in\nhigh glee, \u201cLet us slay all in her and carry off whatso we find.\u201d When\nthey appeared before the damsel they would have effected their intent;\nbut she welcomed them and said, \u201cDo ye return ashore: we be forty maids\nand ye forty men and to each of you shall befal one and I will belong to\nyour Shaykh, for that I am the Captainess.\u201d Now when they heard this\nthey rejoiced with excessive joy and they said, \u201cWall\u00e1hi, our night\nshall be a blessed one by virtue of your coming to us;\u201d whereto she\nasked, \u201cHave you with you aught of sheep?\u201d They answered, \u201cWe have,\u201d and\nquoth she, \u201cDo ye slay of them somewhat for supper and fetch the meat\nthat we may cook it for you.\u201d So a troop of pirates went off and brought\nback ten lambs which they slaughtered and flayed and brittled. Then the\ndamsel and those with her tucked up their sleeves and hung up their\nchauldrons[24] and cooked the meat after delicatest fashion, and when it\nwas thoroughly done and prepared, they spread the trays and the pirates\ncame forward one and all, and ate and washed their hands and they were\nin high spirits each and every saying, \u201cThis night I will take to me a\ngirl.\u201d Lastly she brought to them coffee which they drank, but hardly\nhad it settled in their maws when the Forty Thieves fell to the ground,\nfor she had mixed up with it flying Bhang[25] and those who had drunk\nthereof became like unto dead men. Hereupon the damsel arose without\nloss of time and taking in her hand a sharp-grided sword fell to cutting\noff their heads and casting them into the sea until she came to the\nShaykh of the Pirates and in his case she was satisfied with shaving his\nbeard and tearing out his eye-teeth and bidding the crew cast him\nashore. They did as she commanded, after which she conveyed the property\nof all the caitiffs and having distributed the booty amongst the\nsailors, bade them weigh anchor and shake out their canvas. On this wise\nthey left that ruined city until they had made the middle of the main\nand they fared for a number of days athwart the billowy deep nor could\nthey hit upon their course amongst the courses of the sea until Destiny\ncast them beside a city. They made fast to the anchorage-ground, and the\ndamsel arose and donning Mameluke\u2019s dress and arraying the Forty Virgins\nin the same attire all walked together and paced about the shore and\nthey were like garden blooms. When they entered the streets they found\nall the folk a-sorrowing, so they asked one of them and he answered,\n\u201cThe Sultan who over-reigneth this city is dead and the reign lacketh\nrule.\u201d Now in that stead and under the hand of the Wazir, was a Bird\nwhich they let loose at certain times, and whenever he skimmed round and\nperched upon the head of any man to him they would give the\nSultanate.[26] By the decree of the Decreer they cast the fowl high in\nair at the very hour when the damsel was landing and he hovered above\nher and settled upon her head (she being in slave\u2019s attire), and the\ncity folk and the lords of the land cried out, \u201cStrange! passing\nstrange!\u201d So they flushed the bird from the place where he had alighted\nand on the next day they freed him again at a time when the damsel had\nleft the ship, and once more he came and settled upon her head. They\ndrove him away, crying, \u201cOh rare! oh rare!\u201d but as often as they started\nhim from off her head he returned to it and alighted there again.\n\u201cMarvellous!\u201d cried the Wazir, \u201cbut Allah Almighty hath done this[27]\nand none shall object to what He doeth nor shall any reject what He\ndecreeth.\u201d Accordingly, they gave her the Sultanate together with the\nsignet-ring of governance and the turband of commandment and they seated\nher upon the throne of the reign. Hereupon she fell to ordering the\nForty Virgins who were still habited as Mamelukes and they served the\nSultan for a while of time, till one day of the days when the Wazir came\nto the presence and said, \u201cO King of the Age, I have a daughter, a model\nof beauty and loveliness and I am desirous of wedding her with the\nSovran because one such as thou should not remain in single\nblessedness.\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent, and ceased saying her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the Sovran suffer me\nto survive?\u201d Now when it was the next night and that was\n\n\n The Five Hundred and Fifth Night.\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that quoth the Wazir to the Sultan, \u201cI have a daughter, a\nmodel of beauty and loveliness, and I am desirous of wedding her with\nthe Sultan, because one such as thou should not remain in single\nblessedness.\u201d \u201cDo whatso thou wishest,\u201d quoth the King, \u201cand Allah\nprosper thy doing.\u201d Hereupon the Wazir fell to preparing the\nmarriage-portion[28] of his daughter, and of forwarding her affair with\nthe Sultan, until her wedding appointments[29] and other matters were\ncompleted. After this he caused the marriage-tie be tied, and he brought\nher to the supposed Sultan where she lay for the first night, but the\ndamsel having performed the Wuz\u00fa ablution did naught but pray through\nthe hours of darkness. When dawned the day the Wazir\u2019s wife which was\nthe mother of the maiden came to look upon her daughter and asked her of\nher case, and the bride answered, \u201cAll the livelong night hath he passed\nin orisons, nor came he near me even once.\u201d Quoth the mother, \u201cO my\ndaughter, this be the first night, and assuredly he was ashamed, for he\nis young in years, and he knoweth not what to do; haply also his heart\nhangeth not upon thee; and he is but a raw lad.[30] However, on the\ncoming night ye shall both enjoy your desire.\u201d But as soon as it was the\nevening of the next day the Sultan went in to his Harim and made the\nminor ablution, and abode in prayer through the night until the morrow\nmorrowed, when again the mother came to see how matters stood, and she\nasked her daughter, who answered, \u201cAll the dark hours he hath passed in\ndevotion, and he never approached me.\u201d Now on the third night it\nhappened after like fashion, so the mother said, \u201cO my daughter,\nwhenever thou shalt see thy husband sitting by thy side, do thou throw\nthyself upon his bosom.\u201d The bride did as she was bidden, and casting\nherself upon his breast cried, \u201cO King of the Age, haply I please thee\nnot at all;\u201d whereat said the other, \u201cO light of mine eyes, thou art a\njoy to me for ever; but I am about to confide to thee somewhat and say\nme canst thou keep a secret?\u201d Quoth she, \u201cWho is there like me for\nhiding things in my heart?\u201d and quoth the other, \u201cI am a clean maid, and\nmy like is thy like, but the reason for my being in man\u2019s habit is that\nthe son of my uncle, who is my betrothed, hath been lost from me and I\nhave been lost from him, but when Allah shall decree the reunion of our\nlots he shall marry thee first and he shall not pay the bridegroom\u2019s\nvisit save unto thee, and after that to myself.\u201d The Wazir\u2019s daughter\naccepted the excuse, and then arising went forth and brought a pigeon\nwhose weazand she split and whose blood she daubed upon the snow-white\nsheet.[31] And when it was morning and her mother again visited her, the\nbride showed her this proof of her pucelage, and she rejoiced thereat\nand her father rejoiced also. After this the Sultan ruled for a while of\ntime, but she was ever in deep thought concerning what device could be\ndevised in order to obtain tidings of her father and her cousin and what\nhad wrought with them the changes of times and tides. So she bade edify\na magnificent Hamm\u00e1m and by its side a coffee house,[32] both nearhand\nto the palace, and forthwith she summoned architects and masons and\nplasterers and painters, and when all came between her hands she said to\nthem, \u201cDo ye take a long look at my semblance and mark well my features\nfor I desire that you make me a carven image[33] which shall resemble me\nin all points, and that you fashion it according to my form and figure,\nand you adorn it aright and render it to represent my very self in all\nproportions, and then bring it to me.\u201d They obeyed her order and brought\nher a statue which was herself to a nail, so she looked upon it and was\npleased therewith. Then she ordered them set the image over the\nHammam-door, so they placed it there, and after she issued a firman and\ncaused it to be cried through the city that whoso should enter that Bath\nto bathe and drink coffee, should do so free and gratis and for naught.\nWhen this was done the tongues of the folk were loosed with benison, and\nthey fell to praying for the Sultan and the endurance of his glory, and\nthe permanence of his governance till such time as the bruit was spread\nabroad by the caravans and travellers, and the folk of all regions had\nheard of the Hammam and the coffee-house. Meanwhile the Sultan had\nsummoned two eunuchs and ordered them and repeatedly enjoined them that\nwhoso might approach the statue and consider it straitly him should they\nseize and bring before the presence. Accordingly, the slaves fared forth\nand took their seats before the doors of the baths. After a while of\ntime the father of the damsel who had become Sultan wandered forth to\nseek her,[34] and arrived at that city, where he heard that whoso\nentered the Hammam to bathe and afterwards drank coffee did this without\ncost; so he said in his mind, \u201cLet me go thither and enjoy myself.\u201d Then\nhe repaired to the building and designed to enter, when behold, he\nlooked at the statue over the gateway, and he stood still and considered\nit with the tears flowing adown his cheeks, and he cried, \u201cIndeed this\nfigure be like her!\u201d But when the eunuchs saw him they seized him and\ncarried him away until they had led him to the Sultan his daughter, who,\nseeing him, recognised him forthright, and bade set apart for him an\napartment and appointed to him rations for the time being. The next that\nappeared was the son of her uncle, who also had wandered as far as that\ncity seeking his cousin, and he also having heard the folk speaking\nanent a free entrance to the Baths, said in himself, \u201cDo thou get thee\nlike others to that Hammam and solace thyself.\u201d But when he arrived\nthere he also cast a look at that image and stood before it and wept for\nan hour or so as he devoured it with his eyes, when the eunuchry\nbeholding him seized and carried him off to the Sultan, who knew him at\nfirst sight. So she bade prepare a place for him and appointed to him\nrations for the time being. Then also came the Ra\u2019is of the ship, who\nhad reached that city seeking his lost vessel, and when the fame of the\nfree Hammam came to his ears, he said in his mind, \u201cGo thou to the Baths\nand solace thyself.\u201d And when he arrived there and looked upon the\nstatue and fixed his glance upon it he cried out, \u201cWall\u00e1hi! \u2019tis her\nvery self.\u201d Hereupon the eunuchry seized him and carried him to the\nSultan who seeing him recognized him and placed him in a place apart for\na while of time. Anon the King and the Wazir, who were responsible for\nthe Forty Virgins came to that city.\u2014\u2014And Shahrazad was surprised by the\ndawn of day, and fell silent, and ceased to say her permitted say. Then\nquoth her sister Dunyazad, \u201cHow sweet is thy story, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared\nwith that I would relate to you on the coming night an the King suffer\nme to survive?\u201d Now when it was the next night and that was\n\n\n The Five Hundred and Seventh Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy finish for us thy tale that we may cut short the watching of\nthis our latter night?\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating that the King accompanied by the Wazir came to that city\nseeking the lost Forty Virgins and when the twain had settled there and\nwere stablisht at ease their souls longed for the Baths and they said\neach to other, \u201cHie we to the Hammam that we may wash away the dirt\nwhich be the result of travel.\u201d So they repaired to the place and as\nthey entered the gateway they looked up and fixed their eyes upon the\nstatue; and, as they continued to gaze thereupon, the eunuchs who\nsighted them seized them and carried them off to the Sultan.[35] When\nthey stood between her hands and they beheld the Forty Mamelukes who\nwere also before her, the Wazir\u2019s glance happened to fall upon his\ndaughter who was on similar wise in slave\u2019s habit, and he looked at her\nwith the tears flowing adown his cheeks and he said in his mind,\n\u201cWall\u00e1hi! Verily this Mameluke is like my child as like can be.\u201d\nHereupon the Sultan considered the twain[36] and asked them of their\ncase[37] and they answered, \u201cWe be Such-and-such and we are wandering\nabout to seek our daughter and her nine-and-thirty maidens.\u201d Hereupon\nshe assigned to them also lodgings and rations for the present. Lastly\nappeared the Pirate which had been Shaykh and comrade of the Forty\nThieves also seeking that city, and albeit he was aweary and perplext\nyet he ceased not to wander that he might come upon the damsel who had\nslain his associates and who had shaved his beard and had torn out his\neye teeth. He also when he heard of the Hammam without charge and the\nfree coffee-house said in himself, \u201cHie thee to that place!\u201d and as he\nwas entering the gateway he beheld the image and stood still and fell to\nspeaking fulsome speech and crying aloud and saying, \u201cBy Allah, this\nstatue is likest to her in stature and size and, by the Almighty, if I\ncan only lay my hand upon her and seize her I will slaughter her even as\none cutteth a mutton\u2019s throat. Ah! Ah! an I could but catch hold of\nher.\u201d As he spake these words the eunuchry heard him; so they seized him\nand dragged him along and carried him before the Sultan who no sooner\nsaw him and knew him than she ordered him to jail. And they imprisoned\nhim for he had not come to that city save for the shortening of his days\nand the lavishing of his life-blood and he knew not what was predestined\nto him and in very sooth he deserved all that befel him. Hereupon the\ndamsel bade bring before her, her father and her cousin and the Ra\u2019is\nand the King and the Wazir and the Pirate (while she still bore herself\nas one who administered the Sultanate), and when it became night time\nall began to converse one with other and presently quoth she to them, \u201cO\nfolk, let each and every who hath a tale solace us with telling it.\u201d\nHereat quoth one and all of them, \u201cWe wist not a recital nor can we\nrecount one;\u201d and she rejoined, \u201cI will relate unto you an adventure.\u201d\nThey cried, \u201cO King of the Age, pardon us! for how shalt thou rehearse\nus an history and we sit listening thereto?\u201d[38] and she replied,\n\u201cForasmuch as you have no say to say, I will speak in your stead that we\nmay shorten this our night.\u201d Then she continued, \u201cThere was a merchant\nman and a wealthy with a brother which was needy, and the richard had a\ndaughter while the pauper had a son. But when the poor man died he left\nonly the boy who sought to marry the girl his cousin: his paternal\nuncle, however, refused him maugre that she loved him and she was\nbeloved of him. Presently there came a party of substantial merchants\nwho demanded her in wedlock and obtained her and agreed upon the\nconditions; when her sire was minded to marry her to their man. This was\nhard upon the damsel and sore grievous to her so she said:\u2014By Allah, I\nwill mate with none save with my uncle\u2019s son. Then she came to him at\nmidnight leading a she-mule and an ass and bringing somewhat of her\nfather\u2019s moneys and she knocked at the youth\u2019s door and he came out to\nher and both went forth, he and she, in the outer darkness of that murky\nnight and the Veiler veiled her way.\u201d Now when the father and the cousin\nheard this adventure they threw themselves on her neck,[39] and rejoiced\nin her until the turn came for her recounting the tale of the\nmerchant-captain and he also approved her and was solaced by her words.\nThen, as she related the history concerning the King and the Wazir, they\nsaid, \u201cBy Allah, this indeed is a sweet story and full of light and\nleading and our lord the Sultan deserveth for this recital whatso he may\nrequire.\u201d But when she came to the Pirate he cried, \u201cWall\u00e1hi, O our lord\nthe Sultan, this adventure is a grievous, and Allah upon thee, tell us\nsome other tale;\u201d whereat all the hearers rejoined, \u201cBy Allah, in very\nsooth the recital is a pleasing.\u201d She continued to acquaint them with\nthe adventure of the Bird which invested her with the monarchy and she\nended with relating the matter of the Hammam, at all whereof the\naudience wondered and said, \u201cBy Allah, this is a delectable matter and a\ndainty;\u201d but the Pirate cried aloud, \u201cSuch story pleaseth me not in any\nway for \u2019tis heavy upon my heart!\u201d\u2014\u2014And Shahrazad was surprised by the\ndawn of day and fell silent and ceased saying her permitted say. Then\nquoth her sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister\nmine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Five Hundred and Ninth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating that the Pirate cried out, \u201cThis tale is heavy upon my\nheart!\u201d Presently the damsel resumed her speech and said:\u2014Wall\u00e1hi! if my\nmother and my father say sooth this be my sire and that be my cousin and\nhere standeth the King and there the Wazir and yonder are the Ra\u2019is and\nthe Pirate, the comrade of the Forty Thieves whose only will and wish\nwas to dishonour us maidens all. Then she resumed, addressing the King\nand his Minister, \u201cThese forty Mamelukes whom you see standing between\nyour hands are the virgin girls belonging to you.\u201d After which she\npresented the twain with sumptuous gifts and they took their maidens and\nwith them went their ways. Next she restored to the Ra\u2019is his ship and\nfreighted it with her good and he set forth in it on his return voyage.\nBut as regards the Pirate she commanded her attendants to kindle for him\na furious fire and they lit it till it roared and the sparks flew high\nin air, after which they pinioned him and cast him into the flames,\nwhere his flesh was melted before his bones.[40] But as concerned her\ncousin she caused the marriage tie to be tied between him and the\nWazir\u2019s daughter and he paid her his first visit on that same night and\nthen she ordered her father to knit the wedding knot with the youth on\nthe next night and when this was done forthwith he went in unto her.\nAfter this she committed to him the Sultanate and he became a Sovran and\nSultan in her stead, and she bade fetch her mother to that city where\nher cousin governed and where her father-in-law the Wazir was chief\nCouncillor of the realm. On this wise it endured for the length of their\nlives, and fair to them were the term and the tide and the age and the\ntime, and they led of lives the joyfullest and a livelihood of the\nperfectest until they were consumed by the world and died out generation\nof the generation.[41]\n\n\n\n\n HISTORY OF AL-HAJJAJ BIN YUSUF AND THE YOUNG SAYYID.[42]\n\n\nIt is related (but Allah is All-knowing) that there was in times of yore\na man named \u2019Abdullah al-Karkh\u00ed and he was wont to tell the following\ntale:\u2014One day I was present in the assembly of Al-Hajj\u00e1j the son of\nY\u00fasuf the Thakaf\u00ed[43] what time he was Governor of K\u00fafah, and the folk\naround him were seated and for awe of him prostrated and these were the\nEmirs and Wazirs and the Nabobs and the Chamberlains and the Lords of\nthe Land and the Headmen in command and amongst whom he showed like a\nrending lion. And behold, there came to him a man young in years and\nragged of raiment and of case debased and there was none of blossom upon\nhis cheeks and the World had changed his cuticle and Need had altered\nhis complexion. Presently he salam\u2019d and deprecated and was eloquent in\nhis salutation to the Governor who returned his greeting and looking at\nhim asked, \u201cWho art thou, O young man, and what hast thou to say and\nwhat is thine excuse for pushing into the assembly of the Kings even as\nif, O youth, thou hadst been an invited guest?[44] So say me, who art\nthou and whose son art thou?\u201d \u201cI am the son of my mother and my father,\u201d\nanswered he, and Al-Hajjaj continued, \u201cIn what fashion hast thou come\nhither?\u201d\u2014\u201cIn my clothes.\u201d (\u00bf) \u201cWhence hast thou come?\u201d\u2014\u201cFrom behind me.\u201d\n(\u00bf) \u201cWhither art thou intending?\u201d\u2014\u201cBefore me.\u201d (\u00bf) \u201cOn what hast thou\ncome?\u201d\u2014\u201cOn the ground.\u201d (\u00bf) \u201cWhence art thou, O young man?\u201d\u2014\u201cI am from\nthe city Misr.\u201d (\u00bf) \u201cArt thou from Cairo?\u201d[45]\u2014\u201cWhy askest thou me, O\nHajjaj?\u201d Whereupon the Lieutenant of Kufah replied, \u201cVerily her ground\nis gold and her Nile is rare to behold and her women are a toy for the\nconqueror to enjoy, and her men are nor burghers nor Badawis.\u201d Quoth the\nyouth, \u201cI am not of them,\u201d and quoth Al-Hajjaj, \u201cThen whence art thou, O\nyoung man?\u201d\u2014\u201cI am from the city of Syria.\u201d (\u00bf) \u201cThen art thou from the\nstubbornest of places and of the feeblest of races.\u201d[46] \u201cWherefore, O\nHajjaj?\u201d\u2014\u201cFor that it is a mixed breed I ween, nor Jew nor Nazarene.\u201d \u201cI\nam not of them.\u201d (\u00bf) \u201cThen whence art thou, O young man?\u201d\u2014\u201cI am of\nKhor\u00e1s\u00e1n of \u2019Ajam\u00ed-land.\u201d (\u00bf) \u201cThou art therefore from a place the\nfulsomest and of faith the infirmest.\u201d\u2014\u201cWherefore, O Hajjaj?\u201d (\u00bf)\n\u201cBecause flocks and herds are their chums and they are Ajams of the\nAjams from whom liberal deed never comes, and their morals and manners\nnone to praise presumes and their speech is gross and weighty, and\nstingy are their rich and wealthy.\u201d \u201cI am not of them.\u201d \u201cThen whence art\nthou, O young man?\u201d \u201cI am from Mosul.\u201d (\u00bf) \u201cThen art thou from the\nfoulest and filthiest of a Catamite race, whose youth is a scapegrace\nand whose old age hath wits as the wits of an ass.\u201d \u201cI am not of them.\u201d\n(\u00bf) \u201cThen whence art thou, O young man?\u201d \u201cI am from the land of\nAl-Yaman.\u201d (\u00bf) \u201cThen art thou from a clime other than delectable. And\nwhy so, O Hajjaj?\u201d (\u00bf) \u201cFor that their noblest make womanly use of\nMurd[47] or beardless boys and the meanest of them tan hides and the\nlowest amongst them train baboons to dance, and others are weavers of\nBurd or woollen plaids.\u201d[48] \u201cI am not of them.\u201d (\u00bf) \u201cThen whence art\nthou, O young man?\u201d \u201cI am from Meccah.\u201d (\u00bf) \u201cThen art thou from a mine\nof captious carping and ignorance and lack of wits and of sleep\nover-abundant, whereto Allah commissioned a noble Prophet, and him they\nbelied and they rejected: so he went forth unto a folk which loved him\nand honoured him and made him a conqueror despite the nose of the Meccan\nchurls.\u201d \u201cI am not of them.\u201d (\u00bf) \u201cThen whence art thou, O young man? for\nverily thou hast been abundant of prate and my heart longeth to cut off\nthy pate.\u201d[49] Hereupon quoth the youth, \u201cAn I knew thou couldst slay me\nI had not worshipped any god save thyself,\u201d and quoth Al-Hajjaj, \u201cWoe to\nthee, and who shall stay me from slaying thee?\u201d \u201cTo thyself be the woe\nwith measure enow,\u201d cried the youth; \u201cHe shall hinder thee from killing\nme who administereth between a man and his heart,[50] and who falseth\nnot his promise.\u201d \u201c\u2019Tis He,\u201d rejoined Al-Hajjaj, \u201cwho directeth me to\nthy death;\u201d but the Youth retorted, \u201cAllah forfend that He appoint thee\nto my slaughter; nay rather art thou commissioned by thy Devil, and I\ntake refuge with the Lord from Satan the stoned.\u201d (\u00bf) \u201cWhence then art\nthou, O young man?\u201d \u201cI am from Yathrib.\u201d[51] (\u00bf) \u201cAnd what be Yathrib?\u201d\n\u201cIt is Tayyibah.\u201d (\u00bf) \u201cAnd what be Tayyibah?\u201d \u201cAl-Madinah, the Luminate,\nthe mine of inspiration and explanation and prohibition and\nlicitation,[52] and I am the seed of the Ban\u00fa Gh\u00e1lib[53] and the purest\nscion of the Imam \u2019Ali ibn Ab\u00ed Tal\u00edb (Allah honour his countenance and\naccept of him!), and all degree and descent[54] must fail save my\ndescent and degree which shall never be cut off until the Day of Doom.\u201d\nHereupon Al-Hajjaj raged with exceeding rage and ordered the Youth to\nexecution; whereat rose up against him the Lords of the realm and the\nheadmen of the reign and sued him by way of intercession and stretched\nout to him their necks, saying, \u201cHere are our heads before his head and\nour lives before his life. By Allah, ho thou the Emir, there is naught\nbut that thou accept our impetration in the matter of this Youth, for he\nis on no wise deserving of death.\u201d Quoth the Governor, \u201cWeary not\nyourselves for needs must I slay him; and even were an Angel from Heaven\nto cry out \u2019Kill him not,\u2019 I would never hearken to his cry.\u201d Quoth the\nyouth, \u201cThou shalt be baffled[55] O Hajjaj! Who art thou that an Angel\nfrom Heaven should cry out to thee \u2019Kill him not,\u2019 for thou art of the\nvilest and meanest of mankind nor hast thou power to find a path to my\ndeath.\u201d Cried Al-Hajjaj, \u201cBy Allah, I will not slay thee except upon a\nplea I will plead against thee, and convict thee by thy very words.\u201d\n\u201cWhat is that, O Hajjaj?\u201d asked the Youth, and answered Hajjaj, \u201cI will\nnow question thee, and out of thine own mouth will I convict thee and\nstrike off thy head.[56] Now say me, O young man:\u2014Whereby doth the slave\ndraw near to Allah Almighty?\u201d \u201cBy five things, prayer (1), and fasting\n(2), and alms (3), and pilgrimage (4), and Holy War upon the path of\nAlmighty Allah (5).\u201d \u201cBut I draw near to the Lord with the blood of the\nmen who declare that Hasan and Husayn were the sons and successors of\nthe Apostle of Allah.[57] Furthermore, O young man, how can they be born\nof the Apostle of Almighty Allah when he sayeth, \u2019Never was Mohammed the\nfather of any man amongst you, but he was the Apostle of Allah and the\nSeal of the Prophets,\u2019\u201d[58] \u201cHear thou, O Hajjaj, my answer with another\nKoranic verse,[59] \u2019What the Apostle hath given you, take: and what he\nhath refused you, refuse.\u2019 Now Allah Almighty hath forbidden the taking\nof life, whose destruction is therefore unlawful.\u201d (\u00bf) \u201cThou hast spoken\nsooth, O young man, but inform me of what is incumbent on thee every day\nand every night?\u201d \u201cThe five canonical prayers,\u201d (\u00bf) \u201cAnd for every\nyear?\u201d \u201cThe fast of the month Ramaz\u00e1n.\u201d (\u00bf) \u201cAnd for the whole of thy\nlife?\u201d \u201cOne pilgrimage to the Holy House of Allah.\u201d (\u00bf) \u201cSooth thou hast\nsaid, O young man; now do thou inform me\u201d\u2014\u2014And Shahrazad was surprised\nby the dawn of day, and fell silent and ceased to say her permitted say.\nThen quoth her sister Dunyazad, \u201cHow sweet is thy story, O sister mine,\nand how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the King\nsuffer me to survive?\u201d Now when it was the next night and that was\n\n\n The Five Hundred and Twelfth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that Al-Hajjaj said, \u201cNow do thou inform me who is the most\nexcellent of the Arabs and the noblest and of blood the purest?\u201d\u2014\u201cThe\nKhoraysh.\u201d (\u00bf) \u201cAnd wherefore so?\u201d \u201cFor that the Prophets from them\nproceeded.\u201d (\u00bf) \u201cAnd what tribe is the knightliest of the Arabs and the\nbravest and the firmest in fight?\u201d\u2014\u201cThe Banu H\u00e1shim.\u201d[60] (\u00bf) \u201cAnd\nwherefore so?\u201d \u201cFor that my grandsire the Im\u00e1m Al\u00ed ibn Ab\u00ed T\u00e1lib is of\nthem.\u201d (\u00bf) \u201cAnd who is the most generous of the Arabs and most steadfast\nin the guest-rite?\u201d\u2014\u201cThe Banu Tayy.\u201d (\u00bf) \u201cAnd wherefore so?\u201d \u201cFor that\nH\u00e1tim of Tayy[61] was one thereof.\u201d (\u00bf) \u201cAnd who is the vilest of the\nArabs and the meanest and the most miserly, in whom weal is smallest and\nill is greatest?\u201d \u201cThe Banu Thak\u00edf.\u201d[62] (\u00bf) \u201cAnd wherefore so?\u201d\n\u201cBecause thou, O Hajjaj, art of them.\u201d Thereupon the Lieutenant of Kufah\nraged with exceeding rage and ordered the slaughter of the youth; but\nthe Grandees of the State rose up and prayed him for mercy, when he\naccepted their intercession and pardoned the offender. After which he\nsaid to him, \u201cO young man, concerning the kid[63] that is in the\nfirmament, tell me be it male or female?\u201d for he was minded on this wise\nto cut short his words. The young Sayyid replied, \u201cO Hajjaj, draw me\naside its tail, so I may inform thee thereanent.\u201d[64] (\u00bf) \u201cO young man,\nsay me on what pasture best grow the horns of the camel?\u201d \u201cFrom leaves\nof stone.\u201d (\u00bf) \u201cO lack wit! do stones bear leaves.\u201d \u201cO swollen of lips\nand little of wits and wisdom, say me do camels have horns?\u201d (\u00bf) \u201cHaply\nthou art a lover fond, O youth?\u201d \u201cYes! in love drowned.\u201d (\u00bf) \u201cAnd whom\nlovest thou?\u201d\u2014\u201cI love my Lord, of whom I hope that he will turn my annoy\ninto joy, and who can save me this day from thee, O Hajjaj.\u201d (\u00bf) \u201cAnd\ndost thou know the Lord?\u201d \u201cYes, I do.\u201d (\u00bf) \u201cAnd whereby hast thou known\nHim?\u201d \u201cBy the Book of Him which descended upon His Prophet-Apostle.\u201d (\u00bf)\n\u201cAnd knowest thou the Koran by heart?\u201d \u201cDoth the Koran fly from me that\nI should learn it by rote?\u201d (\u00bf) \u201cHast thou confirmed knowledge thereof?\u201d\n\u201cVerily Allah sent down a book confirmed.\u201d[65] (\u00bf) \u201cHast thou perused\nand mastered that which is therein?\u201d \u201cI have.\u201d (\u00bf) \u201cThen, O young man,\nif thou have read and learned what it containeth, tell me which verset\nis the sublimest (1) and which verset is the most imperious (2) and\nwhich verset is hopefullest (3) and which verset is fearfullest (4) and\nwhich verset is believed by the Jew and the Nazarene (5) and in which\nverset Allah speaketh purely of Himself (6) and in which verset be the\nAngels mentioned (7) and which verset alludeth to the Prophets (8) and\nin which verset be mentioned the People of Paradise (9) and which verset\nspeaketh of the Folk of the Fire (10) and which verset containeth\ntenfold signs (11) and which verset (12) speaketh of Ibl\u00eds (whom Allah\naccurse!).\u201d Then quoth the youth, \u201cListen to my answering, O Hajjaj,\nwith the aid of the Beneficent King.\u201d Now the sublimest verset in the\nBook of Allah Almighty is the Throne verse;[66] and the most imperious\nis the word of Almighty Allah, \u2019Verily Allah ordereth justice and\nwell-doing and bestowal of gifts upon kith and kin\u2019;[67] and the justest\nis the word of the Almighty, \u2019Whoso shall have wrought a mithk\u00e1l (nay an\natom) of good works shall see it again, and whoso shall have wrought a\nmithk\u00e1l (nay an atom) of ill shall again see it\u2019;[68] and the fullest of\nfear is that spoken by the Almighty, \u2019Doth not every man of them desire\nthat he enter into the Paradise hight Al-Na\u2019im?\u2019[69] and the fullest of\nhope is the word of the Almighty, \u2019Say Me, O My worshippers who have\nsinned against your own souls, do not despair of Allah\u2019s ruth\u2019;[70] and\nthe verset which containeth ten signs is the word of the Lord which\nsaith[71] \u2019Verily in the Creation of the Heavens and the Earth and in\nthe shifts of Night and Day and in the ships which pass through the sea\nwith what is useful to mankind; and in the rain which Allah sendeth down\nfrom Heaven, thereby giving to the earth life after death, and by\nscattering thereover all the moving creatures, and in the change of the\nwinds, and in the clouds which are made to do service between the\nHeavens and the Earth are signs for those who understand\u2019; and the\nverset wherein believe both Jews and Nazarenes is the word of Almighty\nAllah,[72] \u2018The Jews say the Nazarenes are on naught, and the Christians\nsay the Jews are on naught, and both speak the sooth for they are on\nnaught.\u2019 And the verset wherein Allah Almighty speaketh purely of\nHimself is that word of Almighty Allah,[73] \u2019And I created not Jinn-kind\nand mankind save to the end that they adore Me\u2019; and the verset which\nwas spoken of the Angels is the word of Almighty Allah which saith,[74]\n\u2019Laud to Thee! we have no knowledge save what Thou hast given us to\nknow, and verily Thou art the Knowing, the Wise.\u2019 And the verset which\nspeaketh of the Prophets is the word of Almighty Allah that saith[75]\n\u2019And We have already sent Apostles before thee: of some We have told\nthee, and of others we have told thee naught: yet no Apostle had the\npower to come with a sign unless by the leave of Allah. But when Allah\u2019s\nbehest cometh, everything shall be decided with truth; and then perish\nthey who entreated it as a vain thing\u2019; and the verset which speaketh of\nthe Folk of the Fire is the word of Almighty Allah which saith[76] \u2019O\nour Lord! Bring us forth from her (the Fire), and, if we return (to our\nsins), we shall indeed be of the evildoers\u2019; and the verset that\nspeaketh of the People of Paradise is the word of Almighty Allah,[77]\n\u2019And they shall say: Laud to the Lord who abated to us grief, and verily\nour lord is Gracious, Grateful\u2019; and the verset which speaketh of Iblis\n(whom Allah Almighty accurse!), is the word of Almighty Allah,[78] \u2019He\nsaid: (I swear) therefore by Thy Glory, that all of them will I surely\nlead astray.\u2019 Hereupon Al-Hajjaj exclaimed, \u201cLaud to the Lord and\nthanksgiving Who giveth wisdom unto whoso He please! Never indeed saw I\na youth like this youth upon whom the Almighty hath bestowed wits and\nwisdom and knowledge for all the tenderness of his age. But say me, Who\nart thou, O young man?\u201d Quoth the youth, \u201cI am of the folk of these\nthings,[79] O Hajjaj.\u201d Resumed the Lieutenant, (\u00bf) \u201cInform me concerning\nthe son of Adam what injureth him and what profiteth him?\u201d And the youth\nreplied, \u201cI will, O Hajjaj; do thou and these present who are longing\nfor permanency (and none is permanent save Allah Almighty!) be early the\nfast to break, nor be over late supper to make; and wear light\nbody-clothes in summer and gar heavy the headgear in winter, and guard\nthe brain with what it conserveth and the belly with what it preserveth\nand begin every meal with salt for it driveth away seventy and two kinds\nof malady: and whoso breaketh his fast each day with seven raisins red\nof hue\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent\nand ceased saying her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet and tasteful is thy tale, O sister mine, and how enjoyable\nand delectable!\u201d Quoth she, \u201cAnd where is this compared with that I\nwould relate to you on the coming night an the Sovran suffer me to\nsurvive?\u201d Now when it was the next night, and that was\n\n\n The Five Hundred and Fourteenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014\u201cWith love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the youth continued to Al-Hajjaj:\u2014And whoso\nbreaketh his fast daily with seven raisins red of hue shall never find\nin his body aught that irketh him; moreover, whoso each morning eateth\non the spittle[80] three ripe dates all the worms in his belly shall be\nslain and whoso exceedeth in diet of boucan\u2019d meat[81] and fish shall\nfind his strength weakened and his powers of carnal copulation abated;\nand beware lest thou eat beef[82] by cause that \u2019tis a disease forsure\nwhereas the soured milk of cows is a remedy secure and clarified butter\nis a perfect cure: withal is its hide a succour for use and ure. And do\nthou take to thee, O Hajjaj, the greater Salve.\u201d[83] Cried the\nLieutenant, \u201cWhat may be that?\u201d and said the youth in reply, \u201cA bittock\nof hard bread eaten[84] upon the spittle, for indeed such food consumeth\nthe phlegm and similar humours which be at the mouth of the maw.[85] And\nlet not blood in the hot bath for it enfeebleth man\u2019s force, and gaze\nnot upon the metal pots of the Balnea because such sight breedeth\ndimness of vision. Also have no connection with woman in the Hammam for\nits consequence is the palsy; nor do thou lie with her when thou art\nfull or when thou art empty or when thou art drunken with wine or when\nthou art in wrath nor when lying on thy side, for that it occasioneth\nswelling of the testicle-veins;[86] or when thou art under a\nfruit-bearing tree. And avoid carnal knowledge of the old woman[87] for\nthat she taketh from thee and giveth not to thee. Moreover let thy\nsignet-ring be made of carnelian[88] because it is a guard against\npoverty; also a look at the Holy Volume every morning increaseth thy\ndaily bread and to gaze at flowing water whetteth the sight and to look\nupon the face of children is an act of adoration. And when thou chancest\nlose thy way, crave aidance of Allah from Satan the Stoned.\u201d Hereupon\nquoth Al-Hajjaj, \u201cAllah hath been copious to thee, O young man for thou\nhast drowned me in the depths of thy lore, but now inform me, Where is\nthe seat of thy dignified behaviour?\u201d\u2014\u201cThe two eyes.\u201d (\u00bf) \u201cAnd where is\nthe seat of thy well-doing?\u201d\u2014\u201cMy tongue.\u201d (\u00bf) \u201cAnd where is the seat of\nthy intellect?\u201d\u2014\u201cMy brain.\u201d (\u00bf) \u201cAnd where is the seat of thy\nhearing?\u201d\u2014\u201cThe sensorium of mine ears.\u201d (\u00bf) \u201cAnd where is the seat of\nthy smelling?\u201d\u2014\u201cThe sensorium of my nose.\u201d (\u00bf) \u201cAnd where is the seat of\nthy taste?\u201d\u2014\u201cMy palate.\u201d (\u00bf) \u201cAnd where is the seat of thy\ngladness?\u201d\u2014\u201cMy heart.\u201d (\u00bf) \u201cAnd where is the seat of thy sorrow?\u201d\u2014\u201cMy\nsoul.\u201d (\u00bf) \u201cAnd where is the seat of thy wrath?\u201d\u2014\u201cMy liver.\u201d (\u00bf) \u201cAnd\nwhere is the seat of thy laughing?\u201d\u2014\u201cMy spleen.\u201d[89] (\u00bf) \u201cAnd where is\nthe seat of thy bodily strength?\u201d\u2014\u201cMy two shoulders.\u201d (\u00bf) \u201cAnd where is\nthat of thy weakness?\u201d\u2014\u201cMy two calves.\u201d Hereupon Al-Hajjaj exclaimed,\n\u201cLaud to the Lord and thanksgiving; for indeed, O young man, I see that\nthou knowest everything. So tell me somewhat concerning husbandry?\u201d\u2014\u201cThe\nbest of corn is the thickest of cob and the grossest of grain and the\nfullest sized of shock.\u201d[90] (\u00bf) \u201cAnd what sayest thou concerning\npalm-trees?\u201d\u2014\u201cThe most excellent is that which the greatest of gathering\ndoth own and whose height is low-grown and within whose meat is the\nsmallest stone.\u201d (\u00bf) \u201cAnd what dost thou say anent the vine?\u201d\u2014\u201cThe most\nnoble is that which is stout of stem and big of bunch.\u201d (\u00bf) \u201cAnd what\nsayest thou concerning the Heavens?\u201d\u2014\u201cThis is the furthest extent of\nman\u2019s sight and the dwelling-place of the Sun and Moon and all the Stars\nthat give light, raised on high without columns pight and overshadowing\nthe numbers that stand beneath its height.\u201d (\u00bf) \u201cAnd what dost thou say\nconcerning the Earth?\u201d\u2014\u201cIt is wide dispread in length and breadth.\u201d (\u00bf)\n\u201cAnd what dost thou say anent the rain?\u201d\u2014\u201cThe most excellent is that\nwhich filleth the pits and pools and which overfloweth into the wadys\nand the rivers.\u201d Hereupon quoth Al-Hajjaj, \u201cO young man inform me what\nwomen be the best\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and\nfell silent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Five Hundred and Sixteenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that Al-Hajjaj said \u201cO young man, inform me what women be\nthe best and the most enjoyable.\u201d[91]\u2014\u201cOne in winning ways excelling and\nin comeliness exceeding and in speech killing: one whose brow glanceth\nmarvellous bright to whoso filleth his eyes with her sight and to whom\nshe bequeatheth sorrow and blight; one whose breasts are small whilst\nher hips are large and her cheeks are rosy red and her eyes are deeply\nblack and her lips are full-formed; one who if she look upon the heavens\neven the rocks will be robed in green, and if she look upon the earth\nher lips[92] unpierced pearls shall rain; one the dews of whose mouth\nare the sweetest of waters; one who in beauty hath no peer nor is there\nany loveliness can with hers compare: the coolth of the eyes to great\nand small; in fine, one whose praises certain of the poets have sung in\nthese harmonious couplets:[93]\u2014\n\n \u201cA fair one to idolaters if she herself should show, They\u2019d leave their\n idols and her face for only Lord would know.\n If in the Eastward she appeared unto a monk, for once He\u2019d cease from\n turning to the West and to the East bend low;\n And into the briny sea one day she chanced to spit, Assuredly the salt\n sea\u2019s floods straight fresh and sweet would grow.\u201d\n\nHereupon quoth Al-Hajjaj, \u201cThou hast said well and hast spoken fair, O\nyoung man; and now what canst thou declare concerning a maiden of ten\nyears told?\u201d Quoth the youth, \u201cShe is a joy to behold.\u201d (\u00bf) \u201cAnd a\ndamsel of twenty years old?\u201d\u2014\u201cA coolth to eyes manifold.\u201d (\u00bf) \u201cAnd a\nwoman thirty of age?\u201d\u2014\u201cOne who the hearts of enjoyers can engage.\u201d (\u00bf)\n\u201cAnd in her fortieth year?\u201d\u2014\u201cFat, fresh and fair doth she appear.\u201d (\u00bf)\n\u201cAnd of the half century?\u201d\u2014\u201cThe mother of men and maids in plenty.\u201d (\u00bf)\n\u201cAnd a crone of three score?\u201d\u2014\u201cMen ask of her never more.\u201d (\u00bf) \u201cAnd when\nthree score and ten?\u201d\u2014\u201cAn old trot and remnant of men.\u201d (\u00bf) \u201cAnd one who\nreacheth four score?\u201d \u201cUnfit for the world and for the faith forlore.\u201d\n(\u00bf) \u201cAnd one of ninety?\u201d\u2014\u201cAsk not of whoso in Jah\u00edm be\u201d[94] (\u00bf) \u201cAnd a\nwoman who to an hundred hath owned?\u201d\u2014\u201cI take refuge with Allah from\nSatan the Stoned.\u201d Then Al-Hajjaj laughed aloud and said, \u201cO young man,\nI desire of thee even as thou describedst womankind in prose so thou\nshow me their conditions in verse;\u201d and the Sayyid, having answered,\n\u201cHearkening and obedience, O Hajjaj,\u201d fell to improvising these\ncouplets[95]:\u2014\n\n \u201cWhen a maid owns to ten her new breasts arise \u273f And like diver\u2019s pearl\n with fair neck she hies:\n The damsel of twenty defies compare \u273f \u2019Tis she whose disport we desire\n and prize:\n She of thirty hath healing on cheeks of her; \u273f She\u2019s a pleasure, a plant\n whose sap never dries:\n If on her in the forties thou happily hap \u273f She\u2019s best of her sex, hail\n to him with her lies!\n She of fifty (pray Allah be copious to her!) \u273f With wit, craft and\n wisdom her children supplies.\n The dame of sixty hath lost some force \u273f Whose remnants are easy to\n ravenous eyes:\n At three score ten few shall seek her house \u273f Age-threadbare made till\n afresh she rise:\n The fourscore dame hath a bunchy back \u273f From mischievous eld whom\n perforce Love flies:\n And the crone of ninety hath palsied head \u273f And lies wakeful o\u2019nights\n and in watchful guise;\n And with ten years added would Heaven she bide \u273f Shrouded in sea with a\n shark for guide!\u201d\n\nHereupon Al-Hajjaj laughed aloud and all who were with him in assembly;\nand presently he resumed, \u201cO youth, tell me concerning the first man who\nspake in verse[96] and that was our common sire, Adam (The Peace be upon\nhim!) what time K\u00e1b\u00edl[97] slew H\u00e1b\u00edl his brother when our forefather\nimprovised these lines:\u2014\n\n \u201cChanged I see my country and all thereon; \u273f Earth is now a blackavice,\n ugly grown:\n The hue and flavour of food is fled \u273f And cheer is fainting from fair\n face flown.\n An thou, O Abel, be slain this day \u273f Thy death I bemourn with heart\n tornand lone.\n Weep these eyes and \u2019sooth they have right to weep \u273f Their tears are as\n rills flowing hills adown.\n K\u00e1bil slew H\u00e1bil\u2014did his brother dead; \u273f Oh my woe for that lovely face,\n ochone!\u201d[98]\n\nHereat Al-Hajjaj asked, \u201cO, young man, what drove our ancestor to\npoetry?\u201d whereto answered the youth\u2014\u2014And Shahrazad was surprised by the\ndawn of day and fell silent and ceased saying her permitted say. Then\nquoth her sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister\nmine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Five Hundred and Eighteenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the youth replied, \u201cHe was driven to poetry by\nIblis (whom Allah accurse!) when he spake in this verse:\u2014\n\n \u201cThou bewailest the land and all thereon \u273f And scant was the breadth of\n Eden didst own,\n Where thou wast girded by every good \u273f O\u2019 life and in rest ever won\u2019t to\n wone:\n But ne\u2019er ceased my wiles and my guile until \u273f The wind o\u2019erthrew thee\n by folly blown.\u201d[99]\n\nWhereupon quoth Al-Hajjaj, \u201cO young man, inform me concerning the first\ncouplet of verse spoken by the Arab in praise of munificence;\u201d and quoth\nthe youth, \u201cO Hajjaj, the first Arabic distich known to me was spoken by\nH\u00e1tim of Tayy, and \u2019twas as follows:\u2014\n\n \u201cAnd the guest I greet ere from me he go \u273f Before wife and weans in my\n weal and woe.\u201d\n\nThen cried Al-Hajjaj, \u201cThou hast said well and hast spoken fair, O young\nman; and thy due is incumbent upon us for that thou hast drowned us in\nthe deeps of thy wisdom.\u201d Presently the Lieutenant of Kufah turning\ntowards one of his eunuchs said, \u201cBring me at this very moment a purse\ncontaining ten thousand dirhams[100] upon a charger of red gold and a\nsuit of the rarest of my raiment and a blood mare the noblest steed of\nmy steeds with a saddle of gold and a haubergeon;[101] and a lance of\nfull length and a handmaid the handsomest of my slave-girls.\u201d The\nattendant disappeared for a while, and presently brought all this\nbetween the hands of Al-Hajjaj, who said, \u201cO young man, this damsel is\nthe fairest of my chattels, and this be the purse on a charger of gold,\nand this mare is the purest in blood of my steeds together with her\nhousings, so do thou take whatever thou desirest thereof, either the\nmare with all upon her or the purse of gold or the concubine,\u201d presently\nsaying to himself, \u201cIf the young man prefer the purse, \u2019twill prove that\nhe loveth the world and I will slay him, also if he choose the girl, he\nlusteth after womankind, and I will do him die: but if he take the mare\nand her furniture, he will show himself the brave of braves, and he\nmeriteth not destruction at my hands.\u201d Then the youth came forward and\ntook the mare and her appointments. Now the damsel was standing by the\nyoung Sayyid, and she winked at him with her eye as one saying, \u201cDo thou\nchoose me and leave all the rest;\u201d whereupon he began to improvise the\nfollowing couplets:\u2014\n\n \u201cThe jingling bridle on Bayard\u2019s neck. \u273f Is dearer to me than what sign\n thou deign:\n I fear when I fall into straits and fare \u273f Abroad, no comrade in thee to\n gain:\n I fear when lain on my couch and long \u273f My sickness, thou prove thee nor\n fond nor fain:\n I fear me that time groweth scant my good \u273f And my hand be strait thou\n shalt work me bane:\n A helpmate I want shall do what do I \u273f And bear patient the pasture of\n barren plain.\u201d[102]\n\nPresently the handmaid answered his verse with the following couplets:\u2014\n\n \u201cForfend me, Allah, from all thou say\u2019st \u273f Though my left with my right\n thou shalt hew in twain\n A husband\u2019s honour my works shall keep \u273f And I\u2019ll wone content with his\n smallest gain:\n Didst know me well and my nature weet \u273f Thou hadst found me mate of the\n meekest strain.\n Nor all of women are like to sight \u273f Nor all of men are of similar\n grain.\n The charge of a mate to the good belongs \u273f Let this oath by Allah belief\n obtain.\u201d\n\nHearing these words Al-Hajjaj exclaimed, \u201cWoe to thee, O damsel, dost\nthou answer him in his verse? and do thou O young man, take the whole,\nand may Allah give thee no blessing therein.\u201d[103] Answered the young\nSayyid, \u201cHere with them, O Hajjaj, inasmuch as thou hast given them to\nme, I will not oppose the order of Allah through thee, but another time\nthere is no union between us twain, me and thee, as there hath been this\nday.\u201d Now the city of Al-Hajjaj had two gates\u2014the door of Destruction\nand the door of Salvation; and when the youth asked him, \u201cO Hajjaj,\nshall I go forth from this or from that?\u201d the Lieutenant of Kufah cried,\n\u201cIssue by this outlet,\u201d and showed him the Gate of Safety. Then the\nyouth took all the presents and fared forth by the passage which had\nbeen shown to him, and went his ways and was seen no more. Hereupon the\nGrandees of the kingdom said to Al-Hajjaj, \u201cO our lord, how hast thou\ngiven to him these gifts and he hath on nowise thanked thee, nor wished\nthee well[104] for thy favours, and yet hast thou pointed out to him the\nGate of Salvation?\u201d Hereupon he replied, \u201cVerily, the youth asked\ndirection of me, and it becometh the director to be trustworthy and no\ntraitor (Allah\u2019s curse be upon him who betrayeth!), and this youth\nmeriteth naught save mercy by reason of his learning.\u201d[105]\n\n\n\n\n NIGHT ADVENTURE OF HARUN AL-RASHID AND THE YOUTH MANJAB.[106]\n\n\nIt is told in various relations of the folk (but Allah is All-knowing of\nHis secret purpose and All-powerful and All-beneficent and All-merciful\nin whatso of bygone years transpired and amid peoples of old took place)\nthat the Caliph H\u00e1r\u00fan al-Rash\u00edd being straitened of breast one day\nsummoned his Chief of the Eunuchs and said to him, \u201cO Masr\u00far!\u201d Quoth he,\n\u201cAdsum, O my lord;\u201d and quoth the other, \u201cThis day my breast is\nstraitened and I would have thee bring me somewhat to hearten my heart\nand consume my care.\u201d Replied Masrur, \u201cO my lord, do thou go forth to\nthy garden and look upon the trees and the blooms and the rills and\nlisten to the warblings of the fowls.\u201d Harun replied, \u201cO Masrur, thou\nhast mentioned a matter which palleth on my palate[107] nor may my\nbreast be broadened by aught thou hast commended.\u201d Rejoined the Eunuch,\n\u201cThen do thou enter thy palace and having gathered thy handmaids before\nthee, let each and every say her say whilst all are robed in the\nchoicest of raiment and ornaments; so shalt thou look upon them and thy\nspirits shall be cheered.\u201d The Caliph retorted, \u201cO Masrur, we want other\nthan this;\u201d whereupon quoth the slave, \u201cO Prince of True Believers, send\nafter the Wazirs and thy brotherhood of learned men and let them\nimprovise for thee poetry and set before thee stories whereby shall thy\ncare be solaced.\u201d Quoth he, \u201cO Masrur, naught of this shall profit me.\u201d\nHereat cried the Eunuch, \u201cThen, O my lord, I see naught for thee save to\ntake thy sabre and smite the neck of thy slave: haply and peradventure\nthis may comfort thee and do away with thy disgust.\u201d[108] When the King\nHarun al-Rashid heard these words, he laughed aloud and said to him, \u201cO\nMasrur, go forth to the gate where haply thou shalt find some one of my\ncup-companions.\u201d Accordingly he went to the porte in haste and there\ncame upon one of the courtiers which was Ali ibn Mans\u00far Al-Dimishk\u00ed and\nbrought him in. The Commander of the Faithful seeing him bade him be\nseated and said, \u201cO Ibn Mansur, I would have thee tell me a tale\nsomewhat rare and strange; so perchance my breast may be broadened and\nmy doleful dumps from me depart.\u201d Said he, \u201cO Prince of True Believers,\ndost thou desire that I relate to thee of the things which are past and\ngone or I recount a matter I espied with my own eyes?\u201d Al-Rashid\nreplied, \u201cAn thou have sighted somewhat worthy seeing relate it to us\nfor hearing is not like beholding.\u201d He rejoined, \u201cO Emir al-Muumin\u00edn,\nwhilst I tell thee this tale needs must thou lend me ear and mind;\u201d and\nthe Caliph[109] retorted, \u201cOut with thy story, for here am I hearkening\nto thee with ears and eyes wide awake, so that my soul may understand\nthe whole of this say.\u201d Hereupon Ibn Mansur related to him\n\n\n _THE LOVES OF THE LOVERS OF BASSORAH._[110]\n\nNow when Al-Rashid heard the tale of Ibn Mansur there fell from him\nsomewhat of his cark and care but he was not wholly comforted. He spent\nthe night in this case and when it was morning he summoned the Wazir\nJa\u2019afar ibn Yahy\u00e1 the Barmaki, and cried to him, \u201cO Ja\u2019afar!\u201d He\nreplied, \u201cHere am I! Allah lengthen thy life, and make permanent thy\nprosperity.\u201d The Caliph resumed, \u201cVerily my breast is straitened and it\nhath passed through my thought that we fare forth, I and thou (and\nEunuch Masrur shall make a third), and we will promenade the main\nstreets of Baghdad and solace ourselves with seeing its several places\nand peradventure I may espy somewhat to hearten my heart and clear off\nmy care and relieve me of what is with me of straitness of breast.\u201d\nJa\u2019afar made answer, \u201cO Commander of the Faithful, know that thou art\nCaliph and Regent and Cousin to the Apostle of Allah and haply some of\nthe sons of the city may speak words that suit thee not and from that\nmatter may result other matter with discomfort to thy heart and\nannoyance to thy mind, the offender unknowing the while that thou art\nwalking the streets by night. Then thou wilt command his head to be cut\noff and what was meant for pleasure may end in displeasure and wrath and\nwrong-doing.\u201d Al-Rashid replied, \u201cI swear by the rights of my forbears\nand ancestors even if aught mishap to us from the meanest of folk as is\nwont to happen or he speak words which should not be spoken, that I will\nneither regard them nor reply thereto, neither will I punish the\naggressor, nor shall aught linger in my heart against the addresser; but\nneed must I pass through the Bazar this very night.\u201d Hereupon quoth\nJa\u2019afar to the Caliph, \u201cO Viceregent of Allah upon earth, do thou be\nsteadfast of purpose and rely upon Allah!\u201d[111] Then they arose and\narousing Masrur doffed what was upon them of outer dress and\nbag-trousers and habited themselves each one of them in garments\ndiffering from those of the city folks. Presently they sallied forth by\nthe private postern and walked from place to place till they came to one\nof the highways of the capital and after threading its length they\narrived at a narrow street whose like was never seen about all the\nhorizons.[112] This they found swept and sprinkled with the sweet\nnorthern breeze playing through it and at the head thereof rose a\nmansion towering from the dust and hanging from the necks of the clouds.\nIts whole length was of sixty cubits whereas its breadth was of twenty\nells; its gate was of ebony inlaid with ivory and plated with plates of\nyellow brass while athwart the doorway hung a curtain of sendal and over\nit was a chandelier of gold fed with oil of \u2019Ir\u00e1k\u00ed violets which\nbrightened all that quarter with its light. The King Harun al-Rashid and\nthe Wazir and the Eunuch stood marvelling at what they saw of these\nsigns and at what they smelt of the scents breathing from the\nclarity[113] of this palace as though they were the waftings of the\nperfumed gardens of Paradise and they cast curious glances at the abode\nso lofty and of base so goodly and of corners so sturdy, whose like was\nnever builded in those days. Presently they noted that its entrance was\npoikilate with carvings manifold and arabesques of glittering gold and\nover it was a line writ in letters of lapis lazuli. So Al-Rashid took\nseat under the candelabrum with Ja\u2019afar standing on his right and Masrur\nafoot to his left and he exclaimed, \u201cO Wazir, this mansion is naught\nsave in the utmost perfection of beauty and degree; and verily its lord\nmust have expended upon it wealth galore and of gold a store; and, as\nits exterior is magnificent exceedingly, so would to Heaven I knew what\nbe its interior.\u201d Then the Caliph cast a glance at the upper lintel of\nthe door whereupon he saw inscribed in letters of golden water which\nglittered in the rays of the chandelier,\n\n \u201cWHOSO SPEAKETH OF WHAT CONCERNETH HIM NOT SHALL HEAR WHAT PLEASETH HIM\n NOT.\u201d\n\nHereupon quoth Al-Rashid, \u201cO Ja\u2019afar, the house-master never wrote\nyonder lines save for a reason and I desire to discover what may be his\nobject, so let us forgather with him and ask him the cause of this\nlegend being inscribed in this place.\u201d Quoth Ja\u2019afar, \u201cO Prince of True\nBelievers, yonder lines were never written save in fear of the curtain\nof concealment being withdrawn.\u201d\u2014\u2014And Shahrazad was surprised by the\ndawn of day, and fell silent and ceased to say her permitted say. Then\nquoth her sister Dunyazad, \u201cHow sweet is thy story, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared\nwith that I would relate to you on the coming night an the King suffer\nme to survive?\u201d Now when it was the next night, and that was\n\n\n The Six Hundred and Thirty-fourth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that Ja\u2019afar the Barmecide said to the King, \u201cVerily the\nmaster of this house never wrote yonder lines save in fear lest the\ncurtain of concealment be withdrawn.\u201d Hearing this the Caliph held his\npeace for a while and fell to pondering this matter then said he, \u201cO\nJa\u2019afar, knock at the door and ask for us a gugglet of water;\u201d and when\nthe Wazir did his bidding one of the slaves called out from within the\nentrance, \u201cWho is it rappeth at our gate?\u201d Hereupon said Masrur to him,\n\u201cO son of my uncle, open to us the door and give us a gugglet of water\nfor that our lord thirsteth.\u201d The chattel went in to his master, the\nyoung man, Manj\u00e1b hight, who owned the mansion, and said, \u201cO my lord,\nverily there be at our door three persons who have rapped for us and who\nask for a drink of water.\u201d The master asked, \u201cWhat manner of men may\nthey be?\u201d and the slave answered, \u201cOne of them sitteth under the\nchandelier and another of them standeth by his side and the third is a\nblack slave between their hands; and all three show signs of staidness\nand dignity than which naught can be more.\u201d \u201cGo forth to them,\u201d\nexclaimed the master, \u201cand say to them:\u2014My lord inviteth you to become\nof his guests.\u201d So the servile went out and delivered the message,\nwhereat they entered and found five lines of inscription in different\nparts of the hall with a candelabrum overhanging each and every and the\nwhole five contained the sentence we have before mentioned; furthermore\nall the lights were hung up over the legend that the writing might be\nmade manifest unto whoso would read it. Accordingly Harun al-Rashid\nentered and found a mansion of kingly degree[114] and of marvellous\nordinance in the utmost that could be of beauty and ornament and five\nblack slaves and as many Eunuchs were standing in the saloon to offer\ntheir services. Seeing this the Caliph marvelled with extreme marvel at\nthe house and the house-master who greeted them in friendly guise; after\nwhich he to whom the palace belonged sat down upon a divan and bade\nAl-Rashid sit over against him and signed to Ja\u2019afar and Masrur to take\ntheir places in due degree,[115] whilst the negroes and the eunuchs\nstood expecting their commands for suit and service. Presently was\nbrought to them a huge waxen taper which lighted up the whole of the\nhall and the young house-master accosted the King and said to him, \u201cWell\ncome and welcome and fair welcome to our guests who to us are the most\nesteemed of folk and may Allah honour their places!\u201d Hereupon he began\nto repeat the following couplets:[116]\u2014\n\n \u201cIf the house knew who visits it, it would indeed rejoice And stoop to\n kiss the happy place whereon her feet have stood;\n And in the voice with which the case, though mute, yet speaks, Exclaim,\n \u2019Wellcome and many a welcome to the generous, and the good.\u2019\u201d\n\nPresently Manjab the master of the house bade bring for his guests meats\nand viands meet for the great, of all kinds and of every colour, so they\nobeyed his orders and when they had eaten their sufficiency they were\nserved with confections perfumed with rosewater wondrous fine. Hereupon\nquoth the youth to Al-Rashid and those with him, \u201cAlmighty Allah make it\npleasant to you[117] and blame us not and accept our excuses for what\nAllah hath made easy to us at such time of night, and there is no doubt\nbut that this be a fortunate day when ye made act of presence before\nus.\u201d They thanked him and Al-Rashid\u2019s breast was broadened and his heart\nwas heartened and there fell from him all that whilom irked him. Then\nthe youth shifted them from that place to another room which was the\nwomen\u2019s apartment; and here he seated them upon the highest Divan and\nbade serve to them a platter containing fruits of all descriptions and\nordered his servants to bring roast meats and fried meats and when this\nwas done they set before them the service of wine. Anon appeared four\ntroops of singers with their instruments of music and each was composed\nof five handmaids, so the whole numbered a score and these when they\nappeared before the master kissed ground between his hands and sat down\neach one in her own degree. Then amongst them the cups went about and\nall sorrow was put to rout and the birds of joyance flapped their wings.\nThis continued for an hour of time whilst the guests sat listening to\nthe performers on the lute and other instruments and after there came\nforward five damsels other than the first twenty and formed a second and\nseparate set and they showed their art of singing in wondrous mode even\nas was done by the first troop. Presently on like guise came set after\nset till the whole twenty had performed and as Al-Rashid heard their\nstrains he shook with pleasure\u2014\u2014And Shahrazad was surprised by the dawn\nof day and fell silent and ceased saying her permitted say. Then quoth\nher sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine,\nand how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Six Hundred and Thirty-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating that when Al-Rashid heard their strains, he shook with\npleasure and wonder and joyance and enjoyment until he rent his\nrobes[118] and the house-master beholding this said to him, \u201cO our lord,\nbe the heart of thine enemies thus rended asunder!\u201d Now there was\namongst the handmaids a songstress who began to sing and to improvise\nthese couplets:\u2014\n\n \u201cMy world goes strait when thou art a-gone \u273f And when fled from my ken\n in my heart dost wone[119]\n And I love my love with a love as fond \u273f As Jacob him who in pit was\n thrown.\u201d\n\nHereupon Ja\u2019afar was delighted with exceeding delight and rent his\nraiment even as the Caliph had done, but when the house-master saw this\nfrom him he ordered for the twain a suit of clothes that befitted them\nand bade strip them of the rended garments and clothed them in the new.\nPresently the young man said, \u201cO my lords, your time is gleesome and\nAllah make it to you gladsome and broaden your hearts and from you fend\neverything loathsome and lasting to you be honour and all that is\nblithesome.\u201d Hereupon he ordered another damsel to chaunt that was with\nher and when Masrur the Eunuch heard it he tare his garment as had been\ndone by Al-Rashid and the Wazir, when the house-master bade bring for\nhim a suit that besitted him and they donned it after doffing the torn\nclothes. Then the youth ordered a handmaid of the fourth set who sang a\ntune and spake these couplets:\u2014\n\n \u201cThou hast a lover of looks lune-bright \u273f And lighter than crescent[120]\n he shows to sight;\n For the sheen of the crescent shall ever wane \u273f But he shall grow to a\n perfect light.\u201d[121]\n\nHearing this Manjab the master of the house shrieked out a mighty loud\nshriek and tare his upper dress and fell aswoon to the ground, and as\nAl-Rashid looked upon him (and he bestrown in his fainting fit) he\nbeheld upon his sides the stripes of scourging with rods and\npalm-sticks. At this sight he was surprised and said, \u201cO Ja\u2019afar, verily\nI marvel at this youth and his generosity and munificence and fine\nmanners, especially when I look upon that which hath befallen him of\nbeating and bastinadoing, and in good sooth this is a wondrous matter.\u201d\nQuoth the other, \u201cO our lord, haply someone hath harmed him in much\nmoney and his enemy took flight and the owner of the property\nadministered to him this beating[122] or peradventure someone lied\nconcerning him, and he fell into the hands of the rulers and the Sultan\nbade bastinado him, or again perchance his tongue tripped and his fate\nwas fulfilled to him.\u201d Quoth Al-Rashid, \u201cO Ja\u2019afar, this youth be not in\nthe conditions thou hast mentioned to me,\u201d and, replied the other,\n\u201cSooth thou hast said, O our lord; by cause that indeed this young man,\nwhen we asked him for a gugglet of water invited us into his place and\nhonoured us with all this honour and heartened our hearts and this was\nof the stress of his generosity and his abundant goodness.\u201d Al-Rashid\ncontinued to converse with his Wazir while the young man did not recover\nfrom his swoon for a while of time, when another maiden of the maidens\nspoke out reciting these couplets:\u2014\n\n \u201cHe adorns the branch of his tribal-tree, \u273f Loves the fawn his song as\n his sight she see;\n And beauty shines in his every limb \u273f While in every heart he must\n stablished be.\u201d\n\nHereat the young man came to himself and shrieked a mighty loud shriek\nmore violent than the first and put forth his hand to his garment and\nrent it in rags and fell swooning a second time, when his sides were\nbared more fully than before until the whole of his back appeared and\nAl-Rashid was straitened thereby as to his breast and his patience made\nprotest, and he cried, \u201cO Ja\u2019afar, there is no help but that I ask\nconcerning the wheals of this bastinadoing.\u201d And as they talked over the\nmatter of the youth behold, he came to his senses and his slaves brought\nhim a fresh suit and caused him don it, whereupon Al-Rashid came forward\nand said, \u201cO young man, thou hast honoured us and favoured us and\nentreated us with such kindness as other than thyself could never do nor\ncan any requite us with the like; withal there remaineth a somewhat in\nmy heart\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Six Hundred and Thirty-sixth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will? It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that Al-Rashid said to the youth, the master of the house,\n\u201cWithal there remaineth a somewhat in my heart which if I manifest not\nto thee will abide there to my displeasure in my thought; and, albeit\nthere is nothing to equal that thou hast done with us, still I desire of\nthee and of the excellence of thy kindness a fulfilling of thy favour.\u201d\nSaid the youth, \u201cWhat dost thou wish of me, ho thou the lord?\u201d and said\nthe Caliph, \u201cI would have thee inform me concerning the scars upon thy\nsides and let me know for what cause they be there.\u201d Now when the young\nman heard these words he bowed his brow groundwards and wept awhile,\nthen he wiped his face and raised his head and asked, \u201cWhat hath urged\nyou to this? But the fault is from me and I merit a penalty even\ngreater. O sons of impurity, say me have you not read the lines written\nover the doors of my house that here you are speaking of what concerneth\nyou not and so right soon shall ye hear what pleaseth you not? However,\nhad ye never entered my house you would not have known of my case and my\nshame,[123] and withal sooth spoke he who said amongst his many\nsayings:\u2014\n\n \u201cWe sowed kindness-seed but they wrought us wrong \u273f Which is\n caitiff-work and a traitor-deed.\u201d\n\nResumed the young man, \u201cO vilest of folk, you asked of me a gugglet of\nwater, and I brought you into my house and honoured and welcomed you and\nyou ate of my victual and my salt, after which I led you into my Harem\nwith the fancy that ye were honest men and behold you are no men. Woe to\nyou, what may ye be?\u201d On this wise he continued to chide and revile them\nunknowing that the Caliph Harun al-Rashid stood before him, and\npresently the Prince of True Believers made reply, \u201cWe be folk of\nBassorah.\u201d \u201cTruth you have spoken,\u201d cried the other, \u201cnothing cometh\nfrom Bassorah save the meanest of men and the weakest of wits but now\nrise up, O ye dung[124] of mankind, O ye foulest of folk, and go forth\nfrom us and may Allah curse him who speaketh of whatso concerneth him\nnot.\u201d All this and Ja\u2019afar and Masrur rose to their feet for shame of\nthe youth and of what they had heard from him of ill language and they\nwent from beside him. But Al-Rashid\u2019s temper was ruffled and his\njugulars swelled and the Hashimi vein stood out between his eyes and he\ncried, \u201cWoe to thee, O Ja\u2019afar! go this moment to Such-an-one the Wali\nand bid him muster his men of whom each one must have in hand an\nimplement of iron, and let him repair to the mansion of this youth and\nraze it till it return to be level with the ground, nor let the morning\ndawn and show a trace thereof upon the face of earth.\u201d Quoth Ja\u2019afar to\nAl-Rashid, \u201cO Prince of True Believers, from the very first we feared\nfor all this, and did we not make condition on the subject? However, O\nour lord, the good man is not ruined by the good man and this work is\nnot righteous; nay, \u2019tis wholly unright and one of the sages hath\nsaid:\u2014The mild in mind is not known save in the hour of wrath. But, O\nPrince of faithful men and O Caliph of the Lord who the worlds dost\nvicereign, thou swarest an oath that although the vilest of men should\nill-speak thee yet wouldest thou not requite him with evil, nor return\nhim aught of reply nor keep aught of rancour in thy heart for his\nunmannerly address. Moreover, O our lord, the youth hath no default at\nall and the offence is from us, for that he forbade and forefended us\nand wrote up in many a place the warning words, Whoso speaketh of what\nconcerneth him not, shall hear what pleaseth him not. Therefore he\nunmeriteth the pain of death. Now what we had better do in this case is\nas follows:\u2014Send thou for the Wali and bid him bring the youth and when\nhe is present between thy hands, encounter him with kindness that his\nfear may find rest and his affright be arrested after which he shall\ninform thee of whatso befel him.\u201d Cried Al-Rashid, \u201cThis is the right\nrede and Allah requite thee with weal, O Ja\u2019afar. \u2019Tis the like of thee\nshould be Wazir of the Councillors and Counseller of the Kings.\u201d\nHereupon Harun al-Rashid returned to his palace in company with Masrur\nthe eunuch, and they entered the aforesaid private door whereby they had\ngone forth, nor was any aware of them. But when Ja\u2019afar reached his\nabode he took thought in his mind as to how he should act and how he\nshould send the Wali to the young man and bring him into the presence;\nand presently he retraced his way afoot and going to the Chief of Police\nacquainted him with the matter of the youth and carefully described his\nhouse and said to him, \u201cNeeds must thou bring him to us in the front of\nmorning, but do thou be courteous in thy dealing and show him\ncomradeship and startle him not nor cause him aught of fear.\u201d After this\nJa\u2019afar dismissed the Wali and returned to his own quarters. And when\nthe morning morrowed the Chief of Police having chosen him as escort a\nsingle Mameluke, made for the house of the youth, and when he had\nreached it knocked at the door, upon which the owner came out to him and\nthe Wali knew him by the description wherewith Ja\u2019afar had described\nhim, so he bade him accompany him. Hereat the heart of the young man\nfluttered.\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased saying her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night, an the Sovran suffer me\nto survive.\u201d Now when it was the next night and that was\n\n\n The Six Hundred and Thirty-eighth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the youth\u2019s heart fluttered when the Chief of\nPolice summoned him to go in his company and he was smitten by sore\nfear; but the Wali said to him, \u201cNo harm shall befal thee: obey the\nsummons of the Commander of the Faithful.\u201d Now when he heard these words\nManjab was terrified with sorer alarm and affright, so by leave of the\nWali he entered his house and farewelled his family and familiars after\nwhich he fared forth with the Chief of Police saying, \u201cHearkening and\nobedience to Allah and to the Prince of True Believers.\u201d Then he mounted\nhis beast and the two rode together until they reached the Palace of the\nCaliph Harun al-Rashid where they craved admission to the presence; and,\nwhen leave was granted, the youth went in and standing between the hands\nof Harun he encouraged his intent and made his tongue eloquent and\nkissed ground between the royal hands and sat respectfully before him.\nThen he began with a tongue that was free of fear and showed naught of\napprehension and spake the following lines:\u2014\n\n \u201cHail to this place for such be honoured stead \u273f Of God\u2019s viceregent\n known to all and some:\n Palace of Al-Rashid, our lord, which aye \u273f Excelleth Heaven higher still\n become:\n I haste that may I write what should be writ \u273f And eloquent the writ\n albe \u2019tis dumb.\u201d\n\nAfter which he said, \u201cThe peace be upon thee, O Commander of the\nFaithful, and Allah prolong thy life and gladden unto thee what He hath\ngiven.\u201d Hereat Al-Rashid raised his head, and returning his greeting\nsigned to the Wazir Ja\u2019afar who, as was his wont, stood by his side, and\nthe Minister taking the youth\u2019s hand, led him up to Al-Rashid and seated\nhim beside him. \u201cDraw near me,\u201d said Harun al-Rashid, and the young man\ndid accordingly until he was close to the King who thus addressed him,\n\u201cO young man, what is thy name?\u201d The other replied, \u201cI am Manjab hight\nwherefrom hath been cut off all cause of delight and who for a year hath\nsuffered parlous plight.\u201d \u201cO Manjab,\u201d quoth the Caliph, \u201cfavour for\nfavour and the beginner is the better, and ill for ill and the first is\nthe worst, and whoso seed of good soweth shall reap it, and whoso\nplanteth evil shall harvest it, and know thou, O Manjab, that yesterday\nwe were thy guests, and that in thee was no default, but we transgressed\nagainst thee when thou honouredst us with most high honour, and\nfavouredst us with the highmost favours. I desire, however, that thou\nrelate to me the cause of the blows upon thy body and no harm shall\nbefal thee.\u201d The youth replied, \u201cO Prince of True Believers, an thou\ndesire to hear my tale order me a cushion to be placed on my right hand,\nand deign lend unto me three things, to wit, thine ears and thine eyes\nand thy heart, for verily my adventure is wondrous, and were it graven\nwith needle-gravers on the eye-corners it would be a warning to whoso\nwould be warned and a matter of thought to whoso would think. Learn, O\nCommander of the Faithful, that my father was a jeweller man, a\nconnoisseur in gems, who owned no son save myself; but when I had\nincreased in age and had grown in stature and Allah had given me\ncomeliness and perfection and beauty and brilliancy and plenty and good\nfortune, and my sire had brought me up with the best of education, Allah\nvouchsafed to him a daughter. Now as I had reached the age of twenty\nyears my parent departed to the ruth of Allah Almighty, bequeathing to\nme a thousand thousand dinars and fiefs and tenements and landed\nestates, so I let perform for him a sufficiency of mortuary-ceremonies\nafter committing him to mother earth, and caused read twenty perfections\nof the Koran, and bestowed for him in alms a mighty matter. I abode\na-mourning for him a month full told, and when the term was ended my\nheart turned to diversion and disport and eating and drinking, and I\nmade presents and gave away and doled charities of that my property, and\nI bought other tenements at the highest price. After this I purchased me\nsinging damsels of the greatest value, and whosoever of my friends and\ncompanions was pleased with a musician girl I would hand her over to him\nwithout price; nay, I would present her in free gift, and if any saw\naught of my belongings which pleased him and said to me, \u201cThis is nice,\u201d\nI would bestow it upon him without money-claim. Furthermore I robed all\nmy familiars in honourable robes, and honoured them with the highest\nhonour, lavishing all that was by me, and whatever my hand possessed,\never quoting these lines:\u2014\n\n Rise, O comrade of cup, and to joy incline; \u273f I\u2019ve no patience, O\n brother, from pressing of wine:\n See\u2019st not how night with her hosts be fled \u273f Routed, and morn doth her\n troops align?\n How with Nadd and ambergris, rarest scents, \u273f Rose laughs and smiles on\n us Eglantine?\n This, my lord, is joy, this is pure delight, \u273f Not standing at doors\n which the books confine.\u201d\n\nBut when my mother, O Commander of the Faithful, espied these doings she\nreproached me, yet would I not be reproved. Then she saw that my wealth\nwould be wasted, so she divided it between me and her, to each one half,\na moiety for herself and her daughter, and the rest for myself. And\npresently she left me carrying away her good and separated herself from\nme, abiding afar and leaving me to enjoy my frivolity and intoxication.\nI ceased not eating and drinking and diversion and disport, and enjoying\nthe all-conquering faces of the beautiful,[125] until the days smote me\nwith their shafts, and all my wealth fell away from me and naught\nremained to me either above me or below me, and I ceased to be master of\naught. Then my condition waxed strait, and as nothing was left to me at\nhome I sold the pots and pans until I lacked even a sleeping-mat, and I\nused to patch my skirt with my sleeve. And naught profited me, neither\nfriend nor familiar nor lover, nor remained there any one of them to\nfeed me with a loaf of bread; so my case became hard and the folk\nentreated me evilly, nor was there one of my comrades or compeers who\nwould take thought for me; nay more, when I met any of them on the road\nor at the receptions they would turn away their faces from me. So at\nlast I took to pulling up the slabs[126] of the house floor and selling\nthem by way of a livelihood, and one day as I did on this wise, lo and\nbehold! there opened in the floor a large vault whereinto I\ndescended.\u2014\u2014And Shahrazad was surprised by the dawn of day, and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable.\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night, and that was\n\n\n The Six Hundred and Fortieth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the youth Manjab continued his tale to\nAl-Rashid in these words. So I descended into the vault, O Commander of\nthe Faithful, and I found there three boxes each containing five bags\nand every bag held five thousand gold pieces. I carried forth the whole\nof them and set them in an apartment of the apartments and returned the\nflag of the floor to its place. Then I pondered what my brethren and\ncompanions had done with me, after which, O Prince of True Believers, I\nbought handsome clothes and made my person as it was before; and as soon\nas those men who were with me of yore and upon whom I had spent my\nsubstance in gifts and presents beheld me on such wise they flocked\naround me again. I accepted of them for a device which I purposed\ncarrying out and took patience with them for a whole month whilst they\ncame to visit me every day. But when it was the thirty-first day I\nsummoned the Kazi and his assessors whom I concealed in a private place\nand bade write a bond and an acceptance for everything they might hear\nfrom my familiars and friends. After this I spread a feast and assembled\nall my associates; and when we had eaten and drunken and made merry, I\ndrew them on to talk and to each and every whom I had gifted with a\npresent I said, \u201cAllah upon thee, O Such-an-one, did I not donate to\nthee so-and-so without taking any return from thee?\u201d And they replied\n\u201cYes, thou gavest it to me for naught.\u201d I continued, O Prince of True\nBelievers, to address each and all after this fashion whilst the Kazi\nand witnesses wrote down against them everything they heard from them\nand documented every word until not one of my friends remained without\nconfession. Then, O Commander of the Faithful, I rose to my feet without\ndelay and ere anyone could leave the assembly I brought out the Kazi and\nhis assessors and showed them the writ in the name of everyone,\nspecifying whatso he had received from the youth Manjab. After this\nmanner I redeemed all they had taken from me and my hand was again in\npossession thereof, and I waxed sound of frame and my good case returned\nto me as it had been. Now one day of the days I took thought in my mind,\nO Prince of True Believers, that I could open the shop of my sire and I\nwould sit in it as my parent was wont to do, selling and buying in\nsumptuous Hindi cloths and jewelry and precious metals. Accordingly I\nrepaired to the place, which I found fast locked and the spider had\npitched her web-tent about it; so I hired a man to wipe it and sweep it\nclean of all that was therein. And when the Bazar folk and the merchants\nand the masters of shops saw me they rejoiced in me and came to\ncongratulate me saying, \u201cPraise be to Allah who opened not the store\nsave for the owner thereof in succession to his sire.\u201d Then I took of\nmerchandise a mighty matter and my shop became one whose like was not to\nbe looked upon throughout the market-street, and amongst the goods I\nlaid in were carnelians of Al-Yaman; after which I seated me upon my\nshop-board that very day and sold and bought and took and gave, and I\nceased not to be after such wise for nine days. Now when it was the\ntenth day I entered the Hammam and came out after donning a dress which\nwas worth one thousand gold pieces, and my beauty was increased and my\ncolour waxed sheeny-bright and my youth looked as though it had been\nredoubled, and I was not such but that the women were like to throw\nthemselves upon me. However, when I returned from the Baths and sat in\nmy store for an hour or so behold, I heard a shout that came from the\ndepths of the Bazar and heard one saying, \u201cHave patience,\u201d[127] when\nsuddenly I looked up and saw a stare-coloured mule whereon was a saddle\nof gold dubbed with pearls and gems, and upon it an old woman was riding\naccompanied by three pages. She ceased not going till she stood at my\nshop-door where she drew rein and her servants halted with her. Then she\nsalam\u2019d to me and said, \u201cHow long is\u2019t since thou hast opened this\nstore?\u201d and said I, \u201cThis day is the full tenth.\u201d Quoth she, \u201cAllah have\nruth upon the owner of this shop, for he was indeed a merchant.\u201d Quoth\nI, \u201cHe was my parent,\u201d and replied she, \u201cThou art Manjab named and as\nuniter of thy friends enfamed.\u201d Said I, \u201cYes!\u201d whereat she smiled and\nquestioned me, \u201cAnd how is thy sister, and what is the condition of thy\nmother, and what is the state of thy neighbours?\u201d \u201cThey are all well,\u201d\nsaid I, when said she, \u201cO my son, O Manjab, thou hast grown up and\nreached man\u2019s estate.\u201d Rejoined I, \u201cWhoso liveth groweth up;\u201d and she\ncontinued, \u201cSay me hast thou a necklace of gems which is pleasing to the\nsight?\u201d I responded, \u201cWith me in the shop are many necklaces but I have\nbetter at home and I will bring them for thee betimes to-morrow if it be\nthe will of Almighty Allah.\u201d When she heard these my words she returned\nby the way she came and her pages walked by her side; and at the end of\nthe day I went to my mother and informed her of the adventure how it was\nwith the old woman and she said, \u201cO my son, O Manjab, verily that\nancient dame is a confidential nurse and she conferreth benefits upon\nthe folk amongst whom was thy sire before thee: therefore do thou be\nurgent in bringing about her business nor do thou forgo thine\nappointment with her.\u201d The old woman disappeared for a day; but on the\nnext she returned in her wonted state and when she came to my shop she\nsaid, \u201cO Manjab, arise and mount thy mule, in weal and good health!\u201d So\nI left my store and mounted my she-mule\u2014And Shahrazad was surprised by\nthe dawn of day and fell silent and ceased saying her permitted say.\nThen quoth her sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O\nsister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is\nthis compared with that I would relate to you in the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night, and that\nwas\n\n\n The Six Hundred and Forty-second Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the youth Manjab said to the Prince of True\nBelievers:\u2014So I mounted my she-mule and I went with the old woman until\nI came to a mansion built of stone and wide of gates; so we dismounted,\nI and she, and entered the door, I following after her until we came to\nthe great hall. There I found, O Prince of True Believers, carpets of\nfine silk and embroidered hangings and mattresses of gold-cloth and\nvases of the same kind all golden and fine brocades and jars of\nporcelain and shelves of crystal; in fine I saw things which I may not\ndescribe to thee, O Commander of the Faithful. And at the side of the\nmansion within were four bench-seats of yellow brass, plain and without\ncarving and the old woman seated me upon the highest mattress and she\npointed out to me a porch where stood pourtrayed all manner birds and\nbeasts, and hills and channels were limned. Now as I cast my eye over\nthese paintings suddenly a young lady accosted us speaking with a\ndelicate voice demure and words that the sick and sorry would cure and\nshe was behind a hanging and saying, \u201cWhoso hath let down this curtain\nlet him receive one hundred stripes.\u201d Then she bade withdraw it and they\nremoved it and behold, I felt as though the lightning were gleaming and\nglittering and it took away my sight until my head was near striking the\nground, for there stood before me a young lady of lance-like stature and\na face like the morning bright as though she were a chandelier a-hanging\namid the cressets. She was dressed in sumptuous raiment and was even as\nsaid of her the poet:\u2014\n\n \u201cTo us she bent whenas Night hung her veil \u273f And nigh went she my sense\n to turn from right;\n And rang her anklets and her necklace chimed \u273f With dainty music to my\n tearful plight.\n Show\u00e8d me that her face a four-fold charm, \u273f Water and fire and pitch\n and lamping light.\u201d\n\nThen, O Commander of the Faithful, she cried out to the slave girls,\n\u201cWoe to you, where is the Nurse,\u201d and when she was fetched between her\nhands she asked her, \u201cHast thou brought the jeweller;\u201d and the other\nanswered, \u201cYea, verily, O lady of loveliness, and here he is sitting\nlike the full moon when it easteth.\u201d The young lady cried, \u201cO old woman,\nis this he or is it his servant?\u201d[128] Whereto she replied, \u201cNo, \u2019tis he\nhimself, O lady of loveliness.\u201d Quoth the other, \u201cBy the life of my\nyouth,[129] thou deservest naught for this[130] save whatso thou\nfanciest not and thou hast raised me from before my food[131] while yet\nI fancied that he merited rising up to him.\u201d Then she considered me and\ncried, \u201cAm I then in this fashion become[132] a bundle of dirty clothes\nall of poverty, and say me now, hast thou not even washed thy face?\u201d But\nI, O Prince of True Believers, was still as I came forth from the Hammam\nand my countenance was shining like unto lightning. Hereat I made myself\nexceeding small and it mortified me to hear how she had found fault with\nmy face and befouled my dress, scorning me till I became between her\nhands smaller than the very smallest. Then she fixed her sight upon me\nand she said to me, \u201cThou art Manjab hight, thou dogs\u2019 trysting-site or\ngatherer of friends as saith other wight, but by Allah how far be\nfamiliars and friends from thy sight, O thou Manjab hight! Now, however,\ndo thou look upon me, O Jeweller man, the while I eat and when my meal\nshall end there will be talk.\u201d Hereupon, O Commander of the Faithful,\nthey brought her a crystal platter in a golden basin and therein were\nthe thighs of fowls; so she took seat before me and fell to eating\nwithout shyness or difficulty as though in her presence I were other\nthan a son of Adam. And I stood looking at her and whenever she raised\nher wrist to take up a morsel, the dimple[133] became manifest from\nwithout, and upon the skin was a tattoo of green colour and about it\njewelled ornaments[134] and armlets of red gold and a pink dye appeared\nupon the whiteness of her hand: so glory be to Him who created her and\nshe was naught but a seduction to whoso espied her and blessed be Allah\nthe best of Creators. May the Almighty have ruth upon the poet who said\nconcerning the beauty of his lover these couplets:\u2014\n\n \u201cRise and pass me the wine, O thou son of Mans\u00far; \u273f And for stopping it\n hope not my pardon forsure:\n Let it come by the hand of a fair white maid \u273f As though she had fared\n from the Heav\u2019n of the H\u00far:\n When we see the figure her wrist adorns \u273f \u2019Tis a musk grain lying on\n limestone pure.\u201d\n\nThen, O Prince of True Believers, she fell to conversing with me hending\nin hand a broidered kerchief wherewith whenever she had eaten a morsel\nshe wiped her lips and when her sleeve fell from off her wrist she\ntucked it up even as the poet said of such:\u2014\n\n \u201cShe hideth her face from the folk, \u273f With a wrist whereon Ottars\n abound;\n And to eye of watcher it seems \u273f Gold shaft on Moon\u2019s silvern round.\u201d\n\nNow when she had eaten, O Commander of the Faithful, I gazed at her face\nand she cried, \u201cO ye women, behold how Manjab looketh upon me and I am\neating till my nature cry enough;\u201d presently adding, \u201cO Manjab, what\ncalamity hath befallen thee that thou comest not forward and eatest not\nof this food?\u201d So I drew anigh and ate with her, but I was dazed of my\nwits and sore amazed at her ways.\u2014\u2014And Shahrazad was surprised by the\ndawn of day and fell silent and ceased to say her permitted say. Then\nquoth her sister Dunyazad, \u201cHow sweet is thy story, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared\nwith that I would relate to you on the coming night, an the King suffer\nme to survive?\u201d Now when it was the next night and that was\n\n\n The Six Hundred and Forty-third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating that Manjab continued to the Caliph:\u2014Verily I came forward\nand ate with her, but I was so dazed of my wits and so sore amazed at\nher beauty and loveliness that as I took up a mouthful to carry it to my\nmouth behold, I would carry it to my eyes in consequence of what befel\nme from seeing that was in this young lady. And presently she fell to\nlaughing at me and inclining towards me in her haughtiness and in\nbeauty\u2019s pride, saying at the same time, \u201cBy Allah, indeed this man is a\nmaniac and a Bahl\u00fal:[135] where is thy mouth and how far from thine\neye?\u201d So said I, \u201cBy Allah, O lady of loveliness, I am nor a madman nor\na Bahl\u00fal, but whilst looking at thy beauty my wits have fled and I am in\ncondition of unknowing how I ate.\u201d Then she asked me, \u201cDo I please thee,\nO Manjab?\u201d and I answered her \u201cYes! Wall\u00e1hi, O my lady, indeed thou\ndost.\u201d Quoth she, \u201cWhat should be the penalty of him who owning me and\nmy white beauties[136] shall then forsake me to take other than myself?\u201d\nand quoth I, \u201cHis award should be a thousand stripes upon his right side\nand as many upon his left ribs, together with the cutting off of his\ntongue and his two hands and the plucking out of either eye.\u201d She cried,\n\u201cWilt thou marry me upon this condition?\u201d and I replied, \u201cO my lady,\ndost thou mock and laugh at me?\u201d Said she, \u201cNo, by Allah, my word is\nnaught save a true word;\u201d and said I, \u201cI am satisfied and I accept this\ncompact; however do thou make haste and delay not.\u201d But when she looked\nat me and heard mine intent regarding the marriage she shook with joy\nand pride and she inclined towards me as she sat before me and my senses\nwere like to take flight. Then she rose up and left me for an hour and\ncame back dressed in sumptuous garments and fairer than before, and\nperfumes reeked from her sides as she walked between four handmaidens\nlike unto the refulgent moon. But I, when I looked upon her in this\ncondition, cried out with a loud outcry and fell fainting to the ground\nfor what befel me from her beauty and perfection: and she had no design\ntherein, O Commander of the Faithful, save her favour for me. When I\ncame to myself she said, \u201cO Manjab, what dost thou say of my beauty and\ncomeliness?\u201d and I replied, \u201cBy Allah, O lady of loveliness, there is\nnone in this time can be thy peer.\u201d Then quoth she, \u201cAn I please thee\nthou wilt be content with these conditions?\u201d whereto quoth I, \u201cContent!\nCONTENT!! CONTENT!!!\u201d Thereupon she bade summon the Kazi and the\nassessors who came without stay or delay and she said to the Judge \u201cDo\nthou listen to the condition of this marriage and write from his word of\nmouth a bond on oath and under penalty for breaking it, to the effect\nthat if he betray me and mate with other or by way of right or of\nunright, I will smite him a thousand stripes on his right side and as\nmany on his left ribs and I will cut off his tongue and his two hands\nand I will pluck out his either eye.\u201d Said the Kazi to me, \u201cShall we\nbear witness against thee with this condition?\u201d and when I answered\n\u201cYes,\u201d he wrote out, O Commander of the Faithful, his testimony together\nwith the penalty, while I hardly believed in all this. Presently, she\nbrought out a tray, whereupon were a thousand miskals of gold and a\nthousand dirhams of silver which she scattered among the Kazi and\nwitnesses; so they took them and went their ways having duly tied the\nmarriage-knot and indited the penalty thereto attached. Then they served\nup food and we ate and drank and I lay with her that night in the\npleasantest of nighting and the gladsomest of living and I only desired\nthat morning would never appear for the stress of what befel me of\njoyance and delight; and, verily, I never saw and never heard and never\nknew any that was the like of her. So I abode with her, O Prince of True\nBelievers, for seven days which passed away as one watch,[137] and on\nthe eighth she said to me, \u201cO thou Manjab named and for friend of\nfriends enfamed, do thou take this purse wherein are a thousand dinars\nand buy with it merchandise of necklaces and gems and fine clothes\nwherewith to beautify thy shop and other things that befit thee; for\n\u2019tis my will that thou become the greatest of men in the Bazar and that\nnone therein shall boast of more good than thyself. Moreover \u2019tis my\nwish, O Manjab, that thou fare to thy store at early dawn and return to\nme about noon-tide, lest my breast be straitened by thine absence.\u201d\nReplied I, \u201cHearkening and obedience;\u201d but, O Commander of the Faithful,\nit was mine intent and desire never to fare forth from her, or by night\nor by day, from the stress of what befel me of enjoyment with my bride.\nNow she was wont every hour to go don a dress other than that which was\nupon her, and when I saw her in that condition I could not contain my\npassion, so I would arise and fulfil my need of her and she would do\nlikewise. Also, as soon as morn appeared I would repair to my shop and\nopen it and take seat therein until midday, at which time my mule would\nbe brought me to ride homewards when she would meet me alone at the\nthreshold whereupon opened the door of her apartment. And I would throw\nmy arms round her neck as soon as she appeared to me till she and I\nentered the Harem where I had no patience from her but was fain to enjoy\nmy desire. After this she would cry to her women and bid them bring us\ndinner whereof I ate with her, and in due time she would arise and\ncommand her slave-girls to clean the Hammam and perfume it with pastiles\nof lign-aloes and ambergris adding a sufficiency of rosewater. Then we\nwould enter it, I and she, and doff our dresses when I again lost\npatience until I had my will of her twice or three times.[138] Anon we\nwould wash and wipe ourselves with apron napkins of thick silk and\ndrying towels of palm-fibre, after which she would cry aloud to the\nwomen who, coming to us at her call, would bring sherberts and we would\ndrink, I and she, until mid-afternoon. Then I would mount my she-mule\nand return to my store and as evening fell I would order the slave to\npadlock the door and I would return to my house. Now I abode in such\ncase for ten months, but it fortuned one day of the days that, as I was\nsitting upon my shop-board, suddenly I saw a Badawi woman bestriding a\nshe-dromedary and she was marked with a Burka\u2019[139] of brocade and her\neyes danced under her face-veil as though they were the wantoning eyes\nof a gazelle. When I looked upon her, O Commander of the Faithful, I was\nperplexed as to my affair.\u2014\u2014And Shahrazad was surprised by the dawn of\nday and fell silent and ceased to say her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared\nwith that I would relate to you on the coming night an the Sovran suffer\nme to survive?\u201d Now when it was the next night and that was\n\n\n The Six Hundred and Forty-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that quoth Manjab to the Caliph:\u2014O Prince of True\nBelievers, when I beheld the eyes of the Badawi woman under her Burka\u2019\nwhich were like those of a gazelle they tempted my passions hereto and I\nforgot my oath and its penalty and the Kazi and witnesses. Then she\napproached me and said, \u201cAllah give thee long life, O Chief of the\nArabs;\u201d and said I, \u201cTo thee too, O most seemly of semblance!\u201d Cried\nshe, \u201cO comely of countenance, say me, hast thou a necklace fine enough\nfor the like of me;\u201d whereto I rejoined, \u201cYes.\u201d Then I arose and brought\nout one to her, but she seeing it said, \u201cHast thou naught better than\nthis?\u201d So I displayed to her, O Commander of the Faithful, all the\nnecklaces I had by me in the shop but, none of them pleasing her, I\nsaid, \u201cIn all the stores there is naught finer than these.\u201d Then, O\nPrince of True Believers, she brought out to me from off her neck a\ncarcanet and said, \u201cI want one such;\u201d and, as I looked upon it, I knew\nthat there was nothing like it in my store, and that all I had by me of\ncollars and jewels and other goods were not worth a single grain of that\ncarcanet. So I said to her, \u201cO Winsome of Eyes, this is a thing whereto\nnone of this time can avail save it be with the Commander of the\nFaithful or with his Wazir Ja\u2019afar bin Yahy\u00e1 the Barmaki.\u201d Quoth she,\n\u201cWilt thou buy it of me?\u201d and quoth I, \u201cI have no power to its price,\u201d\nwhen she exclaimed, \u201cI require no payment for this necklace, and I want\nfrom thee nothing save a kiss upon thy cheek.\u201d Then said I, \u201cO Lady of\nloveliness, bussing without treading I trow is like a bowyer sans a\nbow,\u201d and she replied, \u201cWhoso kisseth surely treadeth.\u201d Then, O Prince\nof True Believers, she sprang from off her dromedary and seated herself\nbeside me within my store, so I arose with her and went into the inner\nroom, she following me (albeit I expected not this from her), and when\nwe were safely inside she clasped me to her bosom and encountered me\nwith her breasts never withal withdrawing her veil from her face. Hereat\nI lost all power over my senses and when I felt her strain me to her\nbosom I also strained her to mine, and fulfilled of her my desire after\nthe fairest fashion. And when this was done she sprang to her feet even\nas springeth the lion from his lair, and flying to the door of the shop\nswiftlier than a bird and leaving the necklace with me, she mounted her\ndromedary and went her ways. I imagined, O Prince of True Believers,\nthat she would never return to me at all; so my heart rejoiced in the\nnecklace which she had left and I was of that fancy and opinion anent\nthe matter and manner of her going, when suddenly my pages brought me\nthe she-mule, and said to me, \u201cO our lord, rise up and fare to the\nhouse, for that our lady hath required thee at this very hour and she\nhath caused dinner to be served and sore we fear lest it wax cold.\u201d\nTherefore, O Commander of the Faithful, I found it impossible to\nbathe[140] by reason of the pages which were standing with the mule at\nthe door of my shop; so I mounted and rode home. I entered my house\naccording to my usual habit when my wife met me and said to me \u201cO my\ndearling, my heart hath been occupied with thee this day, for thou has\ntarried away from me so long a time and contrary to thy custom is\ndelaying on such a day as this.\u201d Said I, \u201cThis morning the Bazar was\ncrowded exceedingly and all the merchants were sitting in their shops,\nnor was it possible for me to rise from my store whilst the market was\nso warm.\u201d Quoth she, \u201cO my dearling and coolth of mine eyes, I was at\nthis moment sitting and reading in the Sublime Volume when there befel\nme a doubt concerning a word in the chapter \u2019Y\u00e1 S\u00edn\u2019[141] and I desire\nthat thou certify it to me that I may learn it by heart from thee.\u201d\nQuoth I, \u201cO lady of loveliness, I am unable to touch The Book much less\nmay I read the Koran;\u201d and quoth she, \u201cWhat is the cause of that?\u201d\nReplied I, \u201cI was sleeping at the side of my shop when I had a polluting\ndream;\u201d and she rejoined, \u201cAn this thy speech be sooth-fast thy\nbag-trowsers must be fouled, so draw them off that I may see to their\nwashing.\u201d I retorted, \u201cIndeed my trowsers are not bewrayed because I\ndoffed them before lying down to sleep.\u201d Now when she heard these my\nwords, O Commander of the Faithful, she said to a slave of my slaves\nwhose name was Rayh\u00e1n, \u201cO man, go and open the shop and bring the\nkerchief that is therein.\u201d[142] Then said I, \u201cO lady of lovelings, I\npresented it in alms-gift to an old woman who was naked of head and her\ncondition pained me and her poverty, so I largessed it to her.\u201d Rejoined\nshe, \u201cSay me, was the old woman she who was mounted on the dromedary,\nthe owner of the valuable necklace which she sold to thee for a kiss\nwhen thou saidst to her:\u2014O Winsome of Eyes, bussing without treading I\ntrow, is as a bowyer sans bow.\u201d Now when her words were ended, O\nCommander of the Faithful, she turned to her women and cried to them,\n\u201cBring hither this moment Sa\u2019\u00edd\u00edyah, the kitchen-wench,\u201d and when she\ncame between her hands behold, she was a slave-girl, a negress, and she\nwas the same in species and substance who came to me under the form of a\nBadawi woman with a face-veil of brocade covering her features. Hereupon\nmy wife drew the Burka\u2019 from before the woman\u2019s face and caused her doff\nher dress, and when she was stripped she was black as a bit of charcoal.\nNow as soon as I saw this, O Viceregent of Allah, my wits were\nbewildered and I considered my affair and I knew not what to do,\nthinking of the conditions whereto I had consented\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe King suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Six Hundred and Forty-sixth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Manjab continued:\u2014And I thought of the\nconditions whereto I had consented and the penalty which had been\nwritten for me by the Kazi in the presence of his assessors, so I\nwandered from my right mind when she looked at me and said, \u201cIs this our\ncompact, O Manjab hight, thou dogs\u2019 trysting-site?\u201d and when I heard her\nspeech, O Commander of the Faithful, I hanged my head groundwards and\ncould not return a reply, nor even attempt to address her could I. Said\nshe, \u201cWoe to thee, did I not say to thee:\u2014O Manjab hight, thou who with\ncurs dost unite and no foregatherer with friendly wight? Woe to thee,\nand he lied not who said that in men-kind there be no trust. But how, O\nManjab, didst thou prefer this slave-girl before me and make her my\nequal in dress and semblance? However, O ye women, do ye send and bring\nthe Kazi and the assessors at this moment and instant.\u201d So they fetched\nthem without stay or delay, and they produced the obligation which had\nbeen written, with the penalty duly attested by testimony. Then she said\nto the witnesses, \u201cRead all that for him,\u201d and they did so and asked me,\n\u201cWhat hast thou to say about this obligation and the punishment for\nbreaking it?\u201d Answered I, \u201cThe document is right and fair, nor have I\naught to utter thereanent.\u201d Hereupon, O Prince of True Believers, she\nsummoned the Governor and his officials, and I confessed before them and\nbore witness against myself, when they reviled me and abused me, and I\ntold them the tale full and complete. But they would not excuse me and\nthey all cried, \u201cVerily, thou deservest splitting or quartering;[143]\nthou who wouldst abandon this beauty and perfection and brilliancy and\nstature and symmetry and wouldst throw thyself upon a slave-girl black\nas charcoal; thou who wouldst leave this semblance which is like the\nsplendours of moonlight and wouldst follow yon fulsome figure which\nresembleth the murks of night.\u201d Hereupon, O Prince of True Believers,\nshe said to the Governor, \u201cHearken unto what I tell thee. I bear witness\nagainst myself that I have excused him the cutting off his hand and\ntongue and the plucking out his eyes; but do ye redeem my rights of him\nby one condition.\u201d \u201cAnd what may that be?\u201d asked they; and she answered,\n\u201cA thousand stripes upon his right side, and as many upon his left\nribs.\u201d Hereupon, O Commander of the Faithful, they seized me and smote\nme upon my right flank until I was estranged from the world,[144] and\nafter they took a handful of salt, which they rubbed upon the\nwounds.[145] Then they applied a thousand stripes to my left ribs, and\nthrew over me a ragged robe wherewith to veil my shame. But my flanks\nhad been torn open by such a bastinado, nor did I recover for a space of\nthree days, when I found myself lying cast-out upon a dunghill. Seeing\nthis my condition, I pulled myself together, and arising walked to the\nmansion wherein I was wont to wone; but I found the door locked with\nthree padlocks and it was empty and void, nor was voice or sound to be\nheard therein at all, and \u2019twas, as said one of the poets in this\ncouplet:\u2014\n\n \u201cThe chambers were like a beehive well stocked; when the bees quitted\n them they became empty.\u201d[146]\n\nSo I lingered there an hour of time, when a woman suddenly came out from\none of the neighbouring houses and asked me, \u201cWhat dost thou want, O\nasker; and what seekest thou?\u201d I answered, \u201cWe are in quest of the\nowners of this mansion;\u201d and said she, \u201cHere they were in crowds and\nthen they abandoned it, and may Allah have mercy upon him who spake\nthese two couplets:\u2014\n\n \u201cThey fared and with faring fled rest from me \u273f And my parted heart no\n repose can see:\n Have ruth on a wight with a heart weighed by woes \u273f Seest not how their\n door is without a key?\u201d\n\nThen indeed I repented, O Commander of the Faithful, over that I had\ndone and regretted what had befallen me and what had proceeded from me\nof ill-deeds, and quoth I to the woman who had addressed me, \u201cAllah upon\nthee, O my mistress, say me, hast thou of their traces any\ntidings?\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent, and ceased saying her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the Sovran suffer me\nto survive?\u201d Now when it was the next night and that was\n\n\n The Six Hundred and Forty-eighth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night.\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Manjab, speaking to the woman, said, \u201cO my\nlady; say me, dost thou know of their traces any tidings, and hast thou\ncome upon any manifest news?\u201d Said she, \u201cThis thing was to befal thee of\nold, O thou poor fellow, even as quoth the poet in the following\ncouplets:\u2014\n\n \u201cMy tears flow fast, my heart knows no rest \u273f And melts my soul and\n cares aye molest:\n Would Heaven mine eyeballs their form beheld \u273f And flies my life, and\n ah! who shall arrest?\n \u2019Tis wondrous the while shows my form to sight, \u273f Fire burns my vitals\n with flamey crest!\n Indeed for parting I\u2019ve wept, and yet \u273f No friend I find to mine aid\n addrest:\n Ho thou the Moon in a moment gone \u273f From sight, wilt thou rise to a\n glance so blest?\n An thou be \u2019stranged of estrangement who \u273f Of men shall save me? Would\n God I wist!\n Fate hath won the race in departing me \u273f And who with Fate can avail\n contest?\u201d\n\nThen, O Commander of the Faithful, my longings grew and I poured fast\ntears in torrents and I was like to choke with my sobs, so I arose to\nwalk about the city highways and I clung from wall to wall for what\nbefel me of despight and affright at the disappearance of them,[147] and\nas I wandered about I repeated these verses:\u2014\n\n \u201cTo man I\u2019m humbled when my friends lost I \u273f And missed the way of right\n where hardships lie:\n Sorrow and sickness long have been my lot \u273f To bear, when need was\n strong to justify:\n Say me, shall any with their presence cheer\u2014 \u273f Pity my soul? Then bless\n my friend who\u2019s nigh!\n I kiss your footprints for the love of you, \u273f I greet your envoy e\u2019en\n albeit he lie.\u201d\n\nAfter this, O Prince of True Believers, I remained immersed in cark and\ncare and anxious thought, and as ever I wandered about behold, a man met\nme and said, \u201c\u2019Tis now three days since they marched away and none\nwotteth where they have alighted.\u201d[148] So I returned once more to the\nmansion door and I sat beside it to take my rest when my glance was\nraised and fell upon the lintel and I saw attached to it a folded paper\nwhich I hent in hand and found written therein these lines:\u2014\n\n \u201cScant shall avail with judgement just the tear \u273f When at love-humbled\n heart man dareth jeer:\n I was thy dearling, fain with thee to dwell \u273f But thou transgressedst\n nor return canst speer:\n And if by every means thou find me not, \u273f From thee I fled and other\n hold I dear:\n I come in dreams to see if sore thy heart; \u273f Let it take patience in its\n woe sincere:\n Thou dost beweep our union fled, but I \u273f Wist that such weeping brings\n no profit clear:\n Ho, stander at my door, once honoured guest, \u273f Haply my tidings thou\n some day shalt hear.\u201d\n\nThereupon, O Commander of the Faithful, I returned to my mother and\nsister and told them the tale of what had betided me, first and last,\nand the twain wept over me and my parent said, \u201cI thought not, O my son,\nthat such case as this would come down upon thee; withal every calamity\nsave Death is no calamity at all; so be thou of long-suffering, O my\nchild, for the compensation of patience is upon Allah; and indeed this\nthat hath happened to thee hath happened unto many the likes of thee,\nand know thou that Fate is effectual and Sort is sealed. Hast thou not\nheard the words of the poet who spoke these couplets:[149]\u2014\n\n The world aye whirleth with its sweet and sour \u273f And Time aye trippeth\n with its joy and stowre:\n Say him to whom life-change is wilful strange \u273f Right wilful is the\n world and risks aye low\u2019r:\n See\u2019st now how Ocean overwhelms his marge \u273f And stores the pearl-drop in\n his deepest bow\u2019r:\n On Earth how many are of leafy trees, \u273f But none we harvest save what\n fruit and flow\u2019r:\n See\u2019st not the storm-winds blowing fierce and wild \u273f Deign level nothing\n save the trees that tow\u2019r?\n In Heaven are stars and planets numberless \u273f But none save Sun and Moon\n eclipse endure.\n Thou judgest well the days when Time runs fair \u273f Nor fearest trouble\n from Fate\u2019s evil hour:\n Thou wast deceived what time the Nights were fain, \u273f But in the bliss o\u2019\n nights \u2019ware days of bane.\u201d\n\nNow when I heard these words of my mother, O Prince of True Believers,\nand what she addressed to me of wise sayings and poetry, I took patience\nand rendered account to Allah;\u2014\u2014And Shahrazad was surprised by the dawn\nof day and fell silent and ceased to say her permitted say. Then quoth\nher sister Dunyazad, \u201cHow sweet is thy story, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the King suffer me to\nsurvive?\u201d Now when it was the next night and that was was\n\n\n The Six Hundred and Forty-ninth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Manjab said, \u201cO Commander of the Faithful, I\nhad patience and rendered my account to Allah Almighty. Then my mother\nfell to nursing me, with medicines and unguents and what not else of\nremedies wherefrom cometh health until I was healed, yet there remained\nto me the scars even as thou sawest. But I inscribed not those lines\nupon my house which thou didst espy, O Commander of the Faithful, save\nthat the news thereof might reach thee, and that naught be concealed\nfrom thee of my tidings and my past fate, and present condition. And\nthis is the whole that hath befallen me.\u201d[150] Now when the Caliph Harun\nal-Rashid heard these words he smote hand upon hand and cried, \u201cThere is\nno Majesty and there is no Might save in Allah the Glorious, the Great.\u201d\nThen he cried upon the Minister Ja\u2019afar the Barmecide, and said to him,\n\u201cO Wazir, unless thou bring me information of this affair and root out\nthis matter and make manifest to me the condition of this youth, verily\nI will smite thy neck.\u201d The Minister answered, \u201cHearing and obeying:\nhowever, do thou, O Commander of the Faithful, give me three days\u2019\ndelay,\u201d and the Caliph rejoined, \u201cI have granted this to thee.\u201d Hereupon\nJa\u2019afar went forth like unto one blind and deaf, unseeing nor hearing\naught, and he was perplext and distraught as to his affair and continued\nsaying, \u201cWould Heaven we had not forgathered with this youth, nor ever\nhad seen the sight of him.\u201d And he ceased not faring till he arrived at\nhis own house, where he changed his dress and fell to threading the\nthoroughfares of Baghdad, which in the time of Harun al-Rashid was a\nmighty great city, and in every street he entered he sought intelligence\nand questioned the folk concerning every affair which had happened in\ntown from dawn to dark, but he hit upon no trace nor information\nmanifest touching this matter. On the second day it was the same, and\nnothing became known to him between morning and evening; but on the\nthird day as he fared forth he repeated these words:\u2014\n\n \u201cWith the King be familiar and \u2019ware his wrath \u273f Nor be wilful when\n cometh his order \u2019Do.\u2019\u201d\n\nAnd he crossed and recrossed the city until it was noon-tide without\naught of novelty appearing to him, so he returned to his mansion where\nhe had a confidential nurse whom he apprised of the tidings and,\nconcealing naught from her said, \u201cVerily the term allowed to me by the\nKing is until set of sun, at which time unless I bring him the\ninformation required he will cut off my head.\u201d Thereupon the Kahram\u00e1nah\nwent forth and circled through the city until it was mid-afternoon, but\nshe brought back no fresh tidings; whereat Ja\u2019afar cried, \u201cThere is no\nMajesty and there is no Might, save in Allah, the Glorious, the Great!\u201d\nNow the Wazir had a sister who lived single in his home with her women\nand eunuchs, and he said to himself, \u201cI will go to my sister Bud\u00far and\nsolace myself by conversing awhile with her and farewell her: haply Fate\nis not afar.\u201d This sister was yet unwedded for none dared come forward\nand propose marriage to her, albeit in the city of Baghdad not one was\nher peer in beauty, even amongst the women of the Caliph. Accordingly he\nturned towards her apartment and entered therein, when she met him upon\nthe threshold of the gate, and as she saw him changed of condition she\ncried, \u201cNo harm to thee, O my brother, verily thou art altered in case;\u201d\nand he replied, \u201cIndeed I have fallen into evil plight and into a matter\nof affright, whereupon naught can deliver me save the power of Allah of\nAll-might, and unless the affair be made evident to me by the morning\nthe Caliph will cut off my head.\u201d Then he related to her the affair from\nbeginning to end, and she, when she heard the words of her brother,\nwaxed wan of colour, and was altered in case and said, \u201cO brother mine,\ngive me immunity and a binding bond when I will explain to thee the\nmatter of this youth.\u201d Hereat calmed was his affright, and his heart was\nsatisfied quite, and he gave her promise of safety and a binding bond\nand contract not to harm her; whereupon said she to him, \u201cO my brother,\nwomankind was created for mankind, and mankind was created for\nwomankind, and albe falsehood is an excuse, yet soothfastness is more\nsaving and safe-guiding. The whole of this business is mine and I am she\nwho married him and made with him that condition which he accepted for\nhimself, being contented with the covenant and its penalty.\u201d Now when\nJa\u2019afar heard these words spoken to him by his sister concerning the\ncase of Manjab, he outwardly made merry but he inwardly mourned, for\nthat he had forbidden her to wed, and she had worked this craft and had\ngiven herself away to wife. Hereupon he arose without stay or delay and\nfared forth until he went in to the Caliph Harun al-Rashid whom he\nblessed and greeted, and the King, having returned his salam, asked him,\n\u201cHast thou brought to me the required tidings, O Ja\u2019afar?\u201d The Wazir\nanswered, \u201cYes, O my lord, the news hath become manifest and \u2019tis\ncertified to me that this is a private matter; and had not the Creator\nfavoured me by forgathering with the young lady in her substance and\naccidence and had I not met her at a term not appointed, I should have\nbeen done to die.\u201d Quoth the Caliph, \u201cAnd who is she that I may requite\nher for her deeds and for what she hath practised upon Manjab, who\nverily deserveth not that which hath betided him, although he may have\nbeen somewhat in fault.\u201d Then Ja\u2019afar came forward and craved pardon\nfrom the Caliph in token of honour for his sister\u2019s sake, and quoth his\nlord, \u201cO Ja\u2019afar, thou hast declared that she it is with whom thou hast\nforgathered.\u201d Quoth Ja\u2019afar, \u201cO Prince of True Believers, the same is my\nsister Bud\u00far.\u201d But when the Caliph heard these words, he asked, \u201cO\nJa\u2019afar, and why did thy sister do such deed?\u201d and the Wazir answered,\n\u201cWhatso is fated shall take place nor shall any defer the predestined\nnor forbid it when decreed, nor hasten it when forbidden. This thing\nwhich hath happened was of no profit to anyone and whatever thou shalt\nordain that shall be done.\u201d Thereat Manjab after saluting the Caliph,\naccompanied Ja\u2019afar to the house of his sister, and when they went in\nthe Wazir made peace between the two, and the Caliph largessed the youth\nwith most sumptuous presents. Now the Caliph every year at times\nappointed was accustomed to go by night in disguise to the house of\nManjab accompanied by Ja\u2019afar for the sake of hearing music, and one\nnight of the nights he said to the youth, \u201cAlhamdolillah\u2014Glory be to\nGod\u2014O Manjab, that I have caused reunion between thee and Bud\u00far, thy\nbeloved; but I desire that thou tell me some tale which shall be rare\nand shall broaden my breast.\u201d The youth replied, \u201cHearing and\nobeying,\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night, an the King suffer me to survive?\u201d\nNow when it was the next night, and that was\n\n\n The Six Hundred and Fifty-first Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and goodwill! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that the King and Caliph, Harun al-Rashid, bade the youth\nManjab tell him some tale of the Kings of old and he replied,\n\u201cHearkening and obedience, O Prince of True Believers;\u201d and thereupon he\nfell recounting the\n\n\n _STORY OF THE DARWAYSH AND THE BARBER\u2019S BOY AND THE GREEDY SULTAN._\n\nIt is related (but Allah is All-knowing of hidden things and All-wise!)\nthat in the days of a King called Dahm\u00e1r[151] there was a barber who had\nin his booth a boy for apprentice and one day of the days there came in\na Darwaysh man who took seat and turning to the lad saw that he was a\nmodel of beauty and loveliness and stature and symmetric grace. So he\nasked him for a mirror and when it was brought he took it and considered\nhis face therein and combed his beard, after which he put hand in pouch\nand pulling out an Ashrafi of gold set it upon the looking-glass which\nhe gave back to the boy.[152] Hereupon the barber turned towards the\nbeggar and wondered in himself and said, \u201cPraise be to Allah, albeit\nthis man be a Fakir yet he placeth a golden piece upon the mirror, and\nsurely this is a marvellous matter.\u201d Hereupon the Darwaysh went his\nways, and on the following day he suddenly made his appearance and\nentering the booth called for a looking-glass from the barber\u2019s prentice\nand when it was handed to him combed his beard after he had looked at\nhis features therein; then, bringing forth an Ashrafi, he set it upon\nthe mirror and gave it back to the boy; and the barber marvelled yet the\nmore to see the Fakir rising up and wending his ways.[153] The beggar\nceased not coming every day and gazing at himself in the glass and\nlaying down his ducat, whereat the barber said to himself, \u201cBy Allah,\nindeed this Darwaysh must have some object of his own and haply he is in\nlove with the lad my prentice and I fear from the beggar lest he seduce\nthe boy and take him away from me.\u201d Hereat he cried, \u201cO boy, when the\nDarwaysh shall come to thee draw thou not anear him; and when he\ndemandeth the looking-glass give it not to him; for I myself will do\nso.\u201d On the third day behold, the Fakir appeared according to his custom\nand asked for the mirror from the boy who wittingly disregarded him,\nwhereupon he turned towards him and waxed wroth[154] and was like to\nslay him. The apprentice was terrified at his rage and gave him the\nlooking-glass whilst he was still an-angered; but when the man had\nreviewed himself therein and had combed his beard and had finished his\nneed, he brought out ten dinars of gold and setting them upon the mirror\nhanded them to the lad. Seeing this the barber wondered anew with\nextreme wonderment, saying to himself, \u201cBy Allah, this Darwaysh cometh\ndaily and layeth down an Ashrafi, but this day he hath given ten gold\npieces; withal there accrueth not to me from my shop even half a piastre\nof daily wage. However, O Boy, when the man shall come hither, as is his\nwont, do thou spread for him a prayer-rug in the inner room of the shop,\nlest the people seeing his constant visits should have ill suspicions of\nus.\u201d \u201cYes!\u201d said the lad. So when it was the next day the Fakir came and\nwent into the ben whither he was shown by the boy, and he followed him\ntill they were in the innermost of the booth. Now the heart of this\nReligious hung to the love of the barber\u2019s boy for that he had of beauty\nand perfection and he continued frequenting the shop every day whilst\nthe lad ceased not spreading the rug and receiving upon the mirror ten\nAshrafis. Hereat the barber and his apprentice rejoiced till one day of\nthe days when the Darwaysh came to the shaving-shop, as was his wont,\nwhere he met none but only the boy nor was there any other in sight. So\nhe asked concerning his employer and the other answered, \u201cO uncle, my\nmaster hath gone forth to solace himself with seeing the casting of the\ncannon; for this day the Sultan and the Wazir and the Lords of the land\nwill all be present thereat.\u201d Said he, \u201cO my son, go thou with us and we\nwill also enjoy the spectacle and return before the rest of the folk,\nere thy master can be back, and we will enjoy ourselves and make merry\nand look at the sport before I set out upon my journey, for \u2019tis my\nintention this day to go forth about noontide.\u201d Quoth the lad, \u201c\u2019Tis\nwell O uncle;\u201d and arising he locked the shop-door and walked with the\nDarwaysh till they reached the spot where the cannon were being cast.\nThere they found the Sultan and the Wazirs and the Chamberlains and the\nLords of the land and the Grandees of the realm all standing in a body\nuntil presently the workmen took the crucibles[155] from off the fire.\nNow the first who went up to them was the Sultan and he found them full\nof molten brass: so he put his hand into his pocket and drew it forth\nfull of gold which he cast into the melting pots. Then the Grand Wazir\nwalked forward and did as the King had done and all the Notables who\nwere present threw cash into the crucibles, bar-silver and piastres and\ndollars. Thereat the Darwaysh stepped out of the crowd and brought from\nhis cowl a reed used as an \u00e9tui[156] wherefrom he drew a spoon-like\near-picker and cast into one of the crucibles a something of powder like\ngrain.[157] This he did to each one of the melting pots; after which he\ndisappeared from the eyes of the folk and taking the boy with him\nreturned to the booth and opened it and said to him, \u201cO my child, when\nthe Sultan shall send after thee and shall question thee concerning me,\ndo thou tell him that I am in such a town where shouldst thou come to\nseek me thou shalt find me sitting beside the gate.\u201d Then he farewelled\nthe boy, the barber\u2019s apprentice, and set forth seeking that city. Such\nwas the case with these twain; but as regards the matter of the King, he\nceased not standing there until they had brought the crucibles to the\ncannon-moulds and when the folks designed to pour out their contents\nthey found all therein pure gold. Then quoth the Sultan to the Wazir and\nthe Notables of his realm, \u201cWho was it threw aught into the crucibles\nand what stranger man happened to be here?\u201d Quoth they, \u201cWe beheld a\nDarwaysh man who took some powder and fell to casting thereof a somewhat\ninto the crucibles.\u201d Hereupon enquiries were made of the bystanders and\nthey gave information how that same Darwaysh was inclined to the\nbarber\u2019s apprentice who lived in such a quarter. Hereupon the Sultan\nordered one of his Chamberlains to bring the boy,\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe King suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Six Hundred and Fifty-third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Sultan sent one of his Chamberlains to the\nboy, the apprentice of the barber, whom they sought for and brought into\nthe presence and placed between the royal hands; and he on entering\nkissed ground and deprecated and prayed for his liege lord with prayers\nfit for the Caliphs. The Sovran returned his salam and questioned him\nconcerning the Darwaysh who had been with him and he replied, \u201cO King of\nthe Realm, he charged me saying that he was faring for and would be\nfound in such a city.\u201d Hereupon the Sultan commanded the lad go forth\nand bring him, and was answered, \u201cHearkening and obedience;\u201d so he\nappointed for him an especial ship and gifted him with various presents\nand the boy set sail and voyaged for a short while till he reached the\nport-town in question. Here he landed and made for the city-gate and as\nhe entered it behold, he came face to face with the Darwaysh who was\nsitting upon a raised bench, and when he beheld him he salam\u2019d to him\nand told him what had taken place. The Fakir at once arose, and without\nresisting the lad, went down to the ship and they shook out the sails\nand the two voyaged together until they reached the city of the Sultan.\nHere the twain went in to him and kissed ground between his hands and\nsalam\u2019d to him and their greeting was answered. Now as to the lad, the\nKing largessed him largely and raised his degree to Governor and\ndespatched him to one of his provinces therein to rule;[158] but as for\nthe Darwaysh, he remained beside King Dahm\u00e1r the first day and the\nsecond until the seventh; after which quoth the Sovran, \u201c\u2019Tis my desire\nthat thou teach me the art and mystery of making gold;\u201d whereto the\nother replied, \u201cHearing and obeying, O our lord the Sultan.\u201d Presently\nthe Darwaysh arose; and, bringing a brazier,[159] ranged thereupon the\nimplements of his industry and lighted a fire thereunder; then, fetching\na portion of lead and a modicum of tin and a quant. suff. of copper, the\nwhole weighing about a quintal, he fanned the flame that was beneath the\ncrucible until the metal was fluid as water. And while the Sultan was\nsitting and looking on and considering the operation, the Fakir brought\nout something from a casket and taking a pinch of it on the ear-picker\nbesprinkled therewith the lead and copper and the tin which presently\nbecame virgin gold. He repeated this feat once or twice before the King\nwho after that fell to working as the Religious had wrought and turned\nout in his presence the purest gold. So the Sultan rejoiced and was wont\nto sit before the Darwaysh whatever time his heart chose[160] and there\nand then he gathered together ignoble metals and besprinkled them with\nthe powder[161] which had been given to him by the Fakir and all came\nout of the noblest gold. Now one night of the nights, as the Sultan was\nsitting in his Harem and would have worked as he had wrought in the\npresence of the Darwaysh, nothing went right with him; whereat he was\nexceedingly sorrowful and said, \u201cI have neither magnified nor minished\naught, so how is this case?\u201d[162] As soon as it was morning he\nforgathered with the Fakir and worked in his presence and produced\nvirgin gold; so in his surprise he said, \u201cWall\u00e1hi, \u2019tis indeed most\nmarvellous that whatso I work alone cometh not right and when I have\nwrought in presence of the Darwaysh it succeedeth and turneth to gold.\u201d\nAfter this the Sultan never transmuted metals save in the presence of\nthe Fakir, until one day of the days when his breast was narrowed and he\nsought recreation in the gardens. Accordingly he rode forth, he and the\nLords of the land, taking also the Darwaysh with him and he went to the\nriverside, the Monarch preceding and the Mendicant following together\nwith the suite. And as the King rode along with a heavy hand upon the\nreins he grasped them strongly and his fist closed upon them; but\nsuddenly he relaxed his grip when his seal-ring flew from his little\nfinger and fell into the water, where it sank to the bottom. Seeing this\nthe Sultan drew bridle and halted and said, \u201cWe will on no wise remove\nfrom this place till such time as my seal-ring shall be restored to me.\u201d\nSo the suite dismounted, one and all, and designed plunging into the\nstream, when behold, the Fakir finding the King standing alone and in\nwoeful plight by cause of his signet asked him saying, \u201cWhat is to do\nwith thee, O King of the Age, that I find thee here halted?\u201d He replied,\n\u201cVerily my signet-ring of Kingship[163] hath dropped from me into the\nriver somewhere about this place.\u201d Quoth the Darwaysh, \u201cBe not grieved,\nO our lord;\u201d after which he brought out from his breast pocket a\npencase, and having drawn from it a bit of bees\u2019 wax, he fashioned it\ninto the form of a man and cast it into the water. Then he stood gazing\nthereat when, lo and behold! the Figure came forth the river with the\nseal-ring hanging to its neck and sprang upon the saddle-bow in front of\nthe Sultan. The King would have taken his signet when the Form jumped\noff and approached the Darwaysh who hent the ring in hand and rubbed it\nand the Figure at once became wax as it had been. Hereupon the Darwaysh\nrestored it to his pencase and said to the Sovran, \u201cNow do thou ride\non!\u201d All this and the Lords of the land sat gazing upon the Darwaysh and\nwhat he had done; after which the whole party fared forwards till they\nreached the gardens, where they dismounted and took seat and fell to\nconversing together. They enjoyed themselves that day and when evening\nfell they remounted and sought their homes, and the Darwaysh returned to\nthe apartment which had been set apart for him. But presently the\nGrandees of the realm forgathered with the Sultan and said to him, \u201cO\nKing of the Age, yon Darwaysh requireth of thee exceeding caution seeing\nthat he, whenso he ever will, availeth to slay everyone in the Palace,\nand after doing thee die can raise himself to rule in thy stead.\u201d \u201cHow\nso?\u201d quoth the King, and quoth they, \u201cIn that \u2019twere easy for him to\nmake Figures of wax and cause them prevail over thee and over us, so\nthat they may kill us and he may succeed thee as Sultan; nor would this\nbe aught of inconvenience to him.\u201d Now when the King heard these words\nhe was afeared and cried, \u201cBy Allah, sooth ye speak, and this is the\nright rede and one which may not be blamed indeed!\u201d presently adding,\n\u201cAnd how shall we manage with this Darwaysh?\u201d Said they, \u201cDo thou send\nfor him and summon him and slay him forthright; and better \u2019twere that\nthou kill him ere he kill thee;[164] and if he say thee I will go and\nreturn, suffer him not depart.\u201d The Sultan acted after their counsel and\nsending to fetch the Fakir\u2014\u2014And Shahrazad was surprised by the dawn of\nday and fell silent and ceased saying her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared\nwith that I would relate to you on the coming night an the Sovran suffer\nme to survive?\u201d Now when it was the next night and that was\n\n\n The Six Hundred and Fifty-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Sultan sent after the Darwaysh and bade him\nbe brought into the presence and set between his hands, when he said to\nhim, \u201cO Darwaysh, do thou know \u2019tis mine aim and intention to slay thee:\nsay me then, hast thou any charge thou wouldst send to thy family?\u201d\nQuoth the Religious, \u201cWherefore shouldst thou kill me, O our lord, and\nwhat of ill deeds hath proceeded from me that thou shouldst destroy me\ntherefor, and do thou make me aware of my sin, and then if I merit death\nkill me or decree to me banishment.\u201d Quoth the King, \u201cThere is no help\nbut that I slay thee,\u201d[165] and the Darwaysh fell to gentling him but it\navailed him naught; so as soon as he was certified that the Sultan would\nnot release him or dismiss him, he arose and drew a wide ring upon the\nground in noose shape and measuring some fifteen ells, within which he\ndescribed a lesser circle. Then he stood up before the Sovran and said,\n\u201cO King of the Age, verily this greater circle is the dominion belonging\nto thee, whilst the lesser round is mine own realm.\u201d So saying he moved\nfrom his place and stepped forwards and passing into the smaller ring\nquoth he, \u201cAn thy reign, O King of the Age, be not ample for me I will\ninhabit my own;\u201d and forthright upon entering the lesser circle he\nvanished from the view of those present. Cried the Sultan to the Lords\nof the land, \u201cSeize him\u201d; but they availed not to find him, and after\ngoing forth in search they returned and reported that they could light\nupon no one. Then said the Sovran, \u201cHe was beside me in this place and\npassed into the smaller ring; so do ye seek for him again;\u201d and\naccordingly they went forth once more but could not see a trace of him.\nHereupon the Sultan repented and cried, \u201cThere is no Majesty and there\nis no Might save in Allah the Glorious, the Great: verily we have\nexceeded in the matter of this Darwaysh and we have hearkened to the\nwords of hypocrites who caused us to fall into trouble by obeying them\nin all they said to me against him. However, whatso they did to me that\nwill I do unto them.\u201d And as soon as it was morning-tide and the Lords\nof the land forgathered in the Divan, the Sultan commanded to slay those\nwho had counselled him to kill the Darwaysh, and some of them were done\nto death and others of them were banished the country.[166] Now when the\nCaliph Harun al-Rashid heard this narrative from Manjab, he wondered\nwith extreme wonderment and said to him, \u201cBy Allah, O Manjab, thou\ndeservest to be a cup-companion of the Kings:\u201d so he created him from\nthat moment his Equerry in honour to the Grand Wazir Ja\u2019\u00e1far the\nBarmaki, whereof he had become brother-in-law. Now after some time\nAl-Rashid asked from Manjab a tale concerning the wiles of womankind,\nand when the youth hung his head groundwards and blushed before him,\nHarun said to him, \u201cO Manjab, verily the place of the Kings in privacy\nis also the place for laying aside gravity.\u201d Said Manjab, \u201cO Prince of\nTrue Believers, to-morrow night (Inshallah!) I will tell thee a tale in\nbrief concerning the freaks of the gender feminine, and what things they\ndo with their mates.\u201d Accordingly when night came on, the Caliph sent\nfor and summoned Manjab to the presence, and when he came there he\nkissed ground and said, \u201cAn it be thy will, O Commander of the Faithful,\nthat I relate thee aught concerning the wiles of wives, let it be in a\nprivate place lest haply one of the slave girls hear me and any of them\nreport my tale to the Queen.\u201d Quoth Rashid, \u201cThis is the right rede\nwhich may not be blamed indeed!\u201d So he went with him to a private place\nconcealed from the folk, and took seat, he and the youth, and none\nbeside, when Manjab related to him the following\n\n\n _TALE OF THE SIMPLETON HUSBAND._[167]\n\nIt is related that there was a Badawi man who had a wife and he dwelt\nunder a tent of hair[168] in the desert where, as is the fashion of\nArabs, he used to shift from site to site for the purpose of pasturing\nhis camels. Now the woman was of exceeding beauty and comeliness and\nperfection, and she had a friend (also a Badawi man) who at all times\nwould come to her and have his wicked will of her, after which he would\nwend his ways. But one day of the days her lover visited her and said,\n\u201cWall\u00e1hi, \u2019tis not possible but that what time we sleep together, I and\nthou, we make merry with thy husband looking on.\u201d\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe King suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Six Hundred and Fifty-sixth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the man which was the friend of the Badawi\u2019s\nwife said to her, \u201cWall\u00e1hi, \u2019tis not possible but that when we make\nmerry, I and thou, thy husband shall look upon us.\u201d Quoth she, \u201cWhy\nshould we suffer at such time of our enjoyment either my husband or any\nwight to be present?\u201d and quoth he, \u201cThis must needs be, and unless thou\nconsent I will take to me a mistress other than thyself.\u201d Then said she,\n\u201cHow shall we enjoy ourselves with my husband looking on? This is a\nmatter which may not be managed.\u201d Hereupon the woman sat down and took\nthought of her affair and how she should do for an hour or so, and\npresently she arose and dug her amiddlemost the tent a hole[169] which\nwould contain a man, wherein she concealed her lover. Now, hard by the\ntent was a tall sycamore tree,[170] and as the noodle her husband was\nreturning from the wild the woman said to him, \u201cHo thou, Such-an-one!\nclimb up this tree and bring me therefrom a somewhat of figs that we may\neat them.\u201d Said he, \u201c\u2019Tis well;\u201d and arising he swarmed up the\ntree-trunk, when she signed to her lover who came out and mounted and\nfell to riding upon her. But her mate considered her and cried aloud,\n\u201cWhat is this, O whore: doth a man cavalcade thee before me and the\nwhile I am looking at thee?\u201d Then he came down from the tree in haste,\nbut he saw no one, for as soon as the lover had finished his business\nthe good-wife thrust him into the hole amiddlemost the tent and covered\nhim with a mat. When the husband went inside to the booth and met his\nwife he found no stranger with her so said she to him, \u201cO man, thou hast\nsinned against me, saying:\u2014Verily, some one is riding thee; and thou\nhast slandered me by falsely charging me with folly.\u201d Quoth he, \u201cBy\nAllah I saw thee with my own eyes;\u201d but quoth she, \u201cDo thou sit here the\nwhile I have a look.\u201d Hereupon she arose and swarmed up the trunk and\nsat upon one of the branches, and as she peered at her spouse she\nshrieked aloud crying, \u201cO man, do thou have some regard for thine\nhonour. Why do on this wise and lie down and allow a man to ride thee,\nand at this moment he worketh his will on thee.\u201d Said her husband,\n\u201cBeside me there is neither man nor boy.\u201d And said she, \u201cHere I am[171]\nlooking at thee from the top of this tree.\u201d Quoth he, \u201cO woman, this\nplace must be haunted,[172] so let us remove hence;\u201d and quoth she, \u201cWhy\nchange our place? rather let us remain therein.\u201d Hereupon the Caliph\nsaid to Manjab, \u201cBy Allah, verily, this woman was an adulteress;\u201d and\nthe youth replied, \u201cAmongst womankind indeed are many more whorish than\nthis. But of that anon; and now do thou hear from me and learn of me\nthis marvellous tale anent\n\n\n _THE LOVES OF AL-HAYFA AND YUSUF._\u201d\n\n\n _NOTE CONCERNING THE \u201cTIRREA BEDE,\u201d NIGHT 655._\n\n Scott refers to a tale in the \u201cBahar-Danush\u201d (Bah\u00e1r-i-D\u00e1nish); or,\n \u201cGarden of Knowledge,\u201d translated by himself, story viii. lesson 4;\n chapter xii. vol. iii. pp. 64\u201368. Cadell & Co., Strand, London,\n 1799. Five women come from a town to draw water at a well; and,\n finding there a young Brahmin, become his teachers and undertake to\n instruct him in the \u201cTirrea\u201d or fifth \u201cVeda\u201d\u2014there being only four\n of these Hindu Scriptures. Each lesson consists of an adventure\n showing how to cornute a husband, and the fourth runs as follows. I\n leave them in Scott\u2019s language:\u2014\n\n The fourth lady through dread of the arrow of whose cunning the\n warrior of the fifth heaven[173] trembled in the sky, like the reed,\n having bestowed her attention on the pilgrim bramin (Brahman),\n despatched him to an orchard; and having gone home, said to her\n husband, \u201cI have heard that in the orchard of a certain husbandman\n there is a date tree, the fruit of which is of remarkably fine\n flavour; but what is yet stranger, whoever ascends it, sees many\n wonderful objects. If to-day, going to visit this orchard, we gather\n dates from this tree, and also see the wonders of it, it will not be\n unproductive of amusement.\u201d In short, she so worked upon her husband\n with flattering speeches and caresses, that nolens volens he went to\n the orchard, and at the instigation of his wife, ascended the tree.\n At this instant she beckoned to the bramin, who was previously\n seated, expectantly, in a corner of the garden.\n\n The husband, from the top of the tree, beholding what was not fit to\n be seen, exclaimed in extreme rage, \u201cAh! thou shameless\n Russian-born[174] wretch, what abominable action is this?\u201d The wife\n making not the least answer, the flames of anger seized the mind of\n the man, and he began to descend from the tree; when the bramin with\n activity and speed having hurried over the fourth section of the\n Tirrea Bede,[175] went his way.\n\n\n VERSE.\n\n _The road to repose is that of activity and quickness._\n\n The wife during her husband\u2019s descent from the tree having arranged\n her plan, said, \u201cSurely, man, frenzy must have deprived thy brain of\n the fumes of sense, that having foolishly set up such a cry, and not\n reflecting upon thy own disgrace (for here, excepting thyself, what\n male is present?), thou wouldst fix upon me the charge of\n infidelity?\u201d The husband, when he saw no person near, was\n astonished, and said to himself, \u201cCertainly, this vision must have\n been miraculous.\u201d\n\n The completely artful wife, from the hesitation of her husband,\n guessed the cause, and impudently began to abuse him. Then instantly\n tying her vest round her waist she ascended the tree. When she had\n reached the topmost branch, she suddenly cried out, \u201cO thou\n shameless man, what abominable action is this! If thy evil star hath\n led thee from the path of virtue, surely thou mightest have in\n secret ventured upon it. Doubtless to pull down the curtain of\n modesty from thy eyes, and with such impudence to commit such a\n wicked deed is the very extreme of debauchery.\u201d\n\n The husband replied, \u201cWoman, do not ridiculously cry out, but be\n silent; for such is the property of this tree, that whoever ascends\n it, sees man or woman below in such situations.\u201d The cunning wife\n now came down, and said to her husband, \u201cWhat a charming garden and\n amusing spot is this! where one can gather fruit, and at the same\n time behold the wonders of the world.\u201d The husband replied,\n \u201cDestruction seize the wonders which falsely accuse man of\n abomination!\u201d In short the devilish wife, notwithstanding the\n impudence of such an action, escaped safely to her house, and the\n next day, according to custom, attending at the well, introduced the\n bramin to the ladies, and informed them of her worthy\n contrivance.[176]\n\n[Illustration]\n\n\n\n\n THE LOVES OF AL-HAYFA AND YUSUF.[177]\n\n\nI had a familiar in the Northern region who was called \u2019Abd al-Jaw\u00e1d and\nhe was one of the greatest of merchants there and made of money; also he\nloved voyage and travel, and at whatever time I visited him and we\nforgathered, I and he, we exchanged citations of poetry. Now one day my\nheart yearned to visit him, so I repaired to his place and found him\nthere; and as we came together we both sat down in friendly converse, I\nand he; and he said to me:\u2014\u201cO my brother, do thou hear what happened and\nwas accomplished for me in these times. I travelled to the land of\nAl-Yaman and therein met a familiar who, when we sat down to talk, I and\nhe, said:\u2014O my brother, verily there befel me and betided me in the land\nof Al-Hind a case that was strange and an adventure that was admirable\nand it ran as follows. There was erewhile a King of the kings of India\nand one of her greatest, who was abundant in money and troops and guards\nand he was called Al-Mihrj\u00e1n.\u201d[178] This same was a lord of high degree\nand a majestic and he had lived for a long while of his age without\nhaving issue male or female. Wherefor he was full of cark and care\nwanting one who after him would preserve his memory, so he said in his\nmind one night of the nights, \u201cWhenas I die cut off shall be my name,\nand effaced shall be my fame nor shall anyone remember me.\u201d So saying he\nraised both hands to Heaven and humbled himself before Allah (be He\nextolled and exalted!) to vouchsafe him a child who should outlive him\nwith the view that man might not lose the memory of him. Now one night\nas he was sleeping a-bed dreaming and drowned in slumber behold, he\nheard a Voice (without seeing any form) which said to him, \u201cO Mihrjan\nthe Sage, and O King of the Age, arouse thee this moment and go to thy\nwife and lie with her and know her carnally, for she shall indeed\nconceive of thee at this very hour and bear thee a child which, an it be\na boy shall become thine aider in all thine affairs but will, an it\nprove a girl, cause thy ruin and thy destruction and the uprooting of\nthy traces.\u201d When Al-Mihrjan heard from the Speaker these words and such\nsayings, he left his couch without stay or delay in great joy and\ngladness and he went to his wife and slept with her and swived her and\nas soon as he arose from off her she said, \u201cO King of the Age, verily I\nfeel that I have become pregnant; and (Inshallah\u2014if Almighty Allah\nplease!) this shall prove the case.\u201d[179] When Al-Mihrjan heard the\nwords of his wife he was glad and rejoiced at good news and he caused\nthat night be documented in the archives of his kingdom. Then, when it\nwas morning he took seat upon the throne of his kingship and summoned\nthe Astrologers and the Scribes of characts and Students of the skies\nand told them what had been accomplished to him in his night and what\nwords he had heard from the Voice; whereupon the Sages one and all\nstruck tables of sand and considered the ascendant. But each and every\nof them concealed his thought and hid all he had seen nor would any\nreturn a reply or aught of address would supply; and said they, \u201cO King\nof the Age, verily appearances in dreams hit the mark at times and at\ntimes fly wide; for when a man is of a melancholic humour he seeth in\nhis sleep things which be terrible and horrible and he waxeth startled\nthereat: haply this vision thou hast beheld may be of the imbroglios of\ndreams so do thou commit the reins to Him who all overreigns and the\nbest Worker is He of all that wisheth and willeth He.\u201d Now when\nAl-Mihrjan heard these words of the Sages and the Star-gazers he gifted\nand largessed them and he freed the captives in prison mewed and he\nclothed the widows and the poor and nude. But his heart remained in sore\ndoubt concerning what he had heard from the Voice and he was thoughtful\nover that matter and bewildered and he knew not what to do; and on such\nwise sped those days. Now, however, returneth the tale to the Queen his\nConsort who, when her months had gone by, proved truly to be pregnant\nand her condition showed itself, so she sent to inform her husband\nthereof. He was gladdened and rejoiced in the good news and when the\nmonths of gestation were completed the labour-pains set in and she was\ndelivered of a girl-child (praise be to Him who had created and had\nperfected what He had produced in this creation!), which was winsome of\nface and lovesome of form and fair fashioned of limbs, with cheeks\nrosaceous and eyne gracious and eyebrows continuous and perfect in\nsymmetrical proportion. Now after the midwives delivered her from the\nwomb and cut her navel-string and kohl\u2019d her eyes, they sent for King\nAl-Mihrjan and informed him that his Queen had borne a maid-babe, but\nwhen the Eunuchs gave this message, his breast was narrowed and he was\nbewildered in his wits, and rising without stay or delay he went to his\nwife. Here they brought to him the new-born when he uncovered her face\nand, noting her piquancy and elegancy and beauty and brilliancy and size\nand symmetry, his vitals fluttered and he was seized with yearning\nsorrow for her fate; and he named her Al-Hayf\u00e1[180] for her seemlihead.\nThen he gifted the midwife\u2014\u2014And Shahrazad was surprised by the dawn of\nday and ceased to say her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet is thy story, O sister mine and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n[Illustration]\n\n\n The Six Hundred and Sixty-third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that King Al-Mihrjan largessed a robe of honour to\nthe midwife and gifted her with a thousand gold pieces and went forth\nfrom beside his daughter. Then they committed her to wetnurses and\ndrynurses and governesses who reared her with the fairest rearing, and\nafter she had reached the age of four they brought to her divines who\nlessoned her in the art of writing and of making selections[181] and\npresently she approved herself sharp of wits, clever, loquent of tongue,\neloquent of speech, sweet spoken of phrase; and every day she increased\nin beauty and loveliness and stature and perfect grace. And when she\nreached the age of fourteen she was well read in science and she had\nperused the annals of the past and she had mastered astrology and\ngeomancy and she wrote with caligraphic pen all the seven handwritings\nand she was mistress of metres and modes of poetry and still she grew in\ngrace of speech. Now as her age reached her fourteenth year her sire the\nSultan chose for her a palace and settled her therein and placed about\nher slave-girls, high-bosomed virgins numbering an hundred, and each and\nevery famous for beauty and loveliness; and presently she selected of\nthem a score who were all maidenhoods, illustrious for comeliness and\nseemliness. These she taught in verse and poetry and in the\nstrangenesses of history and in striking instruments of mirth and\nmerriment until they surpassed all the folk of their day; and she\nassiduously enjoined upon them the drinking of wine pure and new and\nboon-companionship with choice histories and strange tales and the rare\nevents of the time. Such was the case with Al-Hayfa; but as regards her\nfather, King Al-Mihrjan, as one night he was lying abed pondering what\nhe had heard from the Voice, suddenly there addressed him a sound\nwithout a form and said, \u201cO King of the Age,\u201d whereat he was fully\naroused by sore terror and his vitals fluttered and his wits were\nbewildered and he was perplexed as to his affair. So he took refuge with\nAllah from Satan the Stoned and repeated somewhat of the Koran and\nfenced himself about with certain of the holy names of Allah the\nMunificent; then he would have returned to his couch but was unable,\neven to place cheek on pillow. Presently sounded the Voice a second\ntime, saying, \u201cO King of the Age, O Mihrjan, verily shalt thou die by\nreason of her;\u201d and forthwith improvised the following couplets:\u2014\n\n \u201cHo thou! Hear, O Mihrjan, what to thee shall be said \u273f Learn the drift\n of my words in these lines convey\u2019d:\n Thy daughter, Al-Hayfa (the girded round \u273f With good, and with highest\n of grade array\u2019d)\n Shall bring with right hand to thee ruin-bowl \u273f And reave thee of realm\n with the sharp-biting blade.\u201d[182]\n\nNow when Al-Mihrjan had heard what the Voice had spoken of verse and had\nproduced for him of prose, he was wholly aroused from his sleep and\nbecame like one drunken with wine who knew not what he did and his\nvitals fluttered and increased his cark and care and anxious thought. So\nhe removed from that site into another stead and was stirred up and went\nawandering about. Then he set his head upon the pillow but was unable to\nclose his eyelids and the Voice drew nearer and cried upon him in\nfrightful accents and said, \u201cO Mihrjan, dost thou not hearken to my\nwords and understand my verse; to wit, that thy daughter Al-Hayfa shall\nbequeath to thee shame and thou shalt perish by cause of her?\u201d Then the\nUnseen One recited these couplets[183]:\u2014\n\n \u201cI see thee, O Mihrjan, careless-vain \u273f Who from hearing the words of\n the wise dost abstain:\n I see Al-Hayfa, by potent lord \u273f Upraised in her charms and speech sweet\n of strain,\n Who shall home thee in grave sans a doubt and she \u273f Shall seize thy\n kingship and reave thy reign.\u201d\n\nBut when Al-Mihrjan had heard the words of the Voice and what it had\nurged upon him of poetry and of prose-addresses, he arose from his rest\nin haste and anxiety until Allah caused the morn to morrow and break in\nits sheen and it shone, whereupon the King summoned the Mathematicians\nand the Interpreters of dreams and the Commentators on the Koran; and,\nwhen they came between his hands, he related to them his vision, fully\nand formally, and they practised their several arts, making all apparent\nto them; but they concealed the truth and would not reveal it, saying to\nhim, \u201cIndeed the consequence of thy vision is auspicious.\u201d\u2014\u2014And\nShahrazad was surprised by the dawn of day and fell silent and ceased\nsaying her permitted say. Then quoth her sister Dunyazad, \u201cHow sweet and\ntasteful is thy tale, O sister mine, and how enjoyable and delectable!\u201d\nQuoth she, \u201cAnd where is this compared with that I would relate to you\non the coming night an the Sovran suffer me to survive?\u201d Now when it was\nthe next night, and that was\n\n\n The Six Hundred and Sixty-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Astrologers said to King Al-Mihrjan,\n\u201cVerily the consequence of thy vision is auspicious;\u201d and on the second\nnight Iblis the Accursed appeared to him under the bodily form of a\nhandsome man and said, \u201cHo thou the King, I am he who terrified thee\nyesternight in thy dream, for the reason that thou hast ruined the\nMonastery of the Archers[184] wherein I lay homed. However an thou wilt\nedify it again I will favour thee with my counsel, ho thou the King!\u201d\nAl-Mihrjan replied, \u201cUpon me be its rebuilding an thou wilt honour me\nwith thy advice, ho thou the Voice!\u201d Hereupon Iblis fell to lying with\nhim and saying, \u201cVerily I am thine aider in building thee a palace by\nthe river Al-Kaw\u00e1\u2019ib,[185] O thou will of me and desire of me!\u201d (Now the\nfolk heard these words spoken aloud.) Then Al-Mihrjan arose from his\nsleep joyful and cheerful and when morning came he summoned the\nMathematicians and Architects and Masons and bade them rebuild the\nMonastery of the Archers; so they obeyed his bidding until they had\ncompleted it in the handsomest fashion and with the best of workmanship.\nAfter that the King ordered they construct for his daughter Al-Hayfa a\npalace unsurpassed by any edifice and perfectly builded and decorated,\nhard by the river Al-Kawa\u2019ib; moreover that it should be situate in a\nwady, a hill-girt plain through which meandered the stream. So they\nobeyed his bidding and laid its foundations and marked with large stones\nthe lines thereof which measured a parasang of length by a parasang of\nbreadth. Then they showed their design to the King, who gathering\ntogether his army returned with them to the city. Presently the\nArchitects and Master-masons fell to building it square of corners and\ntowering in air over the height of an hundred ells and an ell; and\namiddlemost thereof stood a quadrangular hall with four-fold saloons,\none fronting other, whilst in each was set apart a cabinet for private\nconverse. At the head of every saloon a latticed window projected over\nthe garden whereof the description shall follow in its place; and they\npaved the ground with vari-coloured marbles and alabastrine slabs which\nwere dubbed with bezel stones and onyx[186] of Al-Yaman. The ceilings\nwere inlaid with choice gems and lapis lazuli and precious metals: the\nwalls were coated with white stucco painted over with ceruse[187] and\nthe frieze was covered with silver and gold and ultramarine and costly\nminerals. Then they set up for the latticed windows colonnettes of gold\nand silver and noble ores, and the doors of the sitting chamber were\nmade of chaunders-wood alternating with ebony which they studded with\njewels and arabesque\u2019d with gold and silver. Also they placed in each\nsitting-room a pillar of Comorin lign-aloes and the best of sandal-wood\nencrusted with gems; and over the speak-room they threw cupolas\nsupported upon arches and connecting columns and lighted in the upper\npart by skylights of chrystal and carnelian and onyx. And at the head of\neach saloon was a couch of juniper-wood whose four legs were of\nelephants\u2019 ivories studded with rubies and over each was let down a\nhanging[188] of golden weft and a network of gems, whilst higher than\nthe whole was a latticed casement adorned with pearls which were\nthreaded upon golden wire and curtains bearing scented satchels of\nambergris. The furniture of the divans was of raw silk stuffed with\nostrich-down and the cushions were purfled with gold. The floors of all\nthe saloons were spread with carpets and rugs embroidered with sendal,\nand in the heart of the Great Hall amiddlemost the four saloons rose a\nmarble jet-d\u2019eau, square of shape, whose corners were cunningly wrought\nand whose floor and marge were set with gems of every hue. They also\nplaced upon the edges of that fountain figures fashioned of gold and\nsilver representing all manner birds and beasts, each modelled according\nto his several tint and peculiar form; their bellies too were hollow and\nfrom the fountain was conducted a conduit which led the water into their\ninsides and caused it gush from their mouths so that they jetted one at\nother like two hosts about to do battle. After this the same water\nreturned to the middle of the fountain and thence flowed into the\ngardens, of which a description will follow in its place.[189] Also the\nwalls of the Great Hall were variegated with wondrous pictures in gold\nand lapis lazuli and precious materials of every kind, and over the\ndoors of the sitting-places they hung candelabra of chrystal with chains\nof gold wherein were set jewels and jacinths and the costliest stones;\nafter which they inscribed upon the entrance of the speak-rooms couplets\nto the following purport:\u2014\n\n \u201cClear and clean is our s\u00e9ance from slanderous foe; \u273f And from envious\n rival whose aim is blame:\n None hither may come save the cup-boy, and eke \u273f Cup-comrades who never\n our fame defame.\u201d\n\nUpon the chandeliers themselves were inscribed these lines:\u2014\n\n \u201cI am raised in reverence high o\u2019er head \u273f For they see that my gift is\n the boon of light:\n I\u2019m a pleasure to eyesight, so up with you all, \u273f O Seers, and joy ye\n the joys of my sight.\u201d\n\nAnd upon the Palace-door was inscribed the following quatrain:\u2014\n\n \u201cThis Mansion\u2019s adorned \u273f As delight to man\u2019s eye;\n O\u2019er its door writ is \u2019Welcome,\u2019 \u273f So safely draw nigh.\u201d\n\nAnd when they had finished this inscription over the doorway, they went\nforth from the entrance which stood at the head of the Great Hall and\nproceeded to a square of large space abounding in trees and enjoyable\nfor rills; and they surrounded it with a fencing-wall built of rough\nstone which they stuccoed over and figured with various paintings. Then\nthey planted this garden with all manner fruit-bearing trees and\nfragrant herbs and flowers and firstlings of every kind and hue and they\ntrained the branches after a wonderful fashion, leading under their\nshade leats and runnels of cool water; and the boughs were cunningly\ndispread so as to veil the ground which was planted with grains of\ndivers sorts and greens and all of vegetation that serveth for the food\nof man. Also they provided it with a watering wheel whose well was\nrevetted with alabaster[190]\u2014\u2014And Shahrazad was surprised by the dawn of\nday and fell silent and ceased to say her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet is thy story, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the King suffer me to\nsurvive?\u201d Now when it was the next night and that was\n\n\n The Six Hundred and Sixty-seventh Night,\n\nDunyazad said to her \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Architects set up in that palace-garden a\nwater-wheel whose well was revetted with alabaster and whose wood-work\nand wheel were of chaunders-wood, whilst its pitchers were of fine\nporcelain and its cordage[191] was of raw silk. And when they were free\nof this work they edified amongst the scented shrubs and blossoms a\ntowering dome based upon four-square walls of variegated marbles and\nalabasters studded with carbuncles[192] and its ceiling was supported\nupon columns of the finest stone with joinery of lign-aloes and sandal,\nand they dubbed its cupola with jewels and precious stones and\narabesque\u2019d[193] it with gold and silver. Then they made therein four\nsaloons more, each fronting other, and at the head of one and all was a\nlatticed window impending over the bloomy shrubs and fragrant herbs; the\ncolonnettes of those casements were silvern whilst the shutters were of\nsandal-wood plated and studded with precious metals; and over the\nlintels thereof was an ornamental frieze of gold inscribed with lines of\nverse which shall be described in its due place. And they inlaid that\nfrieze with rubies and jacinths until it made the cupola resemble the\ndomes of Paradise. Moreover they trained the flowering shrubs and the\nperfumed herbs to overrun with their tendrils the casements in the drum\nof the dome, and when they had completed the work and had embellished it\nwith all adornments they pierced for it an entrance and ranged around it\nthree ramparts which, built up with large stones, were in breadth seven\ncubits. Then they edified for the Palace an impregnable gateway of\nChinese steel whereunto led flights of alabastrine steps which were\ncontinued to the highmost parts, and lastly they derived the river\nAl-Kawa\u2019ib till it surrounded the edifice on every side and encircled it\nas signet-ring girdeth finger or wristlet wrist. Now when the Architects\nand Master-masons had made an end of building the Palace and its domes\nand had finished laying out and planting the parterres, they went in to\nKing Al-Mihrjan and kissing ground between his hands informed him\nthereof; and he, receiving this report, at once took his daughter,\nAl-Hayfa, and mounting horse, he and the Lords of his land rode forth\ntill they reached the river Al-Kawa\u2019ib which ran at three days\u2019 distance\nfrom his capital. When he arrived there and looked upon the Palace and\nits elevation in fortalice-form he was pleased therewith and so were all\nof his suite and retinue; whereupon he went up to it and beholding the\nordinance and the ornamentation and the cupolas and the gardens and the\nedification and embellishment of the whole, he sent for the Architects\nand Master-masons and the artificers whom he thanked for their work, and\nhe bestowed upon them robes of honour and gifted and largessed them and\nassigned to them rations and pay and allowances. So they kissed ground\nbefore him and went their ways. Then King Al-Mihrjan and his host\nwithdrew within the Palace, and he bade serve up the trays of viands and\nsumptuous food for a banquet, after which he and his abode three days in\neating and drinking and diversion and disport; and he gave robes of\nhonour to his Wazirs and Emirs and the Grandees of his kingdom, and in\nfine issued orders for their departure. When they went forth from him,\nhe commanded to summon Al-Hayfa and her women with all their belongings;\nand she, having made act of presence and having ascended to the Palace\nand considered it with its beauty and artifice and ornamentation, was\npleased and rejoiced therein. The father abode with her three days, and\nthen farewelling her returned to his capital; and she on his departure\nbade her slave-girls distribute the couches about the saloons placing in\neach one a seat of ebony plated with glittering gold, whose legs were of\nelephant\u2019s ivory, and over one and all they reared canopies of silk and\nbrocade adorned with jewels and precious metals and bespread them with\nmattresses and cushions and pillows, and over the floor of the palaces\nthey laid down carpets whereupon was orfrayed this couplet:\u2014\n\n \u201cO Friend hereon seated be blythe and gay \u273f Unless hereto bound and\n debarred of way.\u201d[194]\n\nThen they set upon them settees for seats whereupon were inscribed these\ncouplets:\u2014\n\n \u201cO Seat, be thy beauty increased evermore; \u273f Fair fall thee with\n happiness choice and meet;\n An I fail in life through my slip and sin, \u273f To-morrow in Heav\u2019n I\u2019ll\n give thee seat.\u201d\n\nThen[195] the attendants decorated the whole Palace until it became like\nunto one of the Mansions of Heaven, and when the women had done her\nbidding Al-Hayfa was much pleased, so she took one of the slave-girls by\nthe hand and walked with the rest of them around the Palace considering\nits artifice and its embellishment, especially the paintings which\ncovered the walls; and they rejoiced thereat, marvelling at the cunning\ndecorations and they were grateful to the Architects who had builded and\npresented all these representations. And when Al-Hayfa reached the\nterrace-roof of the Palace she descended by its long flight of steps\nwhich led to the river-side, and bidding the door be thrown open she\ngazed upon the water which encircled it like ring around finger or\narmlet round arm, and admired its breadth and its swiftness of\nstreaming; and she magnified the work and admired the gateway of steel\nfor its strength and power of defence and sued for pardon of Almighty\nAllah.[196]\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased saying her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the Sovran suffer me\nto survive?\u201d Now when it was the next night and that was\n\n\n The Six Hundred and Seventieth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night! She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that Al-Hayfa sued pardon of Allah the Great and took\nrefuge with the Almighty from Satan the Stoned, after which said she,\n\u201cThere is no diverter to whatso is doomed by the Lord nor availeth aught\nof solicitude against that commanded by the Omnipotent, the\nAll-puissant; and His power is upon me with His destiny and needs must\nit come to pass.\u201d Then she called for a pencase of gold and she wrote\nfor placing over the gateway of the Palace the following couplets:[197]\u2014\n\n Behold here\u2019s a mansion like \u201cHome of Delight\u201d \u273f Whose sight heals the\n sick and abates all blight:\n Here are roe-like maidens with breasts high raised \u273f And with charms of\n the straightest stature bedight:\n Their eyes prey on the lion, the Desert\u2019s lord, \u273f And sicken the\n prostrate love-felled plight:\n Whomso their glances shall thrust and pierce \u273f Naught e\u2019er availeth\n mediciner\u2019s might:\n Here Al-Hayf\u00e1 scion of noble sire \u273f E\u2019en craven and sinner doth fain\n invite;\n And here for the drunken wight there abide \u273f Five pardons[198] and\n bittocks of bread to bite.\n My desire is the maiden who joys in verse, \u273f All such I welcome with me\n to alight,\n And drain red wine in the garth a-morn \u273f Where beasts and birds all in\n pairs unite;\n Where rose and lily and eglantine \u273f And myrtle with scent morning-breeze\n delight,\n Orange bloom, gillyflower and chamomile \u273f With Jasmine and palm-bud, a\n joyful site.\n Whoso drinketh not may no luck be his \u273f Nor may folk declare him of\n reason right!\n Wine and song are ever the will of me \u273f But my morning wine lacks a\n comrade-wight.\n O who brightenest the Five[199] do thou rise and fetch \u273f By night for my\n use olden wine and bright:\n O thou reading this writ, prithee comprehend: \u273f Cross the stream I swear\n thee by God\u2019s All-might!\n This is House of Honour may none gainsay: \u273f Cup-comrade shall be who\n shall self invite;\n For within these gates only women wone, \u273f So of men-folk here thou hast\n naught to affright.\u201d\n\nWhen Al-Hayfa had finished her writing and what she had improvised of\nverse and couplets, she bade close the entrance of the Palace and went\nup, she and her women, to the higher apartments; and the while she was\ndrowned in thought and fell to saying, \u201cWould Heaven I knew an this\nmighty guard and ward will defend Al-Mihrjan and would I wot if this\nfortalice will fend off Fate and what fain must be.\u201d Then she enjoined\nher women to high diet and the drinking of wine and listening to\nintimate converse and the hearing of songs and musical instruments and\ngladness and gaiety for a while of time; and she felt herself safe from\nthe shifts of chance and change. Such was her case but now we will\nrecount (Inshallah!) what further befel her.[200] In the land of Sind\nwas a King hight Sahl[201] and he was of the Monarchs of might, endowed\nwith puissance and prepotency and exalted degree, abounding in troops\nand guards and overruling all that fair region. Now Allah (be He\nextolled and exalted!) had vouchsafed him a son than whom was none in\nhis age fairer of semblance: beautiful exceedingly was he, with a face\nbrighter far than the full moon; and he was of tongue eloquent and of\npluck puissant, valorous, formidable. Also he was mighty fond of wine\nmere and rare and of drinks in the morning air and of converse with the\nfair and he delighted in mirth and merriment and he was assiduous in his\ncarousing which he would never forego during the watches of the night or\nthe wards of the day. Now for the abundance of his comeliness and the\nbrilliancy of his countenance, whenever he walked abroad in the capital\nhe would swathe his face with the Lith\u00e1m,[202] lest wax madly enamoured\nof him the woman-kind and all creation, wherefore he was named the\nVeiled Y\u00fasuf of Beauty. It chanced one night as he sat carousing with\nhis boon companions that the wine prevailed over him and he became\nsprightly and frolicsome; so he went forth from the door of his cabinet\nin a state of drink, understanding naught and knowing nothing of that he\ndid. He wandered about the rooms belonging to his father and there he\nsaw a damsel of the paternal concubines standing at the door of her\nbower and his wine so mastered him that he went up to her and clasped\nher to his bosom and threw her backwards upon the floor. She cried aloud\nto the royal Eunuchs who stood there looking on at him, not one of them,\nhowever, dared arrest him or even draw near him to free the girl, so he\nhad his will of her and abated her maidenhead after which he rose up\nfrom off her and left her all bleeding[203] from his assault. Now this\nslave-girl had been gifted to his sire and Yusuf left her to recover her\ncondition when he would have visited her again, but as soon as he had\nreturned to his apartment (and he not knowing what he had done) the\nEunuchs took the damsel (she bleeding as before) and carried her to King\nSahl who seeing her in such case exclaimed, \u201cWhat man hath done this to\nher?\u201d Said they, \u201c\u2019Tis thy son Yusuf;\u201d and he, when he heard the words\nof his slaves, felt that this matter was hard upon him and sent to fetch\nthe Prince. They hastened to bring him, but amongst the Mamelukes was\none lovingly inclined to the youth who told him the whole tale and how\nhis father had bade the body-guards summon him to the presence. And when\nYusuf had heard the words of the Mameluke he arose in haste and\nbaldrick\u2019d his blade and hending his spear in hand he went down to the\nstables and saddled him a steed of the noblest blood and likeliest\nstrain; then he mounted and, taking with him a score of Mamelukes his\npages, he sallied forth with them through the city gate and rode on\nunknowing what was concealed from him in the Secret Purpose.\u2014\u2014And\nShahrazad was surprised by the dawn of day and fell silent and ceased to\nsay her permitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy\nstory, O sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd\nwhere is this compared with that I would relate to you on the coming\nnight an the King suffer me to survive.\u201d Now when it was the next night\nand that was\n\n\n The Six Hundred and Seventy-second Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Prince Yusuf, son of King Sahl, went forth the\ncity all unknowing whither he should wend and to what part he should\nturn, and he ceased not faring with his merry men for ten full-told\ndays, cutting across the wold and wild and the valley and the stone-clad\nhill, and he was perplext as to his affair. But whilst he was still\njourneying he came upon the river Al-Kawa\u2019ib and he drew in sight of the\ncastle of Al-Hayfa, which stood amiddlemost that mighty stream with its\nheight and bulk and defensive strength. Hereupon quoth Yusuf to himself,\n\u201cBy Allah, none founded this puissant fortalice in such power and\nprepotency and forcefulness save for a mighty matter and a cause of much\nconsequence. Would Heaven I wot to whom this belongeth and who dwelleth\ntherein!\u201d Then he applied his mind and had recourse to the knowledge of\nhis companions the Mamelukes and he commanded all his white slaves\nalight upon the marge of the river for the purpose of rest, and when\nthey had reposed he asked them, \u201cWho amongst you will go down to this\nstream and will over-swim it and will visit the lord of the Castle and\nbring us news of it and tidings of its ownership and discover for us the\nman to whom it belongeth?\u201d But as no one would return him a reply he\nrepeated his words without any answer and he, when he saw that, arose\nforthright and doffed what he had upon him of dress, all save his shirt\nonly. Then he took his bow and quiver and placing his clothes with his\nweapon and arrow-case upon his head he went down to the river and swam\nit until he came forth it on the further side. Here he walked up to the\ngateway and found an impregnable entrance all of steel which none might\navail to open, but when he saw the verses thereon inscribed and\nunderstood their significance he gave himself joy and was certified of\nentering. Then he took from his quiver a pen case and paper whereupon he\ninscribed these couplets:\u2014\n\n \u201cAt your door, O Fountains of weal, I stand \u273f A stranger from home and\n a-morning bann\u2019d.\n Your grace shall haply forfend my foe \u273f And the hateful band of\n unfriends disband:\n I have none resort save your gates, the which \u273f With verse like carcanet\n see I spann\u2019d:\n Ibn Sahl hath \u2019spied with you safe repair, \u273f So for lonesome stranger\n approach command!\u201d\n\nAnd when Yusuf had ended his writing, he folded the paper and made it\nfast to a shaft; then he took his bow and arming it drew the string and\naimed the arrow at the upper terrace, where it dropped within the\nparapet. Now, by the decree of The Decreer Al-Hayfa was walking there\nwith her women when the shaft fell between her feet and the paper became\nmanifest, so she caught sight of it and took it up and opened it, and\nhaving read it understood its significance. Hereat she rejoiced and\ncongratulated herself and her cheeks flushed rosy-red, and presently she\nwent hastily in the direction of the entrance, whilst her women still\nlooked down from the terrace upon the doorway and saw Yusuf a-foot\nbefore it. They cried out to their lady, \u201cVerily there standeth below a\nyouth lovely in his youthfulness, with his face gladdening as the\ncrescent moon of Sha\u2019ab\u00e1n.\u201d[204] But when Al-Hayfa heard the words of\nthe women she was glad and gave herself joy and sensed an oppression of\npleasure, whilst her vitals palpitated and she perspired in her\npetticoat trowsers.[205] Then she went down to the gateway which she\nbade be thrown open, and seeing Prince Yusuf she smiled in his face and\nwelcomed him and greeted him. He returned her salam with sweetness of\nphrase and softness of words, when said she to him, \u201cWell come and\nwelcome and good cheer to thee, O thou who dost visit us and takest\nrefuge in our demesne[206] and in our presence, for that here thou hast\nimmunity and impunity and civility;\u201d presently adding, \u201cEnter into this\nguarded stead and feel thou no fear from any foe, for thou has wrought\nthy wish and hast attained thine aim and hast won thy will, O fair of\nface and O perfect of form, O thou whose countenance excelleth the new\nmoon: here thou hast preserved thy life and art saved from foeman\u2019s\nstrife.\u201d Thereupon she mounted the staircase and he behind her, while\nthe slave-girls surrounded the twain, and she conversed with him and\ncheered him with fair words and welcomed him once more till they had\nentered the Castle saloon, when she took his hand and seated him at the\nhead of the hall. But as Yusuf looked upon the portalice and the beauty\nof its building and the excellence of its ordinance and the high degree\nof its decorations which made it like unto the Palaces of Paradise, and\nas he beheld that furniture and those couches, with what was over them\nof hangings, and the gems and jewels and precious metals which abounded\nthere, he magnified the matter in his mind and said to himself, \u201cThis\nplace belongeth to none save to a mighty monarch!\u201d Then Al-Hayfa bade\nher women bring a bundle of clothing, and when they had set it between\nher hands, she opened it and drew forth a suit of Daylakian[207]\ngarments and a caftan of Coptick stuff (fine linen of Misraim purfled\nwith gold), and bestowed them upon him, and she bound around his head an\nor-fringed Sh\u00e1sh[208] with either end gem-adorned. And when he donned\nthe dress his countenance became brilliant and its light shone afar, and\nhis cheeks waxed red as rose, and she seeing this felt her wits\nbewildered and was like to faint. However, she soon recovered herself\nand said, \u201cThis is no mortal: verily he is naught but of the H\u00fars of\nHeaven.\u201d Then she bade her women bring food\u2014\u2014And Shahrazad was surprised\nby the dawn of day, and fell silent and ceased saying her permitted say.\nThen quoth her sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O\nsister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is\nthis compared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Six Hundred and Seventy-fourth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Al-Hayfa bade her women bring the food trays,\nand when they obeyed her bidding and placed them between the hands of\nYusuf, he considered them and saw that one was made of Yam\u00e1n\u00ed onyx and\nanother of red carnelian and a third of rock chrystal, and they bore\nplatters of gold and silver and porcelain and jasper. Upon them were\nranged dishes furnished with the daintiest food which perplexed the\nwits, and sweetmeats and sumptuous meats, such as gazelle\u2019s haunch and\nvenison and fatted mutton and flesh of birds, all the big and the small,\nsuch as pigeon and rock-pigeon, and greens marinated and viands roasted\nand fried of every kind and colour and cheeses and sugared dishes. Then\nshe seated Yusuf beside her and served him with all manner cates and\nconfections and conjured him to fall-to and morselled him until he had\neaten his sufficiency; after which they twain sat together in laughter\nand enjoyment each conjoined to other and both cast in the mould of\nbeauty and loveliness and brilliancy and stature and symmetric grace as\nthough in the likeness of a rattan-palm. All this and Al-Hayfa rejoiced\nin Yusuf, but ever and anon she took thought anent her sire King\nAl-Mihrjan and his works and she kept saying in her mind, \u201cWould Heaven\nI wot will he wed me to this youth so charming of inner grace; and, if\nmy father be not satisfied therewith, I will marry my lover in despite\nof him.\u201d And the while Yusuf quoth to himself, \u201cWould Heaven I wot how\nmy sire will act in the business of the concubine whose pucelage I did\naway, and would Heaven I knew if he have ridden forth in search of me,\nor he have lost sight of me and never asked of me.\u201d On this wise either\nof the twain spoke to themselves, and neither of them believed in\nsafety, all unknowing what was predestined to them by Him who saith to a\nthing, \u201cBe\u201d and it becometh. So Al-Hayfa and Yusuf sat drowned in the\ndepths of thought, withal their joyance and enjoyment made them clean\nforget that writ for them by Fate; and the Prince gazing upon the\ngreater tray saw graven upon its edge these couplets:\u2014\n\n \u201cFor the gathering of friends and familiars design\u2019d \u273f Between hands of\n Kings and Wazirs I\u2019m shrin\u2019d:\n Upon me is whatever taste loves and joys \u273f Of flesh and viands all kinds\n combin\u2019d:\n From me fill thee full of these cates and praise \u273f Thy Lord, the Maker\n of all mankind.\u201d\n\nThen the attendants placed bread upon the trays, and the Prince found\nwrit in moulded letters upon the loaves the couplets that follow:\u2014\n\n \u201cAnd a loaf new-born from the flour of wheat, \u273f White and piping hot\n from the oven-heat:\n Quoth to me my chider, Be wise and say \u273f Soothe my heart and blame not,\n O friend I greet.\u201d\n\nPresently the handmaidens piled upon the trays platters of silver and\nporcelain (whereof mention hath been made) containing all that lip and\ntongue gratify of the meat of muttons in fry and Kat\u00e1-grouse and\npigeon-poults and quails and things that fly of every kind and dye which\nhungry men can long to espy, and Yusuf saw inscribed upon the china\ndishes the following couplets:\u2014\n\n \u201cPlatters of china fair \u273f That all men\u2019s eyne ensnare,\n None seeth in this our town \u273f China of mould so rare.\u201d\n\nThen he looked upon the silver plate and found it graven with these\nlines:\u2014\n\n \u201cPlate worked in silver of the brightest white \u273f In height of beauty, O\n thou joy to sight,\n When fully finisht and when perfect made \u273f Becometh chargers peerless in\n delight.\u201d\n\nAnd portrayed upon the porcelain were all that grow and fly of geese and\npoultry. Anon a handmaid brought in hand a knife wherewith to carve the\nmeats, and Yusuf looking at the blade saw upon it letters gold-inlaid\nand forming these verses:\u2014\n\n \u201cI am blade of finest grain \u273f Wherefrom comes naught of bane:\n Fro\u2019 my friends all harm I ward \u273f And thy foes by me be slain!\u201d\n\nHereupon the handmaids ended the ordinance of the table and set\neverything in its own stead; after which the Princess took seat beside\nthe Prince and said to him, \u201cO my lord, hearten our heart and deign\ngrace to us and honour us by eating with us: this indeed be a day of joy\nfor my union with thee and for thy lighting this my lodging with the\nsplendour of thy semblance so bright and thy beauty so rare and for\nthine alighting at my home and thine opportune kindness and thine inner\ngraciousness,[209] O thou unique one of the Age and the Time, and O thou\nwho hast no peer in our day and our tide.\u201d Now when Yusuf heard the\nwords of Al-Hayfa he said to her, \u201cWall\u00e1hi, O thou who the moons\nadornest and who the sun and the daylight shamest, O lady of brow\nflower-bright and of stature elegant-slight, O thou who passest in\nbeauty and comeliness all mortal beings, O thou with smile like water\nsweet and mouth-dews like purest spring and of speech the softest, I wot\nthou art the lady of goodness and excellence and generosity and\nliberality.\u201d Then she again fell to morselling the Prince until they\nboth had a sufficiency of food, whereupon she bade them fetch water for\nwashing their hands after meat. And they brought to Yusuf a basin of\nglittering gold, when he rejoiced with exceeding exultation the while he\nwas sunk in meditation, and at times he gazed upon Al-Hayfa and his wits\nwere bewildered and his senses seduced him to something he would do with\nher for the abundance that was in her of beauty and loveliness. But his\nreason forbade to him his passion, and quoth he in his mind, \u201cTo\neverything its own time,\u201d\u2014\u2014And Shahrazad was surprised by the dawn of\nday and fell silent and ceased to say her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet is thy story, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the King suffer me to\nsurvive?\u201d Now when it was the next night and that was\n\n\n The Six Hundred and Seventy-sixth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Yusuf said, \u201cTo everything its own time, and\nsoothly sayeth the old saw, Whoso hurrieth upon a matter ere opportunity\nconsent shall at last repent.\u201d Now when they brought the basin before\nhim and therein stood an ewer of chrystal garnished with gold, he looked\nat it and saw graven thereupon the following couplets:\u2014\n\n \u201cI\u2019m a Basin gold beautifies \u273f For the hands of the great and the wise:\n Abased[210] for the cleansing of palms, \u273f Washing hands with the water\n of eyes.\u201d\n\nThereat he considered the ewer and saw inscribed upon it these lines:\u2014\n\n \u201cO rare the Ewer\u2019s form whereon must dote \u273f Our hearts and pupils of our\n eyes fain gloat:\n Seems ferly fair to all admiring orbs \u273f You seemly body wi\u2019 the slender\n throat.\u201d\n\nAnd when he had finished washing his hands and had dried them with the\nnapkins he pointed at them and spoke these couplets:\u2014\n\n \u201cGroweth my love a-heart and how to hide \u273f When o\u2019er the plains of cheek\n tear-torrents glide?\n I veil what love these sobs and moans betray \u273f With narrowed heart I\n spread my patience wide.\n O Farer to the fountain,[211] flow these eyes \u273f Nor seek from other\n source to be supplied:\n Who loveth, veil of Love his force shall reave, \u273f For tears shall tell\n his secrets unespied:\n I for the love of you ain bye-word grown, \u273f My lords, and driven to the\n Desert-side;\n While you in heart of me are homed, your home; \u273f And the heart-dweller\n kens what there may bide.\u201d\n\nWhen Prince Yusuf had finished his improvisation and the poetry which he\nproduced, Princess Al-Hayfa bussed him upon the brow, and he seeing this\nwaxed dazed of his wits and right judgment fled him and he fell fainting\nto the floor for a while of time. And when he came to himself he\npondered how she had entreated him and his Passion would have persuaded\nhim to do with her somewhat but Reason forbad and with her force he\novercame himself. After his improvising Al-Hayfa again saluted him on\nthe front and cried, \u201cIndeed thou hast done well in thy words, O thou\nwith Crescent\u2019s brow!\u201d Presently she came for the table of wine and\nfilling a cup drank it off; then she crowned another goblet and passed\nit to Yusuf who took it and kissed it while she improvised some couplets\nas follows:\u2014\n\n \u201cThy seduction of lips ne\u2019er can I forbear \u273f Nor deny love-confession\n for charms so rare:\n O thou aim of my eyes, how my longing stay? \u273f O thou tall of form and\n long wavy hair?\n Thy rose-hued cheek showeth writ new-writ[212] \u273f Dimming wine my cups in\n thei rondure bear.\u201d\n\nAnd presently she added:[213]\u2014\n\n \u201cI hid his phantom, by the Lord, but showed \u273f My looks the blush his\n scented cheek had sent:\n How veil the joy his love bestows, when I \u273f To blood-red[214] tears on\n cheek give open vent,\n When his uplighted cheek my heart enfires \u273f As though a-morn in flame my\n heart were pent?\n By Allah, ne\u2019er my love for you I\u2019ll change \u273f Though change my body and\n to change consent.\u201d\n\nAnd when Al-Hayfa had finished her improvisation and her poetry, Yusuf\ndrained the goblet and after kissing it returned it to her; but he was\nas one a-swoon. Then she took it from him and he recovered and presently\ndeclaimed for her the following couplets:\u2014\n\n \u201cA maiden in your tribe avails my heart with love to fire[215] \u273f And how\n can I a hidden bear the love my eyes declare?\n The branches of the sand-hill tree remember and recall \u273f What time she\n softly bent and showed a grace beyond compare;\n And taught me how those eyne o\u2019erguard the roses of her cheek \u273f and knew\n to ward them from the hand to cull her charms would dare.\u201d\n\nAs soon as Yusuf had finished his improvisation and what of poetry he\nhad produced, Al-Hayfa took seat by his side and fell to conversing with\nhim in sweetest words with softest smiles, the while saying, \u201cFair\nwelcome to thee, O wonder of beauty and lovesome in eloquence and Oh\ncharming in riant semblance and lord of high degree and clear nobility:\nthou hast indeed illumined our place with the light of thy flower-like\nforehead and to our hearts joyance hast thou given and our cares afar\nhast thou driven and eke our breasts hast made broad; and this is a day\nof festival to laud, so do thou solace our souls and drain of our wine\nwith us for thou art the bourne and end and aim of our intent.\u201d Then\nAl-Hayfa took a cup of chrystal, and crowning it with clear-strained\nwine which had been sealed with musk and saffron, she passed it to\nPrince Yusuf. He accepted it from her albeit his hand trembled from what\nbefel him of her beauty and the sweetness of her poetry and her\nperfection; after which he began to improvise these couplets:\u2014\n\n \u201cO thou who drainest thy morning wine \u273f With friends in a bower sweet\n blooms enshrine\u2014\n Place unlike all seen by sight of man \u273f In the lands and gardens of best\n design\u2014\u2014,\n Take gladly the liquor that quivers in cup \u273f And elevates man, this\n clean Maid of the Vine:\n This goblet bright that goes round the room \u273f Nor Chosro\u00ebs held neither\n Nu\u2019uman\u2019s line.\n Drink amid sweet flowers and myrtle\u2019s scent \u273f Orange-bloom and Lily and\n Eglantine,\n And Rose and Apple whose cheek is dight \u273f In days that glow with a fiery\n shine;\n \u2019Mid the music of strings and musician\u2019s gear \u273f Where harp and pipe with\n the lute combine;\u2014\n An I fail to find her right soon shall I \u273f Of parting perish foredeemed\n to die!\u201d\n\nThen Al-Hayfa responded to him in the same rhyme and measure and spake\nto him as follows:\u2014\n\n \u201cO thou who dealest in written line \u273f Whose nature hiding shall e\u2019er\n decline;\n And subdued by wine in its mainest might \u273f Like lover drunken by strains\n divine,[216]\n Do thou gaze on our garden of goodly gifts \u273f And all manner blooms that\n in wreaths entwine;\n See the birdies warble on every bough \u273f Make melodious music the finest\n fine.\n And each Pippet pipes[217] and each Curlew cries \u273f And Blackbird and\n Turtle with voice of pine;\n Ring-dove and Culver, and eke Haz\u00e1r, \u273f And Kat\u00e1 calling on Quail vicine;\n So fill with the mere and the cups make bright \u273f With bestest liquor,\n that boon benign;\u2014\n This site and sources and scents I espy \u273f With Rizw\u00e1n\u2019s garden compare\n defy.\u201d\n\nAnd when Al-Hayfa had ended her improvisation and what she had spoken to\nhim of poetry, and Yusuf had given ear to the last couplet, he was dazed\nand amazed and he shrieked aloud and waxed distraught for her and for\nthe women that were beside and about her, and after the cry he fell\nfainting to the ground. But in an hour[218] he came to, when the evening\nevened and the wax candles and the chandeliers were lighted, his desire\ngrew and his patience flew and he would have risen to his feet and\nwandered in his craze but he found no force in his knees. So he feared\nfor himself and he remained sitting as before.\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased saying her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet and tasteful\nis thy tale, O sister mine, and how enjoyable and delectable!\u201d Quoth\nshe, \u201cAnd where is this compared with that I would relate to you on the\ncoming night an the Sovran suffer me to survive?\u201d Now when it was the\nnext night and that was\n\n\n The Six Hundred and Seventy-eighth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when Yusuf remained sitting as before, Al-Hayfa\nasked him saying, \u201cHow art thou hight, O dearling of my heart and fruit\nof my vitals?\u201d Hereupon he told her his name and the name of his sire,\nand related to her the whole of what had befallen him, first and last,\nwith the affair of the concubine and his faring forth from his own city\nand how he had sighted her Palace and had swum the stream and shot the\nshaft that carried the paper, after which he recited to her these\ncouplets:\u2014\n\n \u201cI left my home for a fair young maid \u273f Whose love my night with its\n light array\u2019d;\n Yet wot I not what her name may be \u273f Thus ignorance mating with union\n forbade.\n But when of her gifts I was certified \u273f Her gracious form the feat easy\n made;\n The King of Awe sent my steps to her \u273f And to union with beauty\n vouchsafed me aid:\n Indeed disgrace ever works me shame \u273f Tho\u2019 long my longing to meet I\u2019m\n afraid.\u201d\n\nWhen Al-Hayfa heard his name her great love to him waxed greater. Then\nshe took the lute upon her lap and caressed it with her finger-tips when\nit sighed and sobbed and groaned and moaned[219] and she fell to singing\nthese verses:\u2014\n\n \u201cA thousand welcomes hail thy coming fain, \u273f O Y\u00fasuf, dearling son of\n Sahl\u2019s strain:\n We read thy letter and we understood \u273f Thy kingly birth from sand that\n told it plain:[220]\n I\u2019m thine, by Allah, I the loveliest maid \u273f Of folk and thou to be my\n husband deign:\n Bruit of his fair soft cheek my love hath won \u273f And branch and root his\n beauty grows amain:\n He from the Northern Realms to us draws nigh \u273f For King Mihrj\u00e1n\n bequeathing ban and bane;\n And I behold him first my Castle seek \u273f As mate impelled by inspiration\n fain.\n The land upstirs he and the reign he rules \u273f From East to West, the King\n my father slain;\n But first he flies us for no fault of ours \u273f Upon us wasting senseless\n words and vain:\n E\u2019en so Creation\u2019s Lord hath deigned decree, \u273f Unique in\n Heaven\u2014glorified be He!\u201d[221]\n\nNow when Yusuf heard the words of Al-Hayfa he rejoiced with exceeding\njoy and she was gladdened in like manner, after which he gifted her with\nall that was upon him of gear and in similar guise she doffed what dress\nwas upon her and presented it to him.[222] Then she bade the slave girls\nbring her an especial suit and they fetched her a second bundle and she\nclothed Yusuf with what was therein of sumptuous clothes. After this the\nPrince abode with Al-Hayfa as an inmate of her palace for a term of ten\ndays in all the happiness of life, eating and drinking and enjoying\nconjugal intercourse.[223] Presently Almighty Allah (be He extolled and\nexalted!) decreed that, when all tidings of Yusuf son of Sahl were lost,\nhis sire sent in search of him Yahy\u00e0,[224] his cousin and the son of his\nmaternal aunt, amongst a troop of twenty knights to track his trail and\nbe taught his tidings until Allah (be He glorified and magnified!)\nguided him to the pages who had been left upon the river-bank. Here they\nhad tarried for ten days whilst the sunshine burnt them and hunger was\nexterminating them; and when they were asked concerning their lord, they\ngave notice that he had swum the stream and had gone up to yonder Castle\nand had entered therein. \u201cAnd we know not (they ended) whether he be\nalive or dead.\u201d So the lord Yahya said to them, \u201cIs there amongst you\nany will cross the current and bring us news of him?\u201d but not one of\nthem would consent and they remained in silence and confusion. So he\nasked them a second time and a third time yet none would rise up before\nhim and hearten him to attempt the dangers of the stream, whereupon he\ndrew forth his ink case of brass and a sheet of paper and he fell to\nwriting the following verses:\u2014\n\n \u201cThis day I have witnessed a singular case \u273f Of Y\u00fasuf scion to Sahl\u2019s\n dear race:\n Since he fared at undurn his sire was grieved \u273f And the Palace remained\n but an empty place:\n I liken the youth to full moon \u2019mid stars \u273f Disappearing and darkening\n Earth\u2019s bright face.\n \u2019Tis my only fear that his heart is harmed, \u273f Brent by Love-fires\n lacking of mercy and grace:\n By Allah, albeit man\u2019s soul thou rule \u273f Among stranger folk thou art but\n an ace!\u201d\n\nPresently he took a reed and grasping it thrust thereinto the twisted\nand folded paper, after which he stopped the hole with wax; then,\nlashing it to the surface of the shaft, he set it upon the bow-handle\nand drew the string and shot the bolt in the direction of the Castle,\nwhither it flew and fell at the foot of the staircase beside the main\nentrance. It so fortuned at that time a slave-girl came forth to fill\nher pitcher with water and she found the arrow and picked it up and\ncarried it to her lady who was sitting in the speak-room at converse\nwith Yusuf. Hereupon the Prince hent the reed in hand and broke it and\ndrew forth the paper which he opened and read and comprehended. Hereupon\nhe wept with exceeding great weeping until he fell to the floor a-faint\nand the Princess took the note from his grasp and perused it, and it was\nhard upon her, so she bade them beat the slave-girl who brought the writ\nwith an hundred blows and they bastinadoed her till she lost her senses.\nBut when Yusuf recovered, he thought of his pages and his people and his\nhomestead and his family and he cried to Al-Hayfa, \u201cWallahi, I have\nsinned with a great sin when I left my suite in the desert; and Satan\ngarred me forget them and the wine made me mindless of them and banished\nfrom my thought my folk and my home. And now \u2019tis my desire to fare and\nlook upon my pages and to forgather with Yahya my cousin, the son of the\nKing\u2019s sister and greet them and dismiss them to their homesteads, after\nwhich I will return to thee forthright.\u201d Quoth she, \u201cBy Allah, I may not\npatient myself away from thee a single hour otherwise shall my spirit\ndepart my body, and I conjure thee by the Almighty that thou bid me\nreturn to them a reply!\u201d Quoth Prince Yusuf, \u201cWhat news wilt thou give\nthem? An thou say that I never came to thee none will believe; for\nindeed my pages saw me passing into thy Palace\u201d\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe King suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Six Hundred and Eightieth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Prince Yusuf said to the Princess Al-Hayfa,\n\u201cIndeed my pages saw me passing into the Palace and have given him[225]\ntidings to that effect.\u201d And she responded to him with fairest response\nand tenderness of terms and gem-like verse. Then she took her ink-case\nand paper and a brazen pen and would have written but he forbade her,\nsaying by way of deprecation, \u201cThis be not the right rede! An thou\nreturn a reply my slaves will take it and will bear it to my native\ncountry and will inform the folk of all our adventure: \u2019tis better far\nthat I fare to them myself and greet them and going with them to my own\ncountry satisfy my sire, after which I will return to thee in hottest\nhaste. And do not thou on this wise, for we fear lest our affair be made\npublic and this our case be reported to thy royal father, and it prove\nhard to him by reason that all such talk in the case of the Kings is to\nthem mighty grievous. Moreover, when he shall be acquainted with the\ntruth he will either transport thee to his presence or he shall place\nover this Palace guards who may forbid thee from me and forbid me from\nthee, and this shall be a cause of our separation each from other.\u201d But\nAl-Hayfa shrieked aloud when she heard these words and wept and wailing\nsaid, \u201cO my lord, prithee take me with thee, me and my handmaids and all\nthat be in this my Palace.\u201d Said he, \u201cI will not delay from thee save\nfor the space of my wayfare an I live and Allah Almighty preserve me.\u201d\nHereat she wept with loud weeping and groaned, and love-longing surged\nup in her and she fell to repeating the following couplets:\u2014\n\n \u201cRain, O mine eyeballs, gouts of blood beshed \u273f From clouds of eyelids\n e\u2019en as grass turns red.\n O mighty bane that beatest on my bones \u273f And oh heart-core, that melts\n with fire long-fed!\n My soul\u2019s own dearling speedeth on his march \u273f Who can be patient when\n his true love sped?\n Deal kindly with my heart, have ruth, return \u273f Soon to my Castle nor be\n long misled.\u201d\n\nAnd when Al-Hayfa had ended her verse, Yusuf wept with sore weeping and\ncried, \u201cBy Allah, I had intended to return to thee after I had fared to\nthem and had settled the matter in hand. But suffer me dismiss those who\nhave come for me and seek reunion with thee, Inshallah\u2014an it be the will\nof Allah Almighty.\u201d Then he farewelled her and doffed what he had of\ndress, and when Al-Hayfa asked him, \u201cWherefore take off these clothes?\u201d\nhe answered[226] \u201cI will not inform anyone of our news, and indeed this\ndress mostly befitteth womenkind.\u201d Then he went forth from her with a\ngrief-bound heart and she wept and cried, \u201cHelp! Help!\u201d[227] and all her\nwomen shrieked and shed tears over parting with him. But as soon as\nYusuf passed out of the palace-door he took off the gown which was upon\nhim and turband\u2019d it around his head together with his bow and quiver,\nand he stinted not to stem the stream until he had reached the further\nbank where he found and greeted the lord Yahya and his Mamelukes. They\nall kissed his hand, and his cousin enquired of him, \u201cWhat is the cause\nof thy disappearing from these thy men for a space of ten days?\u201d He\nreplied, \u201cBy Allah, O son of my aunt, when I went up to yonder Palace, I\nfound there a Youth of the sons of the kings, who welcomed and greeted\nme as a guest and honoured me with the highmost honour and favoured me\nwith the fullest favour. But when I would have taken leave of him, the\nair smote me[228] and fell upon my loins and laid me up so that I feared\nto swim the stream and the unease that was upon me increased, and such\nis the reason of my delaying away from you.\u201d Then he took horse together\nwith Yahya and the pages, and they all sought their homes and cut across\nthe wilds and the wastes and the vales and the stony hills until they\ndrew near to their destination and their city rose clear before eyes of\nthem. As soon as they reached it the tidings were told to King Sahl[229]\nwho made ready for faring forth, he and the lords of his land, to meet\nand greet his son and heir Yusuf; and meanwhile he bade decorate the\ncapital with the choicest decorations and ornaments and adornments. The\nlieges gave one another joy of their Prince\u2019s safe return, and clothed\ntheir city in gala-guise, and the father having met the son alighted\nfrom his steed and embraced him and kissed him between the eyes, and\npersonally conducting him up to the Palace did him due honour and\nlargessed him; and so great and lasting was their joy that the day of\narrival became high holiday. As soon as night fell, Prince Yusuf\nrepaired to his own Palace where he was met by his mother and his women\nwho were as full moons a-rising; and the spouses numbered three, besides\nforty concubines. However he turned away from them and he lay alone that\nnight moaning even as moaneth the dove for the loss of her mate; and he\nregarded not one of those wives and lemans, and he passed the dark hours\nin brooding over the loss of his beloved, and in weeping and in the\nreciting of poetry,\u2014\u2014And Shahrazad was surprised by the dawn of day and\nfell silent and ceased saying her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the Sovran suffer me\nto survive?\u201d Now when it was the next night and that was\n\n\n The Six Hundred and Eighty-second Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Yusuf passed the night weeping and improvising\nverse, but he let not fall a word of explanation fearing lest he divulge\nhis secret; and his spouses supposed that he was wroth with his sire and\nknew not what there was in his vitals of exceeding desire to Al-Hayfa.\nBut when brake the day he was roused and gazing upon the rise of awaking\nDawn he pondered the happy mornings which had passed; so he wept and\ncomplained and moaned like the culver and he fell to reciting these\ncouplets:\u2014\u2014\n\n \u201cNo joy but you in house and home I know \u273f Save bitter heart and tears\n that ever flow;\n Nor with mine eyes I view aught save yourselves \u273f Whenas in lowe of\n love-desire I glow:\n My heart enjoys but gust and greed for you, \u273f Mine eyelids own no joy\n save wake and woe:\n O blaming me for them, avaunt, by God \u273f Nor leave me fancy-free, worst\n gift of foe!\u201d\n\nAnd when Yusuf has finished his poetry he fell into a fainting fit\nand he quivered as quivereth the fowl with cut throat,[230] and he\ncame not to himself save when the sun had arisen arraying the\nlowlands with its rays. Then he waxed wood and sat with eyes at the\nground, a-gazing and not accosting anyone nor answering aught, and\nlastly he took to his pillow. These tidings presently reached the\nKing his father, who accompanied by the Lords of his land came to\nhim and after greeting him said, \u201cO my son, whom I would ransom with\nmy life, what contagion hath come upon thee of disease, and whereof\ndost thou complain?\u201d Quoth he, \u201cO my father, the air hath struck me\nand hath cut my joints,\u201d[231] and quoth his father, \u201cO my son,\nAlmighty Allah vouchsafe ease thee of this thy disease.\u201d Then the\nKing mounted and went forth from him, and sent a leach which was a\nJew[232] of wits penetrating and sagacious. The man went in to him,\nand sitting beside him felt his joints and asked him of his case;\nbut he held his peace nor would return aught of reply. So the\nIsraelite knew that he was a lover and in the depths of love\nbedrowned; accordingly he left him and told the King that the Prince\nhad no complaint save that he was a hot amourist and distraught of\nvitals. Hereupon his mother came to Yusuf and said, \u201cO my son, fear\nAlmighty Allah for thy soul, and have some regard for thy wives and\nconcubines and yield not to thy passions which will mislead thee\nfrom the path of Allah.\u201d But he deigned not answer her. In this\ncondition he remained until three days sped, taking no taste of meat\nor drink, nor finding pleasure in any stead, nor aught of rest\na-bed. Presently he bade summon a Mameluke of the Mamelukes Hil\u00e1l\nhight, and asked him, \u201cO Hilal, say me wilt thou be my companion in\ntravel?\u201d whereto the other answered, \u201cYea, verily, O my lord, to\nhear is to obey thee in all thou devisest and desirest.\u201d Hereupon\nthe Prince bade him saddle a steed of the purest blood, whose name\nwas \u201c_The-Bull-aye-ready-and-for-Battle-day-steady_,\u201d[233] a beast\nwhich was a bye-word amongst the folk. The Prince waited until the\nfirst third of the night had gone by when he mounted the courser and\nplaced Hilal his Mameluke upon the crupper, and they cut once more\nthe wilds and the wastes until they sighted hard-by the river\nAl-Kawa\u2019ib and the Castle of Al-Hayfa rising from its waters.\nHereupon Yusuf fell to the ground in a swoon, and he when he\nrecovered said to Hilal, \u201cDo thou ungirth the horse\u2019s saddle and\nhide it within the cave amid the rocks;\u201d and the Mameluke did as he\nwas bidden and returned to him. Herewith Prince Yusuf turband\u2019d\nhimself with his clothes and those of his man, and backing the horse\nbade Hilal hang on by its tail, then the beast breasted the stream\nand ceased not swimming with them until it reached the farther side.\nThere Yusuf dismounted and knocked at the door when a confidential\nhandmaid established in the good graces of her mistress,[234] came\ndown and threw it open, after which she embraced him and kissed his\nhands and his breast and his brow between the eyes. Then she ran up\nand informed thereof her lady who with wits bedazed for excess of\njoy hurried down to him and threw her arms round his neck, and he\nthrew his arms round hers, and she clasped him to her bosom, and he\nclasped her to his, and he kissed her and she kissed him, and they\nexchanged accolades, after which they both of them fell fainting to\nthe floor until the women who stood by thought that they had been\nreaped by Death, and that their latest hour had been doomed. But\nwhen they recovered from their swoon they complained and wept, each\nlamenting to other the pains of parting, and lastly she asked him\nconcerning Hilal, and he answered, \u201cThis is a Mameluke of the number\nof my Mamelukes.\u201d So she marvelled how two men had come upon one\nhorse,[235] and quoth she to him, \u201cO Yusuf, thou hast indeed\ntortured me with thine absence;\u201d and quoth he to her, \u201cBy Allah (and\nbeside Him God there is none!) my hand never touched or woman or\naught of feminine kind or of she-Jinn or Jinn kind, but in me desire\nfor thee ever surged up, and wake and in vitals a fiery ache.\u201d Then\nthe Princess bade her handmaids wend with Hilal in a body to the\ngarden, and when they obeyed her bidding she arose and walked forth\nwith Yusuf.\u2014\u2014And Shahrazad was surprised by dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy story, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the\nKing suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Six Hundred and Eighty-fourth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting, and of deeds fair-seeming and\nworthy celebrating, that Al-Hayfa walked forth with Yusuf and led him to\nthe saloon of session where they passed their day in privacy, he and\nshe, and right joyous was the joy of them twain. After this the Prince\nabode with her thirty full-told days in merriment prime and pleasure and\nwine. But when that time had elapsed, she said to him, \u201cO light of my\neyes, do thou arise and go up with me to the highmost post of the Palace\nthat we may look upon this flow of stream and command a view of these\nmounts and mountains and these wilds and valleys wherein wander the\ngazelles.\u201d Thereupon the twain fared together and solaced themselves\nwith the spectacle of the antelopes browsing on the desert growth, when\nquoth Al-Hayfa, \u201cAh, O my lord, would I had for captive one of these\nherding roes to keep beside me in the Palace,\u201d and quoth he, \u201cBy the\nrights of thine eyes, and the night of their pupils, I indeed will fill\nthe place with them.\u201d Hereupon he went forth from her in haste, albeit\nshe hung on to him and forbade him from that, and she invoked upon\nherself a mighty strong invocation, yet would he not be stayed, but\ntaking his horse and saddling it he left his Mameluke Hilal in the\nCastle and swam the stream upon his steed, and rode through the wold in\nquest of the gazelles. He ceased not chasing them till he had taken\nthree,[236] which he tied fast and slung upon his courser and rode back\nuntil he had reached the river-bank, and Al-Hayfa sat looking at him as\nhe pounced upon and snatched up the roes from his courser\u2019s back like a\nlion and she wondered with extreme wonderment. But when he had made sure\nof his place on the water-side and purposed returning to the palace, lo\nand behold! he saw a batel[237] manned by sundry men coming towards him\ndown-stream from the direction of his capital. Now Al-Hayfa, who was in\nher bower, expected the craft to be sent, bearing rarities and presents,\nby her sire King Al-Mihrjan; and Yusuf, when he looked upon its\napproach, was certified that it came from her father. So he delayed\ngoing down to the river till he had seen what action might be taken by\nthe batel, but when the Princess sighted it she made sure of its coming\nfrom her sire, so she bade bring paper for note and a pen of brass\nwrought wherewith she wrote in verse and lastly indited to Yusuf these\ncouplets:\n\n \u201cO my need, thou hast left me a-field to fare \u273f When come is a craft\n which our men doth bear:\n I deem she be sent by Al-Mihrj\u00e1n \u273f And it bringeth of provaunt a goodly\n share:\n So loiter a little, then back to us \u273f And obey my bidding, O Beauty\n rare.\u201d[238]\n\nThen she made fast the paper to a shaft and setting it upon a bow-handle\ndrew the string aiming high in air, and the arrow fell between the feet\nof the Prince, who seeing it took it up and read the writ and\ncomprehended its meaning and full significance. So he hung back and he\nturned to wandering amongst the mountains, but anon he said in himself,\n\u201cThere is no help but that I discover this matter.\u201d Then he dismounted\nfrom his steed and stabled it in a cave hard-by, and having loosed the\nantelopes he propped himself against a rock and fell to gazing upon the\nbatel, which ceased not floating down until it made fast at the Palace\ngate. Hereupon there issued from it a youth, singular of comeliness,\nwhom Al-Hayfa greeted and embraced, and forthright led within her\nPalace. Presently came forth from the batel the four pages that were\ntherein, and amongst them was a man hight Mohammed ibn Ibr\u00e1h\u00edm, one of\nthe King\u2019s cup-companions, whereas the youth she had embraced was her\ncousin, named Sahl\u00fab, the son of her maternal aunt. But when Yusuf\nlooked upon this lover-like reception, his wits were wildered and the\nsparks started from his eyes, and he deprecated and waxed care-full and\nindeed he was like one Jinn-mad, and he cried, \u201cWall\u00e1hi, I will stay\naway from them this night and see whatso they do.\u201d Now Al-Hayfa had left\nher trusty handmaid at the Palace gate, saying to her, \u201cTarry here\nalone: haply Yusuf shall return during the dark hours, when do thou open\nto him the door.\u201d Then she returned to her guests and bade serve the\ntable of wine and seated Sahlub and Ibn Ibrahim, and took seat between\nthem after she had hidden the Mameluke Hilal in a closet and she had\ndisposed of the pages about the Palace-sides. Then they fell to drinking\nwine. Such was the case with these; but as regards Yusuf, he took\npatience until the dark hours drew near, when he swam the stream and he\ncame forth it to the Palace-door, at which he knocked a light knock.\nHereupon the porter-handmaiden opened to him and he accosted her and\nquestioned her concerning her lady, and was told that she was sitting\nwith her cousin and the prime favourite and cup-companion of her sire.\nSo quoth he to the girl, \u201cSay me, canst thou place me in some commanding\nplace that I may look upon them?\u201d and she did accordingly, choosing a\nsite whence he might spy them without being espied. He gazed at them as\none distraught, while Al-Hayfa engaged them in converse and improvised\nverse to them; and this was so distressful to him that at last he asked\nthe slave-girl, \u201cSay me, hast thou by thee ink-case and paper?\u201d\u2014\u2014And\nShahrazad was surprised by the dawn of day and fell silent and ceased\nsaying her permitted say. Then quoth her sister Dunyazad, \u201cHow sweet and\ntasteful is thy tale, O sister mine, and how enjoyable and delectable!\u201d\nQuoth she, \u201cAnd where is this compared with that I would relate to you\non the coming night an the Sovran suffer me to survive?\u201d Now when it was\nthe next night and that was\n\n\n The Six Hundred and Eighty-sixth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale, that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Prince Yusuf took from the handmaid the pen\ncase and paper, and waxing void of sense through jealousy, fell to\nwriting the following couplets:\u2014\n\n \u201cIndeed I deemed you of memory true \u273f And our hearts as one that had\n once been two;\n But I found to my sorrow you kept no pact: \u273f This much and you fain of\n unfaith I view.\n Ill eye ne\u2019er looketh on aught but love \u273f Save when the lover is hater\n too.\n You now to another than us incline \u273f And leave us and homeward path\n pursue;\n And if such doings you dare gainsay, \u273f I can summon witness convicting\n you;\n To the Lion, wild dogs from the fount shall drive \u273f And shall drink\n themselves, is none honour due.\n That I\u2019m not of those who a portion take \u273f In love, O Moslems, I know ye\n knew.\u201d\n\nThis done, he folded the paper and gave it to the slave-girl crying,\n\u201cSay me, dost thou know where be Hilal?\u201d and as she replied \u201cYes,\u201d he\ntold her to fetch him. So she went and brought him, and when he came his\nlord dismissed the girl on some pretext; then he opened the Castle-door\nand turband\u2019d himself with his gear and that of his Mameluke, and the\ntwain went down to the river and swam the stream until they reached the\nother side. When they stood on terra firma, the Prince found his horse\nand saddled and mounted him, taking Hilal upon the crupper, and rode\nforth to his own country. Such was the case with Yusuf; but as regards\nAl-Hayfa, when she awoke a-morn, she asked of her lover and her handmaid\nhanded to her the letter; so she took it and read it and mastered its\nmeaning and significance, after which she wept with excessive weeping\nuntil she fainted and the blood issued from her eyes. Presently she came\nto herself and dismissed Sahlub and his companions; then she said to Ibn\nIbrahim, \u201cRise thou and depart our presence; haply some wight may come\nto us and swim the stream and pass into the Palace.\u201d But Ibn Ibrahim\nremained behind while Sahlub departed with those about him; and when\nthey had left the company, Al-Hayfa asked, \u201cO Ibn Ibrahim, say me, canst\nthou keep my secret and my being fascinate[239] by love?\u201d and he\nanswered, \u201cYea, verily, O my lady, how should I not conceal it for thee,\nwhen thou art my mistress and princess and the daughter of my master,\neven though I keep it inside mine eyes?\u201d So she continued, \u201cO Ibn\nIbrahim, there came to me a youth named the Veiled Yusuf of Beauty, son\nof King Sahl, Sovran of Sind; and I waxed enamoured of him and he waxed\nenamoured of me, and he abode with me two score of days. One day of the\ndays, quoth I to him:\u2014Come up with me to the Palace-roof that we may\ngaze upon the view, when we saw from its height a herd of gazelles, and\nI cried:\u2014Ah that I had one of these! Hereat said he, By Allah, and by\nthe life of thine eyes and by the blackness of their pupils, I will in\nvery deed fill thy Palace therewith; and with such words he went forth\nand saddled his steed and swam the river to the further side, where he\nrode down three roes within sight of me. Then I looked city-ward up\nstream and saw a batel cleaving the waters, whereby I knew that my\nfather had sent me somewhat therein; so I wrote to the Prince and shot\nthe paper bound to a shaft and bade him hide away from your faces until\nye should have departed. So he concealed himself within a cave where he\ntethered his horse, then he sought tidings of me, and seeing my cousin\nSahlub, he was seized by jealousy. So he lingered till yesternight, when\nhe again swam the stream and came to the Palace where I had posted\nR\u00e1dih, the handmaid, bidding her take seat beside the door lest haply he\nshould enter; and presently she opened to him and he sought a place\ncommanding a sight of us, and he saw me sitting with you twain, and both\nof you were carousing over your wine. Now this was sore to him; so he\nwrote to me yonder note, and taking his Mameluke with him, fared forth\nto his own folk; and my desire is that you hie to him.\u201d[240]\u2014\u2014And\nShahrazad was surprised by the dawn of day, and fell silent and ceased\nto say her permitted say. Then quoth her sister Dunyazad, \u201cHow sweet is\nthy story, O sister mine, and how enjoyable and delectable!\u201d Quoth she,\n\u201cAnd where is this compared with that I would relate to you on the\ncoming night, an the King suffer me to survive?\u201d Now when it was the\nnext night and that was\n\n\n The Six Hundred and Eighty-seventh Night,\n\nDunyazad said to her \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that quoth Al-Hayfa to Ibn Ibrahim, \u201cI devise that\nthou hie to Yusuf with this letter;\u201d whereto quoth he, \u201cHearkening is\nobedience: I will, however, take this thy writ and wend with it first to\nmy own folk, after which I will mount my horse and fare to find him.\u201d So\nshe largessed him with an hundred gold pieces and entrusted to him the\npaper which contained the following purport in these couplets:\u2014\n\n \u201cWhat state of heart be this no ruth can hoard? \u273f And harm a wretch to\n whom none aid accord,\n But sobs and singulfs, clouds that rain with tears \u273f And seas aye\n flowing and with gore outpour\u2019d;\n And flames that rage in vitals sickness-burnt \u273f The while in heart-core\n I enfold them stor\u2019d.\n Yet will I hearten heart with thee, O aim! \u273f O Ravisher, O Moslems\u2019 bane\n ador\u2019d:\n Ne\u2019er did I look for parting but \u2019twas doomed \u273f By God Almighty of all\n the lords the Lord.\u201d\n\nThen Mohammed Ibn Ibrahim took the paper and Al-Hayfa said to him, \u201cHo\nthou! Inform none that thou wast sitting beside me on that night.\u201d Then\nhe went forth until he drew near his folk and there he mounted a\nshe-dromedary and pushed her pace until he arrived at the capital of\nSind. He asked for the son of the King; and when they had directed him\nthereto he entered and found the Prince in privacy; so he kissed hands\nand gave him the writ which he took and opened and read. But when he had\ncomprehended its object and purport, he turned and returned it with\nstern regards until he had well nigh torn it to tatters. Then he threw\nit to Ibn Ibrahim who said to him, \u201cO lord of the Time and the Tide,\n\u2019tis not on this wise that the sons of the Kings cast away an address\nwithout returning aught of reply.\u201d Quoth he, \u201cThere is no response from\nme,\u201d and quoth Ibn Ibrahim, \u201cO King of the Age, pity that thou mayest be\npitied!\u201d[241] Hereupon the Prince called for pen-case and paper of note\nand pen of brass wrought[242] and wrote in reply to her poetry the\nfollowing couplets:\u2014\n\n \u201cAl-Hayf\u00e1 with verses a-tip of tongue \u273f Comes suing mercy for love so\n strong:\n She hath no mercy fro\u2019 me, but still \u273f She pleadeth a plea that our love\n was long:\n She falsed, turned face, doubted, recked her naught \u273f And her hard false\n heart wrought me traitor\u2019s wrong:\n Were my heart now chang\u00e8d her love to woo \u273f She with quick despisal my\n heart had stung:\n Were my eyne to eye her, she\u2019d pluck them out \u273f With tip of fingers\n before the throng:\n Soft and tranquil life for her term she seeks \u273f While with hardness and\n harshness our souls are wrung.\u201d\n\nThen Yusuf folded the paper and handed it to Ibn Ibrahim and ordered him\na robe of honour and an hundred dinars. So he took them and rode forth\nuntil he drew near the Palace of Al-Hayfa, when he tethered his\ndromedary and hid her in a cave whose mouth he walled with stones. Then\nhe went down to the river and swam it till he reached the other side;\nand entering into the presence of Al-Hayfa he drew forth the paper and\ncommitted it to her. But she, after perusing it, wept with sore weeping\nand groaned until she swooned away for excess of tears and for the\nstress of what had befallen her. Such was the effect of what she had\nread in the letter, and she knew not what might be the issue of all this\naffair and she was perplext as one drunken without wine. But when she\nrecovered she called for pen-case and paper, and she wrote these\nimprovised couplets:\u2014\n\n \u201cO Lord of folk, in our age alone \u273f And O Raper of hearts from the bonny\n and boon:\n I have sent to thee \u2019plaining of Love\u2019s hard works \u273f And my plaint had\n softened the hardest stone:\n Thou art silent all of my need in love \u273f And with shafts of contempt\n left me prone and strown.\u201d\n\nAnd after she had ended writing she folded her note and gave it to Ibn\nIbrahim who took it, and cried to his slaves, \u201cSaddle my she-dromedary,\u201d\nafter which he mounted and fared until he had made the city of Sind.\nThen he repaired to Yusuf and after greetings handed the letter to him,\nbut the Prince after perusing it[243] threw it in his face, and\npresently rose and would have left him. But Ibn Ibrahim followed him and\nheard him say to his pages, \u201cSend him back without beating him,\u201d and\nthey did accordingly, after forbidding him the place. So he again\nbestrode his she-camel and ceased not pushing on till he arrived at the\nPalace of Al-Hayfa where he presented himself in her presence.[244] But\nwhen he handed to her the writ she found it was that very same she had\nsent to the Prince, so she wept and sorrow was sore upon her and\npresently she cried, \u201cO Ibn Ibrahim! what\u2019s to do?\u201d He replied, \u201cWhen I\ndelivered thy writ to him, he brake its seal and read it and threw it in\nmy face: then he rose in wrath from beside me, and as I followed he bade\nhis slaves and pages drive me away, adding:\u2014I have for her nor answer\nnor address; and this was all he did.\u201d When the Princess heard his\nwords, she felt the matter to be grievous, and she wept unknowing how\nshe should act, and fainted for awhile, and when she recovered she said,\n\u201cO Ibn Ibrahim, what is this affair and on what wise shall I behave? Do\nthou advise me in my case; and haply joy shall come to me from thy hand,\nfor that thou be a Counsellor of the Kings and their boon-companion.\u201d \u201cO\nmy lady,\u201d he replied, \u201cdo thou not cut off thy tidings from him and\nhaply shall Almighty Allah change his heart from case to case and\nperadventure insistance overcometh hindrance.\u201d[245] Quoth she, \u201cHad he\nsent me a reply I had been rightly directed as to what I should write,\nbut now I wot not what to indite, and if this condition long endure I\nshall die.\u201d \u201cAddress him again,\u201d answered he, \u201cand I will fare back once\nmore and fain would I ransom thee with my life, nor will I return\nwithout a reply.\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and\nfell silent and ceased saying her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the Sovran suffer me\nto survive?\u201d Now when it was the next night and that was\n\n\n The Six Hundred and Eighty-ninth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Ibn Ibrahim said to Al-Hayfa, \u201cDo thou write to\nhim and there is no help but that I return to thee with a reply, albe\nlife depart from me.\u201d Then she asked for pen-case and paper and thereon\nindited the following couplets:\u2014\n\n \u201cAh would thou knew what I of parting dree \u273f When all my hiddens show\n for man to see;\n Passion and longing, pine and lowe o\u2019 love \u273f Descend surcharg\u00e8d on the\n head of me:\n God help the days that sped as branches lopt \u273f I spent in Garden of\n Eternity.[246]\n And I of you make much and of your love \u273f By rights of you, while\n dearest dear be ye:[247]\n May Allah save you, parted though we be, \u273f While bide I parted all\n unwillingly:\n Then, O my lord, an come thou not right soon \u273f The tomb shall home me\n for the love of thee.\u201d\n\nAnd when she had written her reply, she largessed Ibn Ibrahim with an\nhundred dinars, after which he returned[248] to the capital of Sind,\nwhere he found Yusuf issuing forth to hunt; so he handed to him the\nletter, and the Prince returning citywards set apart for him a fair\napartment and spent the livelong night asking anent Al-Hayfa. And when\nit was morning he called for pen-case and paper whereupon he wrote these\nimprovised couplets:\u2014\n\n \u201cYou dealt to us a slender dole our love mote satisfy, \u273f Yet nor my\n gratitude therefor nor laud of me shalt gain:\n I\u2019m none of those console their hearts by couplets or by verse \u273f For\n breach of inner faith by one who liefly breaks the chain:\n When so it fortunes she I love a partner gives to me \u273f I wone in single\n bliss and let my lover love again:\n Take, then, what youth your soul desires; with him forgather, for \u273f I\n aim not at your inner gifts nor woo your charms I deign:\n You set for me a mighty check of parting and ill-will \u273f In public\n fashion and a-morn you dealt me bale and bane:\n Such deed is yours and ne\u2019er shall it, by Allah satisfy \u273f A boy, a slave\n of Allah\u2019s slaves who still to slave is fain.\u201d\n\nThen Prince Yusuf robed Ibn Ibrahim in a robe of green; and giving him\nan hundred gold pieces, entrusted him with the letter which he carried\nto Al-Hayfa and handed it to her. She brake the seal and read it and\nconsidered its contents, whereupon she wept with sore weeping which\nended in her shrieking aloud; and after she abode perplext as to her\naffair and for a time she found no sweetness in meat and drink nor was\nsleep pleasant to her for the stress of her love-longing to Yusuf. Also\nher nature tempted her to cast herself headlong from the terrace of the\nPalace; but Ibn Ibrahim forbade her saying, \u201cDo thou write to him\nreplies, time after time; haply shall his heart be turned and he will\nreturn unto thee.\u201d So she again called for writing materials and indited\nthese couplets, which came from the very core of her heart:\u2014\n\n \u201cThou art homed in a heart nothing else shall invade; \u273f Save thy love\n and thyself naught shall stay in such stead;\n O thou, whose brilliancy lights his brow, \u273f Shaped like sandhill-tree\n with his locks for shade,\n Forbid Heaven my like to aught else incline \u273f Save you whose beauties\n none like display\u2019d:\n Art thou no amongst mortals a starless moon \u273f O beauty the dazzle of day\n hath array\u2019d?\u201d\n\nThese she committed[249] to Ibn Ibrahim who rode again on his route and\nforgathered with Prince Yusuf and gave him the letter, whose contents\nwere grievous to him; so he took writing materials and returned a reply\nin the following verses:\u2014\n\n \u201cCease then to carry missives others write, \u273f O Son of Ibrahim, shun\n silly plight:\n I\u2019m healed of longing for your land and I \u273f Those days forget and\n daysters lost to sight:\n Let then Al-Hayf\u00e1 learn from me I love \u273f Distance from her and furthest\n earthly site.\n No good in loving when a rival shows \u273f E\u2019en tho\u2019 \u2019twere victual shared\n by other wight;\n These modes and fashions never mind arride \u273f Save him unknowing of his\n requisite.\u201d\n\nThen he entrusted the writ to Ibn Ibrahim, after giving him an hundred\ndinars, and he fared forth and ceased not faring till he had reached the\npalace of the Princess. Presently he went in and handed to her the writ,\nand as soon as she had read it, the contents seemed to her sore and she\nwept until her vitals were torn with sobs. After this she raised her\nhand[250] heavenwards and invoked Allah and humbled herself before him\nand said, \u201cMy God, O my Lord, do Thou soften the heart of Yusuf ibn Sahl\nand turn him mewards and afflict him with love of me even as thou hast\nafflicted me with his love; for Thou to whatso Thou wishest canst avail,\nO bestest of Rulers and O forcefullest of Aiders.\u201d Anon she fell to\nwriting and indited these verses:\u2014\n\n \u201cLove rules my bosom and a-morn doth moan \u273f The Voice, ah Love, who\n shows strength weakness grown!\n His lashes\u2019 rapier-blade hath rent my heart; \u273f That keen curved brand my\n me hath overthrown:\n That freshest cheek-rose fills me with desire; \u273f Fair fall who plucketh\n yonder bloom new-blown!\n Since love befel me for that youth did I \u273f Begin for charms of him my\n pride to own:\n O thou my hope, I swear by Him did share \u273f Love and decreed thou\n shouldst in longing wone,\n In so exceeding grief why sight I thee \u273f Jacob made Joseph by the loss\n of me?\u201d\n\nShe then handed the letter to Ibn Ibrahim, after giving him an hundred\ndinars; and he returned forthright to the city of Sind and, repairing to\nYusuf, gave him the writ which he took and read. Hereupon the Prince\nwaxed sore sorrowful and said to himself, \u201cBy Allah, indeed Al-Hayfa\ncleaveth to love.\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and\nfell silent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Six Hundred and Ninety-first Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Prince Yusuf said, \u201cBy Allah, had Al-Hayfa any\nsave myself she had not sent me these letters; but the outgoings of the\nheart conciliate lovers and correspond each with other.\u201d Then he took\nwriting materials and after thinking awhile he improvised these\ncouplets:\u2014\n\n \u201cO thou of stature fair with waist full slight[251] \u273f Surpassing\n sandhill-branch and reedlet light;\n I deal in words and gems of speech that melt, \u273f By none \u2019mid all of\n mortal kind indite;\n From my tribe\u2019s lord, a lion rending foes \u273f Moon of Perfections and \u2019The\n Yusuf\u2019 hight:\n Homed in thy home I joyed my joys with maids \u273f High-breasted,[252]\n virgins weakening forceful sprite;\n Your songs and touch of lute \u2019mid trembling wine \u273f Consoled all sorrows,\n made all hearts delight,\n Till you to other deign\u00e8d union grant \u273f And I your nature learnt and\n learnt aright,\n Whereat my vitals failed, sore bane befel, \u273f Pine, disappointment, and\n injurious blight.\n No virtue dwelleth in the fairest forms \u273f But forms the fairest are by\n goodness dight.\n How many a maiden deckt with crescent brow \u273f Hath nature dealing injury\n and despite?\n Man hath no merit save in kindly mind \u273f And loquent tongue with light of\n wits unite.\u201d[253]\n\nAnd when Yusuf had ended his poetry he presented an hundred dinars to\nIbn Ibrahim, who took the letter and fell to cutting through the wilds\nand the wolds, after which he went in to the presence of Al-Hayfa and\ngave her the missive. She wept and wailed and cried, \u201cO Ibn Ibrahim,\nthis letter is indeed softer than all forewent it; and as thou hast\nbrought it to me, O Ibn Ibrahim, I will largesse thee with two\nhonourable robes of golden brocade and a thousand dinars.\u201d So saying,\nshe called for pen-case and paper whereupon she indited these couplets:\u2014\n\n \u201cO my lord, these words do my vitals destroy, \u273f O thou gem of the earth\n and full moon a-sky!\n How long this recourse to denial and hate \u273f With heart whose hardness no\n rocks outvie?\n Thou hast left my spirit in parting-pangs \u273f And in fires of farness that\n flame on high:\n How long shall I \u2019plain of its inner pains? \u273f Haps thy grace shall grant\n me reunion-joy:\n Then pity my vitals and whatso homed \u273f Thy form within me before I die.\u201d\n\nShe then handed the paper to Ibn Ibrahim who again set out and sought\nthe Prince and kissed his hand and gave him the letter; whereupon said\nhe, \u201cO Ibn Ibrahim, come not thou again bringing me aught of\nmissive\u2014ever or any more after this one.\u201d Quoth Ibn Ibrahim, \u201cWherefore,\nO my lord, shall I not do on such wise?\u201d and quoth Yusuf, \u201cSuffer her to\nlearn the fates of menkind.\u201d Said the other, \u201cI conjure thee, by Allah\nAlmighty, ho thou the King, inasmuch as thou art of the seed of mighty\nmonarchs, disappoint her not of her question; and Allah upon thee,\nunless thou show pity to her heart it haply will melt away with\nmelancholy and love and madness for thy sake; and all of this is for the\ntruth of her affection.\u201d Hereupon Yusuf smiled and taking up his pen\nwrote these couplets:\u2014\n\n \u201cStay thy tears; for hindrance and parting hie, \u273f And the endless of\n Empire aye glorify:\n From my core of heart fly all cark and care \u273f After parting that seem\u00e8d\n all Time defy.\n A Lion am I for the love of him \u273f Whom the slanderer\u2019s part ne\u2019er can\n satisfy:\n My mind and soul be this day with you \u273f But my heart and thought are at\n enmity:\n Thought and mind delight in Love\u2019s cruelty \u273f While heart and soul for\n reunion cry:\n And if mind and thought e\u2019er can overcome \u273f Soul and heart, Re-union\n thou ne\u2019er shalt \u2019spy.\u201d\n\nAnd when Yusuf had finished his writing, he gifted Ibrahim with an\nhundred dinars and sent him again to Al-Hayfa with the letter, and she\non receiving it shed tears and said, \u201cO Ibn Ibrahim, seeing that his\nsoul and heart be with us, Allah Almighty availeth to turn his thoughts\nand his fancy and the mind of him.\u201d Hereupon she took writing materials\nand wrote:\u2014\n\n \u201cCalm, O my lord, thy vitals\u2019 painful plight, \u273f O thou whose semblance\n lighteth sooty night:\n O gladding heart, O sweet of union, Oh \u273f Whose charms the tribe in\n festal hours delight:\n O high in honour passing height of Kings, \u273f O thou with purest blood\n \u2019mid Kings bedight,\n Fear\u2019st not the Throne[254] of God (O hope of me!) \u273f When harming heart\n whereon all pains alight?\n Then deign thou grant me union, for such wise \u273f Shall rest my\n heartstrings and dark care wax bright:\n From none, except that Lion o\u2019 men Ali[255] \u273f Comes pardon proving to\n mankind his might.\u201d\n\nThen she passed her missive to Ibn Ibrahim giving him an hundred gold\npieces and he pushed his pace till he reached the city of Sind, where he\nwent in to Yusuf and kissed his hands and feet. The Prince taking the\nletter smiled and laughed and said, \u201cO Ibn Ibrahim, when Allah (be He\nextolled and exalted!) shall decree my faring I will fare to them[256]\nwithin a short while; but do thou return and let know that I intend\nforgathering with them.\u201d Quoth the other, \u201cAh! O my lord, do thou indite\nher a reply, otherwise she will have no trust in me;\u201d so the Prince fell\nto penning these lines:\u2014\n\n \u201cMy vitals restless bide for very jealousy \u273f The while my heart must\n ever show unfriendly gree:\n Yet I obeyed my heart and tore it out for him \u273f Albe man ever holds his\n heart in amity;\n And I have heard my lover drives me forth from him \u273f But Allah grant my\n prayer of benedicite.\n In anxious care I came and sought your side this day \u273f Naught shall the\n youth exalt save generosity.\u201d\n\nThen Prince Yusuf passed the letter to Ibn Ibrahim who, after receiving\nhis hundred dinars, repaired to Al-Hayfa and greeted her[257] informing\nher the while that her lover was about to make act of presence.\u2014\u2014And\nShahrazad was surprised by the dawn of day and fell silent and ceased\nsaying her permitted say. Then quoth her sister Dunyazad, \u201cHow sweet and\ntasteful is thy tale, O sister mine, and how enjoyable and delectable!\u201d\nQuoth she, \u201cAnd where is this compared with that I would relate to you\non the coming night an the Sovran suffer me to survive?\u201d Now when it was\nthe next night and that was\n\n\n The Six Hundred and Ninety-third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Ibn Ibrahim said to Al-Hayfa, \u201cVerily Yusuf\npurposeth to visit thee after a little while.\u201d But when the Princess\nheard his words she would not believe him albeit her heart palpitated\nwith pleasure; whereupon Ibn Ibrahim improvised to her as follows:\u2014\n\n \u201cO thou world-seducer and full moon bright, \u273f Stay thy speech and with\n boon of good news requite.\n Love pledged me his word he would see thee and said, \u273f Hie thee home and\n order the house aright.\n I awoke this morning in cark and care, \u273f In tears distraught and in dire\n despite;\n For the wrongs and farness thou doom\u2019st me dree \u273f Have forced my forces\n to fright-full flight.\u201d\n\nAnd when Ibn Ibrahim had ended his verse, Al-Hayfa joyed with increased\nand exceeding joy, and in her delight she answered him according to the\nrhyme and rhythm of his verse:\u2014\n\n \u201cO who spreadest clouds,[258] Son of Ibrahim hight; \u273f By the Lord who\n ruleth in \u2019Arshhis height,\n By Mohammed the bestest of men and by \u273f Th\u2019 adorers of yore and the\n T\u00e1-H\u00e1\u2019s[259] might,\n By Zemzem, Saf\u00e1 and wall Hat\u00edm[260] \u273f And Ka\u2019abah and glories of\n Ka\u2019abah\u2019s site,\n An this speech be sooth and my dearling come \u273f One thousand, two\n thousand dinars are thy right;\n And I\u2019ll give thee a courser, O Ibrahim\u2019s son, \u273f Selle, stirrups and\n bridle with gold bedight;\n Six turbands and robes that shall honour show \u273f With that courser the\n colour of blackest night.\n So hold me not like the most of mankind, \u273f Who joy the fair ones to twit\n and flyte.\u201d\n\nAnd when Al-Hayfa had finished her verses, Ibn Ibrahim brought out to\nher the letter of the Prince, and as soon as she read it her heart was\ncomforted and she waxed glad with exceeding gladness and she bade them\npresent him with largesse of value great and a thousand dinars upon a\nchina plate. After this she took him by the hand and led him into a\ncloset and said, \u201cO Ibn Ibrahim, all that be in this cabinet is a free\ngift to thee when thou shalt have brought to me that lover of mine.\u201d\nSuch was the case with them; but as regards Prince Yusuf, when Ibn\nIbrahim left him, he felt love-lowe aflaming in his heart, and he\nsummoned his Mameluke Hilal and said to him, \u201cGo saddle for us the steed\nknown by the name of The Bull-aye-ready-and-for-Battle-day-steady.\u201d\nHereupon the slave arose and enselled the courser and Yusuf mounted;\nand, taking his Mameluke on the crupper, pushed his pace (and he madly\nin love with Al-Hayfa), and he ceased not faring till he reached her\nPalace. He then swam the stream with his Mameluke hanging on, as before,\nto the tail, and knocked at the door which was opened by a damsel hight\nNuzhat al-Zaman[261] and she on recognising him kissed his hands and\nhurrying to her lady informed her of his coming. Al-Hayfa hearing of the\narrival fell fainting to the ground and when she recovered she found\nYusuf standing beside her head; so she arose and embraced him for a long\nwhile, after which she improvised and said:\u2014\n\n \u201cO thou Pilgrim of Love, after parting far \u273f From us driven by malice of\n jealous foe!\n My life for the friend in affection comes; \u273f Naught dearer to me than\n such boon can show;\n Full many a writ have I written thee \u273f Nor union nor grace of return I\n know.\n In this world I see him with single heart \u273f O my wish! and Allah ne\u2019er\n part us two.\u201d\n\nAnd when she had ended her verses she bade the slave-girls convey Ibn\nIbrahim and Hilal to the gardens, after which she led Yusuf to the\nsaloon of session and the twain passed the night together he and she, in\njoyance and enjoyment, for that night was indeed a night of delight. But\nwhen Allah bade the morn to morrow, Al-Hayfa arose and cried, \u201cHow short\nit is for a night: Ah that it had been longer for us! but \u2019tis for me to\nsay even as said Imr al-Kays[262] in sundry of his verses upon a similar\ntheme:\u2014\n\n \u201cOn me Night waxeth long nor would I shorten Night; \u273f Yet hasteth Morn\n when I for longer Nights would sue:\n It brings me union till \u2019My lover\u2019s mine\u2019 I cry \u273f Yet when with him\n unite disunion comes to view.\u201d\n\nNow when it was the second day, Al-Hayfa took seat in the assembly of\nconverse.\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Six Hundred and Ninety-fourth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night.\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Al-Hayfa repaired to the saloon of s\u00e9ance, she\nand Yusuf, and summoned Ibn Ibrahim and bade the handmaids bring\neverything that was in the closet. They obeyed her bidding and fetched\nher all the contents, amongst which were ten robes of honour and three\ncoffers of silk and fine linen and a packet of musk and a parcel of\nrubies and pearls and jacinths and corals and similar objects of high\nprice. And she conferred the whole of this upon Mohammed ibn Ibrahim,\nthe while improvising these verses:\u2014\n\n \u201cWe are noblest of lords amongst men of might; \u273f What we give and\n largesse bring the most delight:\n And when we strive with our hearts and souls \u273f We strive in public nor\n rue our plight.\n With me the pact no regret shall breed \u273f Save in head of suspecting\n envying wight.\n I am none who riseth sans bounteous deed; \u273f I am none who giveth with\n felon sprite.\u201d\n\nAnd when Al-Hayfa had ended her poetry, Prince Yusuf largessed[263] Ibn\nIbrahim and said to him, \u201cThou shalt have on my part one thousand dinars\nand twenty robes of brocade and an hundred she-camels and eighty horses\n(whereof the meanest is worth five hundred gold pieces and each is\nsaddled with a golden selle), and lastly forty handmaids.\u201d After which\nhe began to improvise these couplets:\u2014\n\n \u201cGood signeth man to sight and all men see \u273f Sahl\u2019s son is lord of\n liberality:\n Time and the world and mortals one and all \u273f Witness my goodness and for\n aye agree:\n Who comes for purpose him I gratify \u273f With boons, though \u2019twere with\n eyenlight of me:\n I back my neighbour whenas harm\u00e8d by \u273f Dolour of debt and foeman\u2019s\n tyranny:\n Whoso hath moneys lacking liberal mind \u273f Though he snatch Fortune \u2019mid\n the vile is he.\u201d\n\nAnd when Yusuf had finished his verse, Ibn Ibrahim arose and bussed his\nhands and feet and cried, \u201cAllah dole to thee all thou desirest.\u201d The\nother replied, \u201cWhen thou shalt return to our city, do thou go to my\nquarters and therefrom take thee whatso I have promised.\u201d Then the\nPrince and Princess waxed assiduous in the eating of meat and the\ndrinking of wine; and this continued for many successive months[264]\nuntil Ibn Ibrahim craved leave to visit his folk; and, when he received\npermission, he took with him that was light in weight and weighty of\nworth. And as he set forth, Al-Hayfa said to him, \u201cWhen thou shalt\nreturn to thy people in safety, do thou salute for me my sire and name\nto him a certain stallion which same he shall largesse to thee and\nlikewise its saddle and bridle.\u201d Hereupon he farewelled them and went\nforth and stemmed the stream and withdrawing his she-dromedary from the\ncave harnessed her and mounted her and set forth upon his desert way,\nand as soon as he reached the capital of Sind he went to his folk who\ngreeted him kindly. Now when King Al-Mihrjan heard of Mohammed ibn\nIbrahim\u2019s coming he sent to summon him and as soon as he appeared\nbetween his hands he asked concerning his absence. \u201cO King of the Time\nand the Tide,\u201d quoth he, \u201cI have been in Yathrib[265] city;\u201d and indeed\nhe was one of the cup-companions of Al-Hayfa\u2019s father and by the decree\nof Destiny he had been ever in high favour with the King. So the twain\nsat down to drink wine and as Fortune willed it Ibn Ibrahim bore about\nhim a letter containing poetry, part of the correspondence between the\nPrince and Princess, wherein were written the names of all three. Now\nwhen he was at the height of his joy he wagged his head and shook off\nhis turband and the paper fell therefrom into Al-Mihrjan\u2019s lap.[266] The\nKing took it and read it and understood its contents but he kept the\ncase secret for a while; presently, however, he dismissed his Courtiers\nand Equerries who were around him and forthright bade smite Mohammed ibn\nIbrahim with stripes until his sides were torn. Then quoth he, \u201cAcquaint\nme concerning this youth who correspondeth with my daughter, making thee\nthe goer between them twain, otherwise I will cut off thy head.\u201d Quoth\nIbn Ibrahim, \u201cHo thou the King; verily this be only poetry which I found\nin one of the histories of old.\u201d\u2014\u2014And Shahrazad was surprised by the\ndawn of day and fell silent and ceased saying her permitted say. Then\nquoth her sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister\nmine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Six Hundred and Ninety-sixth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014\u201cWith love and good will!\u201d It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that Ibn Ibrahim said to Al-Mihrjan, \u201cVerily I found\nthis poetry in a tale of the olden time.\u201d So the King issued orders to\nsmite his neck, when intercession was made for him by a Courtier hight\nT\u00e1\u2019il al-Wasf,[267] whereupon the King commanded him to jail, whither he\nwas taken forthright. But as Ibn Ibrahim was being locked up, he said to\nthe gaoler, \u201cSay me, canst thou bring for me a pen-case and paper and\npen?\u201d and the other assented, fetching for him whatso he wanted. So he\nwrote to Prince Yusuf the following couplets:\u2014\n\n \u201cO Y\u00fasuf, master mine, for safety fly; \u273f In sorest danger Ibrahim\u2019s son\n doth lie:\n When from thy side for house and home he sped \u273f Forthright bade\n Al-Mihrjan to bring him nigh,\n And \u2019mid th\u2019 Assembly highest stead assigned \u273f A seat in public with a\n sleight full sly.\n A writ thou wrotest bore he on his head \u273f Which fell and picked it up\n the King to \u2019spy:\n \u2019Tis thus discovered he thy state and raged \u273f With wrath and fain all\n guidance would defy.\n Then bade he Ibrahim\u2019s son on face be thrown \u273f And painful beating to\n the bare apply;\n With stripes he welted and he tare his sides \u273f Till force waxed feeble,\n strength debility.\n So rise and haste thee to thine own and fetch \u273f Thy power, and instant\n for the tribe-lands hie;\n Meanwhile I\u2019ll busy to seduce his men \u273f Who hear me, O thou princely\n born and high;\n For of the painful stress he made me bear \u273f The fire of bane I\u2019ve sworn\n him even I.\u201d\n\nNow when Ibn Ibrahim had finished his verse, he said to the gaoler, \u201cDo\nthou summon for me the son of my brother hight Mann\u00e1\u2019[268] and thou\nshalt have from me one hundred gold pieces.\u201d The man did his bidding,\nand when the youth came the uncle gave him the letter and bespake him as\nfollows: \u201cO son of my brother, take thou this paper and fare with it to\nthe Castle of Al-Hayfa and swim the stream, and go up to the building\nand enter therein and commit this missive unto a youth whom thou shalt\nsee sitting beside the Princess. Then do thou greet him with the salam\nfrom me, and inform him of all that I am in and what I have seen and\nwhat thou hast witnessed, and for this service I will give thee an\nhundred gold pieces.\u201d The nephew took the uncle\u2019s letter and set forth\nfrom the first of the night until he drew nigh the Castle. Such was the\ncase with Ibn Ibrahim and his sending his nephew Manna\u2019 on a mission to\nthe Princess; but as regards King Al-Mihrjan, when the morning morrowed\nand showed its sheen and shone and the sun uprose with rays a-lowland\nstrown, he sent to summon Ibn Ibrahim; and, when they set him between\nhis hands, he adjured him saying, \u201cO thou! by the rights of the God\nunique in his rule for Unity; by Him who set up the skies without prop\nand stay and dispread the Earths firmly upon the watery way, unless thou\ninform me and apprise me rightly and truly I will order thy head to be\nstruck off this very moment.\u201d So the cup-companion related to the King\nthe whole affair of Princess Al-Hayfa and Prince Yusuf, and all that had\npassed between the twain; whereupon Al-Mihrjan asked, \u201cAnd this Yusuf\nfrom what land may he be?\u201d \u201cHe is son to the Sovran of Sind, King Sahl,\u201d\nquoth the other, and quoth Al-Mihrjan, \u201cAnd is he still in the Palace,\nor hath he gone to his own country?\u201d \u201cHe was therein,\u201d replied Ibn\nIbrahim, \u201cbut I know not whether he be yet there, or he be gone thence.\u201d\nHereupon Al-Mihrjan commanded his host at once to mount, and all took\nhorse and rode forth making for the Castle of Al-Hayfa. Now, between\nManna\u2019 and King Al-Mihrjan was a march of only a single night, when the\nyouth went up to the Palace of the Princess, where he knocked at the\ndoor and they opened and admitted him to the presence of Prince Yusuf.\nThere he handed to him the letter, which the Prince opened and read;\nthen he suddenly rose up crying upon Hilal, whom when he was fetched he\nbade forthwith bring out his steed. Hereat cried Al-Hayfa, \u201cI ask thee\nby Allah, O my lord, what may be the news?\u201d and he answered her, \u201cVerily\nwhen Ibn Ibrahim fared from us to his folk he was summoned on his\narrival by thy sire, and he went to him and informed him of all that\nhath befallen us, first and last.\u201d So saying he put the letter into her\nhands, and she having read it exclaimed, \u201cO my lord, do thou take me\nwith thee lest haply he slay me.\u201d Answered the Prince, \u201cO end and aim of\nmine every wish, we have naught with us save this one steed who availeth\nnot to carry three; therefore will thy father overtake us upon the road\nand will put us to death one and all. Now the rede that is right be\nthis, that thou conceal thyself somewhere in the Palace and charge the\nslave-girls when thy sire shall come hither, to tell him that I have\ncarried thee off to mine own country, and for the rest be thou assured\nthat I will tarry away from thee but a few days.\u201d So saying Yusuf took\nhis horse with him and Hilal his page a-crupper and swam the river and\nmade for his own land pushing his pace, and presently he drew within\nsight of the capital. Such was the case of Prince Yusuf, son to King\nSahl; but as regards the matter of King Al-Mihrjan and his host, he\nceased not marching them till such time as he came within sight of the\nCastle of his daughter Al-Hayfa; and this was soon after the departure\nof Yusuf. And when he had led hither his host, which was like unto a\ndashing sea, he dismounted upon the river-bank that all might free\nthemselves of their fatigue, after which he summoned Sahlub and bade him\nswim the stream and walk up to the Castle and knock at the door. The\nyouth did as he was bidden, and the handmaids opened to him and greeted\nhim as he asked for Al-Hayfa\u2014\u2014And Shahrazad was surprised by the dawn of\nday, and fell silent and ceased to say her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet is thy story, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the King suffer me to\nsurvive?\u201d Now when it was the next night and that was\n\n\n The Six Hundred and Ninety-eighth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when Sahlub went up to the Palace, he asked of\nAl-Hayfa, and the slave-girls told him that a youth had come thither and\nhad taken her away and had carried her off to his own country. So he\nreturned to Al-Mihrjan and informed him thereof, when the King took\nhorse with all his host and pursued Yusuf with uttermost haste and hurry\nuntil there was between the twain less than a day\u2019s march. But as the\nPrince drew near his capital on the tenth day he went in to his sire and\ntold him whatso had befallen him from incept to conclusion, nor did he\nhide from him aught; whereupon King Sahl mustered his many (all who\nreceived from him royal solde and allowances), and bade them take horse\nwith his son Yusuf. The troops did accordingly and the Prince rode\na-van, and after a little while the two armies met. Now Ibn Ibrahim had\nmade a compact with five of the nobles who were the chiefest men of King\nAl-Mihrjan\u2019s reign and had promised them five hundred thousand dinars.\nSo when the two hosts were about to engage, an Emir of the Emirs came\nforth (and he was one of those whom Ibn Ibrahim had appointed to watch\nover Yusuf) and said to the Prince, \u201cO Son of the King, verily Ibn\nIbrahim hath promised five of the nobles as many hundred thousand dinars\nof gold the which we may take and receive from thee.\u201d Replied he, \u201cThe\nlike sum shall be thine from me with all thou canst ask of us.\u201d\nPresently the Emir returned from him to Al-Mihrjan and said to him,\n\u201cVerily I have asked this youth that he make vain and void the battle\nbetween us twain, but he assented not and sware an oath that he would\nnever return from affray until the enemies should meet and fight it out,\nand that he had with him a mighty host and a conquering whose van was\nnot known from its rear.[269] Now \u2019tis my rede that thou strive to take\nhim prisoner[270] and then do whatso he may please, especially he being\nson to thee, King of the mighty Kings and with him a thousand thousand\nknights all mailed cap-\u00e0-pie and clothed in steel not one of whom hath\nany fear of fight.\u201d King Al-Mihrjan waxed wroth at the Emir\u2019s speech and\ncried, \u201cWhat words be these? Shall the Kings of the Age remain saying of\nme that a man hath debauched the daughter of Al-Mihrjan and hath carried\nher away perforce despite the nose of her father? Never shall such thing\nbe spoken of me; no, never! But do thou know, ho thou the Amir, that an\nye have no taste for fray nor avail for fight and ye have no training\nsave for bibbing of wine and ease at home, I have sworn and swear by Him\nwho lighted the lucident fires of the Sun and the Moon, none shall sally\nforth to do single combat with this youth save I myself.\u201d But when so\nsaying he knew not that was hidden from him in the World of Secrets.\nPresently he rushed into the field of fight with reins floating upon his\ncourser\u2019s neck and he renowned it, showing himself between the foremost\nfiles, and he played with the edge of glaive and spit of spear until\nmen\u2019s wits were bewildered and he improvised the while and cried out the\nfollowing couplets:\u2014\n\n \u201cIbn Sahl, ho scion of tree abhorr\u2019d! \u273f Rise, meet me in mellay and\n prove thee lord:\n My daughter hast snatched, O thou foul of deed, \u273f And approachest me\n fearing the Lion of the horde.\n Hadst come in honour and fairly sued \u273f I had made her thine own with the\n best accord;\n But this rape hath o\u2019erwhelmed in dishonour foul \u273f Her sire, and all\n bounds thou hast overscor\u2019d.\u201d\n\nNow when King Al-Mihrjan finished his verse, Yusuf rushed out to him,\nand cried at him with a terrible cry and a terrifying, and garred his\nown steed bound upon the battle-plain, where he played with brand and\nlance until he cast into oblivion every knight, reciting in the meantime\nthe following verses:\u2014\n\n \u201cI am son to Al-Sahl, O of forbears vile! \u273f Come forth and fight me sans\n guile or wile;\n Thou hast hurt my heart; O of deed misdone, \u273f So thou com\u2019st to contend\n with this rank and file.\u201d[271]\n\nKing Al-Mihrjan re-echoed his war-cry, but hardly had he ended when\nYusuf drawing near him answered it with a shout which enquaked his heart\nand ravished his reason with sore terror, and repeated in reply these\ncouplets:\u2014\n\n \u201cI am not to be titled of forbears vile \u273f O whose ape-like face doth the\n tribe defile!\n Nay, I\u2019m rending lion amid mankind, \u273f A hero in wilds where the murks\n beguile.\n Al-Hayf\u00e1 befitteth me, only me; \u273f Ho thou whom men for an ape[272]\n revile.\u201d\n\nWhen Yusuf had ended these words, Al-Mihrjan rushed forth and charged\ndown upon him, and the two drawing nigh each of the foemen set on the\nother with a mighty onset and a prodigious. They fought in duello and\nlanced out with lance and smote with sword, and dashed together as they\nwere two ships or two mountains clashing; and they approached and\nretired, and the dust-cloud arose over them and they disappeared from\nmen\u2019s sight. But hardly had an hour passed by when Yusuf made a final\nattack upon his enemy and narrowed his course and barred his way and\npressed him hard; and, hanging upon his flank, smote him with the\nscymitar upon the nape of the neck[273] and caused his head to fall\nbetween his feet, when he slipt from his steed upon the ground, and he\nlay stone dead and in his gore drowned. Now as soon as the folk looked\nupon Yusuf and what he had dealt to their King and how he had made his\nhead fly his body and had done him dead, they turned to take flight.\nThereupon Yusuf recognised Sahlub the cousin of Al-Hayfa, he who had\nbeen the cause of their separation and had roused her wrath against him;\nso he drew near to him and smote him with the bright shining blade on\nthe right flank, and it came forth gleaming between his left ribs; so he\nfell to the ground drenched with blood, and he was left prostrate in the\ndust. And when Yusuf had slain King Al-Mihrjan and Sahlub, his nephew,\nthe Grandees of the realm came around him and greeted him with the\nsalam.\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent\nand ceased saying her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet and tasteful is thy tale, O sister mine, and how enjoyable\nand delectable!\u201d Quoth she, \u201cAnd where is this compared with that I\nwould relate to you on the coming night an the Sovran suffer me to\nsurvive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundredth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when the Grandees of King Al-Mihrjan\u2019s reign\nsaw their Sovran slain, they flocked to Prince Yusuf and greeted him,\nmarvelling at his beauty and valour and excellence: then they all agreed\nto salute him as their Sultan and they raised him to the rank of King\nand sole ruler over them. Presently they led him with them, and fared\nseeking the city of Al-Mihrjan until they reached it, when they adorned\nthe streets on the occasion of his coming. And King Yusuf having entered\nhis capital took seat on the throne of his kingship and bade and forbade\nand deposed and appointed; and lastly freed Mohammed ibn Ibrahim from\ngaol, and established him his Wazir. Hereupon the new Minister displayed\nto him the four wives and the hundred concubines of King Al-Mihrjan,\nalso his negro slaves, male and female, whom he found to number two\nhundred and four hundred. Moreover, he showed his riches and rarities\nand treasuries wherein were found an hundred boxes full of silk and fine\nlinen, and parcels of pearls and rubies and jacinths and jewels and\nprecious minerals and other wealth in abundance. So he distributed the\nwhole amongst his nobles, and largessed them with excessive largesses;\nand his partisans of his subjects and his guards flocked to him with\npresents and offerings; and all the city-folk gave him joy and rejoiced\nin him. Then he commissioned Ibn Ibrahim to Al-Hayfa, daughter of King\nAl-Mihrjan, saying, \u201cDo thou bring her hither to me, her and her\nhandmaids and all that be in her palace.\u201d Accordingly he went forth to\nAl-Hayfa\u2019s Castle, and ceased not wending till he came to its entrance\nwhere he discovered that King Yusuf had appointed a craft for the river\ntransport. And when he arrived there and found the vessel afloat he went\nin to Al-Hayfa and he greeted her. Then he related to her what had\nbetided her sire from Yusuf and how the Prince had slain him after the\nfashion of what befel; so she cried, \u201cThere is no Majesty and no Might\nsave in Allah, the Glorious, the Great; and this was writ in the Book of\nLife!\u201d Then she asked Ibn Ibrahim touching her mother, and he answered\nthat she was sound and safe in her own home which she had never left nor\ndid any one go in to her; and, (added he) \u201cshe expecteth thy coming to\nher.\u201d Then he bade carry down her impediments and her bondmaids and all\nthe good that was in her Castle until nothing remained, and embarked\nthem upon the craft; and presently, mounting her in a litter of\nsandal-wood plated with ruddy gold, he set her women in Howdahs;[274]\nand, taking horse himself, he rode until they drew near the city. And\nwhen they arrived there he went up to King Yusuf whom he informed of\ntheir coming and was told, \u201cSuffer them to be till night shall set in.\u201d\nHereupon he took patience, and when came the appointed term Al-Hayfa\nwent up to the Palace. Now as Allah caused the morn to morrow and to\nlight the world with its shine and sheen, King Yusuf sent to summon the\nKazi and witnesses and bade them write his writ of marriage with\nAl-Hayfa and was wedded to her by Book and traditional Usage.[275] After\nthis Al-Hayfa sent to fetch her mother and bore her to her home and\ntheir joy and enjoyment were great and lasting. Now by the decree of the\nDecreer anon it befel that the Caliph Al-Maamun waxed strait of breast\none night of the nights: so he summoned a certain of his courtiers whose\nname was Ibrahim the Cup-companion;[276] but, as they found him not, he\nbade bring a man hight Al-Khad\u00ed\u2019a, and when he came between his hands\nquoth he to him \u201c\u2019Tis a while since I have seen thee here.\u201d Quoth the\nother, \u201cO Commander of the Faithful, I have been wayfaring about the\nland of Syria.\u201d Continued the Prince of True Believers, \u201cDo thou this\nvery night broaden the Caliph\u2019s heart with a delectable tale;\u201d and the\nother rejoined, \u201cO Viceregent of Allah upon Earth, know thou an\nadventure befel me with a youth named the Veiled Yusuf of Beauty, son to\nKing Sahl, the friendly ruler of Al-Sind, and with Al-Hayfa the daughter\nof King Al-Mihrjan, and \u2019tis a tale whose like hath never been heard;\nno, never.\u201d Hereupon he related to Al-Maamun the history of the two,\nfirst and last, adding, \u201cFurthermore, O Commander of the Faithful, I\nhave learnt that Al-Hayfa owneth ten handmaidens whose peers are not to\nbe found in thy Palace, and they are mistresses of all manner\ninstruments of mirth and merriment and other matters; and amongst things\nsaid of them by their lady when they marvelled at her good fortune,\u201d\n\u201cVerily this day I have acquired half a score of slave-girls the like of\nwhich Al-Maamun hath never collected.\u201d But when the Prince of True\nBelievers heard this he gave ear to the tale anent them during the\nlivelong night till Allah caused the morn to morrow. Then he sent for\nIbrahim the Cup-companion, and to him coming into the presence the\nViceregent of Allah exclaimed, \u201cMount without stay and delay taking with\nthee one thousand Mamelukes and make thy way to this youth who is King\nof Al-Sind[277] and named \u2019The Veiled Yusuf of Beauty,\u2019 and bring me his\nten handmaidens. After which do thou ask concerning his case and anent\nhis subjects, whether he be just or unjust to the lieges, and if he be\nrighteous I will robe him in honourable robes and if otherwise do thou\nbring him to my presence.\u201d Hereupon Ibrahim took leave of the Caliph and\nwent forth at that very time and tide intending for Al-Sind, and he\nceased not wending till he arrived there and found Yusuf setting out for\nthe chase. But when the youth saw the host approaching him\u2014\u2014And\nShahrazad was surprised by the dawn of day and fell silent and ceased to\nsay her permitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy\nstory, O sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd\nwhere is this compared with that I would relate to you on the coming\nnight an the King suffer me to survive?\u201d Now when it was the next night,\nand that was\n\n\n The Seven Hundred and Second Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that, when Yusuf beheld Ibrahim the Cup-companion,\nand those in his company, he returned to the city and took them with\nhim; yet he knew not Ibrahim nor did Ibrahim know him. But on entering\nthe capital he was met by his guards and his soldiers who blessed him\nand prayed for him length of days and permanence of rule wherefor the\ncourtier knew him to be a just King. Yusuf led them to and lodged them\nin the House of Hospitality; after which returning to his own Palace he\nsent for Ibrahim and assembled for him a session and received him with\nthe highmost honour that could be, and rose to him and greeted him and\nembraced him and accompanied him to the sitting-saloon where the twain\ntook their places. Then Yusuf bade summon the ten handmaidens with as\nmany instruments of music; and, sitting down begirt by them, he ordered\nwine be brought. So they set before him flagons and beakers of chrystal\nand jewelled cups; and presently pointing to the first of the\nslave-girls whose name is not recorded, bade her recite somewhat of her\npleasantest poetry. So she hent the lute in hand and set it upon her lap\nand swept it with a light touch and caressed it with her finger-tips and\nsmote it after eleven modes; then she returned to the first[278] and\nrecited these couplets:\u2014\n\n \u201cMy heart for parting ever burns with lowe; \u273f My lids fiery with\n tear-floods ever flow:\n Ho thou in lover\u2019s loving ferly fair, \u273f Cut is the road for those Love\n gars to glow.\n How many a youth has felt his vitals torn \u273f By slender forms and glances\n forceful prow?\n Alas for lover slain by might of Love; \u273f Nor friend avails nor brother\n true, I trow!\u201d\n\nWhen the first handmaiden had finished, Yusuf rejoiced (as did Ibrahim\nthe Cup-companion) with excessive joy and the King bade robe her in a\nsumptuous robe. Hereupon she drained her cup and passed it to her\ncompeer whose name was Takn\u00e1, and this second handmaiden taking beaker\nin hand placed it afore her and hending the lute smote on it with many a\nmode; then, returning to the first[279] while the wits of all were\nbewildered, she improvised the following verses:\u2014\n\n \u201cLook on the lute that \u2019minds of Mangonel; \u273f Whose strings are ropes\n that make each shot to tell:\n And note the pipes that sound with shriek and cry, \u273f The pipes that cast\n a fearful joyful spell;\n Espy the flagons ranged in serried rank \u273f And crops becrowned with wine\n that longs to well.\u201d\n\nBut when Takn\u00e1 had finished her poetry Yusuf and Ibrahim were gladdened\nand the King bade largesse her with a sumptuous robe and a thousand\ndinars and she tossed off her cup and passed it to her successor the\nthird handmaiden Mubdi\u2019[280] hight. She accepted it and setting it\nbefore her took the lute and smote it after manifold fashions and\npresently she spake these couplets:\u2014\n\n \u201cLove with his painful pine doth rack this frame of me; \u273f Melts heart\n and maims my vitals cruel agony;\n And rail my tears like cloud that rains the largest drops; \u273f And fails\n my hand to find what seek I fain to see:\n Thee I conjure, O Y\u00fasuf, by Him made thee King \u273f O Sahl-son, Oh our\n dearest prop, our dignity,\n This man methinks hath come to part us lovers twain \u273f For in his eyes I\n see the flame of jealousy.\u201d\n\nAnd when Mubdi\u2019 had sung her song, Ibrahim the Cup-companion and King\nYusuf smiled and rejoiced and anon there befel them what there befel and\nthe two slipt down aswoon;\u2014\u2014And Shahrazad was surprised by the dawn of\nday and fell silent and ceased saying her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet is thy story, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the Sovran suffer me\nto survive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that King Yusuf and Ibrahim the Cup-companion\nhearing the song sung by Mubdi\u2019, the third handmaiden, both fell to the\nfloor aswoon; and when they revived after an hour or so, Ibrahim\nlargessed to her one thousand dinars and a robe purfled with glistening\ngold. Then she drained her cup and crowning it again passed it to her\ncompeer whose name was Nas\u00edm[281] and who took it and set it in front of\nher. Then hending in hand the lute she played upon it with manifold\nmodes and lastly spake these couplets:\u2014\n\n \u201cO Blamer, blaming me for draining lonely wine, \u273f Stint carping, I this\n day to Holy War incline:\n Oh fair reflection she within her wine-cup shows \u273f Her sight makes\n spirit dullest earthly flesh refine:\n How mention her? By Allah \u2019tis forbid in writ \u273f To note the meaner\n charms in Eden-garth divine.\u201d\n\nWhen the fourth handmaiden had ended her verse, Ibrahim gifted her with\none thousand dinars and presented a sumptuous robe to her owner, then\nshe drank off her cup and passed it to her compeer hight Al-Badr[282]\nand she sang the following lines:\u2014\n\n \u201cOne robbed of heart amid song and wine \u273f And Love that smiteth with\n babe of eyne:\n His voice to the lute shall make vitals pain \u273f And the wine shall heal\n all his pangs and pine:\n Hast e\u2019er seen the vile drawing near such draught \u273f Or miser\n close-fisted thereto incline?\n The wine is set free in the two-handed jar[283] \u273f Like sun of summer in\n Aries\u2019 sign.\u201d\n\nWhen she had finished Ibrahim bade reward her like the rest with gold\nand gear and she passed her cup to her compeer whose name was\nRad\u00e1h.[284] The sixth handmaiden drained it and performed in\nfour-and-twenty modes after which she sang these couplets:\u2014\n\n \u201cO thou wine-comrade languor cease to show; \u273f Hand me the morning\n draught and ne\u2019er foreslow;\n And prize fair poesy and sweet musick hear \u273f And shun the \u2019say\u2019 and\n naught of \u2019said\u2019 beknow:\n The wine of day-dawn drunk with joyous throng \u273f From house of Reason\n garreth Grief to go:\n The man of Kays aye loved his wine right well \u273f And from his lips made\n honey\u2019d verse to flow;\n And in like guise[285] came Is\u00e0 singing sweet \u273f For such was custom of\n the long-ago.\u201d\n\nWhen Radah ended her verse and her improvising of mysterious\nsignificance, and secret, King Yusuf and Ibrahim the Cup-companion tore\ntheir robes from their bodies until naught remained upon them save only\nthe bag-breeches about their waists. Then the twain shrieked aloud and\nat one moment and they fell fainting to the floor, unheeding the world\nand their own selves from the excess of that was in their heads of wine\nand hearing of poetry spoken by the slave-girl. They remained in such\ncondition for a while of time, after which they recovered though still\namazed, a-drunken. Then they donned other dresses and sat down to listen\nas before, when Radah drained her goblet and filled and passed it to her\ncompeer whose name was Na\u2019\u00edm;[286] and she taking her lute, improvised\nthe following verses:\u2014\n\n \u201cMy poesy-gem showeth clear of shine, \u273f When appears that pearl with\n cheek coralline:\n \u2019Tis marvel the cloud cannot quench the blaze \u273f That fire in the heart\n and this water of eyne!\n Then alas for Love who hath made me woe! \u273f Pine that rends and racks\n limbs and vitals o\u2019 mine:\n O thou Well of Poetry well forth thy gems \u273f O\u2019er our drink when our cups\n overbrim with wine:\n And sing in her presence, for Envy hath fled \u273f And flies jealous spite\n and all joys combine.\n Oh the charms of wine which enthral the mind, \u273f Clear and clearing\n sprites by its sprite refined!\u201d\n\nWhen the seventh handmaiden had ended her verses, King Yusuf and Ibrahim\nrejoiced with exceeding joy and each of them bade gift her with a\nthousand gold pieces and quoth the courtier, \u201cBy Allah Almighty, none of\nthe Emirs or of the Wazirs or of the Kings or of the Caliphs hath\nattained excellence like unto this handmaid. Hereupon Na\u2019im passed her\ngoblet to her compeer and she, whose name was Sur\u00far,[287] tossed it off\nand taking in hand her lute, sang these couplets:\u2014\n\n \u201cHow is\u2019t with heart of me all cares waylay \u273f As drowned in surging,\n tears of Deluge-day?\n I weep for Time endured not to us twain \u273f As though Time\u2019s honour did\n not oft betray.\n O my lord Y\u00fasuf, O my ending hope, \u273f By Him who made thee lone on\n Beauty\u2019s way,\n I dread lest glorious days us twain depart \u273f And youth\u2019s bright world be\n dimmed to old and grey;\n O Lord! be Parting\u2019s palm for us undyed[288] \u273f Ere death, nor carry this\n my lord away.\u201d\n\nWhen the eighth handmaiden had ended her song, the twain marvelled at\nher eloquence and were like to rend that was upon them of raiment\u2014\u2014And\nShahrazad was surprised by the dawn of day and fell silent and ceased to\nsay her permitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy\nstory, O sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd\nwhere is this compared with that I would relate to you on the coming\nnight an the King suffer me to survive?\u201d Now when it was the next night\nand that was\n\n\n The Seven Hundred and Fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and goodwill! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that King Yusuf and Ibrahim the Cup-companion were like to\nrend that was upon them of raiment and they joyed with extreme joy after\nhearing what Sur\u00far had sang to them. Hereupon she passed her cup to her\nfellow, hight Zahrat al-Hayy,[289] who took it and recited as follows:\u2014\n\n \u201cO cup-boy, I crave thee cup-comrade to be \u273f And hearten my heart of its\n malady;\n Nor pass me the bowls for I sorely dread \u273f When drunken all dolours of\n Love-lowe to dree,\n To be vilely reviled in the sittings of men, \u273f To be frowardly treated\n where zephyrs play free.\n God-blest is the Lute for her melodies \u273f Which pain me with painfullest\n penalty,\n With the jewels of speech whose transcendent charms \u273f Like fires of\n Jah\u00edm[290] burn the vitals of me.\n By Allah, show ruth, be compassionate, \u273f For Allah deals pardon\n compassionately.\u201d\n\nYusuf and Ibrahim, hearing her words, were gladdened with excessive\ngladness and cried to the ninth handmaid, \u201cMay the lord be copious to\nthee like the fruitful years!\u201d Then the Cup-companion bade gift her with\none thousand gold pieces as likewise did her lord. Hereupon she passed\nher cup to the tenth handmaiden known as Muhjat al-Kul\u00fab[291] who fell\nto improvising these couplets:\u2014\n\n \u201cO Blamer, who canst not my case explain; \u273f Cease, for who blame friends\n shall of blame complain;\n And whoso unknoweth the workings of Love \u273f Mankind shall reckon him mean\n and vain:\n Alas for Love, O ye tribe-landers, I \u273f Am weaned that wont nipples of\n union to drain.\n I have learnt the whole of Love\u2019s governance \u273f Since my baby days amid\n cradles lain.\n Forbear by Allah to ask of my state \u273f How shall morn one bann\u00e8d with\n debtor bane?\n O thou jewel of speech, O thou Y\u00fasuf, laud \u273f To the Lord who robed thee\n with charms amain!\n Deign the God of \u2019Arsh make thy days endure \u273f In wealth and honour sans\n pause or wane;\n E\u2019en as Ish\u00e1k\u2019s son[292] every gift conjoined \u273f Amid men, making rulers\n to serve him fain.\u201d\n\nWhen Muhjat al-Kulub ended her song, Yusuf gifted her with a splendid\nrobe and a thousand gold pieces as eke did Ibrahim, and presently the\ncourtier said to the handmaiden, \u201cWho is Ibrahim that thou shouldst sing\nof him in song?\u201d She replied, \u201cWall\u00e1hi, O my lord, he is son of Ishak,\namongst the pleasant ones sans peer and a cup-companion to the Caliphs\ndear and the pearl concealed and the boon friend of our lord the\nCommander of the Faithful Al-Maam\u00fan and his familiar who to him joy and\nenjoyment maketh known. Ah! happy the man who can look upon him and\nforgather with him and company with him before his death; and verily by\nAllah he is the master of the Age and the one Wonder of the World.\nMoreover, by the Almighty, O my lord, wert thou to see this lute fall\ninto his hands, thou wouldst hear it converse in every language with the\ntongues of birds and beasts and of the sons of Adam: and well nigh would\nthe place dance ere he had improvised a word. And he the horizons can\nmake to joy and lover with overlove can destroy, nor shall any after his\ndecease such excellence of speech employ.\u201d All this, and Muhjat al-Kulub\nknew not who was sitting beside them as she went on to praise Ibrahim.\nHereupon he took the lute from her hand and smote it till thou hadst\ndeemed that within the instrument lurked babes of the Jinns[293] which\nwere crying and wailing while spake the strings, and in fine King Yusuf\nimagined that the palace had upflown with them between heaven and earth.\nAnd the handmaidens sang to his tunes in sore astonishment; when Ibrahim\ndesigned to talk but King Yusuf cut him short and fell to saying poetry\nin these couplets:\u2014\n\n \u201cBy the rights of our lord who shows ruth in extreme, \u273f And Giver and\n Guide and boon Prophet we deem,\n And by Ka\u2019abah resplendent and all its site \u273f And by Zemzem, Saf\u00e1 and\n the wall Hat\u00edm,\n Lo! thou \u2019rt hight Ibrahim, and suppose I say \u273f Thee sooth, my wits thou\n must surely esteem:\n And thy face shows signalled with clearest eyne \u273f Delivrance followed by\n Y\u00e1 and M\u00edm.\u201d[294]\n\nNow Ibrahim kept his secret and did not manifest himself to any, but\npresently he also improvised and spake in these words preserving the\nmeasure and rhyme:\u2014\n\n \u201cBy Him who chose Mus\u00e0, the Speaker,[295] by Him \u273f Who made[296]\n H\u00e1shimite orphan select and supreme!\n Ibrahim am I not, but I deem this one \u273f The Caliph who sits by\n Baghdadian stream;\n Of his grace the heir of all eloquent arts \u273f And no partner hath he in\n all gifts that beseem.\u201d\n\nAnd when Ibrahim had finished his verses, Yusuf said to him, \u201cBy the\nvirtue of Almighty Allah, an I guess aright and my shot[297] go not\namiss, thou art Ibrahim the musician;\u201d but the courtier retained his\nincognito and replied, \u201cO my lord, Ibrahim is my familiar friend and I\nam a man of Al-Basrah who hath stolen from him sundry of his modes and\nairs for the lute and other instruments and I have the practice of\nimprovisation.\u201d Now when Ibrahim was speaking behold, there came one of\nthe Caliph\u2019s pages and he walked up to the head of the assembly bearing\nwith him a letter, which he handed to his lord. But Yusuf put forth his\nhand and took it, and after reading the superscription he learnt that\nhis companion was Ibrahim without doubt or mistake, so he said to him,\n\u201cBy Allah, O my lord, verily thou hast slighted me, for that thou hast\nnot informed me of thyself.\u201d Quoth the other, \u201cBy Allah, I feared from\nthee lest I give thee excess of trouble;\u201d and quoth Yusuf, \u201cDo thou take\nto thee all these handmaids whom the Commander of the Faithful hath bid\nthee receive.\u201d Ibrahim replied, \u201cNay, I will not accept from thee the\nhandmaidens but rather will I fend from thee the Prince of True\nBelievers;\u201d however, King Yusuf rejoined, \u201cI have gifted them to the\nViceregent of Allah: an thou take them not I will send them by other\nthan thyself.\u201d Presently King Yusuf set apart for the Caliph great store\nof gifts, and when the handmaidens heard of that they wept with sore\nweeping. Ibrahim, hearing their wailing, found it hard to bear, and he\nalso shed tears for the sobbing and crying of them; and presently he\nexclaimed, \u201cAllah upon thee, O Yusuf, leave these ten handmaidens by\nthee and I will be thy ward with the Prince of True Believers.\u201d But\nYusuf answered, \u201cNow by the might of Him who stablished the mountains\nstable, unless thou bear them away with thee I will despatch them\nescorted by another.\u201d Hereupon Ibrahim took them and farewelled King\nYusuf and fared forth and hastened his faring till the party arrived at\nBaghdad, the House of Peace, where he went up into the Palace of the\nCommander of the Faithful\u2014\u2014And Shahrazad was surprised by the dawn of\nday and fell silent and ceased saying her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared\nwith that I would relate to you on the coming night an the Sovran suffer\nme to survive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Seventh Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when Ibrahim reached Baghdad and went up to the\nPalace of the Commander of the Faithful and stood in the presence he was\nasked, \u201cWhat hast thou brought for us from thy journey, O Ibrahim?\u201d\nwhereto he answered, \u201cO our lord, I have come to thee with all thou\nwillest and wishest that of rede be right and of word apposite.\u201d Quoth\nhe, \u201cAnd what may that be?\u201d and quoth the other, \u201cThe ten handmaids:\u201d\nand so saying he set them before the Caliph, whereupon they kissed\nground and did him suit and service and deprecated for him and greeted\nhim with blessings, and each and every of them addressed him in tongue\nmost eloquent and with theme most prevalent. The Prince of True\nBelievers hugely admired them, marvelling at their deftness of address\nand their sweetness of speech which he had never witnessed in any other;\nand he was delighted with their beauty and loveliness and their stature\nand symmetrical grace, and he wondered with extreme wonderment how their\nlord had consented they should be brought before him. Then cried he, \u201cO\nIbrahim, what hath been thy case with the owner of these damsels, and\ndid he commit them to thee despite himself in anger and care or with\nresignation of mind and broadening of bosom and joy and satisfaction?\u201d\n\u201cO my lord,\u201d said Ibrahim, \u201cverily he made them over to me in none\nexcept the best of dispositions, and Allah give him length of life for a\nyouth! How benign was his countenance and how beautiful, and how perfect\nand how liberal were his hands and prompt to act, and how excellent were\nhis wits and how goodly and gracious was his society and how yielding\nwas his nature and how great was his dignity and how just were his\ndealings with his lieges! By Allah, O Commander of the Faithful, when I\nwent to him from thee I found him outside his city intending for the\nhunt and chase and about to enjoy himself in pleasurable case, but\nseeing our coming he met me and salam\u2019d to me and greeted me and\nrejoiced in me with extreme joy. All this, and he knew me not nor did I\non my part know him; but he took me with him and returned to town, and\nas we entered he was met by the Lords of the land and the lieges who\nprayed for him; so I knew that man to be their King and Captain of\ncommandment, also that he was equitable to his subjects. Then he made me\nalight in his House of Hospitality, and went up into his Palace, after\nwhich he sent to call me and I obeyed his summons, when he set apart for\nme an apartment under his own roof and taking me by the hand led me\nthereto, where I found everything the best that could be. Anon he\ndespatched for us wine and wax candles and perfumes and fruits fresh and\ndry and whatnot of that which becometh such assembly; and, when this was\ndone, he bade summon the ten handmaidens, and they also took their seats\nin the session, and they smote their instruments and they sang verse\nwherein each one excelled her companion. But one of them insisted in her\nsong upon the name of me, saying:\u2014None availeth to compose such lines\nsave Ibrahim the Cup-companion, the son of Ishak. Now I had denied\nmyself to their lord and acquainted him not with my name; but when the\ndamsel had finished her verse, I largessed to her a thousand gold pieces\nand asked her, Who may be this Ibrahim whereat thou hast hinted in thy\nsong? Said she, He is the boon-companion of the Caliph and he is unique\namong the pleasant; then she fell to praising me with praise galore than\nwhich naught could be more, unknowing me the while, until I took the\nlute from her hand and smote it with a touch unlike their play. Hereby\ntheir lord discovered me and said in his verse:\u2014Thou art Ibrahim without\ndoubt or mistake; but still I denied myself replying, I am a man from\nAl-Basrah and a familiar of Ibrahim the Master-Musician: And on this\nwise I answered him, when behold, there came up to us a page bearing a\nrescript from thee. So King Yusuf took it from his hand and read the\naddress when he made certain that I was Ibrahim, the Cup-companion, and\nhaving learnt my name he blamed me saying:\u2014O Ibrahim, thou hast denied\nthyself to me. O my lord, I replied, \u2019Twas that I feared for thee excess\nof trouble; after which quoth he, Verily these ten damsels are a free\ngift from me to the Commander of the Faithful. Hearing these words I\nrefused to receive them and promised on my return to the Caliph that I\nwould defend their lord from all detraction, but he cried, O Ibrahim,\nunless thou take them I will forward them with other than thyself. And\nlastly, O Prince of True Believers, he presented to me fifty slave-girls\nand as many Mamelukes and an hundred and fifty negro-serviles and twenty\nsteeds of purest blood, with their housings and furniture, and four\nhundred she-camels and twenty pods of musk.[298]\u201d Then having told his\ntale, the Cup-companion fell to commending Yusuf, and the Caliph\ninclined ear to him admiring at this man and his generosity and his\nopenness of hand and the eloquence of his tongue and the excellence of\nhis manners, until Al-Maamun desired to forgather with him and work him\nweal and gift him with liberal gifts. Presently the Caliph bade summon\nthe ten handmaidens and the hour was past supper-tide, at which time\nIbrahim the Cup-companion, was seated beside him without other being\npresent. And as soon as the girls came before him the Caliph bade them\ntake their seats, and when they obeyed his order the wine cups went\nmerrily round, and the ten were directed to let him hear somewhat of\ntheir chaunting and playing. So they fell to smiting their instruments\nof mirth and merriment and singing their songs, one after other, and\neach as she ended her poetry touched the Caliph with delight until it\ncame to the last of them, who was hight Muhjat al-Kul\u00fab;\u2014\u2014And Shahrazad\nwas surprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe King suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Seven Hundred and Ninth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the last poetical piece recited by the ten\ndamsels to the Commander of the Faithful was by Muhjat al-Kulub; and he\nupon hearing it rose at once to his feet and shrieked and fell aswoon\nfor an hour of time. And when he recovered he cried, \u201cBy Allah, O Muhjat\nal-Kulub and Oh of eyne the coolth, do thou repeat to me what thou hast\nsaid.\u201d Hereupon she touched her instrument with another touch\naccompanying the repetition of her poetry in a style wholly unlike the\nfirst, and she repeated her song in the mode and form Nahawand.[299] But\nwhen the Caliph heard her, his wits were wildered, and he rent that was\nupon him of raiment, and he fell fainting to the floor until Ibrahim the\nCup-companion and the ten handmaidens deemed him dead. But as he revived\nafter an hour of time he said to the handmaiden, \u201cO Muhjat al-Kulub, ask\nand it shall be granted to thee.\u201d \u201cI pray,\u201d quoth she, \u201cfirst of Allah\nand then of the Commander of the Faithful that he restore us, all the\nten, unto our lord;\u201d and he granted her request after he had gifted them\nall and largessed them.[300] He also wrote to their owner, King Yusuf, a\nroyal Rescript appointing him Sultan over all the kingdoms that were in\nand about the land of Al-Sind; and moreover that whenas the Caliph might\nbe absent from his good city of Baghdad, Yusuf should take his place in\nbidding and forbidding and ordering and governing. This ended, he\ndespatched the ten slave-girls with a body of his Chamberlains after\ngiving them wealth galore and of presents and rarities great store; and\nthey fared forth from him and ceased not faring till they reached the\ncity of Al-Sind. Now when the ten handmaidens drew nigh thereto they\nsent to inform King Yusuf of their coming, and he commissioned his Wazir\nMohammed bin Ibrahim to meet and receive them, and he caused them enter\nthe Palace, wondering the while that his ten bondswomen had not found\nfavour with the Prince of True Believers. So he summoned them to his\npresence and asked them thereanent, and they answered by relating all\nthat had befallen them; and presently Muhjat al-Kulub presented to him\nthe royal Rescript, and when he read it he increased in joy and\ndelight.[301] Now[302] when supper was over the Prince of True Believers\nsaid to Ibn Ahyam, \u201cNeeds must thou relate unto us a story which shall\nsolace us;\u201d and said the other, \u201cO Commander of the Faithful, I have\nheard a tale touching one of the Kings.\u201d \u201cWhat is that?\u201d asked the\nCaliph, whereupon Ibn Ahyam fell to relating the adventures of\n\n\n\n\n THE THREE PRINCES OF CHINA.[303]\n\n\nWhilome there was a King in the land of Al-S\u00edn and he had three male\nchildren to whose mother befel a mysterious malady. So they summoned for\nher Sages and leaches of whom none could understand her ailment and she\nabode for a while of time strown upon her couch. At last came a learned\nphysician to whom they described her disorder and he declared, \u201cIndeed\nthis sickness cannot be healed save and except by the Water of Life, a\ntreasure that can be trove only in the land Al-\u2019Ir\u00e1k.\u201d When her sons\nheard these words they said to their sire, \u201cThere is no help but that we\nmake our best endeavour and fare thither and thence bring for our mother\nthe water in question.\u201d Hereupon the King gat ready for them a\nsufficiency of provaunt for the way and they farewelled him and set\nforth intending for Barbarian-land.[304] The three Princes ceased not\ntravelling together for seven days, at the end of which time one said to\nother, \u201cLet us separate and let each make search in a different stead,\nso haply shall we hit upon our need.\u201d So speaking they parted after\ndividing their viaticum and, bidding adieu to one another, each went his\nown way. Now the eldest Prince ceased not wending over the wastes and\nnone directed him to a town save after a while when his victual was\nexhausted and he had naught remaining to eat. At that time he drew near\nto one of the cities where he was met at the entrance by a Jewish man\nwho asked him saying, \u201cWilt thou serve, O Moslem?\u201d Quoth the youth to\nhimself, \u201cI will take service and haply Allah shall discover to me my\nneed.\u201d Then said he aloud, \u201cI will engage myself to thee;\u201d and said the\nJew, \u201cEvery day thou shalt serve me in yonder Synagogue, whose floor\nthou shalt sweep and clean its mattings and rugs and thou shalt scour\nthe candlesticks.\u201d \u201c\u2019Tis well,\u201d replied the Prince, after which he fell\nto serving in the Jew\u2019s house, until one day of the days when his\nemployer said to him, \u201cO Youth, I will bargain with thee a bargain.\u201d\n\u201cAnd what may that be?\u201d asked the young Prince, and the man answered, \u201cI\nwill condition with thee for thy daily food a scone and a half but the\nbroken loaf thou shalt not devour nor shalt thou break the whole bread;\nyet do thou eat thy sufficiency and whoso doth contrary to our agreement\nwe will flay[305] his face. So, an it be thy desire to serve, thou art\nwelcome.\u201d Now of his inexperience the Prince said to him, \u201cWe will serve\nthee;\u201d whereupon his employer rationed him with a scone and a half and\nwent forth leaving him in the Synagogue. When it was noon the youth\nwaxed anhungered so he ate the loaf and a half; and about mid-afternoon\nthe Jew came to him and finding that he had devoured the bread asked him\nthereanent and the other answered, \u201cI was hungry and I ate up all.\u201d\nCried the Jew, \u201cI made compact with thee from the beginning that thou\nshouldst eat neither the whole nor the broken,\u201d and so saying he fared\nforth from him and presently brought a party of Jews, who in that town\nnumbered some fifty head, and they seized the youth and slew him and\nbundling up the body in a mat[306] set it in a corner of the Synagogue.\nSuch was his case; but as regards the Cadet Prince, he ceased not\nwayfaring and wending from town to town until Fate at last threw him\ninto the same place where his brother had been slain and perchance as he\nentered it he found the same Jew standing at the Synagogue-door. The man\nasked him, \u201cWilt thou serve, O Moslem?\u201d and as the youth answered \u201cYea\nverily,\u201d he led the new comer to his quarters. After this the Jew had\npatience for the first day and the second day\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased saying her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet and tasteful\nis thy tale, O sister mine, and how enjoyable and delectable!\u201d Quoth\nshe, \u201cAnd where is this compared with that I would relate to you on the\ncoming night an the Sovran suffer me to survive?\u201d Now when it was the\nnext night and that was\n\n\n The Seven Hundred and Eleventh Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014\u201cWith love and good will!\u201d It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the King\u2019s son tarried with the Jewish man the\nfirst day and the second day, after which his employer did with him even\nas he had done by his brother before him; to wit, he slew him and\nwrapping him in a mat placed his corpse beside that of the eldest\nPrince. On this wise it happed to these twain; but as regards the\nyoungest of the three, he ceased not travelling from town to town and\nenduring excessive fatigue and hunger and nakedness until by decree of\nDestiny and by determination of the Predestinator he was thrown into the\nhands of the same Jew whom he found standing at the Synagogue-door. Here\nthe man accosted him, saying, \u201cWilt thou serve, O Moslem?\u201d and the Youth\nagreeing he imposed upon him the same pact which he had made with his\ntwo brothers, and the Prince said \u201c\u2019Tis well, O Master.\u201d Then quoth the\nJew, \u201cDo thou sweep the Synagogue and cleanse it and shake out the mats\nand rugs;\u201d and quoth the other, \u201cGood!\u201d But when the Prince left him and\nwent into the building, his glance fell upon the two bundles of matting\nwherein were wrapped the corpses of his brothers, so he drew near to\nthem and, raising a corner of the covering, found the bodies stinking\nand rotten. Hereat he arose and fared forth the Synagogue and opening a\npit in the ground took up his brothers (and he sorrowing over them and\nweeping) and buried them. Then he returned to the building and, rolling\nup the mats, heaped them together and so with the rugs, after which he\nbuilt a fire under them until the whole were burnt and after he took\ndown the candlesticks one and all and brake them to bits. Now when it\nwas mid-afternoon behold, the Jew came to the Synagogue and found a\nbonfire and all the furniture thereof lying in ashes and when he saw\nthis he buffeted his face and cried, \u201cWherefore, O Moslem, hast thou\ndone on such wise?\u201d Replied the youth, \u201cThou hast defrauded me, O\nMaster,\u201d and rejoined the Jew, \u201cI have not cheated thee of aught.\nHowever, O Moslem, hie thee home and bid thy mistress slaughter a\nmeat-offering and cook it and do thou bring it hither forthright.\u201d \u201c\u2019Tis\nwell, O my Master,\u201d said the Prince. Now the Jew had two boy children in\nwhom he delighted and the youth going to his house knocked at the door\nwhich was opened to him by the Jewess and she asked, \u201cWhat needest\nthou?\u201d Quoth the Prince to the Jew\u2019s wife, \u201cO my mistress, my master\nhath sent me to thee saying:\u2014Do thou slaughter the two lambs that are\nwith thee and fifty chickens and an hundred pair[307] of pigeons, for\nall the masters are with him in the Synagogue and \u2019tis his desire to\ncircumcise the boys.\u201d[308] The Jew\u2019s wife replied to him, \u201cAnd who shall\nslaughter me all this?\u201d when he rejoined, \u201cI will.\u201d So she brought out\nto him the lambs and the chickens and the pigeons and he cut the throats\nof all. The Jewess hereupon arose and cried upon her neighbours to aid\nher in the cooking until the meats were well done and all were dished\nup. Then the youth hending the ten porcelain plates in hand went with\nthem to a house in the Ghetto[309] and rapped at the door and said, \u201cMy\nMaster hath sent all these to you.\u201d Meanwhile the Jew was in the\nSynagogue unknowing of such doings; and as the Prince was setting down\nthe last of the plates which he carried with him, behold! the Jew came\nto that house because he had noticed his servant\u2019s absence, so he\nrepaired thither to see concerning the business of the meat offering\nwherewith he had charged him. He found his home in a state of pother and\nup-take and down-set and he asked the folk, \u201cWhat is the matter?\u201d They\nrelated the whole to him and said, \u201cThou sentest to demand\nsuch-and-such,\u201d and when he heard this case he beat his face with his\nbrogue[310]\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Seven Hundred and Twelfth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale, that we may cut short the watching\nof this our latter night.\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that, when the Jew came to his home and looked\naround, he found it in the condition which the youth had contrived, so\nhe beat his face with his brogue and cried, \u201cO the ruin of my house!\u201d\nSuddenly the Prince entered and his employer asked him, \u201cWherefore doest\nthou on such wise, O Moslem?\u201d Answered the youth, \u201cVerily thou hast\ndefrauded me,\u201d and rejoined the other, \u201cNo; I have not cheated thee on\nany wise.\u201d Then said the Jew in his mind:\u2014\u201cNeeds must I set a snare for\nthis youth and slay him;\u201d so he went in to his wife and said, \u201cSpread\nfor us our beds upon the terrace-roof; and we will take thereto the\nyoung Moslem, our servant, and cause him lie upon the edge, and when he\nis drowned in slumber we will push him between us and roll him along the\nfloor till he fall down from the terrace and break to bits his neck.\u201d\nNow by fiat of Fate the youth was standing and overhearing[311] their\nwords. As soon as it was night-time the woman arose and spread the beds\nupon the roof according as her husband had charged her do; but about\nmid-afternoon the Prince bought him half a pound of filberts and placed\nthem with all care and circumspection in his breast-pocket. Presently\nthe Jew said to him, \u201cO Moslem, we design to sleep in the open air, for\nthe weather is now summery;\u201d and said he, \u201c\u2019Tis well, O my Master.\u201d\nHereupon the Jew and the Jewess and the children and the Prince their\nservant went up to the roof and the first who lay him down was the\nhouse-master, placing his wife and children beside him. Then said he to\nthe youth, \u201cDo thou sleep here upon the side,\u201d[312] when the Prince\nbrought the filberts out of his breast-pocket and cracked them with his\nteeth, and as often as they repeated to him, \u201cArise, O Moslem, and take\nthy place on the couch,\u201d he answered them, \u201cWhenas I shall have eaten\nthese filberts.\u201d He ceased not watching them till all had lain down and\nwere fast asleep, when he took his place on the bed between the mother\nand the two boys. Presently the Jew awoke, and thinking that the youth\nwas sleeping on the edge, he pushed his wife, and his wife pushed the\nservant, and the servant pushed the children towards the terrace-marge,\nand both the little ones fell over and their brain-pans[313] were broken\nand they died. The Jew hearing the noise of the fall fancied that none\nhad tumbled save his servant the young Moslem; so he rose in joy and\nawoke his wife saying, \u201cIndeed the youth hath rolled off the\nterrace-roof and hath been killed.\u201d Hereat the woman sat up, and not\nfinding her boys beside her, whilst the Prince still lay there she\nwailed and shrieked and buffeted her cheeks, and cried to her husband,\n\u201cVerily none hath fallen save the children.\u201d Hereat he jumped up and\nattempted to cast the youth from the roof; but he, swiftlier than the\nlightning, sprang to his feet and shouted at the Jew and filled him with\nfear, after which he stabbed him with a knife which was handy, and the\nother fell down killed and drowned in the blood he had spilled. Now the\nJew\u2019s wife was a model of beauty and of loveliness and stature and\nperfect grace, and when the King\u2019s son turned upon her and designed to\nslay her, she fell at his feet, and kissing them, placed herself under\nhis protection. Hereupon the youth left her alive, saying to himself,\n\u201cThis be a woman and indeed she must not be mishandled;\u201d[314] and the\nJewess asked him, \u201cO my lord, what is the cause of thy doing on this\nwise? At first thou camest to me and toldest me the untruth,\nsuch-and-such falsehoods, and secondly, thou wroughtest for the\nslaughter of my husband and children.\u201d Answered he, \u201cIn truth thy man\nslew my two brothers wrongously and causelessly!\u201d Now when the Jewess\nheard of this deed she enquired of him, \u201cAnd art thou their very\nbrother?\u201d and he replied, \u201cIn good sooth they were my brethren;\u201d after\nwhich he related to her the reason of their faring from their father to\nseek the Water of Life for their mother\u2019s use. Hereat she cried, \u201cBy\nAllah, O my lord, the wrong was with my mate and not with thee; but the\nDecreed chevisance doth need, nor is there flight from it indeed; so do\nthou abide content. However, as regards the Water in question, it is\nhere ready beside me, and if thou wilt carry me along with thee to thy\ncountry I will give thee that same, which otherwise I will withhold from\nthee; and haply my wending with thee may bring thee to fair end.\u201d Quoth\nthe Prince in his mind, \u201cTake her with thee and peradventure she shall\nguide thee to somewhat of good:\u201d and thereupon promised to bear her\naway. So she arose and led him into a closet where she showed him all\nthe hoards of the Jew, ready moneys and jewellery and furniture and\nraiment; and everything that was with her of riches and resources she\ncommitted to the young Prince, amongst these being the Water of Life. So\nthey bore away the whole of that treasure and he also carried off the\nJewess, who was beautiful exceedingly, none being her peer in that day.\nThen they crossed the wilds and the wastes, intending for the land of\nAl-S\u00edn, and they persevered for a while of time.\u2014\u2014And Shahrazad was\nsurprised by the dawn of day, and fell silent and ceased saying her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet and tasteful\nis thy tale, O sister mine, and how enjoyable and delectable!\u201d Quoth\nshe, \u201cAnd where is this compared with that I would relate to you on the\ncoming night an the Sovran suffer me to survive?\u201d Now when it was the\nnext night and that was\n\n\n The Seven Hundred and Fourteenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me O auspicious King, the director, the right-guiding, lord\nof the rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that the young Prince ceased not wayfaring until the twain\ndrew near to the capital of China[315] where, by the fiat of Fate and\nthe sealed decree of Destiny, on entering the walls he found that his\nfather had fared to the mercy of Allah Almighty, and that the city,\nbeing Kingless, had become like unto a flock of sheep lacking shepherd.\nMoreover he was certified that the Lords of his father\u2019s land and the\nGrandees of the realm and all the lieges were in the uttermost\nconfusion. He went up to the palace and forgathered with his mother, and\nseeing that she had not been healed of her sickness, he brought her out\nthe Water of Life and gave her to drink some little thereof whereby\nhealth returned to her and she rose from her couch and took seat and\nsalam\u2019d to him and asked concerning his brethren. However he concealed\nhis secret thereanent fearing lest it induce in her weakly state a fresh\nattack and discovered to her naught but said, \u201cVerily, we parted at such\na place in order to seek the Water of Life.\u201d Then she looked upon his\ncompanion the Jewess (and she cast in the mould of loveliness) and she\nquestioned him concerning the woman and he recounted to her the whole\naffair, first and last, still concealing for the reason aforesaid, the\nfate of his brothers. Now on the second day the bruit went abroad\nthroughout the city that the King\u2019s son had returned; so the Wazirs and\nEmirs and the Lords of the land and all who had their share in\ngovernance forgathered with him and they set him as King and Sultan in\nthe stead of his sire. He took seat on the throne of his Kingship and\nbade and forebade and raised and deposed and so tarried for a while of\ntime, until one day of the days when he determined to enjoy the hunt and\nchase and divert himself in pleasurable case.[316] So he and his host\nrode forth the city when his glance fell upon a Badawi girl who was\nstanding with the Shaykh her father considering his retinue; and the age\nof the maiden might have mastered thirteen years. But as soon as the\nKing looked upon the girl love of her upon his heart alighted, and he\nwas thereby engrossed, for she was perfect in beauty and comeliness.\nHereupon he returned to his palace and sending for her father asked her\nof him in marriage; the Shaykh, however, answered saying, \u201cO our lord\nthe Sultan, I will not give up my daughter save to one who hath a\nhandicraft of his own,[317] for verily trade is a defence against\npoverty and folk say:\u2014Handicraft an it enrich not still it\nveileth.\u201d[318] Hereupon the King took thought in himself and said to the\nShaykh, \u201cO Man, I am Sovran and Sultan and with me is abundant good;\u201d\nbut the other replied, \u201cO King of the Age, in King-craft there is no\ntrust.\u201d However, of his exceeding love to the girl the Sultan presently\nsummoned the Shaykh of the Mat-makers and learnt from him the craft of\nplaiting and he wove these articles of various colours both plain and\nstriped.[319] After this he sent for the father of the damsel and\nrecounted to him what he had done and the Shaykh said to him \u201cO King of\nthe Age, my daughter is in poor case and you are King and haply from\nsome matter may befal a serious matter; moreover the lieges may say:\u2014Our\nKing hath wived with a Badawi girl.\u201d \u201cO Shaykh,\u201d replied the King, \u201call\nmen are the sons of Adam and Eve.\u201d Hereupon the Badawi granted to him\nhis daughter and got ready her requisites in the shortest possible time\nand when the marriage-tie was tied the King went in unto her and found\nher like unto a pearl.[320] So he rejoiced in her and felt his heart at\nrest and after tarrying with her a full-told year, one chance day of the\ndays he determined to go forth in disguise and to wander about town and\nsolace himself with its spectacles alone and unattended. So he went into\nthe vestiary where the garments were kept and doffing his dress donned a\ngarb which converted him into a Darwaysh. After this he fared forth in\nearly morning to stroll around the streets and enjoy the sights of the\nhighways and markets, yet he knew not what was hidden from him in the\nWorld of the Future. Now when it was noon-tide he entered a street which\nset off from the Bazar and yet was no thoroughfare,[321] and this he\nfollowed up until he reached the head and end, where stood a cook[322]\nmaking Kab\u00e1bs. So he said to himself, \u201cEnter yon shop and dine therein.\u201d\nHe did so and was met by sundry shopmen who seeing him in Darwaysh\u2019s\ngarb welcomed him and greeted him and led him within, when he said to\nthem, \u201cI want a dinner.\u201d \u201cUpon the head and the eyes be it,\u201d they\nreplied and conducting him into a room within the shop showed him\nanother till he came to the place intended when they said to him, \u201cEnter\nherein, O my lord.\u201d So he pushed open the door and finding in the closet\na matting and a prayer-rug[323] spread thereupon he said to himself, \u201cBy\nAllah, this is indeed a secret spot, well concealed from the eyes of\nfolk.\u201d Then he went up to the prayer-rug and would have sat down upon it\nafter pulling off his papooshes, but hardly had he settled himself in\nhis seat when he fell through the floor for a depth of ten fathoms. And\nwhile falling he cried out, \u201cSave me, O God the Saviour;\u201d for now he\nknew that the people of that place only pretended to make Kababs and\nthey had digged a pit within their premises. Also he was certified that\neach and every who came in asking for dinner were led to that place\nwhere they found the prayer-rug bespread and supposed that it was set\ntherein for the use of the diners. But when the Sultan fell from his\nseat into the souterrain, he was followed by the thieves who designed to\nmurther him and to carry off his clothes, even as they had done to many\nothers.\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent\nand ceased to say her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Seven Hundred and Sixteenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when the King fell into the pit (and he\ndisguised in Darwaysh-garb) the thieves sought to slay him and carry off\nhis clothes, when quoth he to them, \u201cWherefore kill me when my garments\nare not worth a thousand groats[324] and I own not a single one?\nHowever, I have at hand a handicraft whereat I am ready to work sitting\nin this pit and do you take and sell my produce for a thousand faddahs;\nand every day I will labour for you, finishing one and requiring naught\nsave my meat and drink and perpetual privacy in your quarters.\u201d \u201cAt what\ncraft art thou crafty?\u201d asked they, and he answered, \u201cAt mat-weaving: so\ndo ye bring me a piastre[325] worth of rushes[326] and the same of\nyarn.\u201d Accordingly they fared forth and fetched him his need and\npresently he made a mat and said to them, \u201cTake ye this and sell it not\nfor less than a thousand faddahs.\u201d They hied out and carried the work to\nthe Bazar where, as soon as the folk caught sight thereof, they crowded\nabout the seller, each man offering more until the price had risen to a\nthousand and two hundred silvern nusfs. Hereupon said the thieves to\nthemselves, \u201cBy Allah, this Darwaysh can profit us with much profit and\nenrich us without other trade;\u201d so every morning for ten days they\nbrought him rushes and yarn and he wove for them a mat which they vended\nfor a like sum. On this wise it happened to him; but as regards the\nWazirs and Emirs and lords of the land, they went up to the\nCouncil-chamber[327] for the first day and the second and the third\nuntil the week was ended and they awaited the coming of their King, but\nhe came not, neither found they any tidings nor hit they upon any\nmanifest traces and none knew whither he had wended. So they were sore\nexercised and confusion befel with much tittle-tattle of folk; each one\nsaid his own say nor were they guided by any to what they should do.\nFurthermore, as often as they asked of the Harem they were answered, \u201cWe\nhave no tidings of him;\u201d so they were perplext and at last they agreed,\ntheir King being clean lost, to set up a Sultan as his successor.\nHowever the Wazirs said, \u201cTarry ye until Allah shall open unto us a door\nwhereby we shall be rightly directed to him.\u201d Now the King had required\nfrom the people of the pit rushes of various colours, red and green, and\nwhen they fetched them he fell to weaving a mat like those of the\nstriped sort, whereon he figured by marks and signs the name of the\nquarter wherein he was gaoled[328] and discovered to his men the way\nthereto and the site itself; after which he said to the thieves, \u201cVerily\nthis mat misfitteth every save those in the Royal Palace and its price\nis seven thousand faddahs. Do you take it and hie with it to the Sultan\nwho shall buy it of you and pay you the price.\u201d They obeyed his bidding\nand wending to the palace of the Grand Wazir found him sitting with the\nLords of the land and with the Nobles of the realm talking over the\nmatter of the King when behold, those who brought the mat entered into\nhis presence. Quoth the Minister, \u201cWhat be that which is with you?\u201d and\nquoth they, \u201cA mat!\u201d whereupon he bade them unroll it and they did so\nbefore him; and he, being sagacious, experienced in all affairs, looked\nthereat and fell to examining the bundle and turning it about, and\nconsidering it until suddenly he espied the signs thereupon figured. He\nat once understood what they meant and he was rightly directed to the\nplace where the King was confined; so he arose without delay and after\nordering them to seize those who had brought the mat took with him a\nparty and went forth, he and they, after mastering the marks which were\nupon the weft. He ceased not wending (and the people of the pit with him\nunder arrest) until such time as he arrived at the place. Here they went\nin and opened the souterrain and brought out the King who was still in\nDarwaysh garb. Presently the Wazir sent for the Linkman and when he\nappeared they seized all who were in that place and struck off their\nheads; but as for the women they put them into large sacks[329] of\ncamel\u2019s hair and drowned them in the river: furthermore, they spoiled\nall that was on that site and the Sultan gave orders to raze the house\nuntil it became level with the ground. When all this had been done they\nquestioned the Sultan concerning the cause of that event and he informed\nthem of what had befallen him from incept to conclusion and lastly he\ncried, \u201cWall\u00e1hi! the cause of my escape from this danger was naught save\nthe handicraft which I learnt; to wit, the making of mats, and the\nAlmighty requite with welfare him who taught me because he was the means\nof my release; and, but for my learning this trade, ye had never known\nthe way to discover me, seeing that Allah maketh for every effect a\ncause.\u201d And having on such wise ended this tale Ibn Ahyam[330] fell to\nrelating to the King the history of\n\n\n\n\n THE RIGHTEOUS WAZIR WRONGFULLY GAOLED.[331]\n\n\nIt is related that there was a King among the manifold Kings of Al-Hind,\nand he had a Wazir which was a right good counsellor to the realm and\npitiful to the lieges and the Fakirs and merciful to the miserable and\njust in all his dealings. Despite this the Grandees of the kingdom hated\nhim and envied him, and at all times and seasons when he went forth the\npresence or returned to his house, one of the Emirs would come forward\nand say to the King, \u201cO our lord, verily the Wazir doth of doings thus\nand thus,\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased saying her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the Sovran suffer me\nto survive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Twenty-ninth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Lords of the land, whenever the Wazir was\nabsent traduced him and maligned him in the presence of the Sultan,\nsaying, \u201cThe Minister doth such and such doings,\u201d and this continued for\na while of time. Now one day of the days, as the Sultan was sitting in\nhis palace behold, a running messenger came to him bearing letters from\nsundry of the provinces which were in his reign imploring help against\ntheir foemen\u2019s violence. \u201cWhat may be done in this case?\u201d asked the\nSultan, and his Nobles answered saying, \u201cSend to them the Wazir,\u201d but\nthey spake not this speech save in their resolve to ruin him and their\ndetermination to destroy him. Hereupon the King sent for him and\nsummoned him and commanded him to journey to the places in question; but\nthose of whom the complaints had been made threw dangers and\ndifficulties in his way. Said the Wazir, \u201cHearing and obeying;\u201d and\nafter preparing himself for wayfare he set forth on his way. Now the\nLords had despatched letters to the province whither he intended,\napprising the folk of his coming, and saying to them, \u201cEmpower him not\nwith anything, and if you avail to work him aught of wrong, so do.\u201d When\nthe Wazir marched upon those places he was met by the people with\nwelcomes and deputations to receive him and offer him presents and\nrarities and sumptuous gifts, and all who were therein honoured him with\nhighmost honour. Presently he sent for their adversaries, and having\nbrought them before him made peace between the two parties, and their\ngladness increased and their sadness ceased, and he tarried with them\nfor a month full-told; after which he set out on his homeward march. The\nLords, however, had reported all this to the King and they were right\nsore and sorrowful, for that their desire had been the destruction of\nthe Minister. And one day of the days as the Wazir was sitting at home,\nbehold, a party of Chamberlains appeared before him and summoned him to\nthe presence, saying, \u201cArise, the King requireth thee.\u201d He rose without\nstay or delay, and taking horse made for the presence, and ceased not\nriding until he had reached the palace and had gone into the King, who\nforthright bade throw him into gaol. (Now it happened that the prison\nhad seven doors.)[332] Cried the Wazir, \u201cThere is no Majesty and there\nis no Might save in Allah, the Glorious, the Great; and verily we be\nAllah\u2019s and unto Him are we returning! Would I wot why and wherefore the\nKing hath confined me and for what cause; but Omnipotence is Allah\u2019s.\u201d\nAs soon as the Minister was quartered in his new quarters the Sovran\nsent to interdict his eating any food of flesh-kind, allowing only bread\nand cheese and olives and oil, and so left him in durance vile. Hereupon\nall the folk applied them to addressing the King with petitions and to\ninterceding for the captive; but this was not possible; nay, the\nSultan\u2019s wrath waxed hotter nor did it soon cool, for the Wazir abode in\ngaol during the longsome length of seven years. As last one day of the\ndays that Sultan went forth disguised in Darwaysh-garb and toured about\ntown unattended, and ceased not walking until he reached and passed\nbefore the palace of the Wazir, where he found a gathering of much folk,\nsome sweeping and others sprinkling water, and others spreading,[333]\nwhilst the Harem and household were in high glee and gladness. He stood\nthere amongst the spectators and presently asked what was doing, and\nthey informed him, saying, \u201cThe Wazir returneth from abroad this night\nand folk have been informed by messenger that the Sultan hath deigned\nrestore him to favour and expressed himself satisfied, so presently we\nshall see him once more at home.\u201d \u201cPraise be to Allah!\u201d quoth the King\nin his mind; \u201cby the Almighty, this occurrence hath no cause, and how\nwent the bruit abroad that the King hath again accepted him? And now\nthere is no help but that I forgather with the Wazir and see what there\nmay be to do and how this occurred.\u201d The Sultan increased in disquietude\ntherefor, so he went and bought a somewhat of bread and repairing to the\ngaol (he being still in Fakir\u2019s garb) accosted the gaoler and said to\nhim, \u201cAllah upon thee, O my lord, open to me the bridewell that I may\nenter and distribute this provaunt among the prisoners, for that I have\nobliged myself to such course by oath, and the cause is that when\nsuffering from a sickness which brought me nigh to death\u2019s door I vowed\na vow and sware a strong swear that, an Almighty Allah deign heal me, I\nwould buy somewhat of bread and dole it out to the inmates of the\ngaol.[334] So here am I come for such purpose.\u201d Upon this the man opened\nto him the door and he went in and all divided the bread amongst the\ncaptives yet he saw not the Wazir; so he said to the gaoler, \u201cHath any\none remained that I may dole to him his share?\u201d \u201cO Darwaysh,\u201d said the\nother, \u201cwhereof askest thou?\u201d and said the Fakir, \u201cO my lord, I have\nsworn an oath and Allah upon thee, if there be among the captives any\nsave these I have seen, do thou tell me thereof.\u201d Quoth the man, \u201cThere\nremaineth none save the Wazir who is in another place, but indeed he is\nnot in want;\u201d and quoth the Fakir, \u201cO my lord, my desire is to free\nmyself from the obligation of mine oath.\u201d Accordingly the gaoler led him\nin to the Wazir and when the Darwaysh drew nigh the visitor shrieked and\nfell fainting to the floor, and the warder seeing him prostrate left him\nto himself and went his ways. Hereupon the Minister came to him and\nsprinkling somewhat of water upon his face said to him, \u201cO Darwaysh,\nthere is no harm to thee!\u201d So the Fakir arose and said, \u201cO my lord, my\nheart hath been upon thee for a while of time;\u201d\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe King suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Seven Hundred and Thirty-first Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that quoth the Fakir to the Wazir, \u201cBy Allah, O my\nlord, my heart hath indeed been with thee for this space of seven years;\nand often as I went to thy mansion, they told me that the Sultan is\nwroth with the Wazir; withal I still awaited for thee until this very\nday, when I repaired to thy quarters according to my custom and I found\nin thy house much folk, this sweeping and that sprinkling and that\nspreading, and all were in joyous case. So I asked of the bystanders and\nthey informed me that the Sovran hath become satisfied with thee and\nthat on the ensuing night thou wilt hie thee home for that this thy\nsaying is soothfast.\u201d[335] \u201cO Darwaysh,\u201d replied the other, \u201c\u2019Tis true\nthat I sent to my household and informed them thereof, for that I have\nreceived welcome news from an event befel me; so I bade apprise those at\nhome that the Sultan is satisfied with me; and to me, O Darwaysh, hath\nbetided a matter wondrous and an occurrence marvellous; were it written\nwith needle-gravers upon the eye-corners it had been a warning to whoso\nwould be warned.\u201d The Fakir asked, \u201cAnd what may be that?\u201d and the other\nanswered:\u2014By Allah, O Darwaysh, the while I was in the service of His\nHighness the King, I was a true counsellor to him and pitiful to the\nlieges and I never deceived him nor did I betray him at any time at all;\nand often as he sent me to a place wherein were mutual strife and\ntrouble and wrong and tyranny, I smoothed matters and pacified the folk\nand righted wrongs amongst them by the power of Almighty Allah. But one\nday of the days, my mind was set upon riding out to the waste lands\nabout the town and the gardens thereof, by way of solacing myself; so I\nembarked in a little ca\u00efque[336] upon the river and when we were amid\nstream I had a longing for coffee;[337] so I said to the boatman, \u201cAbide\nin this place and throw out the anchor while we drink coffee.\u201d Hereat\nall my suite arose and busied themselves in preparing it until \u2019twas\nready and I had a finj\u00e1n[338] worth a treasury[339] of money which they\nfilled and passed to me. I took it as I was sitting upon the gunwale of\nthe boat whence it dropped into the stream; and I was sorely sorrowful\ntherefor, because that cup was a souvenir. Seeing this, all in the boat\narose and sent for a diver who asked, saying, \u201cIn what place hath the\nfinjan fallen that I may seek it? and do ye inform me of its\nwhereabouts.\u201d So we sought for a pebble in the ca\u00efque but we found none,\nand as I wore upon my finger a signet-ring which was worth two\ntreasuries of money I drew it off and cast it into the water crying,\n\u201cThe cup fell from me in this place.\u201d But when the ducker saw me throw\nmy ring he said to me, \u201cWherefore, O my lord, hast thou parted with thy\nseal?\u201d and said I to him, \u201cThe deed is done.\u201d Then he went down and\nplunged into the deep for a while and behold he came up grasping the\ncup, in the middle of which we saw the signet-ring. Now when this mighty\ngreat matter befel me, I said to myself, \u201cHo certain person, there\nremaineth upon this good luck no better luck; and haply there will befal\nthee somewhat contrary to this.\u201d[340] However those with me rejoiced at\nthe finding of my two losses, nor did any fear therefrom my change of\nstate and downfall, but they wondered and said, \u201cBy Allah, this is a\nrare matter!\u201d Then we went forward in the ca\u00efque until we had reached\nthe place intended, where we tarried the whole of that day and presently\nreturned home. But hardly was I settled and had I taken seat in my\nhome-quarters when behold, a party of Chamberlains of the King\u2019s suite\ncame in to me and said, \u201cThe Sultan requireth thee!\u201d Accordingly, I\narose and mounted horse and rode on till I had come to the palace and\nentered the presence; and I designed to offer suit and service to the\nKing as was my wont, when suddenly he cried, \u201cCarry him away.\u201d So they\nbore me off and confined me in this place, after which the Sultan sent\nand interdicted me from eating a tittle of flesh food, and here I am\nafter the space of seven years, O Darwaysh, still in the same condition.\nNow on the morning of this day my stomach craved for meat, so I said to\nthe gaoler, \u201cO Such-and-such, \u2019tis now seven years since I tasted flesh,\nso take this ashrafi and bring us an ounce of meat.\u201d He accepted the\nmoney saying, \u201c\u2019Tis well,\u201d and went forth from me and brought me my\nneed.\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent\nand ceased saying her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet and tasteful is thy tale, O sister mine, and how enjoyable\nand delectable!\u201d Quoth she, \u201cAnd where is this compared with that I\nwould relate to you on the coming night an the Sovran suffer me to\nsurvive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Thirty-third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale, that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting, and of deeds fair-seeming and\nworthy celebrating, that the Wazir continued to the Fakir, \u201cThen, O\nDarwaysh, we divided the meat (I and the gaoler) with our fingers, and\nwe washed it and set it upon the hearth, building a fire beneath it\nuntil it was cooked, when we took it off, and after waiting awhile\ndished it up and were about to eat it.\u201d But it happened to be noon-tide,\nand the hour of incumbent orisons, so we said, \u201cLet us pray our\nprayers;\u201d and we arose and made the Wuz\u00fa ablution, and went through the\nmid-day devotions. After this we set the plate before us; and I,\nremoving its cover, put forth my hand to take up a bit of meat, but as I\ntook it, behold, a mouse passed over that same morsel with its tail and\npaws.[341] I cried, \u201cThere is no Majesty and there is no Might save in\nAllah the Glorious, the Great! I have divided this meat with my own hand\nand have cooked it myself, so how could this matter have occurred?\nHowever, Allah the Omniscient haply knoweth that the stumbling stone\nhath been removed from my path,\u201d and this I said, for when I saw that\nmouse do on such wise I felt that glad news and good tidings were coming\nfrom the Lord of the Heavens and the Earth. So I sent to my home and\ninformed them that the Sultan was satisfied with me, for things when at\ntheir worst mend, and in joyance end; and I opine, O Darwaysh, that all\nmy troubles have now ceased. Said to him the Fakir, \u201cAlhamdolillah\u2014Glory\nbe to God\u2014O my lord, who hath sent thee forerunners of welfare.\u201d Then he\narose from beside the Wazir, and went forth and ceased not wending until\nhe came to his palace where he doffed his disguise and donned the\ngarments of the Kings, and taking seat upon the throne of his Kingship\nsummoned the Wazir from his gaol in all joy, and set him between his\nhands and gifted him with sumptuous gifts. And all displeasure in the\nSultan\u2019s heart being removed from the Wazir he committed to him once\nmore the management of all his affairs.[342] But when Ibn Ahyam\n(continued Shahrazad) had ended his history of the Righteous Wazir he\npresently began to tell the tale of\n\n\n\n\n THE CAIRENE YOUTH, THE BARBER, AND THE CAPTAIN.\n\n\nIt is related that in Misr there was a Youth, a Shalab\u00ed,[343] sans peer\nfor semblance and excellence, and he had to friend a lovely woman whose\nhusband was a Y\u00fazb\u00e1sh\u00ed[344] or captain. Now whenever that young man or\nhis playmate would fain conjoin, each with other, union proved almost\nimpossible and yet his heart was always hanging to her love and she was\nin similar state and even more enamoured, for that he was passing fair\nof form and feature. One day of the days the Captain returned home and\nsaid to his wife, \u201cI am invited to such a place this afternoon,\ntherefore an thou require aught ask it of me ere I go.\u201d Cried they,[345]\n\u201cWe want nothing save thy safety;\u201d yet were they delighted therewith,\nand the youth\u2019s friend said, \u201cAlhamdolillah\u2014Glory to God\u2014this day we\nwill send to a certain person and bring him hither and we will make\nmerry he and I.\u201d As soon as the husband fared forth his home in order to\nvisit the gardens according to his invitation, the wife said to a small\nboy which was an eunuch beside her, \u201cHo boy, hie thee to Such-an-one\n(the Shalabi) and seek him till thou forgather with him and say to\nhim:\u2014My lady salameth to thee and saith, Come to her house at this\nmoment.\u201d So the little slave went from his mistress and ceased not\nwending to seek the Shalabi (her friend) till he found him in a barber\u2019s\nbooth where at that time it was his design to have his head shaved and\nhe had ordered the shaver so to do. The man said to him, \u201cO, my lord,\nmay this our day be blessed!\u201d whereupon he brought out from his budget a\nclean towel, and going up to the Shalabi dispread it all about his\nbreast. Then he took his turband and hung it to a peg[346] and placing a\nbasin before him washed his pate, and was about to poll it when behold,\nthe boy-slave passed within softly pacing, and inclining to him\nwhispered in his ear confidentially between them twain so that none\nmight overhear them, \u201cMy lady So-and-so sendeth thee many salams and\nbiddeth me let thee know that to-day the coast is clear, the Captain\nbeing invited out to a certain place. Do thou come to her at once and if\nthou delay but a little thou mayst not avail to possess her nor may she\npossess thee, and if thou be really reminded to forgather with her come\nwith all speed.\u201d Hearing these words of the boy the lover\u2019s wits were\nwildered and he could not keep patience; no, not for a minute; and he\ncried to the Barber, \u201cDry my head this instant and I will return to\nthee, for I am in haste to finish a requirement.\u201d With these words he\nput his hand into his breast pouch and pulling out an ashrafi gave it to\nthe Barber, who said in himself, \u201cAn he have given me a gold-piece for\nwetting his poll, how will it be when I shall have polled him? Doubtless\nhe will then gift me with half a score of dinars!\u201d Hereupon the youth\nwent forth from the Barber who followed him saying, \u201cAllah upon thee, O\nmy lord, when thou shalt have ended thy business, return to me that I\nmay shave thy scalp and \u2019twere better that thou come to the shop.\u201d\n\u201cRight well,\u201d said the youth, \u201cwe will presently return to thee,\u201d and he\ncontinued walking until he drew near the place of his playmate when\nsuddenly the Barber caught him up a second time\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe King suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Seven Hundred and Thirty-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when the youth approached the house of his\nfriends, suddenly the Barber caught him up hard by thereto and placing\nhimself in front said, \u201cAllah upon thee, O my lord, do not forget me,\nbut be sure of return to the shop that I may poll thee.\u201d Quoth the youth\nto him in his folly, \u201c\u2019Tis well, O Man, I will certainly come back to\nthee and will not forget thy shop.\u201d So the lover left him and ganged his\ngait and presently went up to the home of his friend, whilst the Barber\nstayed expecting him and remained standing at the door; and of the\ndenseness of the tonsorial wits would not budge from that place and\nwould await the youth that he might shave him. Such was the case with\nthem; but as regards the Yuzbashi, when he went forth from his house\nbent upon seeking his friend who had invited him, he found that a\nserious matter of business[347] would hinder his giving the\nentertainment, so the host said to the Captain, \u201cAllah upon thee, O my\nlord, pardon me for I have this day a matter which will prevent my going\nforth to the garden and Inshallah\u2014God willing\u2014on the morrow we will\nthere meet and enjoy ourselves, we and thou, free and with hearts at\nrest; for a man who hath work in hand may not take his pleasure and his\nthoughts will remain ever preoccupied.\u201d Hereupon quoth the Captain\n\u201cSooth thou hast said, O Such-and-such, and herein there is naught to\nexcuse of harm or hindrance, and the day\u2019s engagement between us if it\nbe not to-morrow will come after to-morrow.\u201d So he farewelled his host\nand left him and returned homewards. Now that Yuzbashi was a man of\nhonour and sagacity and pluck and spunk and by nature a brave. He ceased\nnot wending until he had reached his home where he found the Barber\nstanding at the house-door and the fellow came up to him and said,\n\u201cAllah, upon thee, O my lord, when thou goest within do thou send me\ndown a handsome youth who went upstairs into this dwelling.\u201d The\nYuzbashi turned upon him with a face fiery as ruddy sparks and cried to\nhim, \u201cWhat, O Man, dost thou say that one hath gone up to my house, O\npimp, O pander?[348] What manner of man can enter therein and I absent?\u201d\nQuoth the Barber, \u201cBy Allah, O my lord, one _did_ go up whilst I stood\nawaiting him the while he passed out of my sight; so when thou art\nabovestairs do thou send him down to me, saying:\u2014Thine own Barber\nawaiteth thee at the entrance below.\u201d Now when the Yuzbashi heard these\nwords, he waxed wroth with exceeding wrath and going up into his house\nwith haste and hurry knocked at the inner door which defended the Harem.\nThe inmates heard him and knew that it was he, and the Youth fell to\npiddling in his bag-trowsers; but the woman took him and hid him in the\nshaft of the cistern[349] and going forth opened the door to her\nhusband. Cried the Yuzbashi, \u201cOf a truth, hath any right or reason to\nsay that here in this house is a man?\u201d[350] and she replied, \u201cOh, the\nshame of me! How ever, O my lord, can there be here a man?\u201d[351] So the\nYuzbashi went about seeking and searching but he came not upon any; then\nhe went down to the Barber wight and cried, \u201cO Man, I have found none\nupstairs save the womenkind;\u201d but the Barber replied, \u201cBy Allah, O my\nlord, he went up before my eyes and I am still awaiting him.\u201d Then the\nCaptain hurried away a second time and rummaged about, high and low, and\nleft no place whereinto he did not pry and spy, yet he came upon no one.\nHe was perplext at his affair and again going down to the Barber said to\nhim, \u201cO Man, we have found none.\u201d Still the fellow said to him doggedly,\n\u201cWithal a man _did_ go within, whilst I who am his familiar here stand\nexpecting him, and thou sayest forsooth he is not there, albeit he be\nabovestairs and after he went in he never came out until this tide.\u201d\nHereupon the Captain returned to his Harem a third time and a fourth\ntime unto the seventh time; but he found no one; so he was dazed and\namazed and the going in and faring out were longsome to him. All this\nand the youth concealed in the cistern shaft lay listening to their\ndialogue and he said, \u201cAllah ruin this rascal Barber!\u201d but he was sore\nafraid and he quaked with fright lest the Yuzbashi slay him and also\nslay his wife. Now after the eighth time the Captain came down to the\nBarber and said to him, \u201cAn thou saw him enter, up along with me and\nseek for him.\u201d The man did accordingly, but when the two had examined\nevery site, they came upon no one; so the Barber was stupefied and said\nto himself, \u201cWhoso went up before me and I looking upon him, whither can\nhe have wended?\u201d Then he fell to pondering and presently said, \u201cBy\nAllah, verily this is a wondrous matter that we have not discovered\nhim;\u201d but the Yuzbashi cried fiercely, \u201cBy the life of my head and by\nHim who created all creatures and numbered the numberings thereof, an I\nfind not this fellow needs must I do thee die.\u201d The Barber of his\nexceeding terror fell to rummaging all the places but it fortuned that\nhe did not look into the shaft of the cistern; however at last he said,\n\u201cThere remaineth for us only the cistern-shaft;\u201d\u2014\u2014And Shahrazad was\nsurprised by the dawn of day, and fell silent, and ceased saying her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet and tasteful\nis thy tale, O sister mine, and how enjoyable and delectable!\u201d Quoth\nshe, \u201cAnd where is this compared with that I would relate to you on the\ncoming night an the Sovran suffer me to survive?\u201d Now when it was the\nnext night and that was\n\n\n The Seven Hundred and Thirty-seventh Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Barber wight, after he and the Captain had\nfinished their search without finding anyone, said, \u201cThere remaineth to\nus only the cistern-shaft;\u201d so he went and peered therein, but he could\nnot use his sight overwell. Hereat the Yuzbashi came up behind him and\ncuffed him with a mighty cuff upon the neck and laid him prostrate and\ninsensible at the mouth of the shaft. Now when the woman heard the\nBarber saying, \u201cLet us explore the door which openeth upon the\ncistern-shaft,\u201d she feared from the Yuzbashi, so coming up to him she\nsaid, \u201cO my lord, how is it that thou art a Captain and that thy worth\nand thy length and thy breadth are on such wise; withal thou obeyest the\nword of a fellow Jinn-mad[352] and sayest that there is a man in thine\nown house. This is indeed a reproach to thee.\u201d So the Yuzbashi of his\nstupidity believed her, and approaching the Barber on the edge of the\ncistern-shaft cuffed him with a cuff whose excess of violence dazed him\nand he fell upon the floor retaining naught of his senses. When the\nwoman saw this she cried to her husband, \u201cPinion his elbows at this\nmoment and suffer me take my due of him by a sound drubbing, and then\nlet him go.\u201d \u201cThis is the right rede,\u201d quoth he and after all was done\nshe cried to her husband, \u201cCome with us above that we enjoy our\npleasure, and Alhamdolillah that thou didst not go to the place of\ninvitation for I should have been desolate by thine absence this day.\u201d\nSo they ascended and sat together, each beside other, and they sported\nand were gladdened and rejoiced; and after that the Captain lay down and\nwas presently drowned in slumber. Seeing this the wife arose and\nrepaired to the cistern-shaft wherefrom she released her beloved and\nfinding all his clothes in a filthy state from the excess of what had\nbefallen him of affright penetrating into his heart by reason of the\nYuzbashi, she doffed his dress and bringing a bundle of clean clothing\ngarbed him therein; after which his fear was calmed and his heart\ncomforted and he was set on the right way. Then she led him to a private\nstead, wherein they twain, he and she, took their joyance and had their\npleasure and made merry for the space of three hours, till such time as\neach had had fullest will of other. After this he went forth from her\nand the Veiler veiled him. On such wise were the wife\u2019s doings; but as\nregards what befel the Barber-man, he ceased not to remain strown on the\nground and dazed by the stress of the blow and he abode there pinioned\nfor a while. About mid-afternoon the Yuzbashi\u2019s wife went to her husband\nand awaking him from sleep made for him coffee which he drank and felt\ncheered; and he knew nothing anent that his spouse had done with her\nbeloved during the while he slumbered like unto a he-goat. So she said\nto him, \u201cRise up and go we to the man and do thou drub him with the\nsoundest drubbing and turn him out.\u201d Quoth he, \u201cYes indeed, by Allah\nverily he deserveth this, the pimp! the pander! the procuror!\u201d\nAccordingly he went to him and finding him lying upon the ground raised\nhim and said to him, \u201cUp with thee and let us seek the man whereof thou\nspakest.\u201d Hereupon the Barber arose and went down into the cistern-shaft\nwhere he found none and therewith the Captain laid the fellow upon his\nback; and, baring his arms to his elbows, seized a Nabb\u00fat[353] and beat\nhim till he made water in his bag-trousers; after which he let him go.\nSo the Barber arose and he in doleful dumps, and went off from the house\nand ceased not wending until he reached his shop about sunset, hardly\nbelieving in his own safety. But (resumed Shahrazad) as regards the\nhistory of the woman who was a fornicatress and an adultress, I have to\nrelate to thee the following story of\n\n\n\n\n THE GOOD WIFE OF CAIRO AND HER FOUR GALLANTS.[354]\n\n\nIt is said that in Misr lived a woman, a model of beauty and\nloveliness and stature and perfect grace, who had a difficulty with a\nman which was a Kazi and after this fashion it befel. She was the wife\nof an Emir[355] and she was wont to visit the Baths once a month; and\nwhen the appointed term for her going forth had come, she adorned\nherself and perfumed herself and beautified herself and hastened,\ntripping and stumbling,[356] to the Hamm\u00e1m. Now her path passed by the\nKazi\u2019s court-house where she saw many a man[357] and she stopped to\nenjoy the spectacle, upon which the Judge himself glanced at her with\na glance of eyes that bequeathed to him a thousand sighs and he asked\nher saying, \u201cO woman, hast thou any want?\u201d \u201cNo indeed,\u201d answered she,\n\u201cI have none.\u201d Then he inclined to her and drawing near her said, \u201cO\nlady mine and O light of these eyne, is union possible between us\ntwain?\u201d She replied, \u201c\u2019Tis possible\u201d and he enquired of her when it\ncould be, and she made an appointment with him saying, \u201cDo thou come\nto me after supper-time,\u201d\u2014\u2014And Shahrazad was surprised by the dawn of\nday and fell silent and ceased to say her permitted say. Then quoth\nher sister Dunyazad, \u201cHow sweet is thy story, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the King suffer me\nto survive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Thirty-ninth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night.\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Goodwife said to the Kazi, \u201cDo thou come to\nme after supper-time,\u201d and went her ways and entered the Hammam, where\nshe washed herself and cleaned herself; then, coming out thence, she\ndetermined to go home. But she was met on her road by a Gentleman[358]\nwho was Sh\u00e1hbandar of the Trader-guild, and he seeing her set his\naffections upon her; so he accosted her, saying, \u201cIs\u2019t possible that we\never be merry together?\u201d Hereat she appointed him to come when supper\nwas done, after which she left him and ganged her gait. As she neared\nher home she was met by a Butcher whose heart inclined to her, so he\naddressed her saying, \u201cIs union possible?\u201d and she appointed him to\nvisit her an hour after supper had been eaten. Then she went home and\nmounting the stairs took seat in the upper saloon open to the air, where\nshe doffed her head-veil[359] and all that was upon her head. Now in the\nneighbourhood of her house was a Trader and he had mounted to the\nterrace-roof for a reason; so when the woman bared her hair and taking\nup a comb began to dry and prepare it for dressing, his eyes fell upon\nher whilst so engaged, and his heart was engrossed with her love.\nPresently he sent to her an old woman; and she returned him a reply and\nappointed him to visit her house during the night after supper-tide. On\nthis wise she had promised herself to four men.[360] Now the Kazi had\ngot ready for her a Kohl-style and the Gentleman had prepared for her a\nfine suit of clothes and the Butcher had led for her a full-sized ram\nand the Trader had set apart for her two pieces of silk. As soon as it\nwas supper-time, behold, the Kazi repaired to her in privacy bringing\nhis gift and knocked at the door which he found unbolted and she cried\nto him, \u201cCome in.\u201d Accordingly he entered to her and presented to her\nthat which was with him, but hardly had he settled himself comfortably\nin his seat when the Gentleman arrived and also rapped. Quoth the Kazi\nto the Goodwife, \u201cWho may this be?\u201d and quoth she, \u201cFear thou nothing,\nbut arise and doff thy dress;\u201d so he stripped himself altogether and she\ngarbed him in a gaberdine and bonnet[361] and hid him in a closet and\nwent to open the door. Hereupon appeared the Consul and she let him in\nand accepted what he had brought and seated him beside her. But hardly\nhad he settled down when, behold, there came a knock at the door and he\ncried, \u201cWho may that be?\u201d Said she, \u201cFear nothing but up and doff thy\ndress;\u201d so he arose and stripped himself and she disguised him in a\ngaberdine and bonnet and hid him in another closet all alone. Then she\nhastened to the door and suddenly the Flesher-man appeared and she let\nhim in and led him within and having accepted his present seated him;\nbut hardly was he at his ease when the door was again knocked, whereat\nhe was overcome and affrighted: however, she said to him, \u201cFear nothing,\nbut arise and doff thy dress in order that I may hide thee.\u201d So he threw\noff his clothes and she invested him in a gaberdine and a bonnet and\nthrust him into a third cabinet. After this she went and opened the door\nwhen there came to her the Trader who was her neighbour, so she let him\nin and took what was with him, and seated him; and he was proceeding to\nsit down in comfort when behold, some one knocked at the door and he\nsaid, \u201cWho may that be?\u201d Hereupon she cried, \u201cOh my honour! Oh my\ncalamity! This is my husband who but yesterday[362] killed off four men;\nhowever do thou rise up and doff thy dress.\u201d He did as she bade him,\nupon which she garbed him in a gaberdine and a bonnet and laid him in a\nfourth closet. So these four one and all found themselves in as many\ncabinets[363] sorely sorrowful and fearful; but she went forth and\nsuddenly her mate the Emir came in and took seat upon a chair that was\nin the house. Hereat all four sensed that she had opened to her husband\nand had admitted him; and they said in their minds, \u201cYesterday he killed\nfour men and now he will kill me.\u201d And each and every considered his own\naffair and determined in his mind what should happen to him from the\nhusband. Such was the case with these four; but as regards the\nhouse-master, when he took seat upon the chair, he fell to chatting with\nhis wife and asking her saying, \u201cWhat hast thou seen this day during thy\nwalk to the Hammam?\u201d Said she, \u201cO my lord, I have witnessed four\nadventures and on every one hangeth a wondrous tale!\u201d Now when the four\nheard the Goodwife speaking these words each of them said to himself,\n\u201cIndeed I am a dead man and \u2019tis the intention of this woman to peach\nupon me.\u201d Presently her husband asked her, \u201cWhat be these four\nhistories?\u201d and answered she, \u201cI saw four men each and every of whom was\nan antic fellow, a droll, a buffoon; furthermore, O my lord, one and all\nof them were garbed in gaberdine and bonnet.\u201d\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased saying her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet and tasteful\nis thy tale, O sister mine, and how enjoyable and delectable!\u201d Quoth\nshe, \u201cAnd where is this compared with that I would relate to you on the\ncoming night an the Sovran suffer me to survive?\u201d Now when it was the\nnext night and that was\n\n\n The Seven Hundred and Forty-first Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the woman said to her husband, \u201cMoreover each\nof the four was habited in gaberdine and bonnet.\u201d But when the amourists\nheard these words every one of them said to himself, \u201cHere be a judgment\nthis strumpet of a woman hath wrought upon us, the whore! the witch!\u201d\nand her husband understanding what she told him asked, \u201cWherefore didst\nthou not bring them hither that the sight might solace us?\u201d \u201cO my lord,\u201d\nanswered she, \u201chad I brought them what hadst thou said to them? indeed I\nfear me thou wouldst have slain them!\u201d And he, \u201cNo indeed; I would not\nhave killed them, for they are but buffoon-folk, and we should have\nenjoyed their harlequinades and would have made them dance to us a wee\nand all and some tell us tales to gladden our minds; after which we\nwould have suffered them depart and go about their own business.\u201d The\nwife enquired, \u201cAnd given that they knew neither dancing nor\nstory-telling what hadst thou done with them?\u201d and replied he, \u201cHad the\ncase been as thou sayest and they ignorant of all this, verily we would\nhave killed them and cast them into the chapel of ease.\u201d The four men\nhearing such threatening words muttered to themselves, \u201cThere is no\nMajesty and there is no Might save in Allah, the Glorious, the Great;\u201d\nbut the Kazi said in his mind, \u201cHow remain Judge of this city when I\nshall have been found garbed in gaberdine and bonnet and dancing and\ntale-telling? and indeed this is the greater death. Allah bring to ruin\nthis adulteress of a woman!\u201d Then the Flesher took thought as follows,\n\u201cHow shall I continue to be Chief of the Butchers when I prance about\nwith a bonnet on my pate? this is indeed a painful penalty!\u201d Then quoth\nthe Gentleman, the Consul, \u201cHow shall it be with me when I am seen\ndancing and donning a bonnet? indeed death by the sword were lighter\nthan this!\u201d Then muttered the Trader which was the woman\u2019s neighbour,\n\u201c\u2019Tis easier to kill myself with my own hand than to endure all such\nill.\u201d Anon the woman said to her husband, \u201cInshallah\u2014God willing\u2014on the\nmorrow we will bring them hither to thy house that we may solace\nourselves therewith;\u201d but said he, \u201cWall\u00e1hi, hadst thou brought them\nthis night \u2019twere better, for that to-morrow evening I have business in\nthe house of the Chief Emir.\u201d Quoth she to him, \u201cNow grant me immunity\nand give me permission and I will arise and bring them to thee at this\nmoment, but each must come to thee alone and by himself.\u201d Quoth he, \u201cO\nWoman, leave I do give thee and immunity I do grant thee;\u201d whereupon she\nrose without stay or delay and went to the closet wherein was the Judge.\nThen she opened it and entered, and taking him by the hand dragged him\nforward and came out with him and set him before her spouse garbed as he\nwas in gaberdine and bonnet. The house-master scrutinised him and was\ncertified of his being the Kazi and said to him, \u201cBlessed be to thee, O\nour lord, this bonnet and this gaberdine which become thee passing\nwell.\u201d But the Judge, as he stood before the presence of the woman\u2019s\nhusband, bowed his front downwards and was clothed as with a garment in\nthe sweat of shame and was sore abashed, when the Emir said to him, \u201cO\nour lord the Kazi, do thou dance for us a wee the baboon dance and\nrejoice us; after which performance do thou tell us a tale that our\nbreasts may thereby be broadened.\u201d But when the man said this to him,\nthe Judge feared for his life because he had heard and well remembered\nthe words of the householder and he fell to clapping his palms and\nprancing to right and left. Hereupon the Emir laughed consumedly, he and\nhis wife, and they signed and signalled each to other deriding the\njudicial dance, and the Kazi ceased not skipping, until he fell to the\nfloor for his fatigue. Hereupon the man said to him, \u201cBasta! Now tell us\nthy tale that we may rejoice thereat; then do thou rise up and go about\nthy business.\u201d \u201cHearkening and obedience,\u201d said the Judge and forthright\nhe began to relate the adventure of\n\n\n\n\n THE TAILOR AND THE LADY AND THE CAPTAIN.[364]\n\n\nIt is related that a Tailor was sitting in his shop facing a tall house\ntenanted by a Y\u00fazb\u00e1shi, and this man had a wife who was unique for\nbeauty and loveliness. Now one day of the days as she looked out at the\nlatticed window the Snip espied her and was distraught by her comeliness\nand seemlihead. So he became engrossed by love of her and remained all\nday a-gazing at the casement disturbed and perturbed, and as often as\nshe approached the window and peered out therefrom, he would stare at\nher and say to her, \u201cO my lady and O core of my heart, good morning to\nthee; and do thou have mercy upon one sore affected by his affection to\nthee; one whose eyes sleep not by night for thy fair sake.\u201d \u201cThis pimp\nbe Jinn-mad!\u201d quoth the Captain\u2019s wife, \u201cand as often as I look out at\nthe window he dareth bespeak me: haply the folk shall say:\u2014Indeed she\nmust needs be his mistress.\u201d But the Tailor persevered in this\nproceeding for a while of days until the lady was offended thereby and\nsaid in her mind, \u201cWall\u00e1hi, there is no help but that I devise for him a\ndevice which shall make unlawful to him this his staring and casting\nsheep\u2019s eyes at my casement; nay more, I will work for ousting him from\nhis shop.\u201d So one day of the days when the Yuzbashi went from home, his\nwife arose and adorned and beautified herself, and donning the bestest\nof what dresses and decorations she had, despatched one of her\nslave-girls to the Tailor instructing her to say to him:\u2014\u201cMy lady\nsalameth to thee and biddeth thee come and drink coffee with her.\u201d The\nhandmaiden went to his shop and delivered the message; and he, when\nhearing these words,[365] waxed bewildered of wits and rose up quivering\nin his clothes;\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Seven Hundred and Forty-third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when the Tailor heard the girl\u2019s words, he\nquivered in his clothes; but indeed he recked not aught of the wiles of\nwomankind. So after padlocking his shop he went with her to the house\nand walked upstairs, where he was met by the lady with a face like the\nrondure of the moon and she greeted him right merrily, and taking him by\nthe hand led him to a well-mattressed Divan and bade her slave-girl\nserve him with coffee, and as he drank it she sat facing him. Presently\nthe twain fell to conversing, she and he; and she soothed him with sweet\nspeech, whilst he went clean out of his mind for the excess of her\nbeauty and loveliness. This lasted until near midday, when she bade\nserve the dinner-trays, and took seat in front of him, and he began\npicking up morsels[366] designed for his lips and teeth, but in lieu\nthereof thrust them into his eye. She laughed at him, but hardly had he\nswallowed the second mouthful and the third when behold, the door was\nknocked, whereupon she looked out from the casement and cried, \u201cOh my\nhonour! this is my husband.\u201d Hereat the man\u2019s hands and knees began to\nquake, and he said to her, \u201cWhither shall I wend?\u201d Said she, \u201cGo into\nthis closet,\u201d and forthright she thrust him into a cabinet and shot the\nbolt upon him and taking the key she tare out one of its teeth[367] and\nput it in her pocket. After this she went down and opened the door to\nher husband who walked upstairs; and finding the dinner trays bespread,\nasked her, \u201cWhat is this?\u201d She answered, \u201cI and my lover have been\ndining together.\u201d \u201cAnd what may be thy lover?\u201d \u201cHere he is.\u201d[368] \u201cWhere\nmay he be?\u201d to which she replied, \u201cHe is inside this closet.\u201d Now as\nsoon as the Tailor heard her say this say, he piddled in his\nbag-breeches and befouled himself and he was in a filthy state with\nskite and piss.[369] Hereupon the Captain asked, \u201cAnd where\u2019s the key?\u201d\nand she answered, \u201cHere it is with me.\u201d[370] \u201cBring it out,\u201d said he, so\nshe pulled it from her pocket and handed it to him. The Captain took the\nkey from his spouse and applying it to the wooden bolt of the cabinet\nrattled it to and fro[371] but it would not open; so the wife came up to\nhim and cried, \u201cAllah upon thee, O my lord, what wilt thou do with my\nplaymate?\u201d Said he, \u201cI will slay him!\u201d and said she, \u201cNo, \u2019tis my\nopinion that thou hadst better pinion him and bind him as if crucified\nto the pillar in the court floor and then smite him with thy sword upon\nthe neck and cut off his head; for I, during my born days, never saw a\ncriminal put to death and now \u2019tis my desire to sight one done to die.\u201d\n\u201cSooth is thy speech,\u201d quoth he: so he took the key and fitting it into\nthe wooden bolt would have drawn it back, but it could not move because\na tooth had been drawn therefrom and the while he was rattling at the\nbolt his wife said to him, \u201cO my lord, \u2019tis my desire that thou lop off\nhis hands and his feet until he shall become marked by his maims;[372]\nand after do thou smite his neck.\u201d \u201cA sensible speech,\u201d cried the\nhusband and during the whole time her mate was striving to pull the bolt\nshe kept saying to him, \u201cDo this and do that with the fellow,\u201d and he\nceased not saying to her, \u201c\u2019Tis well.\u201d All this and the Tailor sat\nhearkening to their words and melting in his skin; but at last the wife\nburst out laughing until she fell upon her back and her husband asked\nher, \u201cWhereat this merriment?\u201d Answered she, \u201cI make mock of thee for\nthat thou art wanting in wits and wisdom.\u201d Quoth he, \u201cWherefore?\u201d and\nquoth she, \u201cO my lord, had I a lover and had he been with me should I\nhave told aught of him to thee? Nay; I said in my mind:\u2014Do such and such\nwith the Captain and let\u2019s see whether he will believe or disbelieve.\nNow when I spake thou didst credit me and it became apparent to me that\nthou art wanting in wits.\u201d Cried he to her, \u201cAllah disappoint thee! Dost\nthou make jibe and jape of me? I also said in my thoughts:\u2014How can a man\nbe with her and she speak of him in the face of me?\u201d So he arose and\ntook seat with her, the twain close together, at the dinner-tray and she\nfell to morselling him and he to morselling her, and they laughed and\nate until they had their sufficiency and were filled; then they washed\ntheir hands and drank coffee. After this they were cheered and they\ntoyed together and played the two-backed beast until their pleasure was\nfulfilled and this was about mid-afternoon\u2014\u2014And Shahrazad was surprised\nby the dawn of day and fell silent and ceased saying her permitted say.\nThen quoth her sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O\nsister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is\nthis compared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night, and that\nwas\n\n\n The Seven Hundred and Forty-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale, that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Yuzbashi fell to toying with his wife, and\nthrusting and foining at her cleft[373], her solution of continuity, and\nshe wriggled to and fro to him, and bucked up and down, after which he\ntumbled her and both were _in gloria_.[374] This lasted until near\nmid-afternoon when he arose and went forth to the Hammam. But as soon as\nhe left the house she opened the cabinet and brought out the Tailor,\nsaying, \u201cHast thou seen what awaiteth thee, O pander, O impure? Now, by\nAllah, an thou continue staring at the windows or durst bespeak me with\none single word it shall be the death of thee. This time I have set thee\nfree, but a second time I will work to the wasting of thy heart\u2019s\nblood.\u201d Cried he, \u201cI will do so no more; no, never!\u201d Thereupon said she\nto her slave-girl, \u201cO handmaid, open to him the door;\u201d and she did so,\nand he fared forth (and he foully bewrayed as to his nether garments)\nuntil he had returned to his shop. Now when the Emir heard the tale of\nthe Kazi, he rejoiced thereat and said to him, \u201cUp and gang thy gait!\u201d\nso the Judge went off garbed in his gaberdine and bonnet. Then said the\nhouse-master to his wife, \u201cThis be one of the four, where\u2019s Number Two?\u201d\nHereat she arose and opened the closet in which was the Gentleman and\nled him out by the hand till he stood before her husband, who looked\nhard at him and was certified of him and recognised him as the\nSh\u00e2hbandar; so he said to him, \u201cO Khaw\u00e1jah, when didst thou make thee a\ndroll?\u201d[375] but the other returned to him neither answer nor address\nand only bowed his brow groundwards. Quoth the house-master to him,\n\u201cDance for us a wee and when thou shalt have danced do thou tell us a\ntale.\u201d So he fell perforce to clapping his hands and skipping about\nuntil he fell down of fatigue when he said, \u201cO my lord, there is with me\na rare story, and an exceeding strange if thou of thy grace accord\nattention to my words.\u201d \u201cTell on and I will listen to thee,\u201d quoth the\nother, whereupon said the Gentleman, \u201c\u2019Tis concerning the wiles of\nwomankind,\u201d and fell to relating the adventures of\n\n\n\n\n THE SYRIAN AND THE THREE WOMEN OF CAIRO.[377]\n\n\nThere was a man, a Sh\u00e1m\u00ed, who came to the God-guarded city of Misr\nal-K\u00e1hirah\u2014Misr of Mars\u2014and with him was a store of money and\nmerchandize and sumptuous clothing. He hired for himself a room in a\ncaravanserai, and having no slave, he was wont to go forth every day and\nroam about the city-thoroughfares and cater for himself. Now this\ncontinued for a while of time till one day of the days, as he was\nwandering and diverting his mind by looking to the right and to the\nleft, he was met on the way by three women who were leaning and swaying\none towards other as they walked on laughing aloud; and each and every\nof the three surpassed her fellow in beauty and loveliness. When he\nlooked at them his mustachios curled[378] at the sight and he accosted\nthem and addressed the trio, saying, \u201cMay it be that ye will drink\ncoffee in my lodging?\u201d \u201cIndeed we will,\u201d said they, \u201cand we will make\nmirth with thee and exceeding merriment, passing even the will of thee.\u201d\nQuoth he, \u201cWhen shall it be?\u201d and quoth they, \u201cTo-night we will come to\nthy place.\u201d He continued, \u201cI am living in a room of Such-and-such a\nWak\u00e1lah.\u201d[379] and they rejoined, \u201cDo thou make ready for us supper and\nwe will visit thee after the hour of night-prayers.\u201d He cried, \u201cThese\nwords are well;\u201d so they left him and went their ways; and he, on the\nreturn way home, bought flesh and greens and wine and perfumes; then,\nhaving reached his room, he cooked five kinds of meats without including\nrice and conserves, and made ready whatso for the table was suitable.\nNow when it was supper-time behold, the women came in to him, all three\nwearing capotes[380] over their dresses, and when they had entered they\nthrew these cloaks off their shoulders and took their seats as they were\nmoons. Hereupon the Syrian arose and set before them the food-trays and\nthey ate their sufficiency, after which he served to them the table of\nwine, whereat they filled and passed to him and he accepted and swilled\nuntil his head whirled round, and as often as he looked at any one of\nthem and considered her in her mould of beauty and loveliness he was\nperplext and his wits were wildered. They ceased not to be after such\nfashion until the noon o\u2019 night,\u2014\u2014And Shahrazad was surprised by the\ndawn of day and fell silent and ceased to say her permitted say. Then\nquoth her sister Dunyazad, \u201cHow sweet is thy story, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared\nwith that I would relate to you on the coming night an the King suffer\nme to survive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Forty-seventh Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Syrian and the three ladies ceased not to\npersevere in the drinking of wine until the noon o\u2019 night, at which time\nhe would not distinguish between masculine and feminine from the excess\nof his wine-bibbing, so he said to one of the three, \u201cAllah, upon thee,\nO my lady, what may be the name of thee?\u201d She replied, \u201cI am hight\n\u2019Hast-thou-seen-aught-like-me?\u2019\u201d Whereat he exclaimed, \u201cNo, Wall\u00e1hi!\u201d\nThen he up-propped himself on his elbow and rising from the ground said\nto the second, \u201cThou, O my lady, and life-blood of my heart, what is thy\nname?\u201d She answered, \u201cI am hight, \u2019Never-sawest-thou-my-like,\u2019\u201d\nand he replied, \u201cInshallah\u2014what Allah willeth\u2014O my lady\nNever-sawest-thou-my-like.\u201d Then said he to the third, \u201cAnd thou, O\ndearling of my heart, what may be the name of thee?\u201d And said she, \u201cI am\nhight \u2019Look-at-me-and-thou-shalt-know-me.\u2019\u201d When he heard these words he\ncried out with a loud outcry and fell to the ground saying, \u201cNo, by\nAllah, O my lady, Look-at-me-and-thou-shalt-know-me.\u201d[381] But when the\nthree women regarded him his reason was upset and they forced upon\nhim more wine-bibbing whilst he cried to them, \u201cFill for\nme, ho my lady Never-sawest-thou-my-like, and thou too, my\nlady Hast-thou-seen-aught-like-me, and eke thou, O my lady\nLook-at-me-and-thou-shalt-know-me.\u201d And they drove him to drink still\nmore until he fell to the ground without a vein swelling[382] for he had\nbecome drunken and dead drunk. When they saw him in this condition they\ndoffed his turband and crowned him with a cap, and fringes projecting\nfrom the peak,[383] which they had brought with them; then they arose\nand finding in his room a box full of raiment and ready money, they\nrifled all that was therein. Presently they donned their dresses and,\nwaiting until the door of the Wakalah was opened after the call to the\nmorning-prayer, they went their ways and the Veiler vouchsafed them\nprotection[384] and they left the Syrian man in his room strown as a\ntried toper and unknowing what the women had done with him of their wile\nand guile. Now when it was the undurn-hour he awoke from his crapula and\nopening his eyes, cried, \u201cHo my lady Never-sawest-thou-my-like! and\nho my lady Hast-thou-seen-aught-like-me! and ho my lady\nLook-at-me-and-thou-shalt-know me!\u201d But none returned to him any reply.\nThen he pulled himself together and glanced carefully around but his\nsight fell not upon anyone beside him, so he arose and went to the box\nwherein he found never a single thing. This restored him to his right\nsenses and he recovered from his drink and cried, \u201cThere is no Majesty\nand there is no Might save in Allah, the Glorious, the Great: this be a\njudgment they have wrought for me.\u201d Then he went forth still wearing the\ntall fringed cap and knowing nothing of himself and, when he had issued\nfrom his caravanserai, he cried to everyone he met in the streets, \u201cI am\nseeking Hast-thou-seen-aught-like-me?\u201d and the men would reply, \u201cNo, I\nnever sighted the like of thee;\u201d and to a second he would say, \u201cI am\nlooking for one Never-sawest-thou-aught-like-me;\u201d and the other would\nanswer, \u201cIndeed, I never beheld thy fellow;\u201d then he would ask a third\n\u201cHast thou seen one Look-at-me-and-thou-shalt-know-me?\u201d and the\nquestioned would answer, \u201cIndeed, I have looked at thee but I know thee\nnot at all.\u201d And he ceased not wandering about, bonnet on head, and\neveryone who met him by the way returned him the like replies\nuntil he came upon a party of folk who were in front of a\nbarber\u2019s booth.[385] There he cried upon them also, \u201cAh!\nHast-thou-seen-aught-like-me! and Ah! Never-sawest-thou-my-like! and Ah!\nLook upon-me-and-thou-shalt-know-me!\u201d Hereat, understanding that he was\ntouched in brain and this was a judgment that had been wrought upon him,\nthey seized him and forced him into the barber\u2019s shop and bringing a\nmirror set it in his hands. When he looked therein he found a fool\u2019s cap\nupon his head, so forthwith he tore it off and took thought and said to\nthose present, \u201cWho of you can guide me to those three women?\u201d They said\nto him, \u201cO Syrian, march off with thyself to thy own land for that the\nfolk of Egypt can play with the egg and the stone.\u201d[386] So he arose\nwithout stay and delay; then, taking what provaunt was sufficient for\nthe way and what little of fine raiment had been left to him, he quitted\nCairo intending for his own country. Now the Emir hearing this tale of\nthe Shahbandar wondered thereof with extreme wonderment and said to the\nGentleman, \u201cAn thou have finished do thou fare forth and go about thy\nbusiness.\u201d Accordingly he went from him still garbed in gaberdine and\nbonnet on head when the house-master asked his wife, \u201cWho of them here\nremaineth with thee?\u201d And she answered, \u201cHave patience and I will bring\nthee the third.\u201d So she arose and opening another closet summoned the\nFlesher and taking him by the hand, whilst he was ashamed and abashed,\nled him till he stood before her spouse and the poor fellow availed not\nto raise his eyes from the ground. Presently the husband considered him\nand knew him and was certified that he was Such-and-such the Chief\nButcher and head of the craft, so he said to him, \u201cHo thou the clever\none, do thou dance for us a wee and after that tell us a tale.\u201d\nAccordingly he stood up and clapped hands and fell to dancing and\nprancing till such time as he dropped down for fatigue; after which he\nsaid, \u201cO my lord, I have by me a tale anent the craft and cunning of\nwomen.\u201d Asked the other, \u201cAnd what may it be?\u201d and the Butcher began to\nrelate the tale of\n\n\n\n\n THE LADY WITH TWO COYNTES.\n\n\nIt is told of a woman which was a fornicatress and adulteress and a\ncompanion of catastrophes and calamities that she was married to a\nK\u00e1im-mak\u00e1m[387] who had none of the will of mankind to womankind, at\nall, at all. Now the wife was possessed of beauty and loveliness and she\nmisliked him for that he had no desire to carnal copulation, and there\nwas in the house a Syce-man who was dying for his love of her. But her\nhusband would never quit his quarters, and albeit her longing was that\nthe horse-keeper might possess her person and that she and he might lie\ntogether, this was impossible to her. She abode perplext for some\nsleight wherewith she might serve her mate, and presently she devised a\ndevice and said to him, \u201cO my lord, verily my mother is dead and \u2019tis my\nwish to hie me and be present at her burial and receive visits of\ncondolence for her; and, if she have left aught by way of heritage, to\ntake it and then fare back to thee.\u201d \u201cThou mayest go,\u201d said he, and said\nshe, \u201cI dread to fare abroad alone and unattended; nor am I able to\nwalk, my parent\u2019s house being afar. Do thou cry out to the Syce that he\nfetch me hither an ass and accompany me to the house of my mother,\nwherein I shall lie some three nights after the fashion of folk.\u201d\nHereupon he called to the horse-keeper and when he came before him,\nordered the man to bring an ass[388] and mount his mistress and hie with\nher; and the fellow, hearing these words, was hugely delighted. So he\ndid as he was bidden, but instead of going to the house they twain, he\nand she, repaired to a garden carrying with them a flask of wine and\ndisappeared for the whole day and made merry and took their\npleasure[389] until set of sun. Then the man brought up the ass and\nmounting her thereon went to his own home, where the twain passed the\nentire night sleeping in mutual embrace on each other\u2019s bosoms, and took\ntheir joyance and enjoyment until it was morning tide. Hereupon he arose\nand did with her as before, leading her to the garden, and the two, Syce\nand dame, ceased not to be after this fashion for three days solacing\nthemselves and making merry and tasting of love-liesse. On the fourth\nday he said to her, \u201cDo thou return with us to the house of the\nKaim-makam,\u201d and said she, \u201cNo; not till we shall have spent together\nthree days more enjoying ourselves, I and thou, and making merry till\nsuch time as I have had my full will of thee and thou thy full will of\nme; and leave we yon preposterous pimp to lie stretched out, as do the\ndogs,[390] enfolding his head between his two legs.\u201d So the twain ceased\nnot amusing themselves and taking their joyance and enjoyment until they\nhad ended the six days, and on the seventh they wended their way home.\nThey found the Kaim-makam sitting beside a slave which was an old\nnegress; and quoth he, \u201cYou have disappeared for a long while!\u201d and\nquoth she, \u201cYes, until we had ended with the visits of condolence for\nthat my mother was known to foyson of the folk. But, O my lord, my\nparent (Allah have ruth upon her!) hath left and bequeathed to me a\nsomewhat exceeding nice.\u201d \u201cWhat may that be?\u201d asked he, and answered\nshe, \u201cI will not tell thee aught thereof at this time, nor indeed until\nwe remain, I and thou, in privacy of night, when I will describe it unto\nthee.\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent\nand ceased to say her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Seven Hundred and Fifty-first Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the woman said to her husband, \u201cMy mother hath\nleft and bequeathed to me somewhat, but I will not tell thee thereof\ntill the coming night when we twain shall be alone.\u201d \u201c\u2019Tis well,\u201d said\nhe; after which he continued to address himself, \u201cWould Heaven I knew\nwhat hath been left by the mother of our Har\u00edm!\u201d[391] Now when darkness\ncame on and he and she had taken seats together, he asked her, \u201cWhat may\nbe the legacy thy mother left?\u201d and she answered, \u201cO my lord, my mother\nhath bequeathed to me her Coynte being loath that it be given to other\nsave myself and therefore I have brought it along with me.\u201d Quoth he of\nhis stupidity (for he was like unto a cosset),[392] \u201cHo thou, solace me\nwith the sight of thy mother\u2019s Coynte.\u201d Hereupon she arose; and, doffing\nall she had on her of dress until she was mother-naked, said to him, \u201cO\nmy lord, I have stuck on my mother\u2019s Coynte hard by and in continuation\nof mine own cleft and so the twain of them have remained each adjoining\nother between my hips.\u201d He continued, \u201cLet me see it;\u201d so she stood up\nbefore him and pointing to her parts, said, \u201cThis which faceth thee is\nmy coynte whereof thou art owner;\u201d after which she raised her backside\nand bowing her head groundwards showed the nether end of her slit\nbetween the two swelling cheeks of her sit-upon, her seat of honour,\ncrying, \u201cLook thou! this be the Coynte of my mother; but, O my lord,\n\u2019tis my wish that we wed it unto some good man and pleasant who is\nfaithful and true and not likely treason to do, for that the coynte of\nmy mother must abide by me and whoso shall intermarry therewith I also\nmust bow down to him whilst he shall have his will thereof.\u201d Quoth the\nKaim-makam, \u201cO sensible say! but we must seek and find for ourselves a\nman who shall be agreeable and trustworthy,\u201d presently adding, \u201cO woman,\nwe will not give the Coynte of thy mother in marriage to some stranger\nlest he trouble thee and trouble me also; so let us bestow this boon\nupon our own Syce.\u201d Replied the wife of her craft and cursedness,\n\u201cHaply, O my lord, the horsekeeper will befit us not;\u201d yet the while she\nhad set her heart upon him. Rejoined the Kaim-makam her husband, \u201cIf so\nit be that he have shown thee want of respect we will surely relieve him\nof his lot.\u201d But after so speaking he said a second time, \u201c\u2019Tis better\nthat we give the Coynte of thy mother to the Syce;\u201d and she retorted,\n\u201cWell and good! but do thou oblige him that he keep strait watch upon\nhimself.\u201d Hereat the man summoned his servant before him and said to\nhim, \u201cHear me, O Syce; verily the mother of my wife to her hath\nbequeathed her Coynte, and \u2019tis our intent to bestow it upon thee in\nlawful wedlock; yet beware lest thou draw near that which is our own\nproperty.\u201d The horsekeeper answered, \u201cNo, O my lord, I never will.\u201d Now\nafter they arrived at that agreement concerning the matter in question,\nwhenever the wife waxed hot with heat of lust she would send for the\nSyce and take him and repair with him, he and she, to a place of privacy\nwithin the Harem, whilst her mate remained sitting thoroughly satisfied,\nand they would enjoy themselves to the uttermost, after which the twain\nwould come forth together. And the Kaim-makam never ceased saying on\nsuch occasions, \u201cBeware, O Syce, lest thou poach upon that which is my\nproperty;\u201d and at such times the wife would exclaim, \u201cBy Allah, O my\nlord, he is a true man and a trusty.\u201d So they continued for a while[393]\nin the enjoyment of their luxury and this was equally pleasurable to the\nhusband and wife and the lover. Now when the Emir heard this tale from\nthe Butcher, he began laughing until he fell upon his back and anon he\nsaid to him, \u201cWend thy ways about thine own work;\u201d so the Flesher went\nforth from him not knowing what he should do in his garb of gaberdine\nand bonnet. Hereupon the woman arose and going to the fourth closet\nthrew it open and summoned and led the Trader man by the hand and set\nhim before her husband who looked hard at him in his droll\u2019s dress and\nrecognised him and was certified of him that he was his neighbour. So he\nsaid, \u201cHo Such-an-one! Thou art our neighbour and never did we suspect\nthat thou wouldst strive to seduce our Har\u00edm;[394] nay rather did we\nexpect thee to keep watch and ward over us and fend off from us all\nevil.[395] Now by Allah, those whom we have dismissed wrought us no foul\nwrong even as thou wroughtest us in this affair; for thou at all events\nart our neighbour. Thou deservest in this matter that I slay thee out of\nhand, but Default cometh not save from the Defaulter; therefore I will\ndo thee no harm at all as did I with thy fellows even save that needs\nmust thou tell us a tale whereby to rejoice us.\u201d[396] Quoth he, \u201cHearing\nand obeying,\u201d and herewith fell to relating the story of\n\n\n\n\n THE WHORISH WIFE WHO VAUNTED HER VIRTUE.\n\n\nIt is related that once upon a time there was a man which was an\nastronomer[397] and he had a wife who was singular in beauty and\nloveliness. Now she was ever and aye boasting and saying to him, \u201cO man,\nthere is not amongst womankind my peer in nobility[398] and chastity;\u201d\nand as often as she repeated this saying to him he would give credit to\nher words and cry, \u201cWall\u00e1hi, no man hath a wife like unto the lady my\nwife for high caste and continence!\u201d Now he was ever singing her praises\nin every assembly; but one day of the days as he was sitting in a s\u00e9ance\nof the great, who all were saying their says anent womankind and\nfeminine deeds and misdeeds, the man rose up and exclaimed, \u201cAmongst\nwomen there is none like my wife, for that she is pure of blood and\nbehaviour;\u201d hereat one of those present said to him, \u201cThou liest, O\ncertain person!\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and\nfell silent and ceased saying her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the Sovran suffer me\nto survive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Fifty-fourth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that while the man was singing the praises of his\nspouse one of those present rose and said to him, \u201cWall\u00e1hi, thou liest,\nO certain person!\u201d \u201cWherein do I lie?\u201d quoth he, and quoth the other, \u201cI\nwill teach thee and show thee manifestly whether thy wife be a lady or a\nwhore. Do thou rise up from amongst us and hie thee home and go thou in\nto her and say:\u2014O Woman, I am intent upon travelling to a certain place\nand being absent for a matter of four days and after will return; so do\nthou arise, O Woman, and bring me some bread and a mould of cheese by\nway of viaticum. Then go thou forth from beside her and disappear for a\nwhile; and presently returning home hide thee in a private place without\nuttering a word.\u201d Cried those present, \u201cBy Allah, indeed these words may\nnot be blamed.\u201d Accordingly, the man went forth from them and fared till\nhe entered his house where he said, \u201cO Woman, bring me something of\nprovision for a journey: my design is to travel and to be absent for a\nspace of four days or haply six.\u201d Cried the wife, \u201cO my lord, Thou art\nabout to desolate me nor can I on any wise bear parting from thee; and\nif thou needs must journey do thou take me with thee.\u201d Now when the man\nheard these the words of his wife he said to himself, \u201cBy Allah, there\ncannot be the fellow of my spouse amongst the sum of womankind,\u201d\npresently adding to her, \u201cI shall be away from four to six days but do\nthou keep watch and ward upon thyself and open not my door to anyone at\nall.\u201d Quoth she, \u201cO Man, how canst thou quit me?[399] and indeed I\ncannot suffer such separation.\u201d Quoth he, \u201cI shall not long be separated\nfrom thee;\u201d and so saying he fared forth from her and disappeared for\nthe space of an hour, after which he returned home softly walking and\nhid himself in a place where none could see him. Now after the space of\ntwo hours behold, a Costermonger[400] came into the house and she met\nhim and salam\u2019d to him and said, \u201cWhat hast thou brought for me?\u201d \u201cTwo\nlengths of sugar-cane,\u201d said he, and said she, \u201cSet them down in a\ncorner of the room.\u201d Then he asked her, \u201cWhither is thy husband gone?\u201d\nand she answered, \u201cOn a journey: may Allah never bring him back nor\nwrite his name among the saved and our Lord deliver me from him as soon\nas possible!\u201d After this she embraced him and he embraced her and she\nkissed him and he kissed her and enjoyed her favours till such time as\nhe had his will of her; after which he went his ways. When an hour had\npassed a Poulterer[401] came to the house, whereupon she arose and\nsalam\u2019d to him and said, \u201cWhat hast thou brought me?\u201d He answered, \u201cA\npair of pigeon-poults;\u201d so she cried, \u201cPlace them under yon\nvessel.[402]\u201d Then the man went up to the woman and he embraced her and\nshe embraced him and he tumbled[403] her and she tumbled him; after\nwhich he had his will of her and presently he went off about his own\nbusiness. When two hours or so had gone by there came to her another man\nwhich was a Gardener;[404] so she arose and met him with a meeting still\nfairer than the first two and asked him, \u201cWhat hast thou brought with\nthee?\u201d \u201cA somewhat of pomegranates,\u201d answered he; so she took them from\nhim and led him to a secret place where she left him and changed her\ndress and adorned herself and perfumed herself and Kohl\u2019d[405] her eyes.\nAfter that she returned to the pomegranate-man and fell a-toying with\nhim and he toyed with her and she hugged him and he hugged her and at\nlast he rogered and had his wicked will of her and went his ways.\nHereupon the woman doffed her sumptuous dress and garbed herself in her\neveryday garment. All this and the husband was looking on through the\nchinks of the door behind which he was lurking and listening to whatso\nbefel, and when all was ended he went forth softly and waited awhile and\nanon returned home. Hereupon the wife arose and her glance falling upon\nher husband she noted him and accosted him and salam\u2019d to him and said,\n\u201cHast thou not been absent at all?\u201d Said he, \u201cO Woman, there befel me a\ntale on the way which may not be written on any wise, save with foul\nwater upon disks of dung,[406] and indeed I have endured sore toil and\ntravel, and had not Allah (be He praised and exalted!) saved me\ntherefrom, I had never returned.\u201d Quoth his wife, \u201cWhat hath befallen\nthee?\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent,\nand ceased to say her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Seven Hundred and Fifty-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale, that we may cut short the watching\nof this our latter night?\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the wife asked the husband saying, \u201cWhat hath\nbefallen thee on thy way?\u201d And he answered, \u201cO Woman, when I went forth\nthe town and took the road, behold, a basilisk issued from his den and\ncoming to the highway stretched himself therealong, so I was unable to\nstep a single footstep; and indeed, O Woman, his length was that of yon\nsugar cane, brought by the Costermonger and which thou placedst in the\ncorner. Also he had hair upon his head like the feathers of the\npigeon-poults presented to thee by the Poulterer-man, and which thou\nhast set under the vessel; and lastly, O Woman, his head was like the\npomegranates which thou tookest from the Market Gardener[407] and\ncarriedst within the house.\u201d Whenas the wife heard these words, she lost\ncommand of herself and her right senses went wrong and she became\npurblind and deaf, neither seeing nor hearing, because she was certified\nthat her spouse had sighted and eye-witnessed what she had wrought of\nwaywardness and frowardness. Then the man continued to her, \u201cO Whore! O\nFornicatress, O Adulteress. How durst thou say to me, \u2019There is not\namongst womankind my better in nobility and purity?\u2019 and this day I have\nbeheld with my own eyes what thy chastity may be. So do thou take thy\nbelongings and go forth from me and be off with thyself to thine own\nfolk.\u201d And so saying he divorced her with the triple divorce and thrust\nher forth the house. Now when the Emir heard the afore-told tale from\nhis neighbour, he rejoiced therein; this being was a notable wile of the\nguiles of womankind which they are wont to work with man for \u201cVerily\ngreat is their craft.\u201d[408] And presently he dismissed the fourth lover,\nhis neighbour, even as he had freed the other three, and never again did\nsuch trouble befal him and his wife, or from Kazi or from any\nother.[409] And to the same purport (quoth Shahrazad), to wit, the\nslights and snares of the sex, they also tell the tale of\n\n\n\n\n C\u0152LEBS THE DROLL AND HIS WIFE AND HER FOUR LOVERS.\n\n\nThere lived at the Court of a certain King a man wherewith he was wont\nto jest and this droll was unmated. So one day of the days the Sultan\nsaid to him, \u201cO Man, thou art a bachelor, so suffer us to marry thee,\u201d\nand said the buffoon, \u201cNo, O King of the Age; allow me to remain in\nsingle blessedness, for in womankind there is no rest and they work many\na wile, and indeed I fear lest haply we fall upon one who shall be of\nthe fornicatresses, the adulteresses.\u201d Quoth the King, \u201cThere is no help\nbut that thou wed;\u201d and quoth the Droll, \u201c\u2019Tis well, O King of the Age.\u201d\nHereupon the Sultan sent to summon the Wazir and bade him betroth the\nman to a woman of righteous conduct and come of decent folk. Now the\nMinister had with him an old nurse, and he commanded her to find a match\nfor the Sultan\u2019s Jester; whereupon she rose and went out from him and\nengaged for the man a beautiful woman. And presently the marriage-tie\nwas tied between these twain and he went in unto the bride and she\ntarried with him a while of time even half a year or may be seven\nmonths. Now one day of the days the King\u2019s Jester went forth his house\nere the dawn-prayer had been called on some business for the Sultan,\nintending to return before rise of sun. Such was the case with him; but\nas regards his wife, she had known when yet unmarried four men who to\nher were the liefest of her companions and who, during the earlier days\nof her wedding, had not been able to possess her. However, on the\nmorning when her husband fared forth from her before the call to\ndawn-prayers, each and every of these four favoured lovers made up their\nminds to visit their playmate. Now one of them was a Pieman[410] and the\nsecond was an Herbalist,[411] the third was a Flesher and the fourth was\nthe Shaykh of the Pipers.[412] When the Droll went forth from his wife\nbehold, the Pieman came and rapped at the door, whereat she opened to\nhim and said, \u201cThou hast come betimes,\u201d and said he, \u201cI have minced the\nmeat and I desired to work it up when I found that the hour was too\nearly and that no one was in the market. So I said to myself:\u2014Up with\nthee and go to Such-and-such a woman.\u201d \u201c\u2019Tis well,\u201d quoth she; but when\nthey desired to make merry together, of a sudden the door was knocked;\nso quoth he to her, \u201cWho is this?\u201d and quoth she to him, \u201cI know not,\nbut do thou hie and hide thee in yonder closet.\u201d He did her bidding,\nwhereupon she went forth and threw open the door when behold, it was the\nHerbalist and she said to him, \u201cThis is a time betimes.\u201d Said he, \u201cBy\nAllah, I was nighting in the garden and I have brought these\nsweet-scented herbs, and as the hour was over-early I said to myself:\u2014Go\nthou to Such-and-such a woman and make merry, thou and she, for a wee.\u201d\nSo she let him in; but hardly had he settled himself in his seat when\nsuddenly the door was again rapped and he asked her, \u201cWho is this?\u201d and\nshe answered, \u201cI know not, but do thou hie and hide thee in yonder\ncloset.\u201d So he went in and found the Pieman there seated and said to\nhim, \u201cWhat thing mayest thou be?\u201d[413] and said the other, \u201cI and thou\nare each like other.\u201d Meanwhile the woman had gone forth and opened the\ndoor when behold, she was met by the Flesher whom she led within and\nthen said to him, \u201cThis is a time betimes.\u201d Quoth he, \u201cBy Allah, I arose\nfrom sleep and slaughtered a ram[414] and prepared the flesh for selling\nwhen I found that the hour was over-early and said I to myself:\u2014Take\nthee a piece of mutton-flesh and go thou in to a certain person and\nenjoy yourselves, thou and she, until the Bazar shall have opened.\u201d But\nhardly had he taken seat when came a fourth knock at the door, and as he\nheard this he was wonderstruck; so she said to him, \u201cFear not, but hie\nthee and hide thee within yonder closet.\u201d Accordingly he went in and\nfound the Pieman and the Herbalist there sitting and he salam\u2019d to the\ntwain who returned his salute; then he asked them, \u201cWhat hath brought\nyou hither?\u201d and they answered, \u201cThat which brought us brought also\nthee.\u201d He took seat with them while the woman went and threw open the\ndoor and behold, she was met by her friend the Shaykh of the Pipers\nbelonging to the Sultan, so she brought him in and said to him, \u201cIndeed\nthy time is betimes.\u201d Said he, \u201cWall\u00e1hi, I went forth my home intending\nto fare and prepare the band[415] in the Royal Palace when I found the\nhour was over-early, so said I to myself:\u2014Hie thee to a certain person\nand make ye merry, thou and she, until the sun shall rise and thou art\nbound to wend palacewards.\u201d \u201c\u2019Tis well,\u201d quoth she and seated him and\ndesigned to take seat beside him when behold, came a rap at the door and\nhe cried, \u201cWho is that?\u201d and she replied, \u201cAllah only is Omniscient, but\nhaply \u2019tis my husband.\u201d So he was startled and afeard, and when she\nwhispered to him, \u201cUp and enter yon closet,\u201d he did her bidding and\nfound a-facing him therein the Pieman and the Herbalist and the Flesher\nto whom he said, \u201cPeace be upon you,\u201d and when they returned his\ngreeting he asked them, \u201cYe, who brought you?\u201d They answered him saying,\n\u201cThat which brought us also brought thee.\u201d After this he sat beside them\nand the four remained seated in the closet and huddled together, whilst\neach addressed himself saying, \u201cWhat now wilt thou do?\u201d Meanwhile the\nwoman suddenly went forth and opened the door when behold, it was her\nmate the Droll who walked in and took seat; whereupon she asked him \u201cAnd\nthou, why hast thou come at such hour? \u2019tis not often thy wont to return\nearly from the King\u2019s presence. Haply thou art unwell, for thy custom is\nnot to appear until near supper-tide and now thou hast forestalled our\nmeeting-time and hast returned a-morn. I suspect that he hath bespoken\nthee concerning some matter of urgent matters that thou comest home at\nthis hour; but haply thou wilt finish off such business and hie thee\nback to the Sultan.\u201d Quoth he, \u201cBy Allah, O Woman, when I fared forth\nhence and went to the King I found that he had many and important\naffairs to settle, so he said:\u2014Hie thee to thy home and abide therein,\nnor return to me till after the third day.\u201d\u2014\u2014And Shahrazad was surprised\nby the dawn of day and fell silent, and ceased saying her permitted say.\nThen quoth her sister Dunyazad \u201cHow sweet and tasteful is thy tale, O\nsister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is\nthis compared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Seven Hundred and Fifty-eighth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when the King\u2019s Jester went in to his wife she\nsaid, \u201cThou, wherefore hast thou come so early?\u201d and said he, \u201cBy Allah,\nthe Sultan hath much and important business and said to me:\u2014Hie thee\nhome, and tarry there and return not to me save after the third day.\u201d\nNow when the four men who were closeted together heard these words they\nwere perplext as to their affair, and said one to other, \u201cWhat shall we\ndo? Indeed we are unable to sit out three days in this stead.\u201d Hereupon\nthe Pieman said to them, \u201cNay, rather let us play a prank whereby we may\nescape,\u201d and said they, \u201cWhat may be the device thou wouldest devise?\u201d\nQuoth he, \u201cWhatso I do that do ye look upon and then act in like guise,\u201d\nand so speaking he arose and taking his minced meat fell to sticking it\nupon his skin until he was like a leper covered with sores.[416] Then he\nwent forth the closet to the husband of his mistress, and cried, \u201cThe\nPeace be upon you!\u201d The man returned his salute and asked him, \u201cWhat art\nthou?\u201d to which he made answer, \u201cI am the Prophet Job the Ulcered, where\nis the way out of this?\u201d \u201cHere,\u201d cried the Jester, upon which Job passed\nout of the door and went about his business and on such wise made his\nescape. Next the Herbalist stood up and opening his basket brought out\nfragrant herbs and fell to scattering them over his sconce and about it\nand over his ears,[417] till such time as all his face was hidden in\ngreens, after which he also went out and accosting the house-master\nsaid, \u201cThe Peace be upon you!\u201d And when the man returned the salam he\nasked him, \u201cHath Job the Ulcered passed by thee on this path?\u201d \u201cIndeed\nhe hath,\u201d said the other; \u201cbut what mayst thou be?\u201d \u201cI am Al-Khizr, the\nGreen Prophet\u201d (upon whom be The Peace),[418] and so saying he brushed\nby the Droll and passed through the door. Now when the second lover had\ngone forth and escaped, the Flesher arose and donning the ram\u2019s skin set\nits horns upon his head and began crawling out of the closet upon all\nfours, hands and knees, until he stood before the husband of his\nbeloved, and said to him, \u201cThe Peace be upon you!\u201d \u201cAnd upon you be The\nPeace,\u201d returned the other, \u201cWhat mayst thou be?\u201d \u201cI am Iskandar, Lord\nof the Two Horns,\u201d cried the other; \u201csay me, have there passed by thee\nJob the Ulcered and Al-Khizr the Green Prophet (upon whom be The\nPeace)?\u201d Quoth the house-master, \u201cThey went by this place and forewent\nthee.\u201d So the third lover passed through the doorway and escaped, and\npresently the Shaykh of the Pipers rose to his feet and applying the\nmouthpiece of his pipe to his lips went up to his mistress\u2019s mate and\nsaid, \u201cThe Peace be upon you!\u201d and on the man returning his salam, asked\nhim, \u201cHath it so happened that Job the Ulcered and Al-Khizr the Green\nProphet and Iskandar Lord of the Two Horns passed this way?\u201d \u201cThey\nhave,\u201d answered the other, \u201cWhat art thou?\u201d Cried he, \u201cI am\nIsr\u00e1f\u00edl,[419] and \u2019tis my design forthright to blow the Last Trump.\u201d\nHereupon the Droll straightway arose and laid hands upon him crying,\n\u201cY\u00e1llah, Y\u00e1llah,[420] O my brother, blow not at all until we shall have\ngone, I and thou, to the Sultan.\u201d So saying he took him by the hand and\nfared forth with him and ceased not faring until he had carried him into\nthe presence, when the King asked, \u201cWherefore hast thou arrested this\nman?\u201d Answered he, \u201cO King of the Age, this is our Lord Israfil and\n\u2019twas his intent to blow the Last Trump, so I forbade him therefrom\nuntil such time as I had brought him for thee to look upon, lest haply\nhe might so have done without thy knowledge, and said I to myself:\u2014By\nAllah, better set him before the Sultan ere he sound his Trumpet.\nFurthermore I do pray for thy welfare, O King of the Age, inasmuch as\nthou hast married me to this dame because I had fear of her lest she\ncompany with strange men. But I found her a saintly woman who admitted\nnone of mankind save that to-day when I went forth from thee at\nmorning-tide I turned me homewards and going into my house caught with\nher three Prophets and one Archangel and this is he who intended to blow\nthe Last Trump.\u201d Hereupon quoth the Sultan to him, \u201cO Man, art thou\nJinn-mad? How canst thou have found with thy spouse any of the Prophets\nas thou sayest?\u201d And quoth he, \u201cBy Allah, O King of the Age, whatso hath\nbefallen me that I have reported to thee nor have I hidden from thee\naught.\u201d The King asked, \u201cWhich was he of the Prophets thou foundest\nbeside thy wife?\u201d and he answered, \u201cThe Prophet Job (on whom be The\nPeace) and after him came forth to me from a closet the Prophet Al-Khizr\n(on whom be The Peace!), and after him Iskandar Lord of the Two Horns\n(on whom be The Peace!) and lastly this the fourth is the Archangel\nIsrafil.\u201d The Sultan marvelled at his words, and exclaimed \u201cLaud to the\nLord! Verily this man whom thou entitlest Israfil is naught but the\nShaykh of my Pipers.\u201d \u201cI wist naught, O King of the Age,\u201d said the\nother, \u201cbut I have related to thee what hath occurred and what I beheld\nand eyewitnessed.\u201d Hereupon the Sultan understood that the wife had\nfriends who forgathered with her, and who had served her husband with\nsuch sleight, so he said to the musician, \u201cO man, unless thou tell me\ntruly what happened I will cut off thy head.\u201d Thereupon the Shaykh of\nthe Pipers arose, and kissing ground before the Sultan, said to him, \u201cO\nKing of the Age, give me promise of immunity and I will relate to thee\nall that befel.\u201d Quoth the King, \u201c\u2019Tis upon condition that thou tell no\nlies;\u201d and quoth the other, \u201cO King of the Age, verily, I will shun\nleasing.\u201d[421] So the King gave him a pledge of safety, and the Shaykh\ndescribed everything that had been done and kept nothing back, and when\nthe King heard the story and the trick which had been wrought by the\nwoman\u2019s friends he marvelled thereat and cried, \u201cAllah kill all\nwomankind,[422] the fornicatresses, the adulteresses, the traitresses!\u201d\nAfter which he despatched a posse of the Chamberlains to bring into his\npresence the four persons.\u2014\u2014And Shahrazad was surprised by the dawn of\nday and fell silent and ceased to say her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet is thy story, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the King suffer me to\nsurvive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Sixtieth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the King despatched a posse of his Chamberlains\nto bring into his presence the four persons who were lovers to the\nDroll\u2019s wife, and he found the first to be a Pieman who had claimed the\nrank of our lord Job (on whom be The Peace!) and the second to be a\nMarket-Gardener who sold savoury herbs and all manner fragrant growths,\nand he had made himself out to be Al-Khizr (on whom be The Peace!), and\nthe third to be a Butcher who had passed himself off as Iskandar, Lord\nof the Two Horns (on whom be The Peace!); whilst the fourth, whom the\nJester had brought, and who declared that he was the Archangel Israfil,\nand was about to blow the Last Trump, proved to be the Shaykh of the\nPipers. Now when the four were before the King he gave orders to\ncastrate them all save the Shaykh,[423] this being the award of him who\nlewdly frequenteth the women of the royal household. Hereupon they\ngelded them, and each one who was made a eunuch died without stay and\ndelay; and the Droll divorced his wife and sent her about her business.\nI have also by me (said Shahrazad) another tale concerning the wiles of\nwomankind, and it is that of\n\n\n\n\n THE GATE-KEEPER OF CAIRO AND THE CUNNING SHE-THIEF.[424]\n\n\nIt is related that in Misr of K\u00e1hir there was a man who had reached the\nage of fourscore and ten years, and he was a chief-Watchman of the ward\nin the service of the W\u00e1li; a brave man withal, and one not wont to be\nstartled or afeard. Now one night as he was going around about the city\nwith the Chief of Police, and he was returning to the guard-house[425]\nbefore break o\u2019 day that he might perform the Wuz\u00fa-ablution, and at the\ncall to dawn-prayers he might rise and repeat them, it so fortuned that\nwhen he was about to stand up to his orisons, according to the custom of\nhim, suddenly a purse fell before him upon the ground. As soon as he had\ndone with his devotions he arose and gazed around to see who had thrown\nhim that bag of money, but he could find nobody; so he took it up and\nopened it, when an hundred dinars met his sight. Hereat he wondered; but\non the following day when he had washed and was praying, behold, a\nsecond purse was cast at his feet; so he waited until he had finished\nhis orisons and then stood up and looked around to see who had thrown\nit. Thereupon, as he failed to find any, he took it up and opened it and\nagain beheld an hundred dinars, a matter which filled him with wonder.\nThis continued till the third day at morning-tide, when he had washed as\nwas his wont and stood up to his prayers, and lo and behold! another\npurse was dropped at his feet. Herewith he cut short his devotions, and\nturning him round saw beside him a girl whose years had reached fifteen;\nso he seized her and said, \u201cWho art thou, and what is the reason of thy\nthrowing at my feet every day a purse of an hundred gold pieces, and\nthis is the third time; argal the sum amounteth to three hundred. What\nmay be this case?\u201d Said she, \u201cO my lord, my name is F\u00e1timah, and my wish\nand will is a matter which thou canst bring to an end for me by means of\nthy tongue!\u201d Quoth he, \u201cWhat is\u2019t thou wantest of me?\u201d and quoth she,\n\u201c\u2019Tis my intent that on the morrow I sham drunkenness with wine and cast\nmyself before the mansion of the Kazi of the Army.[426] Thou shalt find\nme there strown upon the ground and dressed in all the best of my\nclothes and finest ornaments. So when thou shalt come to that quarter\nand espy me lying there in drink do thou bid the Linkman move the links\nto and fro; then come forward, O Mukaddam,[427] and investigate the case\nand examine me, and say the Wali:\u2014This girl is in liquor. The Chief of\nPolice shall reply to thee:\u2014Take her and carry her to the watch-house\nand keep her there till daybreak.\u201d\u2014\u2014And Shahrazad was surprised by the\ndawn of day, and fell silent and ceased saying her permitted say. Then\nquoth her sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister\nmine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night, and that\nwas\n\n\n The Seven Hundred and Sixty-first Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that quoth the girl to the Mukaddam, \u201cAnd when thou\nshalt have found me drunken with wine, the Wali shall bid thee:\u2014Take her\nto the watch-house and there keep her till daybreak. Hereto do thou\nobject:\u2014No! this were not suitable: I will cry upon someone of the\nquarter and will awake the Kazi of the Army, for that she belongeth to\nhis ward. Then assemble all thy folk and say to them:\u2014Verily this girl\nis in liquor and not mistress of herself at such time; needs must she be\nof a great family and daughter to grandees; therefore \u2019twere not proper\nthat we take her with us to the watch-house; nor let any hold her in his\ncharge save the Kazi of the Army till morning and until such time as she\nshall have recovered her senses and can fare to her own folk.\u201d Hereupon\nquoth the Mukaddam to her, \u201cEasy enough!\u201d and quoth she, \u201cAn thou act on\nthis wise and my success be from thy hand, I will give thee five hundred\ndinars besides the three hundred.\u201d \u201cThis matter is not far to us,\u201d[428]\nsaid he; so she left him and went away. Now when it was the season after\nnight-prayers, the Chief of Police came forth his quarters and,\nrepairing to the watch-house and taking the Mukaddam and his men, would\nhave threaded the highways of Cairo as was his wont, but the head\nGate-Keeper forewent him and took the direction of the quarter wherein\ndwelt the Kazi of the Army; the Wali unknowing the while what was in the\nman\u2019s thought. They ceased not faring until they entered that part of\nthe town wherein stood the Judge\u2019s house, and when they approached it,\nlo and behold! the Mukaddam found a something strown upon the ground. So\nsaid he to the Linkman who carried the light, \u201cO my son, do thou shake\nthe torch,\u201d and when he moved the link to and fro it illumined the whole\nquarter. Then the Gate-Keeper came forward; and, looking at what was\nlying there, found it to be a damsel in liquor dressed out with\nsumptuous dress and adorned with all her ornaments: so he said to the\nWali, \u201cO my Chief,[429] this girl is drunken with wine and hath fallen\non the ground;\u201d and said the Chief of Police, \u201cTake her up and carry her\nto the watch-house until morning.\u201d Hereupon quoth the Mukaddam, \u201cNo!\nthis were not fitting; nor is it possible for the like of this girl. She\nis in the ward of the Kazi al-\u2019Askar, to whose household haply she\nbelongeth or to some great man in the quarter, and we fear lest befal\nher of evil matters some matter and we shall come to be transgressors.\u201d\nHereupon, after applying some remedy to the damsel, they made her sit up\nand presently they called aloud upon the people of the quarter and awoke\nthe Judge and when all the folk came out in a body the Wali said to\nthem, \u201cLook ye upon this girl; peradventure you may know whose daughter\nshe is.\u201d They came forward and examined her and found her garbed in\nsumptuous garments and trickt out with the whole of her ornaments,\nwhereupon the Chief of Police and the Mukaddam of the Watchmen said to\nthem, \u201cIndeed \u2019tis not possible for us to remove yon maiden from this\nplace; so do you take her to your homes until morning-tide when she\nshall recover and be able to care for herself and then fare to her own\nfolk.\u201d Hereat they made agreement that none should lodge her in his\nhouse save the Kazi of the Army; so a party of the servants raised her\nand led her to his mansion and set her in a chamber hard by the open\nsaloon; after which each and every of them fared forth to sleep in his\nown place. On this wise it befel the Wali and the Mukaddam and the Kazi\nand the folk of the ward; but as regards the affair of the damsel whom\nthey found stretched on the ground as one drunken, she on entering the\nKazi\u2019s abode pulled herself together and recovered herself, for that she\nhad wrought all this wily work for the special purpose of being led into\nthe house there to carry out her wish and will. Presently the Judge lay\ndown and was drowned in slumber and knew not what Allah had destined to\nhim from the plans and projects of the girl who, rising up at midnight,\nopened the door of her chamber leading into the saloon where the Kazi\nal-\u2019Askar kept all his hoards and coin[430] and dresses and belongings.\nNow she had appointed her people to meet her at that house, so they came\nand carried off the whole of what was in the saloon nor did they leave\naught therein, at all, at all, save only the matting. And when dawned\nthe morn, the Kazi of the Army arose and repaired to the saloon, as was\nhis wont, for the purpose of dressing but he found therein nothing\nexcept the matting. So he buffeted his face with his palms and wailed\naloud whereat a party of his servants came to him and asked, \u201cWhat is\nthe matter with thee, O our lord the Kazi?\u201d then, on going into the\nsaloon they remarked that it had been gutted of everything. So they went\nfrom him and threw open the door of the chamber wherein they had placed\nthe damsel but they found her nowhere.\u2014\u2014And Shahrazad was surprised by\nthe dawn of day and fell silent and ceased to say her permitted say.\nThen quoth her sister Dunyazad, \u201cHow sweet is thy story, O sister mine,\nand how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the King\nsuffer me to survive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Sixty-third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Kazi\u2019s folk went and threw open the door of\nthe chamber wherein the damsel had slept; and, when they found nothing\ntherein, they were certified it was she who had carried away the good.\nAfter such fashion it happened to these; but as regards the action of\nthe Judge, he took horse and wended his way to the Sultan, and he ceased\nnot wending till he had entered the presence and salam\u2019d and blessed the\nSovran who returned his salute. Then cried he, \u201cO King of the Age, there\nhath befallen me that which is so-and-so, and I have a claim on the\nChief of Police and the Mukaddam of the watch, for that indeed they were\nthe men who bade me admit the girl into my home, and this guest of mine\nhath left me nor muchel nor little.\u201d Hereupon the King bade summon the\nmen with their many, and when they came before him, he bade strike off\nthe heads of the two head men; but they said to him, \u201cO King of the Age,\ngrant us three days\u2019 respite and, if aught discover itself to us and we\nrid ourselves of the responsibility, we shall be saved; but an we avail\nnot thereto, the sword of the Sultan is long.\u201d \u201cGo forth,\u201d cried the\nKing; \u201cI have granted you a three days\u2019 delay; if you bring the offender\n\u2019tis well, and if not, your heads shall be in lieu thereof and eke so\nyour families and your properties.\u201d Hearing this they sued for\ndismissal, and the Wali went forth to search in this way and wander in\none direction and the Mukaddam in another. They roamed about Cairo for\ntwo full-told days, but naught happened to them until the third about\nthe call to noontide-prayers, when the Mukaddam entered a narrow street\non the side of the city to the west, and behold, a door opened and a\nspeaker spake saying, \u201cO Mukaddam, who is behind the door?\u201d So he turned\ntowards the sound and said, \u201c\u2019Tis well,\u201d and the other cried, \u201cCome thou\nand draw near to me.\u201d He did so and approached the entrance when\nsuddenly he saw the damsel who had shammed drunkenness[431] and whom\nthey had introduced into the Kazi al-\u2019Askar\u2019s house. Now when he\naccosted her and recognised her, he seized her and she asked him,\n\u201cWherefore dost thou arrest me and what is thine intent to do with me?\u201d\n\u201cWe will carry thee to the Sultan,\u201d answered he, \u201cand I and the Wali\nshall be set free. During the last three days I have done nothing but\nwander about in search of thee who hast wrought for us such work and\nafter hast fled from us.\u201d Quoth the girl, \u201cO clever one, had I designed\nthe ruin of you I had never made myself manifest to thee, nor couldst\nthou have met me or forgathered with me: however, I will now work at\nfreeing you from the hands of the Sultan, that both thou and the Wali\nmay escape and that you twain may take from the Judge of the Army\nwhatever of good you want and will.\u201d Quoth he, \u201cHow shall we do?\u201d and\nquoth she, \u201cI have by me a white slave-girl the very likeness of myself\nand at this time I have dressed her in my dresses and decorations and\nhave cut her throat, and by my cleverness and force of heart I have\ncaused her be carried to a ruin hard by the Kazi\u2019s house and have had\nher buried therein and have set over her a slab.\u201d So do thou fare hence\nand taking the Wali seek the Sultan and say him:\u2014\u201cWe have wandered about\nMisr, the whole thereof, but we have found naught of our want, and now\nnothing remaineth to us save the house of the Kazi al-\u2019Askar; so we\ndesire to search therein and, if we find that damsel murthered, we will\ngather together the folk of the quarter who saw us before that they may\nlook upon her; and be the Judge also standing by that we may ask the\npeople:\u2014What say ye concerning this maiden? when haply they may reply,\nThis is the girl which was drunken with wine. And as soon as they shall\nbear witness that it is the same, you twain shall stay behind to\nconverse with the Judge as ye desire and take from him whatever you wish\nand will; and he shall sue you for grace and for aidance. Then will he\ngo up to the King and report to him saying:\u2014I have found my debtor and I\nhave recovered from him all my good; whereupon you shall be set free and\neke I shall be freed. And finally do ye come hither to me and we will\ndivide all the plunder I have taken from the Kazi\u2019s house.\u201d Now when the\ndamsel had made the old Watchman understand these words, he left her,\nand going to the Wali, informed him of the whole affair and reported all\nthat the girl had communicated to him of treachery and plottings,\nwhereupon the Chief of Police took horse, and accompanied by the\nMukaddam, rode to the Palace,\u2014\u2014And Shahrazad was surprised by the dawn\nof day and fell silent and ceased saying her permitted say. Then quoth\nher sister Dunyazad, \u201cHow sweet and tasteful is thy story, O sister\nmine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Seven Hundred and Sixty-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Wali rode to the Palace, he and the chief\nWatchman, seeking the Sultan, and they ceased not riding until they\nentered the presence and saluted the Sovran, praying for the endurance\nof his glory and the continuance of his life-tide. He returned their\nsalute and asked concerning the affair of his Judge and they answered\nhim, \u201cO King of the Age, verily we have wandered about Misr and the\nentirety thereof, without finding any and now there remaineth for our\nsearch naught save the quarters occupied by the Kazi al-\u2019Askar. So we\ndesign to examine it that if aught be found therein we may be set free,\nand if not that thou work upon us thine own intent.\u201d Hereupon the Sultan\nsent to summon the Judge; and, when he made act of presence, commanded\nhim suffer the Wali and the Mukaddam to search his quarters and he\nreplied, \u201cHearing and obeying.\u201d The whole forty then fared from the\nPalace and reaching the Judge\u2019s mansion rummaged it until they came upon\nthe ruined stead described by the damsel; so thither they went and\nseeing a slab newly laid, pulled it up and found beneath it a white girl\nfull-dressed and ornamented.[432] The Watchman fared forth and summoned\nall the ward-folk who considered narrowly the corpse of the murthered\ndamsel, and they all cried with a single voice, \u201cIndeed this be the girl\nwhich was drunken with wine and which was carried into the Kazi\u2019s\nquarters.\u201d And they bore official testimony to such effect what while\nthe Judge, who was standing in that stead looking and listening, said to\nhimself, \u201cHow can such case have occurred to us without cause?\u201d And when\nthis business was finished, the Wali turned to the Kazi and said \u201cO\nShaykh of Islam,[433] we left this damsel in thy charge and to thine\nhonour until morning-tide, deeming that haply she might be the daughter\nof a grandee house and yet hast thou cut her throat and hidden her\nwithin thy premises.\u201d But the Judge could return to him no reply nor\nattempt any address, for he feared lest the King should hear thereof; so\nhe inclined to the Master of Police and got ready for him an hundred\npurses and twenty for the Mukaddam that they might keep silence and not\nreport such matter of scandal to the Sultan. Accordingly they accepted\nthat amount of money from him and the Kazi went forth from him and took\nhorse and informed the Sultan that he had found his debtor and had\nrecovered his due; but he spoke not these words save for fear of the\nChief of Police and the Head of the Watchmen lest they inform the King\nthat they had found the murthered damsel within his demesne. Then the\nMukaddam repaired to the house where the She-thief had bespoken him and\nstanding at the door knocked thereat when those inside asked, \u201cWho\nmayest thou be?\u201d and he answered, \u201cI am seeking Fatimah!\u201d \u201cWho is\nFatimah?\u201d cried they, \u201cwe have here nor Fatimah nor Hal\u00edmah.\u201d[434]\nThereupon quoth the Mukaddam, \u201cIndeed this Fornicatress, this Adulteress\nhath wrought upon us and hath escaped us; but, seeing that we also have\nwon free by virtue of the wile she pointed out to us, we will leave her\nto time and doubtless during the length of days we twain shall forgather\nagain.\u201d On this wise endeth the story (quoth Shahrazad); but I will now\nrelate a very different adventure and \u2019tis the\n\n\n\n\n TALE OF MOHSIN AND MUSA.[435]\n\n\nIt fortuned once upon a time that two men went forth from the same\nplace, one foregoing the other, and they forgathered by the way. Now\neach had a bag full of flour and a flask[436] containing somewhat of\nwater; and when they made acquaintance on the road the first of them\nsaid to his companion, \u201cO my brother, what may be thy name?\u201d and said\nthe Second, \u201cI am hight Mohsin, the Beneficent,[437] and thou what art\nthou called?\u201d Quoth the other, \u201cM\u00fas\u00e0 the Malignant.\u201d[438] So the two\nfared on in converse and whenever mealtime came round, each would bring\nout a portion of meal and knead it and make of it a scone,[439] and\nlight a fire and bake it thereon: after which they would satisfy their\nhunger. But Mohsin knew not that had been doomed for him by his\ncompanion Musa the Misdoer, so the twain would fare together and feed\ntogether. On the following day quoth Musa to Mohsin, \u201cO my brother, I\nhave with me a bag of flour and a flask of water and thou hast the same,\nand whenever eating-time cometh round each one bringeth out somewhat of\nhis vivers. Now this is not right; \u2019twere the better way that we first\neat that is with thee and when \u2019tis ended we use my provaunt.\u201d \u201c\u2019Tis\nwell, O my brother,\u201d quoth Mohsin. They agreed upon this condition and\nwhenever moved by appetite they ate of Mohsin\u2019s viaticum until his bag\nof flour and his flask of water were clean emptied. But when the\nmeal-hour came, Musa arose and made for him a single scone and no more,\nand baked it and ate it by himself, while Mohsin sat-by looking on. This\nbefel time after time for the first day and the second day until Mohsin\nwaxed anhungered and famine wrung his vitals, so quoth he to Musa, \u201cO my\nbrother, give me somewhat of thy food that I may nourish myself\ntherewith, for indeed I am empty exceedingly.\u201d But Musa made reply, \u201cBy\nAllah, I will not give it to thee; no, not a single mouthful.\u201d Rejoined\nMohsin, \u201cO my brother, we two made covenant that we should become\nbrethren, and first eat of my provaunt and then of thine; now, however,\nthou art not pleased to grant me or bite or sup. This is not the act of\nan honest man.\u201d He answered, \u201cBe brief! an thou be hungry I will give\nthee half of my scone on condition that I pluck out thine eye.\u201d \u201cHow so,\nO my brother?\u201d rejoined Mohsin, \u201cWilt thou blind me of one eye for the\nsake of half a scone? better leave me to die with my sight as it is.\u201d\nSaid Musa, \u201cAt thy pleasure!\u201d[440] But on the third day Mohsin was like\nto sink for extreme hunger, and he cried, \u201cThere is no Majesty and there\nis no Might save in Allah, the Glorious, the Great. Do thou, O Musa,\ngive the half-scone and pluck out one of mine eyes.\u201d Musa did as he was\nbidden, and thrusting forth his finger gouged[441] out the right eye,\nwhereby Mohsin remained purblind, withal was he not filled by the\nhalf-scone. Now on the fourth day Mohsin waxed yet more ravenous and\nfamine was right sore upon him, and he cried, \u201cThere is no Majesty! by\nAllah, O Musa, my brother, I am a-famished, so pity me and the Lord\nshall pity thee.\u201d Replied the other, \u201cI will give thee nothing until I\nshall have gouged out thine other eye.\u201d Quoth Mohsin, \u201cVerily we are\nAllah\u2019s and unto him we shall return! but, by the Almighty, famishing is\nbitter; so do thou with me, O Musa, what the Omniscient hath predestined\nas to the plucking out of my two eyes.\u201d Accordingly the man gave him the\nhalf scone and plucked out his other eye; and on such wise made him\nstone blind. Hereupon Musa left his companion darkly tramping[442] about\nthe roads. Now in the neighbourhood of that place was a well full of\nwater;[443] so when Mohsin drew near knowing nothing thereof, Musa came\nup and pushed him thereinto; and while falling into the pit Mohsin said\nto himself, \u201cO Lord, thou hast doomed me to blinding and at last Thou\nhast condemned me to drowning.\u201d\u2014\u2014And Shahrazad was surprised by the dawn\nof day and fell silent and ceased to say her permitted say. Then quoth\nher sister Dunyazad, \u201cHow sweet is thy story, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the King suffer me to\nsurvive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Sixty-seventh Night,\n\n[Illustration]\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when Musa had thrust Mohsin into the well with\nintent to drown him, the blinded man cried, \u201cO Lord thou hast doomed me\nto blinding, and at last Thou hast condemned me to drowning.\u201d Then he\nstruck out with hands and feet till he felt the walls of the well\nwherein he found two niches; so he set toes into one of them and there\nstood awaiting the salvation of Allah which was nearhand; and his heart\nwas satisfied and he drank of the water. When the first night fell\nbehold, two of the Jinns came to the pit and sat down in converse each\nwith other, when quoth the first to the second, \u201cWall\u00e1hi! O certain\nperson, there is now to be found nor sage nor leach, and all of them are\npreposterous pretenders and balkers of man\u2019s intent.\u201d Quoth the other,\n\u201cWhat may be these words?\u201d and the former resumed, \u201cBy Allah, I have\npossessed the daughter of the Sultan and she is the dearling of my heart\nwhom I love with dearest love; yet can none avail to unsorcel her of\nme.\u201d Quoth his companion, \u201cAnd what would expel thee?\u201d And quoth he,\n\u201cNaught will oust me save a black cock or a sable chicken; and whenas\none shall bring such and cut his throat under her feet of a\nSaturday,[444] I shall not have power to approach the city wherein she\ndwelleth.\u201d \u201cBy Allah, O my brother,\u201d said the other, \u201cthou hast spoken\nsooth: there is in this land nor wizard nor mediciner who knoweth aught,\nand all of them are liars and contradictors who lay claim to science\nwithout aught of intelligence; indeed there is not one of them who\nknoweth of this tree (which adjoineth our well) that whoso shall take\nthe leaves thereof and plaster them upon his eyes, even though he be\nborn blind he will be gifted with sight and wax sound after two or three\ndays by the kind permission of Allah Almighty. Yet are the folk all\nheedless of such virtue in the tree.\u201d Now Mohsin remained listening to\nthese words and pondering them as he stood supported by the side-wall of\nthe well, and when it was the last third of the night, the Jinns which\nwere conversing at the mouth took leave each of other. And as soon as\nthe day brake and the time waxed bright behold there came a Kafilah\nwhich passed by the pit seeking drink for themselves and water for their\ncattle. Presently they let down a bucket by a cord and when Mohsin felt\nthe rope he caught hold thereof, whereat the caravan people cried, \u201cWe\ntake refuge with Allah from Satan the Stoned,\u201d and said one to other,\n\u201cVerily in this well is a Satan!\u201d Mohsin heard their words and answered\nthem and said, \u201cY\u00e1\u2019llah[445] Ho you, draw me out hence, for verily I am\nof mankind and not of Jinn-kind and being blind I fell yesterday into\nthis hole.\u201d Cried they, \u201cCatch tight hold of the cord,\u201d and when he did\nso they drew him out and finding him weak from famine they gave him a\nsomewhat of food and he ate and drank. The caravan-folk on like guise\ndrank from the well and watered their beasts; after which they would\nhave led Mohsin away with them but he said, \u201cO my brethren (whose weal\nAllah increase[446] and whose grace may He reward!), I have a single\nwant wherewith I fain ye would favour me!\u201d Asked they, \u201cAnd what may\nthat be?\u201d and he answered, \u201cThat ye direct me to the tree which\nadjoineth this well and lead me close thereto and God shall gar your\ngood to grow!\u201d Hereupon one hent him by the hand and after doing as he\ndesired and setting him beside the tree returned to his own folk and the\ncaravan loaded and left the place. Presently Mohsin swarmed up the\ntrunk; and, taking seat upon a branch of its branches, fell to cropping\nthe leaves and patching them upon either eye as he had heard the Jinni\nprescribe; and hardly had two days gone by when he felt healed of his\nhurt and opened his eyelids and saw what was around him. Then, after\ntaking somewhat of its foliage, he came down from the tree and went on\nhis wayfare until he entered a city and found him a lodging. When this\nwas done he fell to threading the streets and ways crying aloud the\nwhile, \u201cI am the Leach, the Healer![447] I am the Mediciner who can cure\nthe blind!\u201d whereat all the one-eyed and the sightless would summon him\nwith outcries and he would apply to them somewhat of his leaves; and\nafter two or three days (he superintending the while) they would open\ntheir eyes and see. On this wise went by a term of time until at last\nthe King of that city heard rumour of a new leach; so he sent to him and\nsummoned him and said to him, \u201cArt thou a clever Medicine-man even as\nthey have informed me concerning thee? I have a daughter ridden[448] by\na Jinni of the J\u00e1nn and we desire of thee that thou unsorcel her.\u201d \u201cAnd\nif I avail not to free her?\u201d asked Mohsin, and the King answered, \u201cThen\nwill I kill thee even as I have slain a many before thee who have looked\nupon the face of the Princess.\u201d \u201cAnd if I prove able to deliver her and\nfend her from further offence?\u201d \u201cI will give thee what thou askest of\ncoin and hoards.\u201d \u201cNo, O King of the Age; this condition I will not\naccept: if I free her I must take her to wife, for an I fail therein\nthou wilt slay me; and unless thou agree with me after I shall have\nsaved her that thou e\u2019en wed her to me.\u201d\u2014\u2014[449] \u201c\u2019Tis well, O Shaykh;\nand for releasing her I give thee a delay of three months for visiting\nand healing her.\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and\nfell silent and ceased saying her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night, an the Sovran suffer me\nto survive.\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Sixty-ninth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the King covenanted with the Mediciner that the\nunsorcelling of the Princess should be within three months; after which\nhe set apart an apartment for him with all the furniture and\nappurtenances thereof and appointed to him rations of meat and drink. So\nMohsin abode with him the appointed time and he in the extreme of\ncomfort and enjoyment; but when the three months were ended the Sultan\nsent for him and summoned him between his hands and said, \u201cO Shaykh, the\nterm is gone-by.\u201d Hereupon Shaykh Mohsin went forth and bought him a\nblack cock and when Sabbath[450] came round the Sultan presented him to\nhis daughter whom he found in sore and sorrowful state, unknowing aught\nconcerning herself or how the mishap had occurred to her. Now when he\nwent in and looked upon her in such case, he drew near to her and fell\nto reciting Koranic versets which avert evil (the Sultan sitting beside\nthem the while); and at the last he slaughtered the cock between her\nfeet. Hereat the Princess recovered her senses and rose up and sat\ndown[451] forthright and called for meat and drink which were brought to\nher; then she ate and drank and besought for herself the guidance of God\nand said, \u201cAlhamdolillah\u201d\u2014laud to the Lord\u2014and presently she kissed the\nhand of her sire and of Shaykh Mohsin. Quoth the King, \u201cO my daughter,\nart thou indeed well?\u201d and quoth she, \u201cAt this present I feel naught of\npain in my person nor do I sense anything of what hath been with me; and\nall this is by blessing of yonder Shaykh thou hast brought to me. But\nsay me, O my father, what hast thou made over to him of money as a\nreward for unsorcelling me?\u201d \u201cO my daughter,\u201d replied he, \u201cI have\noffered him all he shall ask.\u201d But when the Princess recovered from her\nmalady and returned to self, she changed from mode to mode and she\nbecame as one cast in the mould of beauty and loveliness and Shaykh\nMohsin looking upon her was dazed and amazed in his wits by cause of her\nexceeding comeliness and seemlihead. Presently the Princess addressed\nhim, \u201cO Shaykh Mohsin, what thing dost thou ask of the King\u2019s Majesty?\u201d\nfor indeed her heart was fulfilled of the love to him which had mastered\nher. Now the Wazir had a son and it was his aim that his heir should\nmarry the King\u2019s daughter, but this his wish was in vain; for when she\nwas certified that her salvation was at the hand of Shaykh Mohsin, she\nsaid to her sire, \u201cDo thou, O my father, largesse what is dearest to\nthee upon my healer.\u201d[452] Her design in these words was that the Sultan\nmight bestow her to wife upon her deliverer, and she added, \u201cIndeed our\njoyance hath been at his hands and he is deserving of munificence full\nand abundant.\u201d But again the object of her speech was that her parent\nmight espouse her to the Shaykh for the love to Mohsin which had\nmastered her heart. Quoth her father, \u201cO my daughter we will give him a\nsumptuous robe of honour and ten purses;\u201d but quoth she, \u201cNo, O my sire,\nthis be not gift sufficient for the like of such service.\u201d Now she was\nthe sole prop of her parents who had no child save herself, so the King\nreplied, \u201cO my daughter, I will give him whatso thou shalt say.\u201d\nThereupon she asked him, \u201cHow many of the folk came in to me and\nuncovered my shame[453] and were slain therefor?\u201d and he answered, \u201cSome\nfifty.\u201d Then cried she, \u201cHad not Shaykh Mohsin been able to exorcise me\nwhat hadst thou done with him?\u201d \u201cIndeed I had slain him.\u201d \u201cThen\nAlhamdolillah\u2014Glory be to God\u2014for that my deliverance was at his hand:\nso do thou bestow upon him thy best,\u201d and so she spake for that she was\nashamed to say her sire, \u201cWed me to him.\u201d The King not understanding the\nhint she had hinted said to her, \u201cAll thou wishest I will largesse to\nhim;\u201d and she, \u201cI have spoken to thee but thou hast not comprehended my\nwords! All who have looked upon my shame and proved unable to deliver me\nthou wast wont to slay and this man hath been my salvation after seeing\nme unveiled: how then wilt thou gift him with money and means or\ncondition with him when thou art unable to carry out thy compact?\u201d\nHereupon the King became ware of what was in his daughter\u2019s mind and\nforthwith sending to summon the Kazi and witnesses he bade bind the\nmarriage-bond between her and Shaykh Mohsin and in due time let them\nlead him to her in procession and suffer him go in unto her. So he\ncohabited with the Princess a while of time, after which the life-term\nof the Sultan drew near, and he fell sick of a sickness whereof he died.\nAnd when they had committed his remains to earth the Lords of the land\nand the Grandees of command forgathered and agreed in council that none\nshould overrule them save the Shaykh Mohsin. So they invested him with\nthe signet-ring of Sovranty and seated him upon the throne of Kingship\nand he became Sovereign and Sultan. Moreover Allah Almighty enlightened\nhis heart in governance with justice and equity; and all the subjects\nwith the Notables of the realm and the Rulers of high rank blessed him\nand prayed for him. Now one day of the days Sultan Mohsin felt desirous\nof solacing himself in the gardens; so he rode forth, he and his suite,\nwhen he suddenly sighted his whilome comrade, the same who had plucked\nout one eye for half a scone and had gouged out the other eye for the\nother half. He bade them bring the man to the presence and when they set\nhim between his hands he asked him saying, \u201cO Shaykh, what may be thy\nname?\u201d and he answered, \u201cI am hight Shaykh Mohammed.\u201d So he carried him\nwith his suite to the gardens where they abode until day ended, after\nwhich the Sultan rode back and entering his palace, bade bring Shaykh\nMohammed whom he despatched to the House of Hospitality.[454] On the\nthird day he bade summon his guest after supper-tide and taking him by\nthe hand led him into a cabinet and said, \u201cO Shaykh Mohammed, do thou\ntell us a tale.\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and\nfell silent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Seven Hundred and Seventy-first Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when the King entered the closet leading\nMohammed by the hand he said to him, \u201cDo thou, O Shaykh, tell us a\ntale.\u201d \u201cBy Allah, O our lord,\u201d quoth the other, \u201cI know naught of\nstories.\u201d Whereupon the Sultan rejoined, \u201cIf so it be, I will relate to\nthee, O Shaykh Mohammed, an adventure of my own and \u2019tis as\nfollows:\u2014Once upon a time a man went forth his town and he made\ncompanionship with another upon the way, and each one of them bore with\nhim a bag of meal and a flask of water.\u201d On this wise the Sultan\ncontinued recounting to him the real history of Mohsin and Musa the\nMalignant, till at the end of the tale he said, \u201cAnd Musa, after gouging\nout both eyes of Mohsin for the sake of a single scone thrust him into a\nwell designing to drown him therein, but Allah Almighty preserved his\nlife and brought him forth the pit and our Lord favoured him and\nrestored to him his two eyes and empowered him over the kingdom and thus\ndid he become Sovran and Sultan. Now the prosperity of that Shaykh\nMohsin was from the well whereinto Musa had thrust him.\u201d Presently he\nadded, \u201cAn this tale be soothfast, then am I Mohsin and thou art Musa\nthe Malignant. I am able at this moment to slay thee but I will spare\nthee and moreover counsel thee as follows:\u2014Do thou go to the well and\nhaply Almighty Allah shall thereby grant to thee some good, for that the\nroot of my fair fortune was from that same pit.\u201d Now when the first\nthird of the night had sped, Musa arose and repaired to the pit and\ndescended therein when behold, the same two Jinnis had forgathered\nbeside the well-mouth at that same hour and were seated together\nconversing each with other. Quoth the first, \u201cWhat is thy case this\nday?\u201d and quoth the second, \u201cBy Allah, O my brother, my condition is\nill-conditioned ever since a certain night when we met in this place and\ntalked together. And so it hath continued until the present time, for\nthat I have been unable to approach the city wherein dwelleth the\nSultan\u2019s daughter: and someone that was in the well must have overheard\nus whilst we knew naught of him and he must have acted according to our\nwords and slaughtered the black cock; after which I have been unable to\nnear her abode.\u201d Quoth the other, \u201cBy Allah, O my brother, thou has\nspoken sooth; but our ill-constraint is from this well.\u201d Hereupon the\nJinni put forth his hand about the pit[455] and finding Musa the Misdoer\nsnatched him up and seizing him between his palms tore his body into\nfour pieces and cast away the quarters in some desert stead. And this\n(said Shahrazad) is the award of whoso betrayeth his fellow man. And\nthey also relate the adventure of\n\n\n\n\n MOHAMMED THE SHALABI AND HIS MISTRESS AND HIS WIFE.[456]\n\n\nIt is told among the many things which happened in Cairo the God-guarded\nthat therein dwelt a man who was an Emir and who had a son Mohammed\nShalabi[457] hight, a youth in his day unique for beauty and loveliness,\nnor in his time was there his peer for comeliness and seemlihead amongst\nwomen or amongst men. Now when he had attained the age of ten and was\napproaching puberty, his sire betrothed him and wedded him to a fair\nwife who loved him with fondest love even after marriage. There was also\nin Misr a Kazi al-\u2019Askar, a Judge of the Army, who had a daughter\nsingular for form and favour and bloom and brilliancy, and stature and\nsymmetric grace and she was known as Sitt al-Husn\u2014the Lady of\nLoveliness. Now one chance day of the days she went forth together with\nher mother and the handmaidens to the Baths and when they reached the\nhalf way behold, they were confronted by the young Shalabi whose glance\nfell upon the girl and her glance lit upon the youth, wherefrom love and\naffection for him settled in her heart and it was with him after the\nsame fashion. Presently she began to send him messages and letters and\nhe to do on like guise, yet could neither win possession of other nor\nindeed could the twain meet privately in one place. This endured for the\nspace of three years therefore were their hearts melted in fire of\nmutual love-longing, until on a certain day when desire in the girl\nsurged high for her lover and likewise did his yearning for his beloved;\nwithal neither availed to win union. Hereupon befel them sore travail\nand trouble and the young lady sent an old woman to her dearling praying\nhim to meet her in such a site; and when the go-between had informed him\nthereof, he arose to obey her without stay or delay, unknowing what was\nhidden from him in the Secret Purpose. He fared till he came to the\nplace in question when it was the hour of sunset and here the Shalabi\nforgathered with the Kazi\u2019s daughter who had kept tryst with him\naccompanied by her handmaidens; and anon the twain, he and she, repaired\nto a retired spot. Now by the decree of the Decreer which is written\nupon the foreheads and the brows of mankind, one of the folk belonging\nto the Chief of Police was loitering about the place when the couple\nentered that secret stead; and as soon as they had settled themselves\ncomfortably, each began complaining to other of the pangs of separation.\nAfter this the handmaidens brought to them food, meat and wine, and they\nate and drank and toyed and were cheered and made merry from set of sun\ntill the noon o\u2019 night and they conversed together as boon companions\nuntil either was fulfilled of other and the pains of parting had\nvanished from their hearts. Such was the case with the lover and the\nbeloved; but as regards the Wali\u2019s man who was looking upon them and\nlistening, he well knew the place wherein the couple had retired and\nhaving noted it and certified himself thereof, he went to the Chief of\nPolice and made his report saying, \u201cIn such a site of such a ward are a\nman and a maid whereupon show the signs of affluence, and doubtless an\nthou seize them thou shalt easily get from each and either some fifteen\npurses.\u201d The Wali hearing these words forthwith led out his party and\nmarched with them to the spot appointed; and he ceased not wending for\nhalf the night until they all came to the trysting place. Then he pushed\nforward axe[458] in hand and smote the door and broke it down; and\nforthright he rushed into the room without being expected by the youth\nor the young lady whom he found sitting together in the very height of\nenjoyment. But when they saw him suddenly appear they were consterned\nand confounded and confused as to their affair, so he arrested them and\nled them off and carried them to his house, where he placed them in\nprison.[459] Forthwith the bruit concerning the youth went abroad and\nreached his family; to wit, how Mohammed Shalabi had been seized by the\nChief of Police, together with the girl his beloved. Now after\nimprisoning them the Wali said, \u201cThis pair shall remain with me for a\nday or two days and until I catch them in their robbery;\u201d[460] but quoth\none of the party, \u201cIndeed thou knowest not and thou hast not learnt that\nthis damsel is the daughter of the Kazi of the Army who throughout the\npast year wrought for the slaying of thee by the Sultan.\u201d And hardly had\nthe Wali heard these words than his heart was filled with joy and he\nexclaimed, \u201cBy Allah, needs must I have his wench disgraced and\nproclaimed by bell[461] about the thoroughfares of Cairo and him\ndishonoured in the presence of the Sultan and degraded from his degree.\u201d\nNow when it was morning-tide a rumour flew about town that the Judge\u2019s\ndaughter had been seized by the Wali and the watch together with the\nyoung Shalabi in a certain place and presently the report reached her\nfather who cried, \u201cThere is no Majesty and there is no Might save in\nAllah, the Glorious, the Great! O Saving God, save me! Oh vile disgrace\nand foul dishonour before Sultan and subjects who shall say the Kazi\u2019s\ndaughter hath been seduced and abused. However may the Veiler enveil\nme!\u201d On his part the Wali went up to the Palace and sought the Sovran to\nacquaint him therewith; but, finding that he had business, he sat him\ndown to await its ending when he purposed informing him concerning the\ndaughter of his enemy the Chief Kazi. On such wise it befel him; but as\nregards the wife of the youth who was lover to the girl, as soon as the\nrumour reached her that the Shalabi had been arrested by the Wali and\nthe watch, she arose to her feet without stay and delay and doffing\nwhatso of woman\u2019s dress was upon her\u2014\u2014And Shahrazad was surprised by the\ndawn of day, and fell silent and ceased saying her permitted say. Then\nquoth her sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister\nmine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Seven Hundred and Seventy-fourth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that as soon as the Shalabi\u2019s wife was informed\ntouching her husband how the Wali had seized him in company with the\nKazi\u2019s daughter, she arose forthright and doffing whatso of woman\u2019s\ndress was upon her and donning man\u2019s disguise provided herself with\nsomewhat of provaunt[462] and went forth intending for the gaol in the\nWali\u2019s house. She asked for the road as she went and a man of the people\ndirected her to the office until she reached the place carrying her\nvictuals; then she enquired for the gaoler. So they made him meet her\nand quoth she, \u201cOpen to me the prison wherein they have gaoled the\nShalabi and the maiden,\u201d and she promised him by signs a gold piece;\nhereupon he admitted her and she passed into the room where lay her\nspouse and the girl and set meat before him. But he knew her not and\ncried, \u201cIndeed I will nor eat nor drink, and do thou fare from me and\nleave me in this my plight.\u201d Quoth she, \u201cNay, thou must eat and gladness\nshall befal thee.\u201d Accordingly he came forward and ate a small matter\nand she after sitting with him for an hour or so, arose and doffed her\nman\u2019s dress. Then she stripped the Kazi\u2019s daughter of all the clothes\nshe was wearing and garbed her in the masculine garb wherewith she had\nentered to the twain. The young lady did as she was bidden and showed\nlikest to the Shalabi\u2019s wife who lastly served her with what remained of\nthe meat and said to her, \u201cUp with thee and hie thee home.\u201d So the\nKazi\u2019s daughter fared forth under the disguise of a dainty youth such an\none as he who anon had entered the gaol; and as soon as she had wended\nher way the wife took seat beside her husband. When he saw her habited\nin the habit of the Kazi\u2019s daughter he recognised her and knew her for\nhis spouse; so he asked of her, \u201cWhat hath brought thee hither?\u201d and she\nanswered, \u201cI have come with this contrivance for the purpose of saving\nthee and of saving the honour of the girl thou lovest.\u201d But as soon as\nthe Kazi\u2019s daughter had departed in her disguise the gaoler was deaf to\nentreaty and closed the prison doors upon the pair and the Shalabi and\nhis spouse sat down together and his heart was satisfied and his secret\nwas safe-directed,[463] and fell from him all the sorrow which had\nsettled upon his heart. Such was the case with these two; but as regards\nthe Chief of Police, when he went up to the Sultan and saw that he was\nbusied he took patience until the work was ended, after which he came\nforward and kissed ground before him and salam\u2019d to him and blessed him.\nThe King returned his salute and then said, \u201cWhat is to do?\u201d and said\nhe, \u201cO King of the Age, I found during the past night the Lady Sitt\nal-Husn, daughter to the Kazi al-\u2019Askar, companying with her lover a\ncertain Mohammed Shalabi son of the Emir Such-and-such; so I seized the\ncouple and confined them by me and now I myself come to report the case\nin thy presence.\u201d When the Sultan heard these words, he was wroth with\nexceeding wrath and his eyes flashed red and his outer jugulars[464]\nswelled and he foamed at the mouth and roaring cried, \u201cHow can it be\nthat the daughter of the Kazi al-Islam companieth with a lover and\nalloweth herself to be debauched? By Allah, needs must I slay her and\nslay her father and slay the youth her lover.\u201d Thus befel it with the\nSultan and the Wali; but as regards the matter of the girl Sitt al-Husn,\nwhen she went forth the prison in the dress of a Shalabi, a dainty\nyouth, she ceased not wending till she reached her paternal home. Here\nshe repaired to a place which was private and having doffed her man\u2019s\ndress garbed her in maidenly garments, then retiring secretly to her own\nroom lay her down and her heart was heartened and trouble and turmoil\nand travail of mind fell from her. Now at that time her mother was\nlamenting like a funeral mourner and buffeting her face and her breast\nand kept crying out, \u201cOh the shame of us! Oh the dishonour of us! When\nthey shall have informed the Sultan of this, he shall surely slay her\nsire.\u201d And the Kazi waxed distraught and full of thought and he also\nsaid in his mind, \u201cHow shall I remain Kazi al-Islam when the folk of\nCairo say:\u2014Verily the daughter of our Lord High Chancellor hath been\ndebauched?\u201d With these words he kept visiting his wife\u2019s apartment and\nsitting with her for awhile, then faring forth and coming in from place\nto place[465] and he wandered about like one bewildered of wits. When\nbehold, a handmaid of the handmaidens entered the room wherein lay the\nKazi\u2019s daughter and finding her strown upon her bed looked upon her and\nrecognised her. So she left her and running in her haste hied her to the\nmistress and cried, \u201cO my lady, indeed Sitt al-Husn of whom you are\ntalking is lying down in such a room of the Harem.\u201d Thereupon the mother\narose and went and came upon her daughter, so she rejoiced in her and\nreturning to the Kazi in his apartment acquainted him therewith. He also\nrepaired to his daughter\u2019s bower and finding her therein quoth he,\n\u201cWhere hast thou been?\u201d Quoth she, \u201cO my father, my head began to ache\nafter sunset-time, so I lay me down in this place.\u201d Hereupon without\nstay or delay the Kazi took horse, he and his Officials, and repaired to\nthe Sultan\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister,\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Seven Hundred and Seventy-sixth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and goodwill! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that the Kazi of the Army repaired to the Sultan, he and\nthe whole of his officials, and he ceased not wending until he entered\nthe presence, where he salam\u2019d and said, \u201cO King of the Age, is it\nlawful and allowed of Allah Almighty that thy Wali charge us with\ncalumnious charge and false?\u201d As the Chief of Police was standing hard\nby, the Sultan asked him, \u201cHow can the Wali have misspoken thee and thy\ndaughter when she is still imprisoned by him and in his house?\u201d whereto\nthe Chief of Police added, \u201c\u2019Tis true! his daughter is surely with us in\ndurance vile, she along with her lover, for indeed I found the pair in\nsuch a place.\u201d Said the Kazi, \u201cO King of the Age, I will abide here\nbeside thee and do thou let the Wali go down and bring before thee that\nwhich is with him in gaol, and the case shall be made manifest, because\nhearing with the ear is not like eyeing with the eye.\u201d The Sultan\nreplied, \u201cThis rede is right,\u201d whereupon the Chief of Police returned to\nhis house and ordered the gaoler to open the gaol and bring thereout the\nmaiden Sitt al-Husn and her lover the youth Mohammed Shalabi. The man\ndid his bidding and leading forth of prison the couple committed them to\nthe Chief of Police who took them and fared with them to the Sovran,\nrejoicing the while with all joy. The citizens of Cairo heard of all\nthis, so they flocked in crowds to solace them with the spectacle; and\nwhen the Wali reached the presence, the maiden and the young man being\nwith him, he set them before the Sultan. Presently the King asked the\nyouth saying, \u201cWho mayest thou be, O young man, and who is thy father?\u201d\nand answered he, \u201cI am son of such an Emir;\u201d when the King who believed\nthat she was the daughter of the Chief Kazi continued, \u201cAnd this maiden\nthat is with thee, who may she be and whose daughter?\u201d The youth\nreplied, \u201cThis is my wife, O King of the Age,\u201d and the King rejoined,\n\u201cHow can she be thy wife?\u201d So the youth retorted, \u201cIndeed she is; and\nSuch-an-one and So-and-so and Such-another together with a host of thy\nfavoured courtiers wot right well that she is my spouse and that she is\nthe daughter of So-and-so.\u201d Hereupon they accosted her and bespoke her\nand she bespake them, so they recognized her and were certified that she\nwas lawful wife to the Shalabi. Then asked the King, \u201cHow is it that the\nWali arrested thee and her?\u201d and the youth answered, \u201cO King of the Age,\nI went out with this my wife intending to enjoy ourselves and, finding a\nplace that was cheerful and pleasant we tarried there until midnight\nwhen the Wali broke in upon us and seized us, scandalously declaring\nthat I was companying with the Kazi\u2019s daughter. Then he carried us off\nand gaoled us in his house and now (Alhamdolillah!) here we are between\nthy hands. So do thou whatso thou will and command according to Holy Law\nand whoever shall deserve chastisement deal it to him, for thou art the\nlord of our necks and the master of our good.\u201d Now when the youth spake\nthese words the King bade put to death the Chief of Police and harry his\nhouse and enslave his women and he commanded the Crier before the\nexecution to cry about the thoroughfares of Cairo in front of the Wali\nthat he was being led to die and declare, \u201cThis is the award of him who\ndishonoureth the noble and chargeth the folk with lying charges and\nfalse!\u201d After that they slew the Chief of Police and thus carried out\nthe King\u2019s commandment.\u2014\u2014And Shahrazad was surprised by the dawn of day\nand fell silent and ceased saying her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared\nwith that I would relate to you on the coming night, an the Sovran\nsuffer me to survive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Seventy-seventh Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that after the Wali had been put to death the Sultan\nbestowed his good upon Mohammed Shalabi and having gifted him with\nmunificent gifts sent him home with his spouse in all honour. And when\nthe youth returned to his quarters he fell to kissing his wife\u2019s hands\nand feet, for that he had been saved at her hands by the stratagem she\nhad wrought for him and she had preserved the honour of the Kazi\u2019s\ndaughter and had enabled her father to prevail over his enemy the\nWali.[466] \u201cAnd now I will relate to thee\u201d (quoth Shahrazad) \u201canother\ntale touching the wiles of women;\u201d and thereupon she fell to recounting\nthe story of\n\n\n\n\n THE FELLAH AND HIS WICKED WIFE.[467]\n\n\nThere was of olden time in the land of Egypt a Fellah, or tiller of the\nground, who had a fair woman to wife and she had another man to friend.\nThe husband used to sow every year some fifty fadd\u00e1n[468] of\nseeding-wheat wherein there was not one barley-grain, and grind it in\nthe mill and pass this meal to his spouse who would sift it and bolt it.\nThen would she take the softest and best of the flour to make thereof\neither scones or cakes[469] or something more toothsome which she would\ngive to her friend and feed him therewith, whereas the refuse of the\nflour[470] she would make into loaves for her husband so this bread\nwould be ruddy-brown of hue.[471] Now every day about dawn-time the\nFellah was wont fare to his field either to ear or to delve and tarry\nthere working till noon at which time the wife would send him the bread\nof bran and refuse flour, whilst to those beside him who wrought as he\ndid, would be brought from their homes white bread and clean. So they\nsaid, \u201cHo certain person! thy wheat is from fine sowing-seed, nor is\nthere in it a barley-corn, how then be your bread like unto barley?\u201d\nQuoth he, \u201cI know not.\u201d He remained in such case for a while of time\nwhilst his wife fed her playmate with all the good food and served to\nher husband the vilest of diet, until one chance day of the days the\nFellah took his plough and went off at early dawn to work and wrought\ntill midday when his wife sent him his dinner of dirty bread. Hereupon\nhe and his neighbours, who were earing in the same field, took seat and\neach one set before him white bread and seeing the Fellah\u2019s scones brown\nas barley-meal they marvelled thereat. They had with them a scald-head\nboy who was sitting with them at the noon-meal, so they said to the\npeasant, \u201cTake thee to servant this youngster and he shall manifest thee\nthe case wherein thou art from the doings of thy dame.\u201d He obeyed their\nbidding\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent\nand ceased to say her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night, and that was\n\n\n The Seven Hundred and Seventy-eighth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Fellah obeyed their bidding and took with\nhim the scald-head youngster for house-service and on the second day the\nlad fell to grinding at the mill and carried the meal to his mistress\nand sat beside her and anon she rose and sifted and bolted the flour;\nstill he stayed by her stealthily watching her while she kneaded it and\nballed it and breaded it. After this he carried off the early meal for\nhis master and faring to the field set it before him and when the Fellah\nlooked upon it he cried, \u201cO Boy, by Allah this bread is white and \u2019tis\nclean unlike the foregone.\u201d Quoth he, \u201cO my master, I have ground it\nwith my own hands and I sat beside my mistress the while she got it\nready, kneading it and baking it, wherefor she availed not to do aught\nelse with it.\u201d Now when the servant-lad had left the hut her lover came\nin asking, \u201cHast thou made bread for me?\u201d and she answered, \u201cIndeed the\nboy with the scald-head ceased not sitting beside me, nor was I able to\nbake aught for thee.\u201d But when the lad had gone forth to the field with\nhis master\u2019s dinner he set it before him and returned in hot haste and\nhurry to the house, where he found the friend of his mistress conversing\nwith her; so he hid himself behind the door and fell to overhearing them\nand to noting whatso they said. Amongst other things quoth she, \u201cTake\nthis quartern of good wheat and clean grain and grind it in this mill\nand I will make thee a platter of bread from handrubbed flour[472] which\nI will send to thee on the morrow.\u201d Asked he, \u201cHow shalt thou know the\nfield?\u201d and she answered, \u201cCarry with thee a basket of bran and drop the\ncontents as thou walkest along the highway; then leave it hard by the\nland belonging to thee and I will follow the traces and find thee\na-field; and so do thou remain at rest.\u201d All this and the scald-head boy\nwas standing behind the door hearkening to their words until he had\nunderstood them all. On the next day the lad took a basket of bran which\nhe scattered on the way to his master\u2019s land and then sat with him\nwhilst the wife, after baking the platter full of scones, carried it\nupon her head and fared forth intending for her lover in the field. She\nmarked the traces of the bran which the scald-head had dropped and she\nceased not following them until she came to her husband\u2019s field.\nHereupon the lad arose and taking the platter from her said, \u201cBy Allah,\nO my master, verily my mistress loveth thee and favoureth thee, for that\nshe hath brought a bannock made from handrubbed grain; and so saying he\nset it before him.\u201d Presently she looked out of the corner of her eye\nand saw her lover ploughing at a little distance from them; so she said\nto her husband, \u201cAllah upon thee, O certain person, call aloud to\nso-and-so our neighbour that he may come and eat the noon-meal with\nthee.\u201d The man said, \u201c\u2019Tis well;\u201d and presently added, \u201cO Boy, go forth\nand shout to such-an-one.\u201d Now the lad had brought with him a parcel of\ngreen dates, so he arose and scattered them at intervals upon the\nhighway; and when he came to his mistress\u2019s lover he cried aloud, \u201cDo\nthou come dine with my master.\u201d But the man refused so to do wherefore\nthe scald-head returned and said, \u201cHe will not;\u201d and hereupon the wife\nbade her husband go himself and fetch him. The Fellah trudged along the\nhighway and finding thereon the scattered dates bowed himself downwards\nto gather them when the lover said to himself, \u201cThis one is picking up\nstones wherewith to beat me;\u201d[473] and as he saw the man often stoop he\nfled and left the place, and the more the other cried to him, \u201cCome\nhither, O certain person,\u201d the faster sped he in his running.\u2014\u2014And\nShahrazad was surprised by the dawn of day and fell silent and ceased\nsaying her permitted say. Then quoth her sister Dunyazad, \u201cHow sweet and\ntasteful is thy tale, O sister mine, and how enjoyable and delectable!\u201d\nQuoth she, \u201cAnd where is this compared with that I would relate to you\non the coming night an the Sovran suffer me to survive?\u201d Now when it was\nthe next night and that was\n\n\n The Seven Hundred and Seventy-ninth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting, and of deeds fair-seeming and\nworthy celebrating, that the more that man cried to the lover \u201cCome,\u201d\nthe faster did he run away; so the Fellah returned and said, \u201cHe\nmisliketh to come and he hath fled.\u201d Hereupon he took seat together with\nthe scald-head and the neighbours to dine off the scones of handrubbed\ngrain, and the wife served to them whatso she had made for her lover\u2019s\neating and she would not touch aught thereof but left it for her spouse\nand for his servant and for the neighbours. On the following day the\nFellah went forth betimes to plough whilst the boy, delaying purposely\nat home, hid himself behind the door when behold, the lover entered to\nher, and she said, \u201c\u2019Tis my desire that we forge a story whereby to slay\nmy husband and Master Scald-head the servant.\u201d Quoth he, \u201cHow wilt thou\nslay them?\u201d and quoth she, \u201cI will buy for them poison and make it up in\ncooked food, so they may devour it together and perish together; after\nwhich we will abide, I and thou, making merry, nor shall the dead\ndisturb us any more.\u201d He rejoined, \u201cDo what thou willest,\u201d and all this\nwhilst the boy stood listening to them behind the door. But as soon as\nthe lover went forth the house, the lad arose and retired; then, donning\nJews\u2019 garb he shouldered a pair of saddle-bags and went about crying,\n\u201cHo! Aloes good for use. Ho! Pepper[474] good for use. Ho! Kohl good for\nuse. Ho! Tutty good for use!\u201d Now when the woman saw him she came forth\nthe house and hailed him, \u201cHo thou the Jew!\u201d and said he to her, \u201cYes, O\nmy lady.\u201d Then said she, \u201cHast thou with thee aught of poison?\u201d and said\nhe, \u201cHow, O my lady? Have I not with me poison of the hour?[475] and\nwhoever shall eat thereof in a mess of sweet milk[476] and rice and\nclarified butter shall die within that time.\u201d \u201cDo thou take this dinar,\u201d\ncontinued she, \u201cand give me somewhat of it;\u201d but he rejoined, \u201cI do not\ntrade for moneys, and I will sell it only for ornaments of precious\nmetal.\u201d Hereupon she pulled off one of her anklets and handed it to him\nand he, who had provided himself with half a loaf of Egyptian\nsugar,[477] gave her the moiety thereof, saying, \u201cUse it with sweet milk\nand rice and clarified butter.\u201d She took it in high glee, and arising\nmilked the she-buffalo, after which she boiled the loaf-sugar in the\nmilk and then threw it into a sufficiency of the rice and the clarified\nbutter, fancying the while that she was cooking a mortal meal,[478] and\nlastly she ladled out the mess into a large platter. Now when it was\nsunset-time her husband returned from the field and was met about\nhalf-way by the boy who told him all that he had overheard and how he\nhad sold her the sugar for one of her anklets, saying, \u201cThis be poison.\u201d\nThen he charged him that, as soon as both of them should have swallowed\nthe mess of milk and rice and clarified butter, they fall down and feign\ndead. So master and servant agreed upon this plan. And when the Fellah\nentered the hut she served to them the platter which contained their\nsupper, and they ate the whole thereof, she sitting by intent upon their\naction and expecting their death. But they served her with a sleight;\nfor suddenly the Fellah changed countenance and made as though he waxed\nill and faint, and fell upon the ground like one in the last agony, and\nshortly after the boy rolled upon the floor on similar wise. Whenas she\nconsidered them she exclaimed, \u201cMay Allah have no mercy upon you; the\nwretches are dead!\u201d Hereupon she went out and called aloud to her lover,\nand as he was coming cried, \u201cHie thee hither and enjoy the sight of\nthese dead ones;\u201d so he hastened up to them, and seeing them stretched\nupon the floor said, \u201cThey\u2019re dead.\u201d Presently quoth she, \u201cWe two, I and\nthou, will now make merry;\u201d and so saying she withdrew with him into\nanother hut, intending at once to sleep together. Hereupon the husband\narose and went in to them and smote the lover with a quarter-staff upon\nthe neck and broke in his back bone,[479] after which he turned to the\nwicked woman his wife and struck her and split open her head, and left\nthe twain stone dead. And as soon as it was midnight he wrapped them in\na single sheet and carried them forth outside the village, and after\nchoosing a place,[480] dug a hole and thrust them therein. And ever\nafter that same Fellah had rest from his wife, and he bound himself by a\nstrong oath not to interwed with womankind\u2014never no more.[481] And now\n(quoth Shahrazad) I will recount to you another tale touching the wiles\nof women; and thereupon she fell to relating the adventure of\n\n\n\n\n THE WOMAN WHO HUMOURED HER LOVER AT HER HUSBAND\u2019S EXPENSE.[482]\n\n\nThere was a man in Cairo and he had a wife who ever boasted of her\ngentle blood and her obedience and her docility and her fear of the\nLord. Now she happened to have in the house a pair of fatted\nganders[483] and she also had a lover whom she kept in the background.\nPresently the man came to visit her and seeing beside her the plump\nbirds felt his appetite sharpened by them, so he said to her, \u201cO\nSuch-an-one, needs must thou let cook these two geese with the best of\nstuffing so that we may make merry over them, for that my mind is bent\nupon eating goose-flesh.\u201d Quoth she, \u201c\u2019Tis right easy; and by thy life,\nO So-and-so, I will slaughter them and stuff them and thou shalt take\nthem and carry them home with thee and eat them, nor shall this pimp my\nhusband taste of them or even smell them.\u201d \u201cHow wilt thou do?\u201d asked he,\nand she answered, \u201cI will serve him a sleight shall enter into his\nbrains and then give them to thee, for none is dear to me as thyself, O\nthou light of mine eyes; whereas this pander my mate shall not touch a\nbittock thereof.\u201d Upon this agreement the lover went from her and when\nher husband returned at sunset-tide she said to him, \u201cHo Man, how canst\nthou ever call thyself a man when thou never invitest anybody to thy\nhouse and no day of the days thou sayest me:\u2014I have a guest coming to\nus; even as another would do; and folk surely will talk of thee and\ndeclare thou art a miser and unknowing the ways of generosity.\u201d \u201cO\nWoman,\u201d said he, \u201cthis were for me an easy business and to-morrow\nmorning (Inshallah!) I will buy for thee flesh and rice and thou shalt\nlet cook for us or dinner or supper, whereto I will invite one of my\nintimates.\u201d Quoth she to him, \u201cNay, O Man; rather do thou buy for me a\npound of mince-meat; then slaughter the two geese and I will stuff them\nand fry them, for that nothing is more savoury to set before guests.\u201d\nSaid he, \u201cUpon my head and mine eye be it!\u201d and as soon as it was dawn\nhe slaughtered the geese and went forth and bought a Rotolo of meat\nwhich he minced and took all was required of rice and hot spices and\nwhat not else. These he carried home to his wife and said to her, \u201cDo\nthou finish off thy cooking before midday when I will bring my guests,\u201d\nand presently he fared forth from her. Then she arose and cleaned out\nthe geese and stuffed them with minced meat and a portion of rice and\nalmonds and raisins;[484] and fried them until they were well cooked;\nafter which she sent for her lover and as soon as he came she and he\nmade merry together, and she gave him the geese which he took up and\nleft her.\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Seven Hundred and Eighty-first Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night.\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the woman gave to her lover the geese which she\nhad fried and he took the twain and fared away with them. Now when it\nwas noon suddenly her husband came home accompanied by a friend and\nknocked at the door; so she arose and opened to him and admitted them.\nThen she asked, \u201cAnd hast thou brought only one man?[485] hie thee forth\nand fetch at least two or better still three.\u201d \u201c\u2019Tis well,\u201d said he and\nwent off to do her bidding. Then the woman accosted the guest who came\nfirst and cried, \u201cOh the pity of it! By Allah thou art lost and the L\u00e1\nHaul of Allah[486] is upon thee and doubtless thou hast no children.\u201d\nNow when the man heard these words he exclaimed, \u201cWhy, O Woman?\u201d for\nindeed fear and affright had sunk deep into his heart. She rejoined,\n\u201cVerily my husband hath not brought thee hither save with the intention\nof cutting off thy precious stones the honours of thy yard[487] and of\ngelding thee to a Castrato; and heigho and alas for thee whether thou\ndie or whether thou live, and Oh the pity of it for thee!\u201d Now when the\nman heard this speech, he arose in haste and hurry and rushed out by the\ndoor when behold, the husband came bringing with him two of his\nfamiliars. So the wife met him at the entrance and said to him, \u201cO Man,\nO miserablest of men, O thou disappointed, O thou dissatisfied,[488]\nthou hast brought to me a fellow which was a thief, a ne\u2019er-do-well like\nunto thyself.\u201d \u201cHow so?\u201d asked he, and she answered, \u201cThe man stole the\ntwo geese and stole away.\u201d Thereupon the husband went out and catching\nsight of the guest running off shouted to him, \u201cCome back! Come back!\neven although thou bring only one with thee and take the other.\u201d Cried\nthe man in reply, \u201cAn thou catch me do thou take thee the two.\u201d But the\nhouse-master meant the two geese whilst the man who was running away\nthought only of himself, saying in his mind, \u201cThis one speaketh of my\nballocks, meaning that he will take only one of my stones[489] and leave\nme the other.\u201d So he ceased not running and the other followed after\nhim, but being unable to catch him he returned to his guests and served\nthem with somewhat of bread and so forth, whilst the woman kept blaming\nhim and knagging about the matter of the geese which she said had been\ncarried off, but which had been given by her to her lover. The husband\nenjoined her to silence; however she would not hold her peace[490] and\non this wise he was balked of the meal to feed his wife\u2019s friend. And\nnow (quoth Shahrazad) I will relate to you somewhat of the wiles of an\nhonest woman, and thereupon she fell to recounting the adventure of\n\n\n\n\n THE KAZI SCHOOLED BY HIS WIFE.\n\n\nIt is related of a man which was a Kazi that he had a wife of the\nvirtuous and the righteous and of the charitable and the pitiful to the\norphan and the pauper; and the same was beautiful exceedingly. Her\nhusband held and was certified anent womankind that all and every were\nlike unto his spouse; so that when any male masculant came into his\ncourt[491] complaining about his rib he would deliver his decision that\nthe man was a wrongdoer and that the woman was wronged. On such wise he\ndid because he saw that his wife was the pink of perfection and he\nopined that the whole of her sex resembled her, and he knew naught of\nthe wickedness and debauchery of the genus and their sorcery and their\ncontrariety and the cunning contrivance wherewith they work upon men\u2019s\nwits. He abode all careless of such matters, in consequence of the\nvirtues of his spouse, until one chance day of the days when suddenly a\nman came to him with a grievance about his better half and showed how he\nhad been evil entreated by her and how her misconduct was manifest and\npublic. But when the man laid his case before the Kazi and enlarged upon\nhis charge, the Judge determined that he was in tort and that his wife\nwas in the right; so the complainant went forth the court as one deaf\nand blind who could neither hear nor see. Moreover he was perplexed as\nto his affair, unknowing what he should do in the matter of his helpmate\nand wherefore the Kazi had determined contrary to justice that he had\nill-used his spouse. Now as to the Kazi\u2019s wife none could forgather with\nher;[492] so the plaintiff was distraught and confounded when he was met\nunexpectedly on the way by one who asked him, \u201cWhat may be thy case, O\ncertain person, and how hath it befallen thee with the Kazi in the\nmatter of thy rib?\u201d \u201cHe hath given sentence,\u201d quoth the man, \u201cthat I am\nthe wrong-doer and that she is the wronged, and I know not how I shall\nact.\u201d Whereupon quoth the other, \u201cReturn and take thy station hard by\nthe entrance to the Judge\u2019s Harem and place thyself under the protection\nof its inmates.\u201d The man did as his friend advised him and knocked, when\na handmaiden came out and he said to her, \u201cO Damsel, \u2019tis my desire that\nthou send me hither thy lady, so I may bespeak her with a single word.\u201d\nShe went in and informed her mistress[493] who rose and humoured him,\nand standing veiled behind the door asked, \u201cWhat is to do with thee, O\nman?\u201d \u201cO my lady,\u201d said he, \u201cI place myself under thy ward and thine\nhonour, so thou enable me to get justice of my wife and overcome her and\nprevail over her, for in very deed she hath wronged me and disgraced me.\nI came to complain of her ill-conduct before His Honour our lord the\nKazi, yet he hath determined that I am the wrong-doer and have injured\nher while she is the wronged. I know not what I shall do with him, and\nsundry of the folk have informed me that thou art of the beneficent; so\nI require that thou charge for me the Judge to deliver according to Holy\nLaw his decree between me and my mate.\u201d Quoth she, \u201cGo thou and take thy\nrest, nor do thou return to him until he shall have sent after thee, and\nfear not aught from him at all.\u201d \u201cAllah increase thy weal, O my lady,\u201d\nquoth he, and he left her and went about his business pondering his case\nand saying to himself in mind, \u201cOh would Heaven I wot whether the Kazi\u2019s\nwife will protect me and deliver me from this fornicatress, this\nadulteress, who hath outraged me and carried away my good and driven me\nforth from her.\u201d Now when it was night-tide and the Judge was at leisure\nfrom his commandments, he went into his Harem, and it was his wife\u2019s\ncustom whenever he returned home to meet him at the middle doorway. But\nas on that occasion she failed so to do, he walked into the apartment\nwherein she woned and found her at prayers; then he recalled to mind the\ncontention of the man who had come to him with a grievance against his\nspouse\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent\nand ceased saying her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet and tasteful is thy tale, O sister mine and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate on the coming night an the Sovran suffer me to survive?\u201d Now when\nit was the next night and that was\n\n\n The Seven Hundred and Eighty-third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when the Kazi went in to his wife whom he found\npraying, he recalled to mind the matter of the man who had come to him\nwith a contention against his spouse and he said in his thought, \u201cVerily\nnor hurting nor harming ever cometh from womankind and indeed this liar\ncomplaineth of his wife falsely;\u201d for it was still in his mind that all\nof the contrary sex are as virtuous as his lady. But when she had done\nwith her devotions, she rose up to him and served him and set before\nhim, she and her handmaidens, the tray of food and she sat down at meat\nwith him as was her wont. Now amongst the dishes was a charger\ncontaining two chickens, so said she to her husband, \u201cBy Allah, O my\nlord, do thou buy for us to-morrow a couple of geese that I may let\nstuff them, for my heart is set upon eating of their meat.\u201d Said he, \u201cO\nmy lady, to-morrow (Inshallah! an it be the will of the Almighty) I will\nsend to the Bazar and let buy for thee two geese of the biggest and the\nfattest and the Eunuchs shall slaughter them and thou shalt use them as\nthou will.\u201d Accordingly, at dawn-tide the Judge sent to buy two plump\nbirds and bade the Eunuchs cut their throats and the handmaidens gutted\nthem and stuffed them and cooked them with rice over and above the usual\nfood. Thereupon the Kazi\u2019s wife arose and proceeded to work her\ncontrivance. She had bought two sparrows which the hunter had trapped;\nand she bade kill and dress them and place them upon the rice instead of\nthe geese and awaited the even-tide when her husband would return to\nsupper. Then they spread the tables whereupon was placed a covered\nplatter under which he supposed stood the geese; so he took it off and\nbehold, he found the two sparrows. Hereat he was perplext and said to\nhis wife, \u201cAllaho Akbar\u2014God is most Great\u2014where be the geese?\u201d and said\nshe to him, \u201cWhatso thou broughtest here it be[494] before thee upon the\ndish.\u201d \u201cThese be two sparrows,\u201d quoth he, and quoth she, \u201cI wot not.\u201d So\nthe Judge arose displeased[495] with his wife and going to her home\nfetched her father and as she saw him coming, she stood up and whipping\noff the two small birds placed the big ones in their stead; and he\nuncovered the plate and found the geese. So he said to his son-in-law,\n\u201cThou declarest that these be sparrows but indeed they are geese;\u201d for\nhe also was deceived and went forth in displeasure with the Judge, after\nwhich the Kazi followed in his footstep and soothed him and invited him\nto meat but he would not return with him. Hereupon the husband padlocked\nthe door but, before he had entered, the wife had substituted the\nbirdies for the big birds and when her mate sat down to meat and would\nfain have eaten he uncovered the platter and beheld the two sparrows.\nSeeing this he was like to go out of his mind and he cried aloud,\n\u201cWall\u00e1hi! indeed this be a portentous calamity,\u201d and he went forth,\ntrotting in his haste, until he met his father-in-law upon the way. Then\nhe cried upon him and said, \u201cCome and look at the two geese which were\nin the platter.\u201d \u201cWherefore?\u201d asked the other and answered he, \u201cBecause\nI found them changed to two sparrows.\u201d Hereupon the father returned with\nhim to the house and walked up to the table whence the lady, during her\nhusband\u2019s absence, had removed the birdies and replaced the birds in\nlieu of them. So the father took off the cover and finding before him\nthe pair of geese said to his son-in-law, \u201cBe these two geese? consider\nthem well whether they be sparrows or not.\u201d \u201cTwo geese,\u201d said the other\nand said the sire, \u201cThen why dost thou come to me a second and a several\ntime and bring me hither and complain of my daughter?\u201d Hereupon he left\nhim and went forth an-angered and the Judge came up with him at the\ndoorway and soothed him and conjured him to return. Meanwhile the lady\narose and whipping off the geese set the two birdies in lieu thereof and\ncovered them up; and as soon as the Kazi returned and sat down to meat\nhe removed the cover from the platter and found the two sparrows. Hereat\nhe shrieked aloud and arose and went forth the door and cried, \u201cHo\nMoslems, come ye to my help!\u201d[496] Now when the people of the quarter\nheard the outcry, they gathered together about the house, when the lady\nseized the occasion to carry off the two birdies and to set in lieu of\nthem the two geese. Asked they, \u201cWhat is to do with thee, O our lord the\nKazi, and what hath befallen thee?\u201d and he answered, \u201cI bought two geese\nfor our supper and now I find them turned into two sparrows;\u201d and so\nsaying he led the Notables of the quarter into his house and showed them\nthe dish. They uncovered it and found therein two geese, so they\nexclaimed, \u201cThese be two geese which thou callest sparrows;\u201d and so\nsaying they left him and went their ways. He followed them making\nexcuses and was absent for a while, when his wife took the birds and set\nthe birdies in place of them and when the Kazi returned and proceeded to\nsit down at meat he uncovered the platter and behold, thereon stood the\ntwo sparrows. So he smote hand upon hand crying, \u201cThese be two sparrows\nwithout doubt or hesitation;\u201d whereat his wife arose and called out with\na loud voice, \u201cO ye Moslems, help ye a Moslemah.\u201d[497] So the folk ran\nto her aidance and asked her saying, \u201cWhat is to do, O our lady?\u201d and\nshe answered, \u201cVerily my calamity is grievous and there is no Majesty\nand there is no Might save in Allah, the Glorious, the Great. My husband\nthe Kazi hath gone Jinn-mad and do you of your grace and benevolence lay\nhold of him and carry him to the M\u00e1rist\u00e1n.\u201d\u2014\u2014And Shahrazad was surprised\nby the dawn of day and fell silent and ceased to say her permitted say.\nThen quoth her sister Dunyazad, \u201cHow sweet is thy story, O sister mine,\nand how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the King\nsuffer me to survive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Eighty-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Judge\u2019s wife cried upon the folk of the\nquarter, \u201cDo ye of your grace and benevolence to us seize the Kazi and\ncarry him to the Maristan that they may confine him therein until he\nreturn to his reason and regain his right mind.\u201d Hereupon they laid\nhands upon him and bore him to the Bedlam and imprisoned him therein\namongst the maniacs, and it was certified to all the folk that their\nKazi had been suddenly struck by insanity and that they had confined him\nin the madhouse. Now all this was of the cunning contrivance of his\nwife, that she might make manifest to him concerning womankind how none\nof mankind can prevail over them. But after the lapse of three days\nwhich the Judge passed in the Bedlam, his wife went in to him bringing a\nsomewhat of food and set meat before him and asked him saying, \u201cWhat was\nit thou foundest on the platter?\u201d Answered he, \u201cTwo sparrows,\u201d and\ncontinued she, \u201cRecover thy senses and thy right mind and see here am I\nwho have made thee out mad for thy confusion between two geese and two\nsparrows. Now whenever any man cometh to thee complaining of his wife\n(and thou unknowing aught of the couple and of their circumstances),\nthou determinest that the male is the evil-doer and withal thou wottest\nnot that women are often the worst of wrongers and that men are sorely\nwronged by them. And in the matter now in hand, the whole of the folk\ndeclare that the Kazi is a wrong-doer to his wife, and no one knoweth\nthat thou art really the wronged and I the wronger.\u201d Indeed sooth did he\nsay who said, \u201cAlas for those who be gaoled wrongfully!\u201d So do thou\nnever decide aught thou knowest not. However, thou hast approved to\nthyself that I am true and loyal to thee and thou makest all the folk\nlike one to other, but this is a sore injury to some. In the present\ncase do thou send for the man who is wronged and let bring him to thy\npresence and bid his wife be also present and do him justice of her.\u201d\nAfter this she removed her husband from the Maristan and went her ways,\nand the Kazi did with the man as his lady had charged him do and\nwhenever a plaintiff came before him with a grievance against his wife\nhe would decide that the man was the wronged and the woman was the\nwronger, and he ceased not doing after this fashion for a while of time.\nAnd now (quoth Shahrazad) I will relate to you another history of\nwomankind and this is the tale of\n\n\n\n\n THE MERCHANT\u2019S DAUGHTER AND THE PRINCE OF AL-IRAK[498]\n\n\nWhilome there was, men say, a Khwajah, a merchant man who was lord of\nmoney and means and estates and endowments and appanages, withal he had\nno seed, or son or daughter, and therefore he sued Almighty Allah that\nhe might be blessed with even a girl-child to inherit his good and keep\nit together. Suddenly he heard a Voice bespeak him in dreamery saying,\n\u201cHo Such-an-one, Predestination overcometh Prudence and resignation to\nthe trials sent by Allah is foremost and fairest.\u201d Hearing this he arose\nwithout stay or delay and casually[499] slept with his wife who, by\ndecree of the Decreer and by allowance of Allah Almighty, conceived that\nvery night. When she became pregnant and the signs of gestation showed\nin her, the merchant rejoiced and distributed and doled and did\nalms-deeds; and, as soon as her tale of days was fulfilled, there befel\nher what befalleth womankind of labour-pangs, and parturition came with\nits madding pains and the dolours of delivery, after which she brought\nforth a girl-babe moulded in mould of beauty and loveliness and showing\npromise of brilliance and stature and symmetric grace. Now on the night\nafter the birth and when it was the middle thereof, the Merchant was\nsitting at converse beside his wife and suddenly he again heard the\nVoice announcing to him that his daughter was fated to become a mother\nin illicit guise by the son of a King who reigned in the region Al-Irak.\nHe turned him towards the sound but could see no man at such time, and\npresently he reflected that between his city and the capital of the\nKing\u2019s son in Al-Irak was a distance of six months and a moiety. Now the\nnight wherein the Merchant\u2019s wife became a mother was the same when the\nKing\u2019s wife of Al-Irak bare a boy-heir, and the Merchant, albe he wist\nnaught thereof, was seized with trembling and terror at the words of the\nVoice and said in himself, \u201cHow shall my daughter forgather with the\nKing\u2019s son in question when between us and him is a travel of six months\nand a half? What can be such case? But haply this Voice is of a Satan!\u201d\nAs soon as it was morning-tide the father summoned astrologers and men\nwho compute horoscopes and scribes who cast lots,[500] and when they\npresented themselves he informed them that a daughter had been added to\nhis household and his aim was to see what the prognostic[501] might be.\nHereupon all and every wrought at his art and mystery, and it was shown\nthat the Merchant\u2019s daughter would become a mother by the son of a King\nand this would be in the way of unright: but so far from informing him\nof this or suffering him to learn concerning of her circumstance they\nsaid, \u201cThe future none wotteth it save Allah Almighty and our craft at\ntimes proveth soothfast and at times falsifieth us.\u201d However the\nKhwajah\u2019s heart was on no wise satisfied and he ceased not to suffer\npatiently nor did rest repose him nor were meat and sleep to him sweet\nfor the space of two years, during which his daughter was suckled and in\ndue time was weaned. The father never ceased pondering how he should act\ntowards his child and at sundry times he would say, \u201cLet us slay her and\nrest from her,\u201d and at other times he would exclaim, \u201cLet us remove her\nto a stead where none shall approach her or of man-kind or of\nJinn-kind.\u201d Withal did none point out a path to pursue nor did any guide\nhim to any course of the courses he might adopt. Now one day of the days\nhe fared forth his house unknowing whither he should wend and he stinted\nnot wending until he found himself without the town,\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased saying her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet and tasteful\nis thy story, O sister mine, and how enjoyable and delectable!\u201d Quoth\nshe, \u201cAnd where is this compared with that I would relate to you on the\ncoming night an the Sovran suffer me to survive?\u201d Now when it was the\nnext night and that was\n\n\n The Seven Hundred and Eighty-seventh Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Khwajah stinted not wending until he found\nhimself without the town, where he was expectedly met by a wight in\nDarwaysh-garb to whom he salam\u2019d and by whom he was saluted. Presently\nthe holy man turned to the merchant and seeing him changed of colour and\nconduct asked him, \u201cWhat is with thee to do, and what ill hast thou to\nrue that thy case and complexion are so changed to view?\u201d \u201cO Fakir,\u201d\nanswered the other, \u201cverily a matter of marvel hath betided me and I\nknow not how to act therein.\u201d Quoth the ghostly man, \u201cAnd what may that\nbe?\u201d whereupon the Merchant related to him all his affair first and\nlast, and how he had heard a Voice saying to him, \u201cIn very deed thy\ndaughter shall conceive after unlawful fashion by the King\u2019s son of\nAl-Irak.\u201d The Darwaysh was surprised on hearing these words from him and\nsaid in his thought, \u201cThere is no averting of adversity foredoomed and\nAllah will do whatso he will;\u201d presently adding, \u201cO Khwajah, in yonder\ndirection riseth a mountain Jabal al-Sah\u00e1b[502] hight, which is\nimpenetrable or to mankind or to Jinn-kind; but given thou avail to\nreach it thou wilt find therein and about the middle combe thereof a\nvast cavern two miles in breadth by an hundred long. Here, an thou have\nin thee force and thou attain thereto and lodge thy daughter, haply\nshall Allah Almighty conserve and preserve the maid from what evils thou\nheardest the Voice declare to thee for her destiny: however, thou shalt\non no wise reach those highlands until thou shalt have expended thereon\na matter of much money. Moreover at the head and front of that cave[503]\nis an inner crevice which, extending to the mountain-top, admitteth\ndaylight into its depths and displayeth a small pavilion by whose side\nbe five-fold pleasaunce-gardens with flowers and fruits and rills and\ntrees besprent and birds hymning Allah, the One, the Omnipotent. Now an\nthou avail to convey thy daughter to that place, she shall dwell there\nsecure, safe-guarded.\u201d As soon as the Khwajah heard those words from the\nFakir, there faded from his heart whatso there was of thought and\nforethought and cark and care and he took the hand of the Religious whom\nhe led to his home and honoured him and robed him, for that he had\nindicated such place of protection. When the maiden reached the age of\nfive and had waxed killing in beauty, her father brought her a learned\nDivine with whom she began reading and who taught her the Koran and\nwriting and the art of caligraphy;[504] and when she had seen the first\ndecade, she fell to studying astrology and astronomy and the aspect of\nthe Heavens. Such was her case; but as regards that of her sire the\nMerchant, from the hour he forgathered with the Darwaysh he ceased not\nto hold him in his heart and presently he proposed to take him and\ntravel with him to the mountain aforementioned. So they set out together\nand when they reached it they found it a site right strong as though\nfortified, and entering the antre they fell to considering it right and\nleft till they reached its head where they came upon the little\npavilion. After all this quoth the Fakir, \u201cIndeed such stead shall\nsafe-guard thy daughter from the shifts of the Nights and the Days;\u201d\nwithal was he unknowing that the Decreed be determined and must perforce\nbe done, albeit Doom be depending from the skirts of the clouds.[505]\nAnd the Religious ceased not showing the site until he caused his\ncompanion enter the parterres, which he found as they had been described\nto him with flowers and fruits and streams and trees besprent and birds\nhymning the One, the Omnipotent. As soon as they had finished solacing\nthemselves with the sights, they fared back to their town where, during\ntheir absence-term, the damsel\u2019s mother had made ready for them viaticum\nand presents, and by the time the twain returned they found ready to\nhand everything of travel-gear and all the wants of wayfare. So they\nequipped themselves and set forth, taking with them the maiden together\nwith five white slave-girls and ten negresses and as many sturdy black\nchattels who loaded the packs upon the mules\u2019 and the camels\u2019 backs.\nThen they fell to cutting across the wilds and wolds, each and everyone\nintent upon ministering to the maiden, and they ceased not faring until\nthey drew near the mountain, and they took station by the cavern-door.\nHere they unloaded the bales and burthens and transported them to the\npavilion within the cave, after which the Merchant\u2019s daughter went in\nand as she walked forwards fell to gazing, rightwards and leftwards,\nuntil such time as she had reached the pavilion. Presently she found it\npoikilate of corners and columns, and she was assured that the distance\nof that mountain from her father\u2019s town measured the march of a\nfull-told month. And whenas she had taken seat and had settled in that\npavilion, her father considered the unapproachable nature of the place\nand waxed contented of heart and his mind became right of rede, because\nhe was certified of his daughter that she was safe from the tricks of\nTime and every trickster.[506] So he tarried beside her for a decade of\ndays, after which he farewelled her and wended him home, leaving the\ndamsel in the mountain-cave. Thus fared it with these; but as regards\nthe case of the Prince of Al-Irak, his father who owned no issue, or\nman-child or girl-child, lay sleeping one night of the nights when, lo\nand behold! he heard the words, \u201cAll things befal by Fate and Fortune.\u201d\nHereat he arose from slumber being sore startled and cried, \u201cLaud to the\nLord whom I have heard say[507] that all things depend upon Doom and\nDestiny.\u201d On the next night he slept with his spouse who by leave of\nAlmighty Allah forthright conceived. When her pregnancy became manifest\nthe Sovran rejoiced and he scattered and largessed and doled alms-deeds\nto the widows and paupers and the mean and miserable; and he sued the\nCreator on high saying, \u201cO Lord vouchsafe to me a man-boy which may\nsucceed me in the reign, and deign Thou make him a child of life.\u201d[508]\nBut when the Queen\u2019s time had sped she was seized by labour-pangs and\ndelivery-pains, after which she bare a babe\u2014Glory be to God who created\nhim and confirmed what He had wrought in the creation of that child who\nwas like unto a slice of the moon! They committed him to the wet-nurses\nwho fell to suckling him and tending him and fondling him till the\nmilk-term was completed, and when his age had reached the sixth year,\nhis father brought for him a Divine perfect in knowledge of all the\nsciences, spiritual and temporal, and the craft of penmanship and what\nnot. Accordingly, the boy began to read and study under his learner\nuntil he had excelled him in every line of lore, and he became a writer\ndeft, doughty in all the arts and sciences: withal his sire knew not\nthat was doomed to him of dule and dolours.\u2014\u2014And Shahrazad was surprised\nby the dawn of day and fell silent and ceased to say her permitted say.\nThen quoth her sister Dunyazad, \u201cHow sweet is thy story, O sister mine,\nand how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the King\nsuffer me to survive?\u201d Now when it was the next night and that was\n\n\n The Seven Hundred and Ninetieth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Prince became a penman doughty in all\nknowledge, withal he wist not that was written for him of dule and\ndolours. This lasted until his tenth year, and the old King rejoiced in\nhim and caused him to back steeds until he had mastered all of\nhorsemanship, and he waxed accomplished in hunting and birding and he\nhad attained the bourne of _omnis res scibilis_. Every morning he would\nsuperintend the governance of his sire in the office of Commandments and\ndirect him to affairs wherein lay rede that was right until, one day of\nthe days, his parent said to him \u201cO my son, do thou rule for a day and I\nwill govern on the next.\u201d \u201cO my father,\u201d said he, \u201cI am young of years\nnor is it meet that I meddle with public matters or sit in thy Divan.\u201d\nNow when he reached the age of fourteen and had entered upon man\u2019s\nestate and had waxed perfect in the words of ordinance and had become\ncomplete and sanspareil in beauty and loveliness, the King resolved upon\nmarrying him, but he consented not, nor did his heart incline to\nwomankind for the being in the All-Knowledge of Almighty Allah all that\nwas foredoomed to him from Time beginningless. Presently on a chance day\nhis nature longed for the hunt and chase, and he asked leave of his sire\nwho consented not, fearing for his safety; but he said in himself, \u201cAn I\ngo not I will slay myself;\u201d[509] and so he privily apprized of his\nintent a party of his dependents who, all and every, prepared to ride\nforth with him into the Desert. Now the King had in his stables a\nstallion, known as Ab\u00fa Ham\u00e1mah,[510] which was kept alone in a smaller\nstall, and he was chained by four chains to a like number of posts[511]\nand was served by two grooms who never could draw nigh to him or let him\nloose; nor could any, save only his lord, approach him with bridle or\nsaddle or aught of horse-gear. But when the Prince had designed to fare\nforth a-hunting and a-birding, he went in to his father\u2019s steed Abu\nHamamah by hest of Allah Almighty\u2019s might over him and for what was\nhidden to him in the Future, and found him chained and tethered; and, as\nthe horse pleased him and affected his fancy, he approached him and\ngentled him with caressing hands. The stallion also at that time under\ndecree of Destiny was influenced by the Lord and directed towards the\nPrince for the sake of that which was hidden from him in the World of\nSecrets. So he continued to gentle the animal and to caress him and to\nmake much of him, and he was ever the more pleased with him, and said to\nhimself, \u201cVerily my riding forth to the hunt and chase shall not be save\nupon this stallion;\u201d and he ceased not pacing and pressing around him,\nsoothing him the while, until the steed showed subjection and neither\nstarted nor lashed-out nor indeed moved a limb, but stood like a man\nobedient and dependent. And when the youth\u2019s glance wandered around he\nsaw beside the stallion a closet, and as he neared it and opened it he\nfound therein all manner harness and equipments, such as a saddle\ncomplete with its girths and shovel-stirrups and bit and bridle,[512]\nwhilst on every side was gear of warfare enfolded in the furniture, such\nas scymitar and dagger;[513] and a pair of pistols. So he wondered at\nthis circumstance of the horse how that none could draw near him or\nplace upon him that harness, and he likewise marvelled at the subjection\nof the steed to himself. Hereupon he carried the furniture from the\ncloset and going forth with it walked up to the Father of a Pigeon,\nwhich was somewhat fearful of him and affrighted, and he uplifted the\nsaddle and threw it upon his back, and girthed him tight and bridled him\nwith the bit, when the horse became adorned as a bride who is displayed\nupon her throne. Now the King\u2019s son at times enquired of himself saying,\n\u201cAn I loose this horse from his chains he will start away from me;\u201d and\nat other times quoth he, \u201cAt this hour the stallion will not think of\nbolting from me,\u201d and on this wise he abode between belief and unbelief\nin his affair. And he stinted not asking of himself until his suite was\na-weary of waiting and of looking at him, so they sent to him praying\nthat he would hurry, and he said in his thought, \u201cI place my trust in\nAllah, for the Forewritten hath no flight therefrom.\u201d Anon he loosed the\nstallion\u2019s chains after harnessing and girthing him straitly; then,\nthrowing his right leg over his back[514] mounted thereupon with a\nspring and settled himself in selle and came forth. And all who looked\nat that steed were unable to stand upon the road until the Prince had\nridden forwards and had overtaken the rest of his suite without the\ntown, whence they sought the hunting-grounds. But when they were\namiddlemost the waste lands and beyond sight of the city, the courser\nglanced right and left and tossed his crest and neighed and snorted and\nran away; then shaking his head and buck-jumping under the son of the\nSultan bolted[515] with him until he became like a bird whereof is seen\nno trace nor will trick avail to track.[516] When his folk beheld him\nthey were impotent to govern their horses until their lord had vanisht\nfrom their view, nor had anyone the muscle or the manhood to keep up\npursuit. So waxing perplext and wildered in their wits they sought\ncounsel one of other saying, \u201cLet each and every of us ride by a\nseparate road until such a day when haply we shall meet him.\u201d Hereupon\nthe whole party dispersed and all took their own directions seeking the\nPrince; and they stinted not search, anon putting out to speed and anon\nretracing their steps[517] and then returning by the same road. This\nendured for five days when not a soul came upon their liege lord, so\nthey waxed distraught nor could they find right guidance to aught they\nshould do. However when the trysting-day came, all gathered together and\nsaid, \u201cFare we to the Sultan and acquaint we him with this and let him\ndevise a device for the matter of his son; because this youth is his\nfather\u2019s prop and stay, nor owneth he any other than this one.\u201d Hereupon\nthey set out citywards and ceased not riding until they drew near the\ncapital where they found a marquee pitched without the walls, and having\nconsidered it they knew it to be the King\u2019s own. So they drew near it\nand there found the Chamberlains and Nabobs and officers of high\ncommandment standing round about it, and when they asked saying, \u201cWhat\nis the cause for setting up yonder tent in such place?\u201d they were\nanswered, \u201cVerily, whenas his son fared from him designing to hunt and\nbird, on the next day his heart was straitened for the Youth and he wist\nnot what had befallen him. On the first night when the Prince fared\nforth from him and disappeared, all went well, but on the second his\nbreast was straitened and in his vitals he sensed a change and \u2019twas at\nthe hour when the stallion began buck-jumping with his child and running\naway. Anon he lost all patience and was unable to endure session within\nhis Palace so he commanded pitch his pavilion without the walls and here\nwe have been sitting for a space of six days, awaiting the escort to\nreturn.\u201d As the party drew near the marquee the bruit of them went\nabroad until it came to the King\u2019s ears.\u2014\u2014And Shahrazad was surprised by\nthe dawn of day, and fell silent and ceased saying her permitted say.\nThen quoth her sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O\nsister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is\nthis compared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Seven Hundred and Ninety-third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the King feeling his breast a-straitened bade\npitch his pavilion without the walls and tarried therein for a space of\nsix days and on the seventh appeared his son\u2019s suite which had been left\nbehind when the horse ran away with the Prince, nor did any know what\ndirection the beast had taken. As soon as the bruit went abroad and came\nto the ears of the bereaved father, he cried out with a single outcry\nand fell to the ground aswoon, and the fainting fit lasted for two days.\nBut when he came to himself and asked after his son, the suite reported\nall that had befallen the youth from the stallion and at that moment the\nKing recalled to mind the Voice which had spoken saying, \u201cAll things\nbefal by Fate and Fortune;\u201d and had declared, \u201cResignation to the trials\nsent by Allah is first and best till such time as Destiny shall win to\nher end.\u201d \u201cIf\u201d (he mused) \u201cmy lot be forgathering with him anywheres\nthen needs must it be; and, if otherwise, we will be patient under the\nAll-might of Allah Most Highest.\u201d Such was the case with these; but as\nconcerns the young Prince,[518] when the stallion started off with him\nand bolted and became like a bird flying between the firmament and terra\nfirma, he suffered nor fatigue nor emotion, nay, he sat contented upon\nthe beast\u2019s back, for that had he hent in hand a cup full of coffee\nnaught thereof would have been spilt. And the stallion ceased not\ngalloping at speed with him through the livelong day until night came on\nwhen, seeing a lake, he halted by the side of it. The Prince thereupon\ndismounted and withdrawing the bridle offered him water which he drank;\nthen he foddered him with forage which he ate, for our Lord had\nsubjected to him that steed till it became between his hands like one\nfamiliar from the first and, as the youth had somewhat of provaunt in\nhis budget he drew forth of it and took food. But the Prince knew not\nwhither the horse was minded to bear him and the Fiat of Fate drove him\nto the matter foredoomed to him from Eternity. So after that time as\noften as he mounted and let loose the bridle thongs,[519] the horse\npaced unguided on those wilds and wastes and hills and dales and stony\nleas, and whenever they drew near a city or a town the son of the Sultan\ndismounted from his steed; and, leaving him where he was, went into the\nstreets in order to bring provaunt and forage, after which he could\nreturn to his beast and feed him in the same place. And he ceased not\nwayfaring until he drew near a city where he designed to dismount as was\nhis wont and lay in somewhat of vivers and fodder, so he alighted and\nleaving his horse outside the houses he went in to satisfy his need. Now\nby the decree of the Decreer the King of that Capital had left it on an\nexcursion to hunt and bird, and he chanced return at that moment and as\nhe drew near the walls behold, he found the steed standing alone and\nharnessed with trappings fit for the Kings. The Sultan was astounded\nwhen he looked upon this and being on horseback himself he designed to\ndraw near and catch the animal, and when he came close he put forth his\nhand. But the steed was scared with the scaring of a camel, and the King\nbade his followers form ring around him and seize him; so they gat about\nhim and designed to catch him and lead him away, when suddenly the steed\nscreamed a scream which resounded throughout the city and when the\nhorses heard the cry of that stallion they turned with their riders in\nheadlong flight and dispersed one from other. And amongst them was the\nSultan, who, when his courser ran away with him, strove hard to pull him\nup and control him, but he lost all power and whilst the rest of the\nhorses were trembling under their riders he swooned and fell to the\nground. Presently the followers came to his aid and found him in\nfainting condition, so they propped him up and sprinkled somewhat of\nwater upon him, when he recovered and asked them, \u201cWhere is the horse?\u201d\nAnswered they, \u201cHe is still standing in the same place;\u201d and quoth he,\n\u201cWall\u00e1hi, needs must this affair have a cause, and do ye lie awaiting\nhim and see whither he will wend, for this beast God wots must be of the\nJinns.\u201d On this wise it befel them; but as regards the horse\u2019s owner,\nthe son of the Sultan, when he entered the city seeking to buy somewhat\nof victual and fodder, he heard the scream of the steed and recognised\nit, but of the city-folk all who had hearkened to that outcry felt their\nhearts fluttering with extreme affright; so each one rose and padlocked\nhis shop and hardly believed that he could reach his house in safety and\nthis continued until the capital (even within its bazars) became empty\nlike a waste, a ruin. Hereupon quoth the youth, \u201cBy Allah, needs must\nsome matter of the matters have befallen the horse,\u201d and so saying he\nwent forth the city and walked on till he neared the site where he had\nleft the steed when, behold, he came suddenly upon a party of people in\nthe middlemost whereof appeared one sitting and trembling in all his\nlimbs, and he saw the attendants standing about him and each one holding\nin hand a horse. So he drew near him and asked him what was to do and\nthey acquainted him with the affair of the stallion and his scream and\nthe cause of the man being seated; and this was none other than the\nSultan who had been seized with affright and had fainted at the outcry\nof the Father of a Pigeon. Hereupon he fell to conversing with them and\nthey knew not that he was the owner of the steed until such time as he\nasked them, \u201cAnd doth not any of you avail to draw near him?\u201d Answered\nthey, \u201cO Youth, indeed there is none who can approach him.\u201d Quoth he,\n\u201cThis is a matter which is easy to us and therein is no hindrance;\u201d and\nso saying he left them and turned towards the courser who no sooner saw\nhim than he shook his head at him; and he approached the beast and fell\nto stroking his coat and kissing him upon the brow. After this he\nstrewed somewhat of fodder before him and offered him water and the\nstallion ate and drank until he was satisfied. All this and the suite of\nthe Sultan was looking on at the Prince and presently informed their\nlord, saying, \u201cO King of the Age, a Youth hath come to us and asked as\nfor information touching this steed and when we told him what had\nhappened he approached him and gentled him and bussed him on the brow;\nand after that he strewed before him somewhat of forage which he ate and\ngave him water to drink and still he standeth hard by him.\u201d When the\nSultan heard these words he marvelled and cried, \u201cBy Allah, indeed this\nis a wondrous matter, but do ye fare to him and bring him to me, him and\nhis horse; and, if he make aught delay with you, seize and pinion him\nand drag him before me debased and degraded and in other than plight\npleasurable!\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Seven Hundred and Ninety-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will? It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the King sent to his suite bidding them bring\nthe owner of that stallion adding, \u201cIf he make aught delay with you drag\nhim before me debased and degraded, and in other than pleasurable\nplight.\u201d Accordingly, they went to him and accosting him said, \u201cO Youth,\nthou owest hearing and obeying to His Highness the King; and, if thou\ncome not to him with good gree we will bear thee maugre thyself.\u201d But\nthe Prince, hearing these their words, set his left foot in stirrup and\nthrowing his right leg over the saddle mounted till he was firm of seat\nupon his stallion\u2019s back and had power over his monture. Then he asked\nsaying, \u201cWho amongst you shall come near me or carry me to yonder Sultan\nof yours?\u201d Whenas they saw this from him they kept away from his\narm-reach, but inasmuch as they could not return to their King and\nreport saying, \u201cWe availed not to bring him,\u201d they exclaimed, \u201cAllah\nupon thee, O Youth, that thou draw nigh with us to the Sovran and\nbespeak him from the back of thy steed: so shall we be clear and bear\nnor rebuke nor reproach.\u201d Hearing this much the Prince understood what\nwas in their thoughts and that their design was to win free of the King\nand the avoidance of blame; accordingly he said to them; \u201cFare ye before\nme and I will follow you.\u201d[520] But when they returned with the youth\nbehind them to within a short distance of the King where either of the\ntwain could hear the other\u2019s words, the Prince asked, \u201cO King of the\nAge, what dost thou require of me and what is it thou wantest?\u201d \u201cDo thou\ndismount,\u201d answered the Sultan, \u201cand draw near me when I will tell thee\nand question thee of a certain matter:\u201d but quoth the youth, \u201cI will not\nalight from the back of my steed and let whoso hath a claim upon me\ndemand satisfaction,[521] for here be the Mayd\u00e1n\u2014the field of fight.\u201d So\nsaying he wheeled his steed and would have made for the open country,\nwhen the Sultan cried aloud to his followers, \u201cSeize him and bring him\nhither.\u201d So they took horse all of them, a matter of one hundred and\nfifty riders, and followed him at full speed (he still riding) and\novertook him and formed a ring around him, and he seeing this shortened\nthe bridle-reins and gored flanks with stirrup-irons when the beast\nsprang from under him like the wafting of the wind. Then he cried out to\nthem, \u201cAnother day, O ye dogs;\u201d and no sooner had they heard his outcry\nthan they turned from him flying and to safety hieing. When the Sultan\nbeheld his followers, some hundred and fifty riders, returning to the\npresence in headlong flight and taking station before him, he enquired\nthe cause of their running, and they replied that none could approach\nthat horseman, adding, \u201cVerily he cried a warcry which caused each and\nevery of us to turn and flee, for that we deemed him one of the J\u00e1nn.\u201d\n\u201cWoe to you!\u201d exclaimed the King: \u201can hundred and fifty riders and not\navail to prevail over a single horseman!\u201d presently adding, \u201cBy Allah,\nhis say was sooth who said:\u2014\n\n And how many an one in the tribe they count \u273f When to one a thousand\n shall ne\u2019er amount?\n\nVerily this youth could not be confronted by a thousand, nor indeed\ncould a whole tribe oppose him, and by Allah, I have been deficient in\nknightly devoir for not doing him honour; however, it was not to be save\non such wise.\u201d But the youth ceased not faring through days and nights\nfor the whole of four months, unknowing the while when he should reach a\nplace wherein to take repose. And as soon as this long wayfare ended,\nsuddenly a mountain towering high to the heights of heaven arose before\nhim; so he set his face thither, and after a further term of three\ndays[522] (and he ever wayfaring) he reached it and beheld upon its\nflanks fair leasows with grasses and rills and trees and fruits\nbesprent, and birds hymning Allah the One, the Omnipotent. Anon he\nalighted therein for that his heart had somewhat to say anent that\nmountain, and he also marvelled thereat by cause that during his wayfare\nhe had never seen aught like it at all, nor anything resembling that\nherbage and those streams. And after dismounting he unbridled his steed\nand suffered him browse and pasture upon the greenery and drink of the\nwater, while he on like wise fell to eating of the fruits which hung\nfrom the trees and taking his ease and repose. But the more he shifted\nfrom place to place the fairer he found it than the first, so he was\ndelighted with the site, and as he looked upon it he improvised these\ncouplets:\u2014\n\n \u201cO who fearest the world do thou feel right safe; \u273f Trust all to Him did\n mankind create:\n Fate aye, O my lord, shall come to pass \u273f While safe thou art from th\u2019\n undoomed by Fate.\u201d\n\nThe Sultan\u2019s son ceased not straying from stead to stead for a term of\nten days, during which he wandered round about the Mountain and solaced\nhimself by gazing upon the trees and waters,[523] and he was gladdened\nby the warbling of the birds till at length the Doom of Destiny and the\nFiat of Fate cast him over against the door of the cave which contained\nthe Khwajah\u2019s daughter with her handmaids and her negro slaves. He\nlooked at the entrance and marvelled and was perplexed at\u2014\u2014And Shahrazad\nwas surprised by the dawn of day and fell silent and ceased saying her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet and tasteful\nis thy tale, O sister mine, and how enjoyable and delectable!\u201d Quoth\nshe, \u201cAnd where is this compared with that I would relate to you on the\ncoming night an the Sovran suffer me to survive?\u201d Now when it was the\nnext night and that was\n\n\n The Seven Hundred and Ninety-seventh Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when the King\u2019s son took place before the\nCavern-door he marvelled at its strength intended to protect those\nwithin, but he knew not if it had any inmate or an it were void of\ninhabitants, seeing that the mountain was far distant and divided from\ntowns and cities nor could any avail to reach it. So he said in his\nmind, \u201cSit thee down here over against the entrance amid these grasses\nand trees and fruits, for an thou quit this site thou shalt find none\nlike it in charms and eke it shall console thee for parting from thy\npeople. Moreover, haply shall someone of this place pass by me and from\nhim I may ask tidings concerning this region and peradventure Almighty\nAllah shall guide me back to my own country and I shall forgather with\nmy father and my folk and my friends. Indeed possibly there may be\nsomeone within this place who when he issueth forth shall become my\nfamiliar.\u201d So he ceased not sitting at the door of the cave for a term\nof twenty days eating of the fruits of the trees and drinking of the\nwater of the rain pools as likewise did his steed; but when it was the\ntwenty and first day, behold, the door of the antre was thrown open and\nthere came forth it two black slave-girls and a negro chattel, followed\nfive white hand-maidens, all seeking diversion and disport among those\nmeadows which lay on the mountain-flank and beyond. But as they paced\nalong their eyes fell on the son of the Sultan who was still sitting\nthere with his steed before him and they found him cast in the mould of\nbeauty and loveliness, for he had now rested in that place from his\nwayfare and the perfection of charms was manifest upon him. When the\nslave-girls looked at him they were overwhelmed by the marvels of his\ncomeliness and shapeliness and they returned in haste and hurry to their\nmistress and said to her, \u201cO our lady, verily at the cavern-door is a\nYouth, never saw we a fairer than he or a seemlier of semblance, and in\nvery deed he resembleth thee in grace and elegance of face and form, and\nbefore him standeth a steed even as a bride.\u201d Now when the Merchant\u2019s\ndaughter heard these words from her handmaidens, she arose and in haste\nand hurry made for the cave-door and her heart was filled with gladness\nand she ceased not walking till she reached it. Then she looked upon the\nPrince and came forward and embraced him[524] and gave him the salam and\nshe continued to gaze upon and consider his beauty and comeliness, until\nlove to him settled in her heart and likewise the Prince\u2019s love to her\nincreased. Hereupon she hent him by the hand and led him into the cavern\nwhere he fell to looking rightwards and leftwards about the sides\nthereof and wondering at what he saw therein of pleasaunces and trees\nand streams and birds, until at last they reached the pavilion. But\nbefore entering thither the Prince had led his horse and loosed him in\nthe leasows which lay in the cavern; and, when at last the twain ended\nat the palace and went within, the attendants brought meat for him; so\nhe ate his sufficiency and they washed his hands and then the couple\nfell to conversing together whilst all were delighted with the son of\nthe King. And they continued in such case until night drew nigh when\neach of the handmaidens went to her chamber and lay her down and on like\nwise did the black slaves until there remained none save the Prince and\nthe Merchant\u2019s daughter. Then began she to excite him and incite him and\ndisport with him until his heart inclined towards her by reason of her\ntoyings and her allurements, so he drew near to her and clasped her to\nhis breast and at last he threw her upon her back and did away her\nmaidenhead. Now by hest of Allah Almighty\u2019s All-might she conceived of\nhim that very night and they ceased not to be in sport and laughter\nuntil the Creator brought on the dawn which showed its sheen and shone\nand the sun arose over lowland and lawn. Then did the twain, she and he,\nsit communing together, when the girl began to improvise these\ncouplets:\u2014\n\n \u201cLoving maid in obedience doth come \u273f Trailing skirt with her pride all\n astir;\n And she\u2019s meet for no man save for him \u273f And he\u2019s meet for no maid save\n for her.\u201d[525]\n\nAfter this the Khwajah\u2019s daughter tarried with the King\u2019s son for a term\nof six months; but, from the night when he had abated her pucelage, he\nnever approached her at all, and she also on like wise felt no lust of\nthe flesh for him in any way nor did she solicit him to\nlove-liesse.[526] But when it was the seventh month, the youth\nremembered his family and native land and he sought leave of her to\ntravel but she said to him, \u201cWhy dost thou not tarry beside us?\u201d Said\nhe, \u201cIf in our life there be due length needs must we forgather.\u201d Then\nasked she, \u201cO my lord, who mayest thou be?\u201d so he declared to her his\npedigree and degree and the name of his native country and she also\ninformed him of her rank and lineage and her patrial stead. Presently he\nfarewelled her and mounting his horse fared forth from her in early\nmorning,\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent\nand ceased to say her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive.\u201d Now\nwhen it was the next night and that was\n\n\n The Seven Hundred and Ninety-ninth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale, that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the King\u2019s son farewelled the Merchant\u2019s\ndaughter and fared forth from her in early morning, seeking his folk and\nhis natal land, and he drove amiddlemost the wilds and the wolds. On\nthis wise it was with him; but as regards the merchant, the father of\nthe damsel, he and the Darwaysh after consigning her to the cavern\nreturned to his town and there spent six months in business as was his\nwont; but on the seventh he called to mind his child and was desolated\nby her absence because he had none other. So quoth he to her mother, \u201cI\nhave an intent to visit the girl and look upon her and see what may be\nher condition, for my heart is in sore doubt on her account and I cannot\nbut fancy that some unforeseen casualty hath brought calamity or that\nsome wayfarer may have visited her; and my thoughts are occupied with\nher, so \u2019tis my will to fare forth and see her.\u201d \u201cSuch act were\nadvisable,\u201d quoth the wife; and so saying she fell to making him\nsomewhat of provaunt amounting to some ten camel-loads.[527] Presently\nhe led forth with him a few of his negro slaves and set out to see his\ndaughter on the Jabal al-Sah\u00e1b. So he dove into the depths of the desert\nand cut across the dales and the hills and conjoined the journeyings of\nnight with day for a space of three months, and about sunset-tide on the\nfirst of the fourth behold, a rider appeared to him coming from the\nbreast of the waste, nor had he with him anyone. When the stranger drew\nnear, the Khwajah saluted him and his salam was returned by the horseman\nwho happened to be the Prince returning from the Merchant\u2019s daughter.\nQuoth the Khwajah, \u201cO Youth, dismount with us in this place and let us\ntwain, I and thou, night together and solace ourselves with\nconverse;[528] then, when it shall be morning, each of us shall depart\nseeking his own stead.\u201d Quoth the Prince, \u201cNo harm in that,\u201d and so\nsaying he sprang from the back of his steed and unbridled him and\nsuffered him to browse upon the grasses and greenery together with the\nKhwajah\u2019s cattle. Hereat the two sat down together in talk while the\nslaves slaughtered a lamb and flayed it, then, having lighted a fire,\nthey set the meat thereupon in a chauldron and when it was cooked they\nfished it out with a flesh-hook and scored it[529] and placed it in a\nmighty platter which they served up to their lord and the King\u2019s son.\nBoth ate of it after the measure of their sufficiency and the remnants\nwere borne off by the slaves for their suppers. And when the time for\nnight-prayers came, the two having made the Wuz\u00fa ablution performed the\norisons obligatory upon them, and anon sat down for evening converse,\novertalking the tidings of the world and its affairs, until quoth the\nMerchant to the Prince, \u201cO Youth, whence comest thou and whither art\nthou wending?\u201d Quoth the other, \u201cWall\u00e1hi, O Khwajah, I have a wondrous\ntale, nay a marvel of marvels which, were it graved with needle-gravers\nupon the eye-corners were a warning to whoso would be warned. And this\nit is, I am the King\u2019s son of Al-Irak and my sire\u2019s prop and stay in the\nHouse of the World, and he reared me with the fairest of rearing; but\nwhen I had grown to man\u2019s estate and had learnt the mysteries of venerie\nI longed one chance day of the days to ride forth hunting and birding.\nSo I went for a horse (as was my wont) to the stables, where I found yon\nstallion which is with me chained to four posts; whereupon of my\nignorance, unknowing that none could approach him save myself nor any\navail to mount him, I went up to him and girthed him, and he neither\nstarted nor moved at my gentling of him, for this was existing in the\npurpose of Almighty Allah. Then I mounted him and sought my suite\nwithout informing my sire and rode forth the city with all my many, when\nsuddenly the horse snorted with his nostrils and neighed through his\nthrottle and buckjumped in air and bolted for the wilderness swift as\nbird in firmament-plain, nor wist I whither he was intending.[530] He\nceased not running away with me the whole day till eventide when we\nreached a lake in a grassy mead.\u201d (Now when the Khwajah heard the words\nof the Prince his heart was heartened and presently the other pursued),\n\u201cSo I took seat and ate somewhat of my vivers, my horse also feeding\nupon his fodder, and we nighted in that spot and next morning I set out\nand stinted not riding for a march of four months. But on the first of\nthe fifth I neared a towering mountain whose length and whose breadth\nhad no bounds, and on its flanks I found leasows manifold with trees and\nfruits and streams besprent and birds hymning the One, the Omnipotent.\nSo I was gladdened by the sight and dismounted and unbridled my steed\nwhom I allowed to browse the while I ate of the fruits, and presently I\nfell to roaming about from site to site. And when some time had passed I\ncame to the mouth of a cavern whence after a short delay on my part\nfared forth slave-girls under the escort of a negro chattel. When they\nbeheld me they rejoiced in me, then going in they disappeared for an\nhour and anon returned bringing a young lady as she was the moon of the\nfourteenth night, who salam\u2019d to me, and invited me to become her guest\nand led me into the cave\u201d\u2014\u2014And Shahrazad was surprised by the dawn of\nday and fell silent and ceased saying her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared\nwith that I would relate to you on the coming night, an the Sovran\nsuffer me to survive.\u201d Now when it was the next night and that was\n\n\n The Eight Hundred and First Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Prince continued to the Merchant\nsaying:\u2014The slave-girls invited me and led me into the cave until I\nreached a Pavilion that was there. I tarried beside them for a matter of\nsome six months when I felt desolate for my folk and my native land, so\nI craved leave to depart from them and farewelled them and went forth,\nthey sending me away with highmost honour. But when bidding them\ngood-bye, I covenanted with them saying, \u201can there be in life any length\nneeds must we forgather; and with these words I left them, and now \u2019tis\nsome time since I journeyed thence when thou mettest me in this place.\u201d\nNow the Merchant hearing his tale knew from the beginning what had\noccurred there, and was certified of the saying of the Voice, and\njudging from the tenor of the information said in his mind, \u201cThere is no\ndoubt or hesitation but that this be the youth to whom was appointed my\ndaughter, that of him she should conceive in the way of unright and the\nWritten[531] is now fulfilled.\u201d So quoth the Merchant, \u201cO Youth, where\nis thy town?\u201d and he informed him thereof. Now the Prince knew not that\nhe had come upon the damsel\u2019s father by the road, whereas the Khwajah\nwotted right well that this man had had to do with his daughter. As soon\nas it was morning the twain farewelled each other and either of them\nwent his own way; but, the Khwajah fell into cark and care such as\ncannot be conceived, and he fasted from food nor was meat to him sweet\nnor was sleep. However, he ceased not travelling till he arrived at the\nJabal al-Sahab, when he approached the door of the cave and rapped\nthereat. The handmaidens opened to him and as soon as they saw his face\nthey recognised him, and returning to their lady informed her thereof:\nso she arose to seek him, and presently met him and salam\u2019d to him and\nkissed his hands and walked by his side until she reached the Pavilion,\nwhere the twain, he and she, went up, and she seated him and stood\nbefore him in his suit and service. Hereat her father looked at her and\nconsidered her and found her colour changed and her belly grown big, and\nasked her, \u201cWhat is to do with thee and what is\u2019t hath altered thy\ncomplexion, for to-day I see thee heavy of body, and no doubt some man\nhas mixed[532] with thee?\u201d Now when she heard the words of her father\nshe understood and was certified that he had compassed full knowledge\nconcerning what had befallen her, so she returned him nor answer nor\naddress, and she was overwhelmed with shame and confusion, and waxed\nchanged and was well nigh falling upon the floor. Presently she sat down\nin abashment before her sire by reason of the bigness of her belly, but\nhe bowed in obedience before the power of Almighty Allah; and they two\nceased not conversing until fall of night, when each and every of the\nhandmaids had sought her own chamber that she might sleep therein. As\nsoon as the Khwajah remained alone with his daughter and without other\nbeing present he said to her, \u201cO my child, verily this matter was\nforedoomed to thee from the Lord of the Heavens, and there is no Averter\nof whatso is fated; but do thou relate to me what befel between thee and\nthe youth who owneth the steed, and who is the King\u2019s son of Al-Irak.\u201d\nHereupon the girl was consterned and she could return no reply, and\npresently when she recovered she said to her sire, \u201cHow shall I relate\nto one who is already informed of all, first and last, and thou\ndeclarest that the foredoomed must come to pass, nor can I say\nthereanent a single word?\u201d And presently she resumed, \u201cO my father,\nverily the Youth promised me that an his life have length he would\ncertainly forgather with me, and I desire of thee that when thou shalt\nreturn to thy country thou take me and carry me in thy company to him,\nand reunite me with him and let me meet his sire and ask him to keep his\nword, for I require none else nor shall anyone ever unveil me in\nprivacy. And in fine do thou marry me to him. Now whatso hath betided me\nthou hast heard it from the Voice, and thou hast wearied thy soul in\ntransporting me to this place, fearing for me the shifts of the days,\nand thou hast contraried the power of Allah, nor hath this profited thee\naught, because the Destinies which be writ upon mankind from infinity\nand eternity must needs be carried out. All this was determined by\nAllah, for that prosperity and adversity and benefaction and\ninterdiction all be from the Almighty. Do thou whatso I have said and\nthat which is inscribed upon my forehead shall be the quickening of me\n(Inshallah\u2014an so please God!), since patience and longsuffering are\nbetter than restless thought.\u201d When her father heard from her such\nwords, he agreed with her in all she had spoken to him, and as soon as\nit was morning he fell to preparing for wayfare, he and his daughter and\nhis handmaidens and his negro-slaves; and on the third day they loaded\ntheir loads and set forth on return to their country and city. Then they\nconjoined the travel of night and day and pushed forward on their\njourney without stay or delay for a term of five months, until they\nreached their home and settled them down therein. Such was their case;\nbut as regards the King\u2019s son of Al-\u2019Irak, after he had met the girl\u2019s\nfather on the road and had parted from him, without recognising him\nwithal, he strave for return to his own land and behold, he wandered\nfrom the way and was confronted by a sea dashing with clashing billows.\nSo he was perplext as to his affair and his judgment left him and his\nright wits, and he knew not what he should do or whither he should wend,\nor what direction he should take or what Allah had decreed for him\u2014\u2014And\nShahrazad was surprised by the dawn of day, and fell silent and ceased\nto say her permitted say. Then quoth her sister Dunyazad, \u201cHow sweet is\nthy story, O sister mine, and how enjoyable and delectable!\u201d Quoth she,\n\u201cAnd where is this compared with that I would relate to you on the\ncoming night an the King suffer me to survive?\u201d Now when it was the next\nnight and that was\n\n\n The Eight Hundred and Third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when the Prince came upon that sea he was\nperplext and wist not what to do, so he leapt from the back of the\nFather of the Pigeon and set his steed standing beside him that he might\nlean against his quarter[533] when, of the excess of his night watching,\nhe fell asleep and was drowned in slumber. Then, by doom of Destiny the\nbeast shook his head and snorted and set off at full speed making for\nthe wild and the wold and was presently amiddlemost the waste. Now when\nsome two-told hours of time had passed, the Prince shook off his\ndrowsihead and opened his eyes, but of his steed he could see nor sign\nnor aught of visible trace. So he smote hand upon hand and cried, \u201cThere\nis no Majesty and there is no Might save in Allah, the Glorious, the\nGreat,\u201d after which he took seat by the side of the sea and sued comfort\nof Almighty Allah. On the next day a ship suddenly sailed in and made\nfast to the shore, after which a posse of Jews landed from her and as\nsoon as they saw him they fell upon him and seized him and pinioned him;\nthen, carrying him perforce aboard, loaded his legs with irons. So quoth\nhe to himself, \u201cWhenas Fate is so minded our eyes are blinded; however,\npatience is fairest and of Allah must we ask aidance.\u201d Hereupon the Jews\nagain disembarked and filled their kegs with the water of an adjoining\nrain-pool, after which they trooped aboard and making sail voyaged over\nthe billows of the ocean before them. This lasted for a month, after\nwhich time they cast anchor beside a harbour-town, and presently swarmed\nout to sell and to buy, and there they delayed for a term of two months\nuntil they had finished their business and they had purchased them what\nsufficed of provaunt. All this while the Prince lay bound in the black\nhole deep down in the ship\u2019s hold, nor did anyone go near him save a\nJew, a man of a certain age.[534] And whenever he entered that dismal\nplace he heard the youth reciting from the Koran and he would stand to\nhearken until his heart was softened to the speaker and he would favour\nhim in the matter of meat and drink. When they cast anchor beside the\nsecond place, the King\u2019s son asked the man, \u201cWhat may be this port-city\nand what is her name and the name of her ruler? Would Heaven I wot an\nher lord be a King or a Governor under a royal hand?\u201d \u201cWherefore askest\nthou?\u201d quoth the Jew, and quoth the other, \u201cFor nothing: my only want is\nthe city\u2019s name[535] and I would learn whether it belong to Moslems or\nJews or Nazarenes.\u201d \u201cThis be peopled by Moslem folk,\u201d replied the Jew,\n\u201cnatheless can none carry tidings of thee to her inhabitants. However, O\nMoslem, I feel a fondness for thee and \u2019tis my intent when we reach the\ncity of Andal\u00fas[536] to give tidings of thee, but it must be on\ncondition that thou accept of me to thy company whenas Allah Almighty\nshall have delivered thee.\u201d Said the Prince, \u201cAnd what hindereth thee\nfrom Al-Islam at this hour?\u201d and said the other, \u201cI am forbidden by fear\nof the ship\u2019s Captain.[537]\u201d Replied the Prince, \u201cBecome a Moslem in\nsecret and wash and pray in privacy beside me here.\u201d So he became of the\nTrue Believers at the hand of the King\u2019s son, who presently asked him,\n\u201cSay me, be there in this vessel any Moslems save myself?\u201d \u201cThere are\nsome twenty here,\u201d answered he, \u201cand \u2019tis the design of the Captain to\noffer them up on arrival at his own country and he shall devote them as\nvictims in the Greater Synagogue.\u201d Rejoined the other, \u201cThou art now a\nMoslem even as I am a Moslem, and it besitteth thou apprise me of all\nand whatsoever befalleth in the ship, but first art thou able to gar me\nforgather with the other True Believers?\u201d And the man answered in the\naffirmative. Now after the ship had sailed with them for ten days, the\nwhilome Jew contrived to bring him and the Moslem prisoners together and\nthey were found to number twenty, each and every in irons. But when it\nwas the Sabbath about undurn hour, all the Jews including the Captain\nfell to wine-bibbing and therein exceeded until the whole of them waxed\ndrunken; whereat the Prince and his convert arose, and going to the\narmoury[538] and opening it found therein all manner war-gear, even\nhabergeons. So the Youth returned to the captives and unbinding their\nbonds, led them to the cabin of weapons and said to them, \u201cDo each and\nevery of you who shall find aught befitting take it and let such as\navail to wear coat of mail seize one of them and don it.\u201d On this wise\nhe heartened their hearts and cried to them, \u201cUnless ye do the deeds of\nmen you will be slaughtered with the slaughtering of sheep, for at this\nmoment \u2019tis their design on reaching their own land to offer you up as\ncorbans in their Greater Synagogue. So be you on your guard and, if ye\nfall in this affair,[539] \u2019tis fairer for you than to die with split\nweasands.\u201d So each of them snatched up whatso of war gear suited him and\none equipped other and they heartened their hearts and all waxed eager\nfor the fray. Then sallied they forth, one and twenty in number, at a\nsingle word, with the Takb\u00edr and the Tahl\u00edl,[540] whilst the Jews who\nformed the ship\u2019s crew were some one hundred and five. But these were\nall drunken with wine and giddy of head, nor did they recover until the\nweapons began to play upon their necks and their backs, whereat they\nshook off their crapulence and learned that the Moslems had gotten about\nthem with their war-gear. So they cried out to one another and became\nware and the liquor-fumes left their brains. Then they rushed for the\narmoury but found that most of the weapons were with the Moslems, whom\nthe Prince was urging to derring-do of cut and thrust. Thus were they\ndeparted into two portions and hardly had passed an hour, an hour which\nwould grey the hair of a little child, in fight and fray and onset and\nretreat\u2014\u2014And Shahrazad was surprised by the dawn of day, and fell silent\nand ceased saying her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet and tasteful is thy tale, O sister mine, and how enjoyable\nand delectable!\u201d Quoth she, \u201cAnd where is this compared with that I\nwould relate to you on the coming night an the Sovran suffer me to\nsurvive?\u201d Now when it was the next night and that was\n\n\n The Eight Hundred and Fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Prince urged on his party and fortified\ntheir hearts to fight, nor had an hour passed in battle and slaughter\n(and he smiting rightwards and leftwards) when behold, he was\nencountered by the Captain who sprang at him with his scymitar and\ndesigned to cut him down. But he forestalled him with sway of sabre and\nsmote him a swashing stroke and an all-sufficient which share through\nhis joints and tare through his limbs; and when the ship\u2019s crew saw\ntheir Chief fall dead they gave in their submission[541] and throwing\ndown their weapons would have saved their lives. The Prince, however,\nwent forward to them and fell to pinioning them, one after other, until\nhe had bound them all, after which he counted them and found them to\nnumber about forty head while the slain were three score and five. These\nhe threw into the sea,[542] but the captives he placed in prison after\nchaining them with iron chains and they padlocked the doors upon them;\nand the Moslems worked the ship\u2019s sails while the man who had newly\nislamised directed them upon their course until they moored at a holm\nhard by the mainland. Here they landed and found the place abounding in\nblooms and trees and streams, and the Prince left the ship to\nreconnoitre the continent when suddenly a dust cloud drew nigh and a\nsand-pillar soared awhile in air high; then it uncovered some fifty\nhorsemen, and they were pursuing in the hottest of haste,[543] a\nstallion which was saddled and bridled and which they intended to\nsecure. Now for ten days they had galloped after him but none availed to\ncatch him. When the King\u2019s son looked upon that case he uttered a loud\ncry and the courser, hearing the sound of his master\u2019s voice, made for\nhim and fell to rubbing his cheeks upon his back and shoulders[544]\nuntil they came up with him as he was standing beside his lord. Hereat\nall the riders dismounted with intent to seize him, but the Prince\nopposed them saying, \u201cThis is my horse and he was lost from me in such a\nplace upon the margin of the main.\u201d Replied they, \u201c\u2019Tis well, but this\nis our booty nor will we ever leave him to thee, for that during the\nlast ten days we have galloped after him until we are melted, and our\nhorses are melted as well as ourselves. Moreover, our King awaiteth us\nand if we return without the steed our heads will be cut off.\u201d Quoth the\nPrince, \u201cNor ye nor that Sovran of yours can have any command over him,\nalbeit you may have pursued him at speed for ten days or fifteen days or\ntwenty days; nor shall you make him a quarry or for yourselves or for\nthe King of you. By Allah, one Sultan was unable to take even a hair\nfrom him and, by the Almighty! were you to pursue him for a full-told\nyear not one of you could come up with him or make him your own.\u201d\nHereupon talk increased between them and one drew weapon upon other and\nthere befel between them contest and enmity and rage of bad blood and\neach clapt hand to sword and drew it from sheath. When the King\u2019s son\nsaw this from them, he sprang upon the steed\u2019s back swiftlier than the\nblinding leven; and, having settled himself firmly in selle, he put\nforth his hand and seized a sword which hung by the saddle bow. As soon\nas the folk saw that he had mounted the horse, they charged upon him\nwith their scymitars and would have cut him down, but he made his steed\ncurvet and withdrew from them saying, \u201cAn you design battle I am not\nfain of fight, and do ye all go about your business and covet not the\nhorse lest your greed deceive you and you ask more than enough and\nthereby fall into harm. This much we know and if you require aught else\nlet the strongest and doughtiest of you do his best.\u201d Then they charged\nupon him a second time and a third time and he warded them off and\ncried, \u201cAllah draw the line between me and you,[545] O folk, and do ye\ngang your gait for you be fifty riders and I be alone and singlehanded\nand how shall one contend in fight with half an hundred?\u201d Cried they,\n\u201cNaught shall save thee from us except thou dismount from the steed and\nsuffer us to take him and return home with him;\u201d\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe King suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Eight Hundred and Seventh Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the fifty horsemen said to the King\u2019s son,\n\u201cThere is no help but that we take from thee the horse,\u201d and said he, \u201cI\nhave given you good advice, and well I wot and am certified that were\nyou two hundred riders ye could never prevail over me whilst I am\nmounted on my courser\u2019s back and indeed I have no fear of fight; but let\nany of you who hath claim to knightlihood come forwards and take him and\nmount him.\u201d So saying he alighted forthright and left his horse and went\nto some distance from him, when one of the fifty riders pushed forwards\nand designed to seize the steed by the reins and bestride him, when\nsuddenly the stallion raged like fire at him and attacked him and smote\nhim with his forehand and drove the entrails out of his belly and the\nman at once fell to the ground slain. As his party saw this they bared\ntheir brands and assaulted the horse designing to cut him in pieces when\nbehold, a dust-cloud high in lift upflew and walled the view; and all\nextended their glances in that direction for an hour of time until it\nopened and showed some two hundred knights headed by a King mighty of\ndegree and majesty and over his head were flags a-flying. The fifty\nhorsemen, seeing him advance with his troops, drew off and stood still\nto look and see whom he might be, and when the horse sighted these\nbanners he sniffed with nostrils opened wide to the air, and made for\nthem at full speed, as if gladdened by the sight, and approached them\nand returned to them a second time in like guise and at the third time\nhe drew up hard beside them and nearing the King fell to rubbing his\ncheeks upon the stirrups whilst the ruler put forth his hand and gentled\nthe steed by smoothing his head and forehead. As soon as the fifty\nriders saw this, they marvelled thereat, but the King\u2019s son who had kept\nhis ground was astounded and said to himself, \u201cThe horse fled me and\nwhen this host drew nigh he sought me again.\u201d[546] Presently the Prince\nfixed his glance upon the latest comers and behold, the King was his\nfather, so he sprang to him and when the sire saw him he knew his son\nand footed it and the twain embraced and fell fainting to the ground for\nawhile. When they recovered the suite of the Sultan came forward and\nsalam\u2019d to the Prince who presently asked his sire, \u201cWhat may be the\ncause of thy coming to this plain?\u201d and the ruler informed him by way of\nanswer that after his child\u2019s departure slumber to him brought no rest\nnor was there in food aught of zest and with him longing overflowed for\nthe sake of his son, so that after a while of time he and the grandees\nof his realm had marched forth, and he ended by saying, \u201cO my son, our\nleaving home was for the sake of thee, but do thou tell me what befel\nthee after mounting the Father of a Pigeon, and what was the cause of\nthy coming to this spot.\u201d Accordingly the Prince told all that had\nbetided him, first and last, of his durance vile amongst the Jews and\nhow he had devised the killing of the Captain and the capture of the\ncraft; and how the steed, after being lost in the waste,[547] had\nreturned to him in this place; also of the fifty riders who encountered\nhim on landing and would fain have seized him but failed and of the\ndeath of the horseman who was slain by the horse. Hereat they pitched\nthe pavilions upon that spot and set up a throne for the King who after\ntaking seat thereon placed his son by his side and bade summon the fifty\nriders who were brought into the presence\u2014\u2014And Shahrazad was surprised\nby the dawn of day and fell silent and ceased saying her permitted say.\nThen quoth her sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O\nsister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is\nthis compared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Eight Hundred and Eighth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting, and of deeds fair-seeming and\nworthy celebrating, that when the Sultan took seat upon the throne and\nset his son by his side he summoned the fifty riders, who were brought\ninto the presence and placed between his hands. Then he questioned them\nof their case and their country and the cause of their coming to that\nstead and they notified to him their native land and their Sovran and\nthe reason of their wandering; to wit, their headlong pursuit of the\nstallion which had lasted for a term of ten days. Now when the Sultan\nunderstood their words and knew and was certified concerning their King\nand their country, he robed them with honourable robes[548] and said to\nthem, \u201cWall\u00e1hi! had I known that the stallion would have submitted to\nyou and would have obeyed you I should have delivered him up to you, but\nI feared for any that durst approach him, barring his master. Now,\nhowever, do ye depart and salam to your Sovran and say him:\u2014By Allah, if\nthe stallion thou sawest wandering the waste befitted the use of thee I\nhad sent him in free gift.\u201d With this fair message the men farewelled\nhim and fared from him and they ceased not faring until they returned to\ntheir liege lord and reported to him all that had betided them; that is,\nhow the owner of the stallion had appeared and proved to be a King who\n(they added) \u201chath sent his salam to thee saying it was his desire to\ndespatch the horse but none availed to manage him save himself and his\nson.\u201d And when the Ruler heard these words, he returned thanks to the\nSovran for the grace of his goodness, and returned forthright to his own\nland. Meanwhile the Sultan who was owner of the stallion presented the\ncaptured ship to those who had captured her, and taking his son turned\ntowards his capital, and they marched without stay or delay until they\nreached it. Hereupon the Chamberlains and the Nabobs and the high\nOfficers and the townsfolk came forth to meet and greet their Ruler and\nrejoiced in his safety and that of his son, and they adorned the city\nfor three days and all were in high mirth and merriment until what time\nthe Sultan had settled down at home. Such was his case; but as regards\nthe Khwajah and his daughter, when they had let load their loads they\nquitted the cavern and set forth, making for their country and patrial\nstead, and they ceased not forcing their marches for a term of ten days.\nBut on the eleventh they encountered fiery heat beginning from\nmid-forenoon; and, as the place was grassy ground and overgrown with\ngreenery, they alighted from their beasts and bade pitch two pavilions,\none for the daughter and the other for her father and his folk, that it\nmight shade them and shelter them from the excessive sultriness. Now\nwhen it was mid-afternoon behold, the damsel was seized with the\nbirth-pains and the pangs of child-bearing, but Allah Almighty made\ndelivery right easy to her and presently she became the mother of a\nman-child\u2014Glory be to God who fashioned him and perfected what He had\nfashioned in the creation of that babe![549] So his mother cut his\nnavel-string and, rolling it up in one of her shifts, kept careful guard\nover it.[550] And presently her father entered to look upon her, and\nfinding that she had been delivered was grieved with exceeding grief and\nthe world was straitened before his face, and unknowing what to do he\nsaid to himself, \u201cHad we reached our homes and that babe appeared with\nthe damsel, our honour had been smirched and men had blamed us\nsaying:\u2014The Khwajah\u2019s daughter hath brought forth in sin. So we cannot\nconfront the world, and if we bear with us this infant they will ask\nwhere is its father?\u201d He remained perplext and distraught, seeing no way\nof action, and now he would say, \u201cLet us slay the child,\u201d and anon, \u201cLet\nus hide it;\u201d and the while he was in that place his nature bespake him\nwith such promptings. But when morning came he had determined upon\nabandoning the new-born and not carrying it further, so quoth he to his\ndaughter, \u201cHearken unto whatso I shall say thee.\u201d Quoth she, \u201c\u2019Tis\nwell!\u201d and he continued, \u201cIf we travel with this infant the tidings of\nus will spread through the city and men will say, The Khwajah\u2019s daughter\nhath been debauched and hath borne a babe in bastardy; and our right way\n(according to me) is that we leave it in this tent under charge of the\nLord and whoso shall come up to the little one shall take it with the\ntent; moreover I will place under its head two hundred dinars and any\nwhose lot it is shall carry off the whole.\u201d When the damsel heard these\nwords she found the matter grievous, but she could return no reply.\n\u201cWhat sayest thou?\u201d asked he, and she answered, \u201cWhatso is right that do\nthou.\u201d Hereupon he took a purse[551] of two hundred gold pieces which he\nset under the child\u2019s head and left it in the tent. Then he loaded his\nloads and fared forth, he and his daughter and his pages, and they\nceased not pushing their marches until they reached their own land and\nnative country and entered their home, where they were met by sundry of\ntheir familiars coming forth to greet them. They settled down in their\nquarters when the damsel forgathered with her mother who threw her arms\nround her neck for exceeding affection to her and asked her of her news;\nso she informed her concerning the matter of the cavern and what was\ntherein and how great was its distance, but she told her naught of what\nhad befallen her nor of her pregnancy by the Prince nor of the babe she\nhad abandoned. The mother still supposed that she was a clean maid, yet\nshe noted the change in her state and complexion. Then the damsel sought\nprivacy in one of the chambers and wept until her gallbladder was like\nto burst and said to herself, \u201cWould Heaven I knew whether Allah will\nre-unite me with the child and its father the Prince!\u201d and in this\ncondition she remained for a while of time. On such wise it befel the\nMerchant and his daughter; but as regards the son of the Sultan, when he\nhad settled down in the city of his sire he remembered the Khwajah\u2019s\ndaughter, and quoth he to his father, \u201cO my papa, my desire is to\nhunting and birding and diversion.\u201d Quoth the King, the better that\nDestiny might be fulfilled, \u201c\u2019Tis well, O my son, but take with thee a\nsuite.\u201d \u201cI desire no more than five men in all,\u201d said the other, and gat\nhimself ready for travel and, having farewelled his father, set forth\nfrom the city\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Eight Hundred and Tenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Prince went forth from his father with a\ntrain of five attendants and made for the wilderness, and he conjoined\nthe journeys of night and day; withal he knew not whither he was going,\nand he chanced travel over the same wilds and wolds and dales and stony\nleas. But as regards the Merchant and his daughter, he went in to her\none day of the days and found her weeping and wailing, so he said to\nher, \u201cWhat causeth thee to shed tears, O my child?\u201d and said she, \u201cHow\nshall I not weep? indeed I must wail over my lot, and over the promise\nwherewith Allah promised me.\u201d Hereupon he exclaimed, \u201cO my daughter, be\nsilent and Inshallah\u2014God willing\u2014I will equip me for travel and will\nfare to the son of the King; and look to it, for haply Allah Almighty\nour Lord may direct me to a somewhat shall conduct me to the Prince\u2019s\ncity.\u201d So saying he bade his handmaidens and eunuchs make ready\nforthright a viaticum sufficing for a full-told year himself and his\nfollowing of pages and eunuchs, and they did his bidding. After a few\ndays they prepared all he had required and he purposed to set out; then,\nhe loaded his loads and, farewelling his wife and daughter, went forth\nseeking the city of the King\u2019s son. He ceased not travelling for a space\nof three months, when he found a meadow wide of sides on the margin of a\nsweet-water lake, so he said to his slaves, \u201cAlight we here in this very\nplace that we may take our rest.\u201d Accordingly, they dismounted and\npitched a tent and furnisht it for him, and he passed that night by the\nwater-side, and all enjoyed their repose. But as soon as morn \u2019gan show\nand shone with sheeny glow, and the sun arose o\u2019er the lands lying low,\nthe Khwajah designed to order a march for his slaves when suddenly\nespying a dust-cloud towering in rear of them, they waited to see what\nit might be, and after some two hours of the day it cleared off and\ndisclosed beneath it six riders and with them a b\u00e2t-beast carrying a\nload of provisions. These drew near the meadow where the Khwajah sat\nlooking at them, and fear hereat entered into his heart, and trembling\nfell upon his limbs[552] until he was assured that they were but six\nmen. So his mind was calmed. But when the party drew near him he fixed\nhis glance and made certain that the men were headed by the King\u2019s son\nwhom he had met on his first journey, and he marvelled indeed at the\nyouth making for the same place, and he strove to guess the cause of his\ncoming with only five followers and no more. Then he arose and accosted\nhim and salam\u2019d and sat down in converse with him, being assured the\nwhile that it was the same who had had doings with his daughter, and\nthat the child which she had borne in the tent and which they abandoned\nwas the son of this Prince, while the youth knew not that the Khwajah\nwas father to the damsel with whom he had tarried in the cavern. So they\nfell to communing together for a while until the Prince asked the\nTrader, \u201cWhat is the cause of thy coming hither?\u201d and answered the\nother, \u201cI have come seeking thee and thy country, for I have a want\nwhich thou must fulfil me;\u201d presently adding, \u201cAnd thou, whither art\nthou intending?\u201d Quoth the King\u2019s son, \u201cI am making for the cavern\nwherein the handmaidens showed me much honour, for indeed I gave my word\nthat I would return to them after I had revisited my country and had met\nmy folk and my friends; and here I am coming back to keep what plight\nand promise were between us.\u201d Hereupon the Merchant arose, and taking\nthe Prince, retired with him to a place of privacy where none could wot\nof them twain save Allah Almighty. \u201cWould Heaven I knew what may be in\nthe thoughts of this Khw\u00e1jah!\u201d said the Prince in his mind; but when\nboth had seated themselves at ease, the Merchant addressed the King\u2019s\nson in these words, \u201cO my son, all things are foredoomed in the World of\nSecrets, and from fated lot is no flight. Now the end and aim whereto\nthou designest in the cavern, verily they[553] left it for their own\nland.\u201d When the King\u2019s son heard these words informing him that his\nbeloved had quitted her abode, he cried out with a loud outcry for\nstress of what had betided him, and fell a-swoon by cause that love of\nthe damsel had mastered his heart and his vitals hung to her. After a\nwhile he recovered and asked the Khwajah, \u201cSay me, be these words of\nthine soothfast or false?\u201d \u201cSoothfast indeed,\u201d answered the father,\n\u201cbut, O my child, be of good cheer and eyes clear, for that thy wish is\nwon\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent and\nceased to say her permitted say. Then quoth her sister Dunyazad, \u201cHow\nsweet and tasteful is thy tale, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the Sovran suffer me to survive?\u201d\nNow when it was the next night and that was\n\n\n The Eight Hundred and Twelfth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and goodwill? It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that quoth the Khwajah to the King\u2019s son after he had\nrevived, \u201cO my child, be of good cheer and eyes clear for that thy want\nis won and for thee the way hath been short done and if thy heart be\nfirm-fixed upon thy beloved the heart of her is still firmer than thine\nand I am a messenger from her who seek thee that I may unite you twain\nInshallah\u2014an Allah please.\u201d Asked the Prince, \u201cAnd who mayest thou be to\nher, O my lord?\u201d and answered the other \u201cI am her father and she is my\ndaughter and hers is a marvel-tale, I swear by the All-might of Him who\nmade the Heavens and the Earth.\u201d Then he fell to recounting anent the\nVoice which came to him on the night of her being conceived in her\nmother\u2019s womb and all that had since befallen her, keeping\nconcealed[554] only the matter of the babe which she had borne in the\ntent. But when the Prince knew that the wayfarer was her sire who was\ntravelling to seek him, he rejoiced in the glad tidings of forgathering\nwith the damsel and on the morning of the second day all marched off\ntogether and made for the Merchant\u2019s city. And they stinted not\nwayfaring and forcing their marches until they drew near it, and as soon\nas they entered it, the Merchant, before going to his home, led the\nPrince with him and sought the Kazi by whose aid the marriage-tie, after\ndue settlement of the dowry, might be tied between him and the damsel.\nThis done, he conducted him to a place of concealment and presently went\nin to his daughter and her mother who saluted him and asked him the\nnews. Hereupon he gave them to know that he had brought the King\u2019s son\nand had made ready to knot the knot of wedlock between him and her. As\nsoon as the damsel heard these tidings she fainted for excess of her\nhappiness, and when she revived her mother arose and prepared her person\nand adorned her and made her don her most sumptuous of dresses. And when\nnight fell they led the bridegroom in procession to her and the couple\nembraced and each threw arms round the neck of other for exceeding\ndesire and their embraces lasted till dawn-tide.[555] After that the\ntimes waxed clear to them and the days were serene until one chance\nnight of the nights when the Prince was sitting beside his bride and\nconversing with her concerning various matters when suddenly she fell to\nweeping and wailing. He was consterned thereat and cried, \u201cWhat causeth\nthee cry, O dearling of my heart and light of mine eyes?\u201d and she, \u201cHow\nshall I not cry when they have parted me from my boy, the life-blood of\nmy liver!\u201d \u201cAnd thou, hast thou a babe?\u201d asked he and she answered, \u201cYes\nindeed, my child and thy child, whom I conceived by thee while we abode\nin the cavern. But when my father[556] took me therefrom and was leading\nme home we encountered about midway a burning heat, so we halted and\npitched two tents for myself and my sire; then, as I sat within mine the\nlabour-pangs came upon me and I bare a babe as the moon. But my parent\nfeared to carry it with us lest our honour be smirched by tittle-tattle,\nso we left the little one in the tent with two hundred gold pieces under\nits head, that whoso might come upon it and take it and tend it might\ntherewith be repaid.\u201d In fine, she told her spouse the whole tale\nconcerning her infant and declared that she had no longer patience to be\nparted from it. Her bridegroom consoled her and promised her with the\nfairest promises that he would certainly set out and travel and make\nsearch for the lost one amongst the lands, even though his absence might\nendure through a whole year in the wilderness. And lastly he said to\nher, \u201cWe will ask news and seek tidings of him from all the wayfarers\nwho wend by that same valley, and certify ourselves of the information,\nnor will we return to thee save with assured knowledge; for this child\nis the fruit of my loins and I will never neglect him; no, never. Needs\nmust I set forth and fare to those parts and search for my son.\u201d Such\nwas their case; but as regards the babe which had been abandoned (as we\nhave noticed), he lay alone for the first day and yet another when a\ncaravan appeared passing along that same road; and, as soon as they\nsighted the pavilion yet they saw none within, they drew near to it and\nbehold, they found a babe lying prostrate with his fingers in his mouth\nand sucking thereat[557] and he was even as a slice of the moon. So they\napproached him and took him up and found under his head the purse,\nwhereupon they carried him, not forgetting the gold, and showed him to\nthe Shaykh of the Cafilah[558] who cried, \u201cWall\u00e1hi, our way is a blessed\nfor that we have discovered this child; and, inasmuch as I have no\noffspring, I will take him and tend him and adopt him to son.\u201d Now this\ncaravan was from the land of Al-Yaman and they had halted on that spot\nfor a night\u2019s rest, so when it was morning they loaded and left it and\nfared forwards and they ceased not wayfaring until they reached their\nhomes safe and sound. After returning all the Cafilah folk dispersed,\neach to his own stead, but the Shaykh, who was employed by government\nunder the King of Al-Yaman, repaired to his own house accompanied by the\nchild which he had carefully tended and salam\u2019d to his wife. As soon as\nshe saw the babe she marvelled at his fashion and, sending for a\nwet-nurse, committed him for suckling to her and set apart for her a\nplace; and the woman fell to tending him and cleaning him, and the house\nprospered for the master and dame had charge of it[559] during the days\nof suckling. And when the boy was weaned they fed him fairly[560] and\ntook sedulous charge of him, so he became accustomed to bespeak the man\nwith, \u201cO my papa,\u201d and the woman with, \u201cO my mamma,\u201d believing the twain\nto be truly his parents. This endured for some seven years when they\nbrought him a Divine to teach him at home, fearing lest he should fare\nforth the house; nor would they at any time send him to school. So the\ntutor[561] took him in hand and taught him polite letters and he became\na reader and a writer and well versed in all knowledge before he reached\nhis tenth year. Then his adopted father appointed for him a horse that\nhe might learn cavalarice and the shooting of shafts and firing of\nbullets at the butt,[562] and then brought for him a complete rider that\nhe might teach him all his art and when he came to the age of fourteen\nhe became a doughty knight and a prow. Now one chance day of the days\nthe youth purposed going to the wild that he might hunt,\u2014\u2014And Shahrazad\nwas surprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe King suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Eight Hundred and Fourteenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the youth proposed going forth to the wild that\nhe might hunt, but his guardians feared for him so that he availed not\nto fare forth. Grievous to him was it that he could not obtain his\nliberty to set out a-chasing, and there befel him much concern[563] and\na burning thirst; so he lay him down sore sick and troubled. Hereupon\nhis father and mother went in to him and, finding that he had taken to\nhis pillow, they mourned over him, and fearing lest he be afflicted by\nsome disease they asked him, \u201cWhat is to do with thee and what calamity\nhath befallen thee?\u201d Answered he, \u201cThere is no help but that I go forth\na-hunting in the wilderness.\u201d Quoth they, \u201cO our son, we fear for thee,\u201d\nand quoth he, \u201cFear not, for that all things be foredoomed from Eternity\nand, if aught be written for me, \u2019twill come to pass even although I\nwere beside you; and the bye-word saith:\u2014Profiteth not Prudence against\nPredestination.\u201d Hereat they gave him permission, and upon the second\nday he rode forth to the chase, but the wold and the wilds swallowed him\nup, and when he would have returned he knew not the road, so he said to\nhimself, \u201cFolk declare that affects are affected and footsteps are sped\nto a life that is vile and divided daily bread.[564] If aught be written\nto me fain must I fulfil it.\u201d And whenever he hunted down a gazelle, he\ncut its throat and broiled the meat over a fire and nourished himself\nfor a while of days and nights; but he was lost in those wastes until he\ndrew in sight of a city. This he entered, but he had no money for food\nor for foraging his horse, so he sold it willy nilly and, hiring a room\nin a Wak\u00e1lah, lived by expending its price till the money was spent.\nThen he cried, \u201cThere is no Majesty and there is no Might save in Allah,\nthe Glorious, the Great! The wise man doth even as the fool, but\nAll-might is to Allah.\u201d So he went forth to solace himself in the\nhighways of the city, looking rightwards and leftwards, until he came to\nthe gateway of the King\u2019s Palace, and when he glanced around he saw\nwritten over it, \u201cDive not into the depths unless thou greed for thyself\nand thy wants.\u201d[565] So he said in his mind, \u201cWhat is the meaning of\nthese words I see here inscribed?\u201d Presently he repaired for aid to a\nman in a shop and salam\u2019d to him, and when his salutation was returned\nenquired of him, \u201cO my lord, what is the meaning of this writ which is\nwritten over the Sultan\u2019s gateway?\u201d The other replied, \u201cO my son,\nwhereof dost thou ask? Verily the Sultan and all the Lords of his land\nare in sore cark and care for the affair of his daughter the Princess.\u201d\nThe youth rejoined, \u201cWhat is the matter with her and what hath befallen\nher?\u201d and the man retorted, \u201cO my son, verily the Sultan hath a daughter\nso fair that she seemeth cast in the very mould of beauty and none in\nher day can excel her, but whoso is betrothed to her and marrieth her\nand goeth in unto her the dawn never cometh without his becoming a heap\nof poison, and no one wotteth the business what it may be.\u201d Hearing\nthese words the youth said to himself, \u201cBy Allah, the death of me were\nbetter than this the life of me, but I have no dower to offer her.\u201d Then\nhe asked the man, \u201cO my uncle, whoso lacketh money and wisheth to marry\nher, how shall he act?\u201d \u201cO my son,\u201d answered the other, \u201cverily the\nSultan demandeth nothing; nay, he expendeth of his own wealth upon her.\u201d\nThe youth arose from beside the man at that moment and, going in to the\nKing, found him seated on his throne; so he salam\u2019d to him and prayed\nfor him and deprecated and kissed ground before him, and when the King\nreturned his salutation and welcomed him he cried, \u201cO King of the Age,\n\u2019tis my intent and design to be connected with thee through the lady\nsafe-guarded, thy daughter.\u201d \u201cBy Allah, O Youth,\u201d said the Sultan, \u201cI\nconsent not for thine own sake that thou wed her by cause that thou wilt\nbe going wilfully to thy death;\u201d and hereupon he related to him all that\nbefel each and every who had married her and had gone in unto her. Quoth\nthe youth, \u201cO King of the Age, indeed I rely upon the Lord, and if I die\nI shall fare to Allah and His ruth and, if I live, \u2019tis well, for that\nall things are from the Almighty.\u201d Quoth the Sultan, \u201cO Youth, counsel\nappertaineth to Allah, for thou art her equal in beauty;\u201d and the other\nrejoined, \u201cAll things are by Fate and man\u2019s lot.\u201d Hereupon the King\nsummoned the Kazi and bade tie the marriage-tie between the youth and\nhis daughter; then he went in to his Harem and apprised thereof her\nmother that she might prepare the girl\u2019s person for the coming night.\nBut the youth departed from the Sultan\u2019s presence perplext of heart and\ndistraught, unknowing what to do; and, as he walked about, suddenly he\nmet a man in years, clean of raiment and with signs of probity evident;\nso he accosted him and said, \u201cO my lord, ask a blessing for me.\u201d Said\nthe Shaykh, \u201cO my son, may our Lord suffice thee against all would work\nthee woe and may He ever forefend thee from thy foe.\u201d[566] And the youth\nwas gladdened by the good omen of the Shaykh\u2019s words. But when the\nSultan had sought his Harem he said, \u201cBy Allah, he who hath wedded the\ndamsel is a beautiful youth: oh the pity of it that he should die!\nIndeed I dissuaded him, saying so-and-so shall befal thee, but I could\nnot deter him. Now by the rights of Him who raised the firmament without\nbasement, an our Lord deign preserve this Youth and he see the morn in\nsafety, I will assuredly gift him and share with him all my good, for\nthat I have no male issue to succeed me in the sovranty; and this one,\nif Allah Almighty vouchsafe prolong his days, shall become my heir\napparent and inherit after me. Indeed I deem him to be a son of the\nKings who disguiseth himself, or some Youth of high degree who is\ntroubled about worldly goods and who sayeth in himself:\u2014I will take this\ndamsel to wife that I may not die of want, for verily I am ruined. I\ndiverted him from wedding her, but it could not be, and the more I\ndeterred him with words manifold only the more grew his desire and he\ncried:\u2014I am content; thus speaking after the fashion of one who longeth\nto perish. However, let him meet his lot\u2014either death-doom or\ndeliverance from evil.\u201d Now when it was eventide the Sultan sent to\nsummon his son-in-law and, seating him beside the throne, fell to\ntalking with him and asking after his case; but he concealed his\ncondition and said, \u201cThy servant is such whereof \u2019tis spoken:\u2014I fell\nfrom Heaven and was received by Earth. Ask me not, O King of the Age, or\nof the root or of the branch, for one of the wise and ware hath said:\u2014\n\n To tell my root and my name refrain; \u273f The root of the youth is what\n good he gain:[567]\n A wight without father full oft shall win \u273f And melting shall purify\n drossy strain.\u201d\n\nAnd folk are equal but in different degrees.[568] Now when the Sultan\nheard these words, he wondered at his eloquence and sweetness of speech;\nwithal he marvelled that his son-in-law would not explain to him from\nwhat land or from what folk he came. And the two ceased not their\nconverse until after the hour of night prayers, when the Lords of the\nland had been dismissed; whereupon the Sultan bade an eunuch take the\nyouth and introduce him to the Princess. So he arose from him and went\nwith the slave, the King exclaiming the while, \u201cThere is no Majesty and\nthere is no Might, save in Allah, the Glorious, the Great: verily yonder\nyoung man wendeth wilfully to his death.\u201d Now when the bridegroom\nreached the apartment of the Sultan\u2019s daughter and entered to her\u2014\u2014And\nShahrazad was surprised by the dawn of day and fell silent and ceased\nsaying her permitted say. Then quoth her sister Dunyazad, \u201cHow sweet and\ntasteful is thy tale, O sister mine, and how enjoyable and delectable!\u201d\nQuoth she, \u201cAnd where is this compared with that I would relate to you\non the coming night an the Sovran suffer me to survive?\u201d Now when it was\nthe next night and that was\n\n\n The Eight Hundred and Seventeenth Night,\n\n[Illustration]\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the youth, when entering to the Sultan\u2019s\ndaughter, exclaimed \u201cBismillah\u2014in the name of Allah\u2014I place my trust\nupon Allah, and I have committed mine affair unto Allah!\u201d Then he went\nforwards and found his bride seated upon her bedstead, and she was as a\nHoard newly loosed from its Talisman; while she on her part rose and met\nhim, and looked upon him and considered him until she was certified of\nhis being cast in beauty\u2019s mould, nor had she ever seen any like unto\nhim. So she wept till the tears trickled adown her cheeks and she said\nto herself, \u201cOh the pity of it! Never shall my joy be fulfilled with\nthis beautiful youth, than whom mine eyes never fell upon one fairer.\u201d\nQuoth he, \u201cWhat causeth thee cry, O my lady?\u201d and quoth she, \u201cI cry for\nthe loss of my joys with thee seeing that thou art to perish this very\nnight; and I sue of the Almighty and supplicate Him that my life may be\nthy ransom, for by Allah \u2019tis a pity!\u201d When he heard these words he\npresently looked around and suddenly he sighted a magical Sword[569]\nhanging by the belt against the wall: so he arose and hent it and threw\nit across his shoulders; then, returning he took seat upon the couch\nbeside the Sultan\u2019s daughter, withal his heart and his tongue never\nneglected to recite the Names of Allah or to sue aidance from the Prince\nof the Hallows[570] who alone can reconcile with the Almighty fiat the\nfates and affairs of God\u2019s servants. This lasted for an hour until the\nfirst third of the night, when suddenly were heard the bellowings as of\nwind and rumblings of thunder, and the bride, perceiving all the\nportents which had occurred to others, increased in weeping and wailing.\nThen lo and behold! a wall amiddlemost the chamber clave asunder, and\nthere issued forth the cleft a Basilisk[571] resembling a log of\npalm-tree, and he was blowing like the storm-blast and his eyes were as\ncressets and he came on wriggling and waving. But when the youth saw the\nmonster he sprang up forthright with stout heart that knew naught of\nstartling or affright, and cried out, \u201cProtect me, O Chief and Lode-star\nof the Hallows, for I have thrown myself upon thine honour and am under\nthy safe-guard.\u201d So saying and setting hand on brand he advanced and\nconfronted the portent swiftlier than an eye-glance, raising his elbow\ntill the blackness of the armpit appeared; and he cried out with a loud\noutcry whereto the whole city re-echoed, and which was audible even to\nthe Sultan. Then he smote the monster upon his neck[572] and caused head\nto fly from body for a measure of some two spans. Hereupon the Basilisk\nfell dead, but the youth was seized by a fainting-fit for the mighty\nstress of his stroke, and the bride arose for the excess of her joy and\nthrew herself upon him and swooned away for a full-told hour. When the\ncouple recovered, the Princess fell to kissing his hands and feet and\nwiping with her kerchief the sweat from his brow and saying to him, \u201cO\nmy lord, and light of mine eyes, may none thy hand ever foreslow nor\nexult over thee any foe,\u201d till he had recovered his right senses and had\nregained his strength. Anon he arose, and taking the Basilisk set it\nupon a large tray;[573] then, letting bring a skinful of water he\ncleaned away the blood. After this the youth and the King\u2019s daughter sat\ndown and gave each other joy of their safety and straightway disappeared\nfrom them all traces of distress. Presently the Bridegroom looked at his\nBride and found her like a pearl, so he caused her to laugh and\ndisported with her and excited her and she did on like wise and at last\nhe threw her upon her back and did away her maidenhead, whenas their\ngladness grew and their pleasures were perfected and their joyance was\nenhanced by the monster\u2019s death. They ceased not, the twain of them\ntoying and enjoying themselves until it was well nigh dawn and sleep\novercame them and they slumbered. But the Sultan during that night could\nrelish nor lying down nor sitting up, and as soon as he heard the shout\nhe cried, \u201cThe Youth is indeed dead and this world hath fled! There is\nno Majesty and there is no Might save in Allah, the Glorious, the\nGreat.\u201d About morning-tide he prepared for him a shroud and mortuary\nperfumes, and all things required, and despatched a party to dig a tomb\nfor him who had been slain by the side of his daughter, and he let make\nan iron bier, after which he sent for the washers of the dead and\nsummoned them to his presence and lastly he awaited for his wife to seek\nher daughter and bring him the tidings\u2014\u2014And Shahrazad was surprised by\nthe dawn of day and fell silent and ceased to say her permitted say.\nThen quoth her sister Dunyazad, \u201cHow sweet is thy story, O sister mine,\nand how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the King\nsuffer me to survive?\u201d Now when it was the next night and that was\n\n\n The Eight Hundred and Nineteenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale, that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Sultan sat until morning-tide expecting his\nwife to bring him tidings of the youth that he might take him and bury\nhim. But the Queenmother repaired to her daughter\u2019s apartment where she\nfound the door locked and bolted upon the couple; so she knocked for\nthem whilst her eyes were tear-stained and she was wailing over the loss\nof her daughter\u2019s love-liesse. Hereat the Princess awoke and she arose\nand opened the door when behold, she found her mother weeping so she\nasked her, \u201cWhat caused thee shed tears, O Mother mine, whilst my\nenjoyment hath been the completest?\u201d Asked she, \u201cAnd what hath joyed\nyou?\u201d So the daughter led her to the middlemost of the apartment where\nshe found the Basilisk (which was like the section of a palm-trunk)\nlying dead upon a huge tray and she saw her son-in-law sleeping upon the\nbedstead[574] and he was like a fragment of the moon on the fourteenth\nnight. The mother bowed head towards him and kissed him upon the brow\nsaying, \u201cVerily and indeed thou deservest safety!\u201d Then she went forth\nfrom him lullilooing aloud and bade all the handmaids raise the cry of\njoy[575] and the Palace was turned topsy-turvy with gladness and\ndelight. When the Sultan heard this he arose and asked \u201cWhat may be the\nnews? Are we in grief or in gladness;\u201d and so saying he went forth when\nsuddenly he was met by his wife in the highest delight who took him and\nled him to the apartment of her daughter. There he also espied the\nBasilisk stretched dead upon the tray and the youth his son-in-law lying\nasleep upon the bedstead, whereat from the stress of his joyance he fell\nto the floor in a fainting-fit which lasted an hour or so. But when he\nrevived he cried, \u201cIs this wake or rather is\u2019t sleep?\u201d after which he\narose and bade the musicians of his band beat the kettledrums and blow\nthe shawms and the trumps and he commanded adorn the city; and the\ncitizens did all his bidding. The decorations remained during seven days\nin honour of the safety of the Sultan\u2019s son-in-law, and increased were\ntheir joys and fell from them all annoys, and the Sultan took to\ndistributing and giving alms and largessing and making presents to the\nFakirs and the miserable and he robed his nobles with honourable robes\nand fed the captives and the prisoners one and all[576]; and the naked\nhe clothed, and those anhungered he feasted in honour of his daughter.\nThen said the Sultan, \u201cBy Allah, this youth deserveth naught save that I\nmake him my partner and share with him my good, for he hath banished\nfrom us our dule and our dolours and eke on account of himself and his\nown sake.\u201d After this he made over to him half of his realm and his\nriches and the Sultan would rule one day and his son-in-law the other\nand their joys endured for the space of a full-told year. Then the\nSovran was seized of a sickness, so he bequeathed to his son-in-law all\nhe had and everything he owned; and but a little time elapsed before his\nmalady increased day by day until he fared to the ruth of Almighty Allah\nand the youth sat in his stead as Sovran and Sultan. Such was his case;\nbut as regards the matter of his sire, the King\u2019s son of Al-\u2019Irak, when\nhe promised his wife that he would certainly go forth and travel and\nsearch for their son, he ceased not wending through the regions for a\nlength of nights and days until Destiny threw him into such-and-such a\ncity; and from the excess of what he had suffered of toil and travail he\ntarried therein a time. Now the Shaykh of the Caravans (who had found\nthe babe in the tent and had taken him and had tended and adopted him,\nand from whom the youth when grown to man\u2019s estate had disappeared on\nthe hunting excursion and returned not to his parents) also set out\na-seeking him and fell diligently to searching for tidings of him and\nroaming from place to place. Presently he was cast by doom of Destiny\ninto the same city; and, as he found none to company with, he was\nsuddenly met on one of the highways by the youth\u2019s true father and the\ntwain made acquaintance and became intimate until they nighted and\nmorning\u2019d in the same stead; withal neither knew what was his companion.\nBut one night of the nights the two sat down in talk and the true sire\nasked the adoptive father, \u201cO my brother, tell us the cause of thy going\nforth from thy country and of thy coming hither?\u201d Answered his comrade,\n\u201cBy Allah, O my brother, my tale is a wondrous and mine adventure is a\nmarvellous.\u201d Quoth he, \u201cAnd how?\u201d and quoth the other, \u201cI was Shaykh of\nthe Cafilahs on various trading journeys, and during one of them I\npassed by a way of the ways where I found a pavilion pitched at a\nforking of the roads. So I made for it and dismounted my party in that\nplace and I glanced at the tent but we found none therein, whereupon I\nwent forwards and entered it and saw a babe new-born strown upon his\nback and sucking his fingers.[577] So I raised him between my hands and\ncame upon a purse of two hundred dinars set under his head; and I took\nthe gold and carried it off together with the child.\u201d But when his\ncomrade, the true father, heard this tale from him he said to himself,\n\u201cThis matter must have been after such fashion,\u201d and he was certified\nthat the foundling was his son, for that he had heard the history told\nby the mother of the babe with the same details essential and\naccidental. So he firmly believed[578] in these words and rejoiced\nthereat, when his comrade continued, \u201cAnd after that, O my brother, I\nbore off that babe and having no offspring I gave him to my wife who\nrejoiced therein and brought him a wet-nurse to suckle him for the usual\nterm. When he had reached his sixth year I hired a Divine to read with\nhim and teach him writing and the art of penmanship[579]; and, as soon\nas he saw ten years, I bought him a horse of the purest blood, whereon\nhe learnt cavalarice and the shooting of shafts and the firing of\nbullets until he attained his fifteenth year. Presently one day of the\ndays he asked to go a-hunting in the wilderness, but we his parents (for\nhe still held me to be his father and my wife his mother) forbade him in\nfear of accidents; whereupon he waxed sore sorrowful and we allowed him\nleave to fare forth.\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day\nand fell silent and ceased saying her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet and tasteful is thy story, O sister mine,\nand how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this\ncompared with that I would relate to you on the coming night an the\nSovran suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Eight Hundred and Twenty-first Night\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the adoptive father pursued to his comrade, \u201cSo\nwe permitted him to hie a-hunting, and he farewelled us and went forth\nfrom us and left us, whereat we fell to beweeping him; and inasmuch as\nuntil this present he hath not returned to us, I have set out to seek\nhim and here am I in this place searching for traces of him.\nPeradventure may Allah Almighty deign unite me with him and gar me\nforgather with him; for, Wall\u00e1hi! from the hour he went from us sleep\nhath done us no good nor have we found relish in food.\u201d And when the\nspeech was ended, quoth his comrade, \u201cO my brother, whenas he is not the\nson of thy loins and he could prove himself perverse to thee, what must\nbe the condition in his regard of the father who begat him and the\nmother who enwombed him?\u201d He replied, \u201cTheirs must be cark and care and\nmisery beyond even mine;\u201d and the other rejoined, \u201cBy Allah, O my\nbrother, verily the relation thou hast related anent this child proveth\nthat he is, by God, my child and of mine own seed, for in sooth his\nmother gave birth to him in that stead where she left him being unable\nto carry him with her, but now she beweepeth the loss of him through the\nnights and the days.\u201d \u201cO my brother,\u201d quoth the adoptive father, \u201cwe\ntwain, I and thou, will indeed make public search and open inquiry for\nhim through the lands, and Allah Almighty shall guide us himwards.\u201d When\nmorning came the pair went forth together intending to journey from that\ncity, but by doom of the Decreer the Sultan on that very day set out to\nvisit the gardens; and, when the travellers heard tidings thereof, one\nsaid to the other, \u201cLet us stay and solace ourselves with a sight of the\nroyal suite and after we will wend our ways.\u201d Said his comrade, \u201c\u2019Tis\nwell.\u201d So they took their station to await the issuing forth of the\nSultan, who suddenly rode out amid his suite as the two stood leaning\nbeside the road and looking at the Sultan, when behold, his glance fell\nupon the two men. He at once recognised the father who had reared him,\nand when he gazed at the other standing beside him his heart was opened\nto the love of him albeit he weeted naught of their tie of blood nor\nbelieved that any was his sire save the Shaykh who had adopted him.\nAccordingly, after considering them he bade carry them both to the House\nof Hospitality, so they led them thither and did his bidding. Hereupon\nthe twain said to themselves, \u201cWherefore hath the Sultan made us his\nguests? Nor he knoweth us nor we know him and needs must this have a\ncause.\u201d But after leaving them the King rode to the gardens where he\ntarried the whole day, and when it was sunset he returned to his Palace,\nand at supper-tide commanded the men be brought before him. They salam\u2019d\nto him and blessed him and he returned their salutations, and bade them\ntake seat at the trays whereat none other was present. They obeyed his\norder much wondering thereat the while and musing in their minds, \u201cWhat\ncondition is this?\u201d They ate till they were satisfied, after which the\nfood-trays were removed and they washed their hands and drank coffee and\nsherbets; then, by command of the King, they sat down to converse when\nthe Sultan addressed them instead of the others, whereat they marvelled\nself-communing and saying, \u201cWhat can be the cause?\u201d But as soon as all\nthe attendants had been dismissed to their quarters and no one remained\nsave the Sultan and his guests (three in all and no more), and it was\nthe first third of the night, the King asked them, \u201cWhich of you\navaileth to tell a tale which shall be a joyance to our hearts?\u201d The\nfirst to answer him was the true father, who said:\u2014Wall\u00e1hi; O King of\nthe Age, there befel me an adventure which is one of the wonders of the\nworld, and \u2019tis this. I am son to a King of the Kings of the earth who\nwas wealthy of money and means, and who had the goods of life beyond\nmeasure. He feared for my safety because he had none other save myself,\nand one day of the days, when I craved leave to go a-hunting in the\nwilderness, he refused me in his anxiety for my safety. (Hereat, quoth\nthe Sultan in himself, \u201cBy Allah, the story of this man is like my\nhistory!\u201d) So quoth I:\u2014O King, unless I fare forth to sport, verily I\nwill slay myself, and quoth my sire:\u2014O my son, do thou go ride to the\nchase, but leave us not long for the hearts of us two, I and thy mother,\nwill be engrossed by thee. Said I, \u201cHearing and obeying,\u201d and I went\ndown to the stable to take a steed; and finding a smaller stall wherein\nwas a horse chained to four posts and, on guard beside him two slaves\nwho could never draw near him, I approached him and fell to smoothing\nhis coat. He remained silent and still whilst I took his furniture and\nset it upon his back, and girthed his saddle right tight and bridled him\nand loosed him from the four posts, and during all this he never started\nnor shied at me by reason of the Fate and Fortune writ upon my forehead\nfrom the Secret World. Then I got him ready and mounted him and went\nforth\u2014\u2014And Shahrazad was surprised by the dawn of day, and fell silent\nand ceased to say her permitted say. Then quoth her sister Dunyazad,\n\u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the King suffer me to survive?\u201d Now\nwhen it was the next night and that was\n\n\n The Eight Hundred and Twenty-third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the man who was bespeaking the Sultan pursued\nto him, \u201cThen I mounted him and rode him over the gravelly ground\nwithout the city when behold, he snorted and snarked and shook his crest\nand started at speed and galloped with me and bolted, swiftly as though\nhe were a bird in the firmament of heaven.\u201d On this wise he fell to\nrecounting all that had befallen in the cave between him and the\nMerchant\u2019s daughter and what had betided him by decree of Allah; how he\nhad left her for his own land and how had her sire come and carried her\naway; also in what manner she had been delivered of a son by him on the\nroad and had left her babe-child in the tent hoping that someone might\nfind him and take him and tend him; and, lastly, how he had married the\nchild\u2019s mother and what was the cause of his going forth and his coming\nto that place that he might seek his son. Hereupon the Sultan turned to\nhis adoptive father whom hitherto he had believed to be his real parent\nsaying, \u201cAnd thou, the other, dost thou know any tale like that told to\nus by thy comrade?\u201d So the Shaykh recounted to him the whole history as\nhath before been set forth from incept to conclusion, nor hid from him\naught thereof. Then the Sultan declared himself to his true sire,\nsaying, \u201cThou art my father and there befel such things and such,\u201d after\nwhich said his adoptive parent, \u201cWall\u00e1hi, O my son, verily none is thy\nfather save this one from whose loins thou art sprung, for I only found\nthee in the pavilion and took thee and tended thee in my home. But this\nis thy very parent in very deed.\u201d Hereat all the three fell upon one\nanother\u2019s necks and kissed one another and the Sultan cried, \u201cPraise to\nHim who hath united us after disunion!\u201d and the others related to him\nanent his maternal grandfather how he was a Merchant, and concerning his\npaternal grandsire how he was a Monarch. Anon each of the two was\nordered to revisit his own country and convey his consort and his\nchildren; and the twain disappeared for the space of a year and a month\nand at length returned to the young King. Hereupon he set apart for them\npalaces and settled them therein and they tarried with him until such\ntime as there came to them the Destroyer of delights and the Severer of\nsocieties.\n\n\n\n\n STORY OF THE YOUTH WHO WOULD FUTTER HIS FATHER\u2019S WIVES.[580]\n\n\nIt is related that there was a man who had a grown-up son, but the youth\nwas a ne\u2019er-do-well,[581] and whatever wife his sire wedded, the son\nwould devise him a device to lie with her and have his wicked will of\nher, and he so managed the matter that his father was forced to divorce\nher. Now the man once married a bride beautiful exceedingly and,\ncharging her beware of his son, jealously guarded her from him.\u2014\u2014And\nShahrazad was surprised by the dawn of day and fell silent and ceased to\nsay her permitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy\nstory, O sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd\nwhere is this compared with that I would relate to you on the coming\nnight an the King suffer me to survive?\u201d Now when it was the next night,\nand that was\n\n\n The Eight Hundred and Thirty-second Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be not\nsleeping, finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that the father applied himself to safe-guarding his wife\nand gave her a charge warning her with threats against his son and\nsaying, \u201cWhenas I wed ever a woman, yonder youth by his cunning manageth\nto have his wicked will of her.\u201d Quoth she, \u201cO Man, what be these words\nthou speakest? This thy son is a dog, nor hath he power to do with me\naught, and I am a lady amongst women.\u201d Quoth he, \u201cIndeed I but charge\nthee to have a care of thyself.[582] Haply I may hie me forth to wayfare\nand he will lay some deep plot for thee and work with thee as he wrought\nwith others.\u201d She replied, \u201cO Man, hold thyself secure therefrom for an\nhe bespeak me with a single word I will slipper him with my\npapoosh;\u201d[583] and he rejoined, \u201cMay safety be thine!\u201d He cohabited with\nher for a month till one day of the days when he was compelled to\ntravel; so he went in to his wife and cautioned her and was earnest with\nher saying, \u201cHave a guard of thyself from my son the debauchee for \u2019tis\na froward fellow, a thief, a _mis\u00e9rable_, lest he come over thee with\nsome wile and have his will of thee.\u201d Said she, \u201cWhat words are these?\nThy son is a dog nor hath he any power over me in aught whereof thou\ntalkest, and if he bespeak me with one injurious word, I will slipper\nhim soundly with my foot-gear.\u201d[584] He rejoined, \u201cIf thou happen to\nneed aught[585] never even mention it to him;\u201d and she, \u201cHearkening and\nobedience.\u201d So he farewelled her and fared forth wholly intent upon his\nwayfare. Now when he was far enough from the town the youth came to the\ngrass-widow but would not address a single word to her, albeit fire was\nlighted in his heart by reason of her being so beautiful. Accordingly he\ncontrived a wile. It happened to be summer-tide so he went[586] to the\nhouse and repaired to the terrace-roof, and there he raised his clothes\nfrom his sitting-place and exposed his backside stark naked to the\ncooling breeze; then he leant forwards propped on either elbow and,\nspreading his hands upon the ground, perked up[587] his bottom. His\nstepmother looked at him and marvelling much said in her mind, \u201cWould\nHeaven I knew of this froward youth what may be his object!\u201d[588]\nHowever he never looked at her nor ever turned towards her but he abode\nquiet in the posture he had chosen. She stared hard at him and at last\ncould no longer refrain from asking him, \u201cWherefore dost thou on this\nwise?\u201d He answered, \u201cAnd why not? I am doing that shall benefit me in\nthe future, but what that is I will never tell thee; no never.\u201d She\nrepeated her question again and again, and at last he replied, \u201cI do\nthus when \u2019tis summer-tide and a something of caloric entereth my belly\nthrough my backside and when \u2019tis winter the same cometh forth and\nwarmeth my body; and in the cool season I do the same and the frigoric\ncometh forth in the dog-days and keepeth me in heats like these, fresh\nand comfortable.[589]\u201d She asked, \u201cAn I do what thou doest, shall it be\nthe same to me.\u201d and he answered, \u201cAye.\u201d Herewith she came forward\nbeside him and raised her raiment from her behind till the half of her\nbelow the waist was stark naked;\u2014\u2014And Shahrazad perceived the dawn of\nday and fell silent and ceased saying her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared\nwith that I would relate to you on the coming night an the Sovran suffer\nme to survive?\u201d Now when it was the next night and that was\n\n\n The Eight Hundred and Thirty-third Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the grass-widow came forward beside her stepson\nand raised her raiment from her behind until the half of her below the\nwaist was stark naked; and she did even as her husband\u2019s son had done,\nand perked up her buttocks, leaning heavily upon her knees and elbows.\nNow when she acted on this wise the youth addressed her saying, \u201cThou\ncanst not do it aright.\u201d \u201cHow so?\u201d \u201cBecause the wind passing in through\nthe postern passeth out through thy portal, thy solution of continuity.\u201d\n\u201cThen how shall I do?\u201d \u201cStopper thy slit wherethrough the air passeth.\u201d\n\u201cHow shall I stopper it?\u201d \u201cAn thou stopper it not thy toil will be in\nvain.\u201d \u201cDost thou know how to stopper it?\u201d \u201cIndeed I do!\u201d \u201cThen rise up\nand stopper it.\u201d Hearing these words he arose, because indeed he greeded\nfor her, and came up behind her as she rested upon her elbows and knees\nand hending in hand his prickle nailed it into her coynte and did manly\ndevoir. And after having his will of her he said, \u201cThou hast now done\nthy best for me and thy belly is filled full of the warm breeze.\u201d On\nthis wise he continued every day, enjoying the wife of his father for\nsome time during his wayfare, till the traveller returned home, and on\nhis entering the house the bride rose and greeted him and said, \u201cThou\nhast been absent overlong!\u201d[590] The man sat with her awhile and\npresently asked of her case for that he was fearful of his son; so she\nanswered, \u201cI am hale and hearty!\u201d \u201cDid my son ask thee of aught?\u201d \u201cNay,\nhe asked me not, nor did he ever address me: withal, O Man, he hath\nadmirable and excellent expedients and indeed he is deeply versed in\nnatural philosophy.\u201d \u201cWhat expedients and what natural philosophy?\u201d \u201cHe\ntucketh up his dress and exposeth his backside to the breeze which now\npasseth into his belly and benefiteth him throughout the cold season,\nand in winter he doeth exactly what he did in summer with effect as\nbeneficial. And I also have done as he did.\u201d Now when the husband heard\nthese her words he knew that the youth had practised upon her and had\nenjoyed his desire of her; so he asked her, \u201cAnd what was it thou\ndiddest?\u201d She answered, \u201cI did even as he did. However the breeze would\nnot at first enter into my belly for whatever passed through the back\npostern passed out of the front portal, and the youth said to\nme:\u2014Stopper up thy solution of continuity. I asked him, Dost thou know\nhow to stopper it? and he answered, Indeed I do! Then he arose and\nblocked it with his prickle; and every day I continued to do likewise\nand he to stopper up the peccant part with the wherewithal he hath.\u201d All\nthis was said to the husband who listened with his head bowed\ngroundwards; but presently he raised it and cried, \u201cThere is no Majesty\nand there is no Might save in Allah, the Glorious, the Great;\u201d and\nsuddenly as they were speaking on that subject the youth came in to\nthem\u2014\u2014And Shahrazad was surprised by the dawn of day and fell silent and\nceased to say her permitted say. Then quoth her sister Dunyazad, \u201cHow\nsweet is thy story, O sister mine, and how enjoyable and delectable!\u201d\nQuoth she, \u201cAnd where is this compared with that I would relate to you\non the coming night an the King suffer me to survive?\u201d Now when it was\nthe next night and that was\n\n\n The Eight Hundred and Thirty-fourth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be not\nsleeping, finish for us thy tale, that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting, and of deeds fair-seeming and worthy\ncelebrating, that the youth came in to his father and found his\nstepmother relating to him all they had done whilst he was away and the\nman said to him, \u201cWherefore, O youth, hast thou acted on such wise?\u201d\nSaid the son, \u201cWhat harm have I done? I only dammed the waterway that\nthe warm air might abide in her belly and comfort her in the cold\nseason.\u201d So the father knew that his son had played this trick in order\nto have his will of her. Hereat he flew into a fury[591] and forthright\ndivorced her, giving her the contingent dowry; and she went her ways.\nThen the man said in his mind, \u201cI shall never get the better of this boy\nuntil I marry two wives and ever keep them each with other, so that he\nmay not cozen the twain.\u201d Now after a couple of weeks he espoused a fair\nwoman fairer than his former and during the next month he wived with a\nsecond and cohabited with the two brides. Then quoth the youth in his\nmind, \u201cMy papa hath wedded two perfect beauties and here am I abiding in\nsingle blessedness. By Allah, there is no help but that I play a prank\nupon both of them!\u201d Then he fell to seeking a contrivance but he could\nnot hit upon aught for that whenever he entered the house he found his\ntwo step-mothers sitting together and thus he could not avail to address\neither. But his father never fared forth from home or returned to it\nwithout warning his wives and saying, \u201cHave a care of yourselves against\nthat son of mine. He is a whoremonger and he hath made my life\ndistraught, for whenever I take to myself a wife he serveth some sleight\nupon her; then he laugheth at her and so manageth that I must divorce\nher.\u201d At such times the two wives would cry, \u201cWall\u00e1hi, an he come near\nus and ask us of amorous mercy we will slap him with our slippers.\u201d\nStill the man would insist, saying, \u201cBe ye on your guard against him,\u201d\nand they would reply, \u201cWe are ever on our guard.\u201d Now one day the women\nsaid to him, \u201cO man, our wheat is finished,\u201d and said he, \u201cBe ye\nwatchful while I fare to the Bazar in our market-town which lieth hard\nby and fetch you the corn.\u201d So he left them and made for the town,\u2014\u2014And\nShahrazad perceived the dawn of day and fell silent and ceased saying\nher permitted say. Then quoth her sister Dunyazad, \u201cHow sweet and\ntasteful is thy tale, O sister mine, and how enjoyable and delectable!\u201d\nQuoth she, \u201cAnd where is this compared with that I would relate to you\non the coming night an the Sovran suffer me to survive?\u201d Now when it was\nthe next night and that was\n\n\n The Eight Hundred and Thirty-fifth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that when the father had gone forth and was making\nfor the market-town, his son happened to meet him, and the two wives\nwent up to the terrace wishing to see if their husband be gone or not.\nNow by the decree of the Decreer the man had in some carelessness\nforgotten his papooshes, so he turned to the youth who was following him\nand said, \u201cO my son, go back and bring me my shoes.\u201d The women still\nstood looking, and the youth returned in mighty haste and hurry till he\nstood under the terrace, when he looked up and said, \u201cMy father hath\njust now charged me with a charge saying:\u2014Do thou go sleep with my\nwives, the twain of them, and have each of them once.\u201d They replied,\n\u201cWhat, O dog, O accursed, thy father bespake thee on this wise? By\nAllah, indeed thou liest, O hog, O ill-omened wight.\u201d \u201cWall\u00e1hi,\u201d he\nrejoined, \u201cI lie not!\u201d So he walked back till he was near his father\nwhen he shouted his loudest so as to be heard by both parties, \u201cO my\npapa, O my papa, one of them or the two of them? One of them or the two\nof them?\u201d The father shouted in reply, \u201cThe two, the two! Allah\ndisappoint thee: did I say one of them or the two of them?\u201d So the youth\nreturned to his father\u2019s wives and cried, \u201cYe have heard what my papa\nsaid. I asked him within your hearing:\u2014One of them or the two of them?\nand ye heard him say:\u2014Both, both.\u201d Now the man was speaking of his\nslippers, to wit, the pair; but the women understood that his saying,\n\u201cthe two of them\u201d referred to his wives. So one turned to her sister\nspouse and said, \u201cSo it is,[592] our ears heard it and the youth hath on\nno wise lied: let him lie with me once and once with thee even as his\nfather bade him.\u201d Both were satisfied herewith; but meanwhile the son\nstole quietly into the house and found his father\u2019s papooshes: then he\ncaught him up on the road and gave them to him and the man went his\nways. Presently the youth returned to the house and taking one of his\nfather\u2019s wives lay with her and enjoyed her and she also had her joy of\nhim; and when he had done all he wanted with her he fared forth from her\nto the second wife in her chamber and stretched himself beside her and\ntoyed with her and futtered her. She saw in the son a something she had\nnot seen in the sire, so she joyed in him and he joyed in her. Now when\nhe had won his will of the twain and had left the house the women\nforgathered and began talking and saying, \u201cBy Allah, this youth hath\ngiven us both much amorous pleasure, far more than his father ever did;\nbut when our husband shall return let us keep our secret even though he\nspake the words we heard: haply he may not brook too much of this\nthing.\u201d So as soon as the man came back with the wheat he asked the\nwomen saying, \u201cWhat befel you?\u201d and they answered, \u201cO Man, art thou not\nashamed to say to thy son:\u2014Go sleep with both thy father\u2019s wives? \u2019Tis\nlucky that thou hast escaped.\u201d Quoth he, \u201cNever said I aught of this\u201d;\nand quoth they, \u201cBut we heard thee cry:\u2014The two of them.\u201d He rejoined,\n\u201cAllah disappoint you: I forgot my papooshes and said to him, Go fetch\nthem. He cried out, One of them or the two of them? and I replied, The\ntwo of them, meaning my shoes, not you.\u201d \u201cAnd we,\u201d said they, \u201cwhen he\nspake to us such words slippered him and turned him out and now he never\ncometh near us.\u201d \u201cRight well have ye done,\u201d he rejoined, \u201c\u2019tis a fulsome\nfellow.\u201d This was their case; but as regards the youth, he fell to\nwatching and dogging his father\u2019s path, and whenever the man left the\nhouse and went afar from it he would go in to the women who rejoiced in\nhis coming. Then he would lie with one, and when he had won his will of\nher he would go to the sister-wife and tumble her. This lasted for some\ntime, until the women said each to other, \u201cWhat need when he cometh to\nus for each to receive him separately in her room? Let us both be in one\nchamber and when he visiteth us let us all three, we two and he, have\nmutual joyance and let him pass from one to other.\u201d And they agreed to\nthis condition, unknowing the decree of Allah which was preparing to\npunish the twain for their abandoned wantonness.\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe Sovran suffer me to survive?\u201d Now when it was the next night and\nthat was\n\n\n The Eight Hundred and Thirty-sixth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be not\nsleeping, finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that the two women agreed to partnership in iniquity with\nthe youth their step-son. Now on the next day the man went forth and\nleft his house for some pressing occasion and his son followed him till\nhe saw him far distant: then the youth repaired to the two wives and\nfound them both in one chamber. So he asked them, \u201cWhy doth not each of\nyou go to her own apartment?\u201d and they answered, \u201cWhat use is there in\nthat? Let us all be together and take our joy, we and thou.\u201d So he lay\nbetween them and began to toy with them and tumble them; and roll over\nthem and mount upon the bubbies of one and thence change seat to the\nother\u2019s breasts and while so doing all were plunged in the sea of\nenjoyment.[593] But they knew not what lurked for them in the hidden\nWorld of the Future. Presently, lo and behold! the father returned and\nentered the house when none of them expected him or was ware of him; and\nhe heard their play even before he went into the chamber. Here he leant\nagainst a side-wall and privily viewed their proceedings and the lewd\nstate they were in; and he allowed time to drag on and espied them at\nhis ease, seeing his son mount the breasts of one woman and then shift\nseat to the bubbies of his other wife. After noting all this he fared\nquietly forth the house and sought the Wali complaining of the case; so\nthe Chief of Police took horse and repaired with him to his home where,\nwhen the two went in, they found the three at the foulest play. The Wali\narrested them one and all and carried them with elbows pinioned to his\noffice. Here he made the youth over to the Linkman who struck his neck,\nand as for the two women he bade the executioner delay till nightfall\nand then take them and strangle them and hide their corpses underground.\nAnd lastly he commanded the public Crier go about all the city and\ncry:\u2014\u201cThis be the award of high treason.\u201d And men also relate (continued\nShahrazad) the\n\n\n\n\n STORY OF THE TWO LACK-TACTS OF CAIRO AND DAMASCUS.[594]\n\n\nWhilome in Cairo-city there was a man famed as a Lack-tact and another\nin Damascus was celebrated for the like quality. Each had heard of his\ncompeer and longed to forgather with him and sundry folk said to the\nSyrian, \u201cVerily the Lack-tact of Egypt is sharper than thou and a\ncleverer physiognomist and more intelligent, and more penetrating, and\nmuch better company; also he excelleth thee in debate proving the\nsuperiority of his lack of tact.\u201d Whereto the Damascene would reply,\n\u201cNo, by Allah, I am more tasteful in my lack of tact than yon Cairene;\u201d\nbut his people ceased not to bespeak him on this wise until his heart\nwas filled full of their words; so one day of the days he cried, \u201cBy\nAllah, there is no help for it but I fare for Cairo and forgather with\nher Lack-tact.\u201d Hereupon he journeyed from Damascus and ceased not\nwayfaring till he reached Cairo. The time was about set of sun and the\nfirst who met him on the road was a woman; so he asked her concerning\ncertain of the highways of the city and she answered, \u201cWhat a Lack-tact\nthou must be to put such a question at such an hour! Whoso entereth a\nstrange place in the morning enquireth about its highways, but whoso\nentereth at eventide asketh about its caravanserai[595] wherein he may\nnight.\u201d \u201cSooth thou sayest,\u201d rejoined he, \u201cbut my lack of tact hath\nweakened my wits.\u201d He then sought news of the Khans and they showed him\none whereto he repaired and passed the night; and in the morning\u2014\u2014And\nShahrazad perceived the dawn of day and fell silent and ceased saying\nher permitted say. Then quoth her sister Dunyazad, \u201cHow sweet and\ntasteful is thy tale, O sister mine, and enjoyable and delectable!\u201d\nQuoth she, \u201cAnd where is this compared with that I would relate to you\non the coming night an the Sovran suffer me to survive?\u201d Now when it was\nthe next night and that was\n\n\n The Eight Hundred and Thirty-seventh Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Lack-tact of Damascus passed the night in\nthe Wak\u00e1lah and in the morning he went forth and wandered about the\nhighways of Cairo questing her Lack-tact; and, when they informed him of\nhis rival\u2019s whereabouts, he forgathered with him and was received with\nan honorable reception and was welcomed and kindly entreated and\ncomfortably seated that the twain might talk over the news of the world.\nPresently quoth the Lack-tact of Damascus to the Lack-tact of Cairo, \u201cI\nwould that we two test each other\u2019s quality by playing a prank in turn;\nand whoso shall be preferred by the testimony of the general, he shall\nlord it over his rival.\u201d The Cairene asked, \u201cWhich of us shall begin?\u201d\nand the Damascene answered, \u201cI,\u201d whereto the other rejoined, \u201cDo whatso\nthou willest.\u201d So the Syrian went forth and hired him an ass which he\ndrove out of the city to a neighbouring clump of Ausaj-bushes[596] and\nother thorns whereof he cut down a donkey-load, and setting the net-full\nupon the beast\u2019s back returned to the city. He then made for the B\u00e1b\nal-Nasr,[597] but he could not enter for the crowding of the folk\nfrequenting it and the Cairene was gladdened by his doings: so the man\nstinted not standing there with his ass and load of thorns till morn was\nnear, when he lost his temper and urged his beast close up to the gate.\nBy so doing all the garments of the wayfarers which were caught by the\nAusaj-thorns were torn to rags and tatters, and some of the people beat\nhim and others buffetted him and others shoved him about saying, \u201cWhat a\nsuperior Lack-tact thou art! Allah ruin thy natal realm! Thou hast torn\nfolk\u2019s dress to rags and tatters with that load of thorns.\u201d Still he\ndrave his donkey onwards albeit the people cried to him, \u201cO man,\nwithdraw thee, the passengers are all jammed at the gate;\u201d but he would\nnot retire and those present dealt him more blows and abuse. Hereat he\nonly cried, \u201cLet me pass through!\u201d and pushed on whereby he obtained a\nseverer beating. This lasted till mid-afternoon, for he could on nowise\nenter by reason of the crush at the B\u00e1b al-Nasr; but about sundown the\ncrowd thinned and so he drove on his ass and passed the gate. Then quoth\nto him the Cairene, \u201cWhat is this thou hast done? This is mere\nhorseplay[598] and not lack of tact.\u201d Now on the morning of the next day\nthe Lack-tact of Cairo was required to play his prank even as the\nDamascene had done; so he rose up and girded his loins and tucked up his\nsleeves and took up a tray\u2014\u2014And Shahrazad was surprised by the dawn of\nday and fell silent and ceased to say her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet is thy story, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the Sovran suffer me\nto survive?\u201d Now when it was the next night and that was\n\n\n The Eight Hundred and Thirty-eighth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be not\nsleeping, finish for us thy tale that we may cut short the watching of\nthis our latter night!\u201d She replied:\u2014\u2014With love and good will! It hath\nreached me, O auspicious King, the director, the right-guiding, lord of\nthe rede which is benefiting and of deeds fair-seeming and worthy\ncelebrating, that the Egyptian rose up and girded his loins and tucked\nup his sleeves, and taking him a tray said to the Syrian, \u201cUp and after\nme and see what I shall do.\u201d Then he went out tray on head, and\nforegoing the Damascene to a flower-garden he gathered a bundle of\nblooms and sweet-scented herbs, pinks and roses and basil and\npennyroyal[599] and marjoram and other such, until the tray was filled,\nafter which he returned to town. About noontide he repaired to one of\nthe Cathedral-mosques and entered the lavatory,[600] around which were\nsome fifteen privies:[601] so he stood amiddlemost the floor considering\nthe folk as they entered the jakes to do their jobs in private lest the\nbazar-people come upon them during their easement. And all were sore\npressed wanting to pass urine or to skite; so whenever a man entered the\nplace in a hurry he would draw the door to. Then the Lack-tact of Cairo\nwould pull the door open, and go in to him carrying a posy of perfumed\nherbs, and would say, \u201cThy favour![602] O my brother,\u201d and the man would\nshout out saying, \u201cAllah ruin thy natal realm, are we at skite or at\nfeast?\u201d whereat all standing there would laugh at him. Suddenly one\nrushed into the lavatory sore pressed and hanging an arse[603] and\ncrying aloud in his grievous distress, \u201cO Allah, O His Prophet, aid me!\u201d\nfor that he feared to let fly in his bag-trousers. Then the Lack-tact\nwould accost him holding in hand his posy of perfumed herbs, and softly\nsaying, \u201cBismillah\u2014take it, and give me thy favour;\u201d and the man would\nroar at the top of his voice, \u201cAllah disappoint thee! what a Lack-tact\nthou art: I am sore pressed; get thee out.\u201d And the further that man\nwould fare away from him the closer he would follow him saying, \u201cThy\nfavour! Take it! Smell it!\u201d Now at that time all the cabinets of\neasement were full of people, nor did one remain vacant, and the\ndistressed man stood there expecting someone to issue that he might\nenter; but in his condition the delay was overlong\u2014\u2014And Shahrazad\nperceived the dawn of day and fell silent and ceased saying her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet and tasteful\nis thy tale, O sister mine, and enjoyable and delectable!\u201d Quoth she,\n\u201cAnd where is this compared with that I would relate to you on the\ncoming night an the Sovran suffer me to survive?\u201d Now when it was the\nnext night and that was\n\n\n The Eight Hundred and Thirty-ninth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Cairene Lack-tact kept bespeaking that\nsorely distressed man and following him as he fled, crying out to him\nand saying, \u201cAway from me, am I not this moment about to skite or am I\nat a feast?\u201d till at last the excess of weight in his arse-gut caused\nhim to let fly in his bag-trousers and bewray all his behind. And during\nthis time none came out of the jakes, so the unhappy sat in his unease\nand all the folk seeing him conskite himself fell to laughing at him as\nhe sat there, and the Lack-tact of Cairo continued offering him the\nposy, saying, \u201cThy favour!\u201d and the other continued shouting his\nloudest, \u201cAm I at skite or at a feast?\u201d Thereupon the Lack-tact of\nDamascus turned to his rival and cried, \u201cThe F\u00e1tihah[604] is in thy\nbooks, O Chief Joker of Cairo. By Allah (and the Almighty grant thee\nlength of life!) thou hast excelled me in everything, and they truly say\nthat none can surpass or overcome the Cairene and men have agreed to\ndeclare that the Syrian winneth his wish and gaineth only blame, while\nthe Egyptian winneth not his wish and gaineth thanks and praise.\u201d And\namongst other things it happened[605] that a Cairene went to borrow a\ndonkey from another man, a Damascene, wishing to ride it to a wedding,\nand when he met his friend he saluted him and said, \u201cHo Such-an-one,\nlend me thine ass for such a purpose.\u201d Now when the owner of the animal\nheard these words he smote hand upon hand and cried, \u201cO worshipper of\nAllah,[606] a little while ere thou camest to me, a man urgently asked\nit of me and took it on loan: haddest thou been somewhat earlier I would\nhave lent it to thee. Verily I am put to shame by thee as thou goest\nfrom me without thy need.\u201d The Egyptian said in his mind, \u201cBy Allah,\nthis one speaketh sooth, and had the donkey been in his house assuredly\nhe would have lent it to me.\u201d But the owner of the animal said to\nhimself, \u201cCertainly Such-an-one begged it of me, but the rest is a lie,\nfor the beast is shut up in the stable.\u201d However the Syrian who owned\nthe beast went to his gossip, the man who had begged a loan of it, and\nentering the house salam\u2019d to him and said, \u201cGive me the donkey, O\nSuch-an-one;\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the Sovran suffer me to survive?\u201d\nNow when it was the next night and that was\n\n\n The Eight Hundred and Fortieth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the Syrian went to his gossip saying, \u201cGive me\nthe ass;\u201d and when the other heard this he showed his teeth[607] and\ncried, \u201cAllah disappoint the donkey and the owner of the donkey and\nwhoso rideth the donkey,\u201d and flying into an exceeding fury at last\nsaid, \u201cGo, O my lord, and take it from the stable, and may Allah never\nbring back nor thee nor the beast.\u201d So the Syrian went from him saying\nin himself, \u201cAllah disappoint this fellow, why did he not give me the\nass at first and then he had not had occasion to abuse and curse himself\nand to revile me also.\u201d But they say and say truly, \u201cThe Syrian winneth\nhis wish, but gaineth only blame while the Egyptian winneth not his wish\nand gaineth thanks and praise!\u201d\n\n\n\n\n TALE OF HIMSELF TOLD BY THE KING.[608]\n\n\nI have a tale, O my lord the Kazi, which bewildereth the wits and it is\non this wise. By birth and origin I was the son of a Khw\u00e1jah, but my\nfather owned much worldly wealth in money and effects and vaiselle and\nrarities and so forth, besides of landed estates and of fiefs and\nmortmains a store galore. And every year when the ships of Al-Hind would\narrive bringing Indian goods and coffee from Al-Yaman the folk bought\nthereof one-fourth of the whole and he three-fourths paying in ready\ncash and hard money.[609] So his word was heard and his works were\npreferred amongst the Traders and the Grandees and the Rulers. Also he\nhad controul[610] in counselling the Kings and he was held in awe and\nobeyed by the merchants, one and all, who consulted him in each and\nevery of their affairs. This endured until one year of the years when\nsuddenly he fell sick and his sickness grew upon him and gained mastery\nover his frame, so he sent for me, saying, \u201cBring me my son.\u201d\nAccordingly I went and entered to him and found him changed of condition\nand nearing his last gasp. But he turned to me and said, \u201cO my son, I\ncharge thee with a charge which do thou not transgress nor contrary me\nin whatso I shall declare to thee.\u201d \u201cWhat may that be?\u201d asked I, and he\nanswered, \u201cO my son, do thou never make oath in Allah\u2019s name, or falsely\nor truly, even although they fill the world for thee with wealth; but\nsafeguard thy soul in this matter and gainsay it not, nor give ear to\naught other.\u201d But when it was midnight the Divine Mystery[611] left him\nand he died to the mercy of Allah Almighty; so I buried him, expending\nmuch money upon his funeral and graved him in a handsome tomb. He had\nleft to me wealth in abundance such as the pens could not compute, but\nwhen a month or so had sped after his decease suddenly came to me a\nparty of folk, each and every claiming by way of debt from me and my\nsire the sum of some five thousand dinars. \u201cWhere be your written bond\ngiven by my father?\u201d asked I; but they answered, \u201cThere be no instrument\nand if thou believe us not make oath by Allah.\u201d Replied I saying, \u201cNever\nwill I swear at all,\u201d and paid them whatso they demanded; after which\nall who feared not the Lord would come to me and say, \u201cWe have\nsuch-and-such owing to us by thy parent;\u201d and I would pay them off until\nthere remained to me of ready moneys a matter neither great nor small.\nHereupon I fell to selling off my landed estates\u2014\u2014And Shahrazad was\nsurprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe Sovran suffer me to survive?\u201d Now when it was the next night and\nthat was\n\n\n The Nine Hundred and Twelfth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the King thus continued his relation to the\nKazi:\u2014I began selling off my landed estates and fiefs and letting out my\nsettlements of bequeathal[612] until naught of all that remained by me;\nso I fell to vending the house-gear and goods and carpets and pots and\npans until I owned nothing whatever, and my case waxed straitened and\nthe affair was grievous to me. Then quoth I to myself, \u201cAllah\u2019s earth\nfor Allah\u2019s folk!\u201d and, albeit I had a wife and two male children, I\nleft them and went forth under cover of the night a wanderer about the\nworld and unknowing where I should bring myself to anchor. But suddenly\nO my lord the Kazi, I was confronted by a man whose aspect bred awe,\nshowing signs of saintliness and garbed wholly in spotless white; so I\naccosted him and kissed his hand, and he on seeing me said, \u201cO my son,\nthere is no harm to thee!\u201d presently adding,\n\n \u201cDo thou be heedless of thy cark and care \u273f And unto Fate commit thy\n whole affair;\n The Lord shall widen what to thee is strait; \u273f The Lord shall all for\n breadth of space prepare:\n The Lord shall gladly end thy grievous toils; \u273f The Lord shall work His\n will, so jar forbear.\u201d\n\nAfter these words he took my hand and walked with me athwart those wilds\nand wolds till such time as we made a city and entered its gates. Here,\nhowever, we found no signs of creature-kind nor any mark of Son of Adam,\nand when I sighted this my condition changed and fear and affright\nentered my heart. But presently the man turned to me and said, \u201cDread\nnot nor be startled, for that this city shall (Inshallah!) be thy\nportion, and herein thou shalt become Sovran and Sultan.\u201d Quoth I to\nmyself, \u201cWall\u00e1hi, verily this man be Jinn-mad lacking wit and\nunderstanding! How shall I become King and Kaysar in such place which is\nall ruins?\u201d Then he turned to me yet another time, saying, \u201cTrust in\nAllah and gainsay Him not; for verily shall come to thee joy out of that\nwherein thou wast of straitness and annoy.\u201d\u2014\u2014And Shahrazad was surprised\nby the dawn of day and fell silent and ceased saying her permitted say.\nThen quoth her sister Dunyazad, \u201cHow sweet and tasteful is thy tale, O\nsister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where is\nthis compared with that I would relate an the Sovran suffer me to\nsurvive?\u201d Now when it was the next night and that was\n\n\n The Nine Hundred and Thirteenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that quoth the man to the youth,[613] \u201cTrust in\nAllah, for verily joy shall assuredly come to thee from the Almighty.\u201d\n\u201cWhat joy?\u201d quoth the Khwajah\u2019s son, \u201cand indeed this city is a ruinous\nheap nor is there indweller or habitant or any to attest God\u2019s Unity.\u201d\nBut the man ceased not going about the highways of the deserted town\nwith his companion till such time as he reached the Palace of the\nSultanate, and the twain entering therein found it with its vases and\nits tapestry like a bride tricked out.[614] But the Spider had tented\ntherein, so both the wights fell to shaking and sweeping for a three\ndays\u2019 space till they had cleaned away all the webbing and the dust of\nyears; after which the elder man took the younger and entered a closet.\nHerein he came upon a trap-door which the two uplifted, when behold,\nthey found a staircase leading below; so they descended and walked till\nthey ended at a place with four open halls, one and all fulfilled with\ngold, and amiddlemost thereof rose a jetting fount twenty ells long by\nfifteen broad, and the whole basin was heaped up with glittering gems\nand precious ores. When the merchant\u2019s son saw this sight, he was\nwildered in his wits and perplext in his thoughts, but the man said to\nhim, \u201cO my son, all this hath become thine own good.\u201d After this the two\nreplaced the trap-door as it was and quitted that place; then the man\ntook him and led him to another stead concealed from the ken of man\nwherein he found arms and armour and costly raiment; and the two stinted\nnot wandering about that palace until they reached the royal\nThrone-room. Now when the Khwajah\u2019s son looked upon it he waxed\ndistraught and fell a-fainting to the floor for awhile[615] and\npresently when he revived he asked his companion, \u201cO my lord, what be\nthis?\u201d Answered he, \u201cThis be the throne of the Sultanate wherewith the\nAlmighty hath gifted thee;\u201d and quoth the other, \u201cBy Allah, O my lord, I\nbelieve that there is not in me or strength or long-suffering to take\nseat upon yonder throne.\u201d All this the King (who erst was a merchant\u2019s\nson) recounted to the Judge and presently resumed[616]:\u2014Then the man, O\nmy lord, said to me, \u201cO my son, to all who shall come hither and seek\nthee be sure thou distribute gifts and do alms-deeds; so the folk,\nhearing of thy largesse, shall flock to thee and gather about thee, and\nas often as one shall visit thee, exceed in honour and presents from the\ntreasure-store thou hast sighted and whose site thou weetest.\u201d And so\nspeaking, O our lord the Kazi, he vanished from my view and I wist not\nan he had upflown to the firmament or had dived into the depths of the\nearth, but one thing I knew; to wit, that I was alone.\u2014\u2014And Shahrazad\nwas surprised by the dawn of day and fell silent and ceased to say her\npermitted say. Then quoth her sister Dunyazad, \u201cHow sweet is thy story,\nO sister mine, and how enjoyable and delectable!\u201d Quoth she, \u201cAnd where\nis this compared with that I would relate to you on the coming night an\nthe King suffer me to survive?\u201d Now when it was the next night and that\nwas\n\n\n The Nine Hundred and Fourteenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the merchant\u2019s son resumed to the Kazi:\u2014Then\nthe man vanisht from my view and I wist no more thereof. So I seated me\n(and I all alone) in that city for the first day and the second, but on\nthe third behold, I saw a crowd making for me from the city-suburbs and\nthey were seeking a site wherefrom they had somewhat to require. So I\nmet them and welcomed them and seated them, and soon I arose and cooking\nfor them food ate in their company and we nighted together; and when it\nwas morning I presented each and every of them with an hundred dinars.\nThese they accepted and fared forth from me and on reaching their homes\nthey recounted the adventure to other folk who also flocked to me and\nreceived presents like those who preceded them. Anon appeared to me a\nmultitude with their children and wives who said, \u201cBill\u00e1hi,[617] O my\nlord, accept of us that we may settle beside thee and be under thy\nprotecting glance;\u201d whereupon I ordered houses be given to them.\nMoreover there was amongst them a comely youth who showed signs of\nprosperity and him I made my assessor; so we two, I and he, would\nconverse together. The crowd thickened, little by little, until the\nwhilome ruined city became fulfilled of habitants, when I commanded\nsundry of them that they go forth and lay out gardens and orchards and\nplant tree-growths; and a full-told year had not elapsed ere the city\nreturned to its older estate and waxed great as erst it was and I became\ntherein Sovran and Sultan. Such was the case of this King;[618] but as\nregards the matter of his wife and his two sons, whenas he fared forth\nfrom them he left them naught to eat and presently their case was\nstraitened and the twain set out, each in his own direction, and\noverwandered the world and endured the buffets of life until their\nsemblance was changed for stress of toil and travail and transit from\nregion to region for a while of time. At last, by decree of the Decreer,\nthe elder was thrown by Eternal Fate into the very town wherein was his\nsire and said to himself, \u201cI will fare to the King of this city and take\nfrom him somewhat.\u201d\u2014\u2014And Shahrazad was surprised by the dawn of day and\nfell silent and ceased saying her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and how\nenjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared with\nthat I would relate to you on the coming night an the King suffer me to\nsurvive?\u201d Now when it was the next night and that was\n\n\n The Nine Hundred and Fifteenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the young man went in to the Sultan and kissed\nground before him and the King regarding him felt his heart yearn\nhimwards and said, \u201cWhat wantest thou, O youth?\u201d \u201cMy design is service\nwith thee,\u201d said the other; and the King rejoined, \u201cThen welcome to\nthee!\u201d So he abode in his employ for a term of four months until he\nbecame like unto a Mameluke[619] and his first case was changed: the\nSultan also drew him near and fell to consulting him in sundry matters\nthe which proved propitious, so quoth the King, \u201cBy Allah, this young\nman meriteth naught less than to become my Wazir,\u201d and accordingly made\nhim his Minister of the Right. In his new degree he became as another\nliege lord[620] and his word was heard, so the land was opened up by his\nhand and year by year he derived from it corv\u00e9es and taxes, nor did he\ncease to be Chief Councillor under the right hand of the King. Meanwhile\nhis brother who was the younger stinted not faring from land to land\nuntil he was met by a party of wayfarers that said to him, \u201cO youth,\nverily the Sultan who ruleth in such a capital is a liberal lord, loving\nthe poor and paupers; so do thou seek him and haply shall he show\nhimself bounteous to thee.\u201d Quoth he, \u201cI know not the city,\u201d and quoth\nthey, \u201cWe will lead thee thereto for we purpose to go by his town.\u201d So\nthey took him and he accompanied them until they reached the city when\nhe farewelled them and entered the gates. After solacing himself with\nthe sights he passed that night in the Wak\u00e1lah and as soon as it was\nmorning he fared forth to serve for somewhat wherewith he might nourish\nhimself,[621] and it was his lot and the doom of the Decreer that the\nSultan, who had ridden forth to seek his pleasure in the gardens, met\nhim upon the highway. The King\u2019s glance fell upon the youth and he was\ncertified of his being a stranger and a wanderer for that his clothes\nwere old and worn, so he thrust hand into pouch and passed to him a few\ngold pieces which the other accepted right thankfully and blessed the\ngiver and enlarged his benediction with eloquent tongue and the sweetest\nspeech. The Sultan hearing this bade them bring to him the stranger, and\nwhenas they did his bidding he questioned him of his case and was\ninformed that he was a foreigner who had no friends in that stead;\nwhereupon the Sovran took him in and clothed him and entreated him with\nkindness and liberality.[622] And after a time the Wazir of the Right\nbecame kindly hearted unto him and took him into his household where he\nfell to teaching him until the youth waxed experienced in expression and\nright ready of reply and acquired full knowledge of kingcraft. Presently\nquoth the Minister to the Sultan, \u201cO King of the Age, indeed this youth\nbefitteth naught save councillorship, so do thou make him Wazir of the\nLeft.\u201d The King said, \u201cWith love,\u201d and followed his advice; nor was it\nlong before his heart inclined to the hearts of his two Ministers and\nthe time waxed clear to him and the coming of these two youths brought\nhim serenity for a length of days and they also were in the most joyous\nof life. But as regards their mother; when her sons went forth from her,\nshe abode alone\u2014\u2014And Shahrazad was surprised by the dawn of day and fell\nsilent and ceased to say her permitted say. Then quoth her sister\nDunyazad, \u201cHow sweet is thy story, O sister mine, and how enjoyable and\ndelectable!\u201d Quoth she, \u201cAnd where is this compared with that I would\nrelate to you on the coming night an the Sovran suffer me to survive?\u201d\nNow when it was the next night and that was\n\n\n The Nine Hundred and Sixteenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the woman who abode alone having been abandoned\nby her husband and her children, cried, \u201cI am here sitting sans my mate\nand sans my sons; whatso shall I ever do?\u201d and anon the case became\ngrievous to her and she set out to bewander the regions saying, \u201cHaply\nshall Allah reunite me with my children and my husband!\u201d And she stinted\nnot passing from place to place and shifting from site to site until she\nreached a town upon the margin of the main and found a vessel in cargo\nand about to sail.[623] Now by the decree of the Decreer the\nship-captain having heard tell of the Sultan\u2019s generosity and open\nhandedness had made ready for him a present and was about to voyage\ntherewith to his capital. Learning this the woman said to him, \u201cAllah\nupon thee, O Captain, take me with thee;\u201d and he did accordingly,\nsetting sail with a fair wind. He sped over the billows of that sea for\na space of forty days and throughout this time he kept all the precepts\nand commandments of religion, as regards the woman,[624] supplying her\nwith meat and drink; nay more, he was wont to address her, \u201cO my\nmother.\u201d And no sooner had they made the city than he landed and\ndisembarked the present and loading it upon porters\u2019 backs took his way\ntherewith to the Sovran and continued faring until he entered the\npresence. The Sultan accepted the gift and largessed him in return, and\nat even-tide the skipper craved leave of return to his ship fearing lest\nany harm befal vessel or passengers. So he said, \u201cO King of the Age, on\nboard with me is a woman, but she is of goodly folk and godly and I am\napprehensive concerning her.\u201d \u201cDo thou night here with us,\u201d quoth the\nSovran, \u201cand I will despatch my two Wazirs to keep guard over her until\ndawn shall break.\u201d Quoth the Captain, \u201cHearing and obeying,\u201d and he sat\nwith the Sultan, who at night-fall commissioned his two Ministers and\nplaced the vessel under their charge and said, \u201cLook ye well to your\nlives, for an aught be lost from the ship I will cut off your heads.\u201d So\nthey went down to her and took their seats the one on poop and the other\non prow until near midnight when both were seized by drowsiness; and\nsaid each to other, \u201cSleep is upon us, let us sit together[625] and\ntalk.\u201d Hereupon he who was afore returned to him who was abaft the\nship[626] and they sat side by side in converse, while the woman in the\ncabin sat listening to them.\u2014\u2014And Shahrazad was surprised by the dawn of\nday and fell silent and ceased saying her permitted say. Then quoth her\nsister Dunyazad, \u201cHow sweet and tasteful is thy tale, O sister mine, and\nhow enjoyable and delectable!\u201d Quoth she, \u201cAnd where is this compared\nwith that I would relate to you on the coming night an the Sovran suffer\nme to survive?\u201d Now when it was the next night and that was\n\n\n The Nine Hundred and Seventeenth Night,\n\nDunyazad said to her, \u201cAllah upon thee, O my sister, an thou be other\nthan sleepy, finish for us thy tale that we may cut short the watching\nof this our latter night!\u201d She replied:\u2014\u2014With love and good will! It\nhath reached me, O auspicious King, the director, the right-guiding,\nlord of the rede which is benefiting and of deeds fair-seeming and\nworthy celebrating, that the two sons forgathered in converse while the\nmother was listening and anon quoth the elder to the younger, \u201cAllah\nupon thee, O Wazir of the Left, do thou relate to me whatso befel and\nbetided thee in thy time and what was the true cause of thy coming to\nthis city; nor conceal from me aught.\u201d \u201cBy Allah, O Wazir of the Right,\u201d\nquoth the other, \u201cmy tale is wondrous and mine adventure marvellous and\nwere it paged upon paper the folk would talk thereanent race after\nrace.\u201d[627] \u201cAnd what may that be?\u201d asked he, and the other answered,\n\u201c\u2019Tis this. My sire was son to a mighty merchant who had of moneys and\ngoods and estates and such like what pens may not compute and which\nintelligence may not comprehend. Now this my grandsire was a man whose\nword was law and every day he held a Divan wherein the traders craved\nhis counsel about taking and giving and selling and buying; and this\nendured until what while a sickness attacked him and he sensed his end\ndrawing near. So he summoned his son and charged him and insisted\nthereon as his last will and testament that he never and by no means\nmake oath in the name of Allah or truly or falsely.\u201d Now the younger\nbrother had not ended his adventure before the elder Wazir threw himself\nupon him and flinging his arms around his neck cried, \u201cWall\u00e1hi, thou art\nmy brother by father and mother!\u201d and when the woman heard these words\nof the twain her wits wandered for joy, but she kept the matter hidden\nuntil morning. The two Wazirs rejoiced in having found each of them a\nlong-lost brother and slumber fled their eyes till dawned the day when\nthe woman sent for the Captain and as soon as he appeared said to him,\n\u201cThou broughtest two men to protect me but they caused me only trouble\nand travail.\u201d The man hearing these words repaired forthright and\nreported them to the Sovran who waxed madly wroth and bade summon his\ntwo Ministers and when they stood between his hands asked them, \u201cWhat\nwas\u2019t ye did in the ship?\u201d They answered, \u201cBy Allah, O King, there befel\nus naught but every weal;\u201d and each said, \u201cI recognised this my brother\nfor indeed he is the son of the same parents,\u201d whereat the Sovran\nwondered and quoth he, \u201cLaud to the Lord, indeed these two Wazirs must\nhave a strange story.\u201d So he made them repeat whatso they had said in\nthe ship and they related to him their adventure from beginning to end.\nHereupon the King cried, \u201cBy Allah, ye be certainly my sons,\u201d when lo\nand behold! the woman came forwards and repeated to him all that the\nWazirs had related whereby it was certified that she was the King\u2019s lost\nwife and their lost mother.[628] Hereupon they conducted her to the\nHarem and all sat down to banquet and they led ever after the most\njoyous of lives. All this the King related to the Judge and finally\nsaid, \u201cO our lord the Kazi, such-and-such and so-and-so befel until\nAllah deigned reunite me with my children and my wife.\u201d\n\n\n END OF VOLUME V.\n\n\n\n\n INDEX.\n\n\n A\u2019at\u00fa Al-W\u00edrah = gave in their submission, 405.\n\n \u2014\u2014 corresponds with Turk. \u201cW\u00edrah w\u00edrmek\u201d = to capitulate (ST.), 405.\n\n Ablution of whole body necessary after car. cop., 93.\n\n Absurdities to a European reader, are but perfectly natural to an\n Eastern coffee-house audience, 477.\n\n Abtar = tailless (as applied to class of tales such as \u201cLoves of\n Al-Hayfa and Yusuf\u201d), 210.\n\n Ab\u00fa Ham\u00e1mah = \u201cFather of a Pigeon\u201d (_i.e._, surpassing in swiftness the\n carrier-pigeon), 380.\n\n Ab\u00fayah (a Fellah, vulg. for \u201cAb\u00ed\u201d), 418.\n\n Ad\u00ed in Egypt. (not Arabic) is = that man, the (man) here, 118.\n\n Adi (_Arab._) = So it is, 448.\n\n Ad\u00edn\u00ed = Here am I, 118.\n\n \u2019Ad\u00edm al-Zauk (_Arab._), _tr._ \u201cLack-tacts\u201d = to our deficiency in\n taste, manners, etc. (Here denoting \u201cpractical joking\u201d), 455.\n\n \u00c1f\u00e1k Al- (_pl._ of Ufk) \u201celegant\u201d for the universe (_tr._ \u201call the\n horizons\u201d), 66.\n\n Afr\u00e1kh al-Jinn _lit._ = Chicks of the Jinns (_tr._ \u201cBabes of the\n Jinns\u201d), 202.\n\n Ahmar = red, ruddy-brown, dark brown, 347.\n\n Ah\u00fa \u2019inda-k, _tr._ \u201cWhatso thou broughtest here it be\u201d (Pure Fellah\n speech), 366.\n\n Ah\u00fa ma\u2019\u00ed = \u201cHere it is with me\u201d (Pure Fellah speech), 265.\n\n Ahyaf (alluding to Al-Hayf\u00e1) = (with waist full-) slight, 175.\n\n \u201cAir hath struck me and cut my joints,\u201d _i.e._, \u201cI suffer from an\n attack of rheumatism\u201d (common complaint in even the hottest\n climates), 160.\n\n \u2019Ajam = Barbarian-land, 213.\n\n \u2019Aj\u00faz, a woman who ceases to have her monthly period (_tr._ \u201cthe old\n woman\u201d), 52.\n\n Akhbar\u00fa-hu (_Arab._) = have given him (Yahy\u00e0) tidings, 156.\n\n Ak\u00edk = carnelian stone, 130.\n\n \u2014\u2014 Al- (_Arab._) = carnelian, 52.\n\n \u201cAkr\u00e1s al-Jullah,\u201d _tr._ \u201cdung-cakes\u201d (ST.), 292.\n\n \u2019Al\u00e0-Akl\u00ed, _tr._ \u201cthou deservest naught for this,\u201d 85.\n\n \u201c\u2019Al\u00e0 ghayri tar\u00edk\u201d (_Arab._) = \u201cout of the way\u201d (like _Pers._ \u201cb\u00ed\n R\u00e1h\u201d) (ST.), 224.\n\n Al\u00e0 h\u00e1mati-hi = \u201cupon the poll of his head\u201d (rendered here \u201cupon the\n nape of his neck\u201d), 191.\n\n Ali bin Ibrahim, \u201ca faithful Eunuch\u201d (Scott), 184.\n\n \u201cAllah! Allah!\u201d = I conjure thee by God, 302.\n\n \u2014\u2014 Almighty hath done this = _here lit._ \u201chath given it to him,\u201d 27.\n\n \u2014\u2014 (do thou be steadfast of purpose and rely upon) = \u201cLet us be off,\u201d\n pop. parlance, 66.\n\n \u201c\u2014\u2014 kill all womankind,\u201d 304.\n\n \u2014\u2014 (O worshipper of) (_i.e._, \u201cO Moslem\u201d), opposed to enemy of Allah =\n \u201ca non-Moslem\u201d, 460.\n\n \u201c\u2014\u2014 sent down a book confirmed,\u201d a passage not Koranic, 47 (not a\n literal\n quotation, but alludes to Koran iii., 5) (ST.), 47.\n\n Allah (sued for pardon of Almighty) a pious exclamation (\u201cAstaghfiru\n \u2019llah\u201d), 136.\n\n All\u00e1ho Akbar = God is most great (war cry), 403.\n\n Anakati-h (_Arab._) _tr._ \u201cneck,\u201d 427.\n\n \u201cAna \u2019l-Tab\u00edb, al-Mud\u00e1wi\u201d (_Arab._) = I am the leach, the healer, 326.\n\n \u201cAn\u00e1 min ahli Z\u00e1lika,\u201d _tr._ \u201cI am of the folk of these things\u201d (vulg.\n equiv. would be \u201cKiz\u00ed,\u201d for \u201cKaz\u00e1lika,\u201d \u201cKaz\u00e1\u201d = so it is), 50.\n\n \u2019Anfakati-h = the hair between the lower lips and the chin, also chin\n itself (ST.), 427.\n\n \u201cAnta j\u00e1ib(un) bas r\u00e1jul (an) w\u00e1hid (an)\u201d = veritable and\n characteristic peasant\u2019s jargon, 359.\n\n Ant\u2019 amilta maskhar\u00e1 (for maskharah) matah (for mat\u00e0), idiomatical\n Fellah-tongue, 269.\n\n Ant\u2019 aysh (for \u201cman\u201d) decidedly not complimentary \u201cWhat (thing) art\n thou?\u201d 298.\n\n Aorist, preceded by preposition \u201cbi,\u201d 432.\n\n \u201cArabia Deserta\u201d (Mr. Doughty\u2019s) quoted 10, 53, 405.\n\n \u201cArsh,\u201d = the Ninth Heaven, 178.\n\n \u201cArt thou (Al-Hajj\u00e1j) from Cairo,\u201d a neat specimen of the figure\n anachronism. (Al-Hajj\u00e1j died A.H. 95; Cairo built A.H. 358), 41.\n\n \u2019Ar\u00fas muhall\u00edyah \u201ca bride tricked out,\u201d 468.\n\n \u2019Ashama _lit._ = he greeded for, 285.\n\n Ashkh\u00e1kh Al- (_Arab._), _pl._ of Shakhkh = _lit._ the \u201cStales\u201d (_tr._\n \u201cskite and piss\u201d) (Steingass reads \u201cbi \u2019l-Shakh\u00e1kh\u201d the usual modern\n word for urine), 265.\n\n Ass (loan of) usually granted gratis in Fellah villages and Badawi\n camps, 460.\n\n Assemblage of dramatis person\u00e6 at end of a scene highly artistic and\n equally improbable, 31.\n\n Ass (the \u201ccab\u201d of modern Egypt), 281.\n\n \u201cAstaghfiru \u2019llah,\u201d a pious exclamation, humbling oneself before the\n Creator (_tr._ \u201csued for pardon of Almighty Allah\u201d), 136.\n\n Aud\u00e1j (_Arab._) _pl._ of \u201cWadaj,\u201d applying indiscriminately to the\n carotid arteries and jugular veins, 340.\n\n Aud\u00e1n (_pl._ of the pop. \u201cWidn\u201d or \u201cWudn\u201d for the literary \u201cUzn\u201d = ear)\n ST., 301.\n\n \u2019Aurat = nakedness, _tr._ \u201cshame,\u201d 75.\n\n \u2019Ausaj = bushes, 456.\n\n \u201cAyoh\u201d (in text), _tr._ \u201chere he is\u201d; a corr. of \u201c\u00cd (or Ayy) h\u00fa\u201d = yes\n indeed he, 265.\n\n Aywah (different spelling for \u201caywa\u201d = \u201cyes indeed,\u201d) or contraction\n for Ay (\u00cd) wa \u2019ll\u00e1hi = \u201cyes, by Allah\u201d (ST.), 265.\n\n Azay m\u00e1 taf\u00fat-n\u00ed? = how canst thou quit me? 290.\n\n\n B\u00e1b al-Nasr, the grand old Eastern or Desert-gate of Cairo, 457.\n\n B\u00e1b\u00faj (from \u201cB\u00e1b\u00fag\u201d from the _Pers._ \u201cPay-p\u00fash\u201d = foot-clothing), _tr._\n \u201cpapoosh,\u201d 442.\n\n Badaw\u00ed tent, 116.\n\n Badr Al (_pl._ Bud\u00far) = the \u201cFull Moon,\u201d 198.\n\n Badrah (_Arab._) = a purse of ten thousand dirhams, 58.\n\n Badrat Zahab = a purse of gold (ST.), 58.\n\n Bahl\u00fal, a famous type of madman, 88.\n\n B\u00e1k\u00far = driving-sticks, 10.\n\n Ball\u00e1t, limestone slabs cut in the Torah quarries south of Cairo, 80.\n\n Baltah-ji, a pioneer one of the old divisions of the Osmanli troops,\n surviving as a family name amongst Levantines, 336.\n\n Baltah, for Turk. \u201cB\u00e1ltah\u201d = an axe, a hatchet, 336.\n\n Banj al-tayy\u00e1r, _i.e._, volatile = that which flies fastest to the\n brain (_tr._ \u201cflying Bhang\u201d), 26.\n\n Ban\u00fa Gh\u00e1lib, 43.\n\n Ban\u00fa Thak\u00edf, a noble tribe sprung from Iy\u00e1d, 46.\n\n Barber, being a surgeon ready to bleed a madman, 277.\n\n \u2014\u2014 custom of, among Eastern Moslems, 106.\n\n Bashkh\u00e1nah (corr. of _Pers._ \u201cPeshkh\u00e1nah\u201d = state-tents sent forward on\n march), _tr. here_ \u201ca hanging,\u201d 131.\n\n Baww\u00e1bah, Al = a place where door-keepers meet, a police-station (_tr._\n \u201cguard-house\u201d), 309.\n\n Bayzah (_Arab._) = an egg, a testicle, 360.\n\n Bed (on roof) made of carpet or thin mattress strewn upon the stucco\n flooring of the terrace-roof, 219.\n\n Beef causes dysenteric disease, 51.\n\n \u201cBi,\u201d the particle proper of swearing, 470.\n\n Biirn-mily\u00e1nah Moyah (with various forms of \u201cMoyah\u201d), 323.\n\n \u201cBi-iz\u00e1-hum\u00e1\u201d _lit._ vis-\u00e0-vis to the twain, 69.\n\n Bi-Kh\u00e1tiri-k = Thy will be done (_tr._ \u201cAt thy pleasure\u201d), 322.\n\n \u201cBi-M\u00e1 al-fas\u00edkh \u2019al\u00e0 Akr\u00e1s al-Jullah\u201d (_tr._ \u201cSave with foul water\n upon the disks of dung\u201d), 292.\n\n Bi-sab\u2019a Sikak = _lit._ \u201cwith seven nails\u201d (meaning here posts whereto\n chains were attached), 380.\n\n \u201cBi-Wuj\u00fah al F\u00e1nij\u00e1t al-Mil\u00e1h\u201d (reading \u201cal-Gh\u00e1nij\u00e1t\u201d in app. with\n \u201cal-Mil\u00e1h\u201d), render \u201cthe faces of the coquettish, the fair\u201d (ST.),\n 80.\n\n \u201cBil\u00e1m\u201d here = the head-stall of the bridle (ST.), 381.\n\n \u201cBill\u00e1hi,\u201d _i.e._, \u201cby Allah,\u201d 470.\n\n Birkah = a fountain-basin, lake, pond, reservoir (_tr._ \u201chole\u201d), 117.\n\n Bi-yarza\u2019 f\u00ed As\u00e1b\u00ed-hi (only instance in MS. where the aorist is\n preceded by preposition \u201cbi\u201d) (ST.), 432.\n\n Blood-red tears, 149.\n\n Bloody sweat, 149.\n\n Brain-pans (good old classical English), 219.\n\n Breslau Ed. quoted, 117, 118, 419.\n\n Bribing the Kazi\u2019s wife, 364.\n\n \u201cBull-(Taur for Thaur or Saur)\u2014numbered-and-for-battle-day-lengthened\u201d\n (_tr._ _The Bull-aye-ready-and-for-Battle-aye-steady_), 160.\n\n Burd (_pl._ of Burdah) = mantle or woollen plaid of striped stuff, 42.\n\n Burka = Nosebag, 91.\n\n B\u00fasah (doubtful meaning), possibly reed used as a case or sheath (ST.),\n 108.\n\n \u201cBy the life of my youth,\u201d a \u201cswear\u201d peculiarly feminine, and never\n used by men, 85.\n\n Byron in England, 274.\n\n\n \u201cCafilah\u201d (Shaykh of), for Cafila, 419.\n\n Caliphs under the early Ommiades, 39.\n\n \u201cCan play with the egg and the stone,\u201d _i.e._, \u201ccan play off equally\n well the soft-brained and the hard-brained,\u201d 277.\n\n Cap of the \u201cS\u00fatar\u00ed\u201d or jester of the Arnaut (Albanian) regiments, 276.\n\n Cap worn by professional buffoon, 276.\n\n \u201cChafariz\u201d (fountain) of Portugal (der. from Sak\u00e1r\u00edj), 5.\n\n Chavis and Cazotte quoted, 27.\n\n Cheek, he set his right hand upon, meaning he rested his cheek upon his\n right hand, 9.\n\n Circumcision (Jewish rite) must always be performed by the Mohel, an\n official of the Synagogue, 217.\n\n \u2014\u2014 three operations of, 217.\n\n Circumstantial (affecting the), a favourite man\u0153uvre with the R\u00e1w\u00ed,\n 233.\n\n Cistern or tank in terrace-roof of Syrian houses, 246.\n\n Cloud (which contains rain) always typical of liberality and generous\n dealing, 179.\n\n Coffee and smoking, 236.\n\n Concealments inevitable in ancient tale or novel, 417.\n\n Couplets rhyming in \u201c\u2014\u00e1n\u00ed\u201d and \u201c\u2014\u00e1l\u00ed\u201d not lawful, 128.\n\n Courser, rubbing his cheeks upon his master\u2019s back and shoulders, 405.\n\n Cuddy, _der. from Pers._ \u201cKadah\u201d = a room, 24.\n\n Curiosity (playing upon the bride\u2019s) = a favourite topic in Arab. and\n all Eastern folk-lore, 443.\n\n\n Dabbah = wooden bolt, 265.\n\n Dahm\u00e1r (King) called by Scott \u201cRammaud,\u201d 105.\n\n Dann = Amphora (_Gr._ \u1f00\u03bc\u03c6\u03bf\u03c1\u03b5\u03cd\u03c2 short for \u1f00\u03bc\u03c6\u03b9\u03c6\u03bf\u03c1\u03b5\u03cd\u03c2 = having two\n handles), _tr._ \u201ctwo-handed jar,\u201d 198.\n\n Darabukkah-drum (or \u201ctom-tom\u201d), 13.\n\n Darajah = an instant; also a degree (of the Zodiac), _tr._ \u201cone watch,\u201d\n 90.\n\n \u2014\u2014 is also used for any short space of time (ST.), 90.\n\n D\u00e1r al-Ziy\u00e1fah (in Northern Africa) = a kind of caravanserai in which\n travellers are lodged at Government expense, 330.\n\n \u201cDar\u00edn\u201d for \u201cZar\u00edn\u201d = what is powdered, collyrium, 111.\n\n Dash\u00edsh (_Arab._), _tr._ \u201cflour\u201d (_Dicts._ make \u201cwheat broth to be\n sipped\u201d), 347.\n\n \u2014\u2014 this is a pop. cor. of the class. Jash\u00edsh = coarsely ground wheat\n (ST.), 347.\n\n Daylak\u00ed = Daylakian (garments), 143.\n\n Dayr Nashsh\u00e1bah = the Monastery of the Archers (a fancy name), 129.\n\n _Decies repetit\u00e6_, forms which go down with an Eastern audience, but\n intolerable in a Western volume, 170.\n\n \u201cDiapedesis\u201d of bloodstained tears frequently mentioned in the\n \u201cNights,\u201d 149.\n\n \u201cD\u00edn\u00edm\u201d (religious considerations) of the famous Andalusian Y\u00fasuf Caro\n (a most fanatical work), 160.\n\n \u201cDive not into the depths unless thou greed for thyself and thy wants,\u201d\n _i.e._, \u201ctempt not Providence unless compelled so to do by\n necessity,\u201d 422.\n\n D\u00edw\u00e1n (_Arab._) = Council-chamber, 227.\n\n D\u00edwan = Divan (the \u201cMartabah\u201d when placed on \u201cMastabah,\u201d etc.), 68.\n\n Doggerel, fit only for coffee-house, 164.\n\n \u201cDraw me aside its tail, so that I may inform thee thereanent\u201d (also\n similar facetia in Mullah J\u00e1m\u00ed), 46.\n\n Dried fruits, to form the favourite \u201cfilling\u201d for lamb and other meats\n prepared in \u201cPul\u00e1o\u201d (Pilaff), 358.\n\n \u201cDrowned in her blood\u201d in the text, for \u201call bleeding\u201d (hyperbole run\n mad), 139.\n\n Drunkenness (instead of \u201cintoxication\u201d), 315.\n\n Duty of good neighbour, to keep watch and guard from evil, 285.\n\n\n Eateth on the spittle, _i.e._, on an empty stomach, 51.\n\n Emb\u00e1rah (_pron._ \u2019Mb\u00e1rah), _pop. for_ Al-b\u00e1rihah = the last part of the\n preceding day or night, yesterday, 256.\n\n Enallage of persons (\u201cthird\u201d for \u201cfirst\u201d\u2014\u201cyouth\u201d for \u201cI\u201d), 468.\n\n Exaggeration necessary to impress an Oriental audience, 139.\n\n\n Fad\u00e1w\u00ed (_Arab._) = a blackguard (_tr._ \u201cne\u2019er-do-well\u201d), 441.\n\n Faddah, _tr._ \u201cgroats,\u201d 226.\n\n Fadd\u00e1n (here miswritten \u201cFadd\u00e1d\u201d) = a plough, a yoke of oxen, 347.\n\n \u2014\u2014 also the common land-measure of Egypt and Syria, 347.\n\n \u201cFa gh\u00e1b\u00e1 thal\u00e1that ayyamin\u201d = an he (or it, the mountain?) disappeared\n for three days, 390.\n\n \u2014\u2014 (Dr. Steingass translates), 390.\n\n Fahata (for \u201cFahasa?\u201d) or, perhaps, _cl. error for_ \u201cFataha\u201d = he\n opened (the ground), _tr._ \u201cchoosing a place,\u201d 353.\n\n Fahata (prob. vulgarism for \u201cFahatha\u201d) (fahasa) = to investigate (ST.),\n 353.\n\n \u2014\u2014 or may be read \u201cFataha\u201d and _tr._ \u201che recited a \u2019F\u00e1tihah\u2019 for them,\u201d\n (ST.), 353.\n\n F\u00e1l or omen (taking a), 424.\n\n Far\u00e1rij\u00ed, _tr._ \u201cPoulterer\u201d (in text, as if the _pl._ of \u201cFarr\u00faj\u201d =\n chicken were \u201cFar\u00e1rij\u201d instead of Far\u00e1r\u00edj) (ST.), 291.\n\n Fat\u00e1ir\u00ed = a maker of \u201cFat\u00edrah\u201d pancake (_tr._ \u201cPieman\u201d), 298.\n\n \u201cFa tarak-hu Muus\u00ed am\u2019\u00e0 d\u00e1ir yaltash f\u00ed \u2019l-Tar\u00edk\u201d = \u201chereupon Musa left\n his companion darkly tramping about,\u201d 323.\n\n \u2014\u2014 (Dr. Steingass explains and translates), 323.\n\n F\u00e1tihah (fem. of \u201cf\u00e1tih\u201d = an opener, a conqueror), 460.\n\n F\u00e1timah and Hal\u00edmah = Martha and Mary, 318.\n\n Fat\u00edr (_for_ \u201cFat\u00edrah\u201d) = pancake (_tr._ \u201cscone\u201d), 321.\n\n Feeding captives and prisoners (exception being usually made in cases\n of brigands, assassins and criminals condemned for felony), 430.\n\n \u201cFeeling conception\u201d unknown except in tales, 124.\n\n Fid\u00e1wi (also \u201cFid\u00e1\u2019i\u201d and \u201cFidaw\u00edyah\u201d) = pirate-men, 25.\n\n Fighting (the Fellah will use anything in preference to his fists in),\n 350.\n\n F\u00ed Hayyi-kum Taflatun h\u00e1ma, etc. (\u201cA maiden in your tribe avails my\n heart with love to fire,\u201d etc.) (Steingass also translates), 149.\n\n \u201cF\u00ed \u2019irzak\u201d (_vulg._ \u201carzak\u201d), formula for \u201cI place myself under thy\n protection\u201d (ST.), 220.\n\n Fik\u00ed (the pop. form of present day for \u201cFak\u00edh,\u201d _prop._ \u201clearned in the\n law\u201d), _tr._ \u201ctutor\u201d (ST.), 420.\n\n F\u00ed Kib = \u201ca mat\u201d (Scott), 214.\n\n Fing\u00e1n (_pl._ \u201cFan\u00e1j\u00edl,\u201d _pron._ \u201cFan\u00e1gil\u201d), and \u201cFilg\u00e1l\u201d used\n promiscuously (ST.), 236.\n\n Finj\u00e1l (_Arab._), systematically repeated for \u201cFinj\u00e1n\u201d (_pron._ in\n Egypt \u201cFing\u00e1n\u201d), 236.\n\n First night (wedding night), 223.\n\n Flfl\u2019a (a scribal error?), may be Filfil = pepper or palm-fibre, 351.\n\n \u201cFolk are equal, but in different degrees\u201d (compared with \u201cAll men are\n created equal\u201d), 425.\n\n Food, respect due to (Tale of \u201cDaftardar\u201d), 86.\n\n Formula of the cup and lute, 196.\n\n \u201cFull dressed and ornamented\u201d (a girl, lying beneath a slab), a sign of\n foul play, 317.\n\n\n Gardener, Egyptian names for (ST.), 293.\n\n Gauttier quoted, 3, 17, 21, 63, 123, 125, 231, 263.\n\n Gh\u00e1ba = departed (may here mean \u201cpassed away\u201d), 390.\n\n Ghash\u00edm (_Arab._) = a \u201craw lad,\u201d a favourite word in Egypt, 29.\n\n Ghaylah, Al- = Siesta-time (Badawi speech), 151.\n\n Ghetto, the Jewish quarter (H\u00e1rah) which Israelites call \u201cHazer\u201d = a\n court-yard, an inclosure, 217.\n\n \u201cGhibtu \u2019an al-Duny\u00e1\u201d a pop. phrase, _tr._ \u201cI was estranged from the\n world\u201d meaning simply \u201cI fainted,\u201d 97.\n\n Ghir\u00e1rah (_Arab._) (_pl._ \u201cGhar\u00e1\u00edr\u201d) = a sack, 228.\n\n \u201cGhul-who-eateth-man-we-pray-Allah-for-safety\u201d (compound name), 161.\n\n \u201cGhurr\u00e1t\u201d (_Arab._) may be bright looks, charms in general, or\n \u201cfore-locks\u201d (ST.), 88.\n\n Ghusl, or complete ablution, 93.\n\n Girbahs = water-skins, 28.\n\n Goodwife of Cairo and her four gallants (analogous), 253.\n\n Gouged out the right eye, 322.\n\n Guernsey and Sark folk-lore, 328.\n\n Guide (in Africa), following instead of leading the party, 388.\n\n\n \u201cH\u201d (the final aspirate), use of, 419.\n\n Habbah, Al- = grain (for al-Jinnah) (ST.), 108.\n\n \u201cH\u00e1b\u00edl\u201d and \u201cK\u00e1b\u00edl\u201d (_Arab._) equiv. of Abel and Cain, 56.\n\n \u201cHadda \u2019ll\u00e1ho bayn\u00ed wa baynakum,\u201d _tr._ \u201cAllah draw the line between me\n and you,\u201d 406.\n\n Haj\u00e1rata \u2019l-Bahram\u00e1n (_Arab._) carbuncles, 133.\n\n Hajj\u00e1j, Al- son of Y\u00fasuf the Thakaf\u00ed, 39.\n\n Halb\u00fan, The Boobies of (tale concerning the), 273.\n\n Ham\u00e1kah = fury, 446.\n\n Ham\u00e1m = ruffed pigeon, culver, 151.\n\n Hand (She raised her) heavenwards (not \u201cher hands\u201d after Christian\n fashion), 174.\n\n \u201cHandicraft an it enrich not, still it veileth\u201d _i.e._, enables a man\n to conceal the pressure of impecuniosity, 223.\n\n \u201cHann\u00e1-kum\u00fa\u2019llah\u201d = Almighty Allah make it pleasant to you, 69.\n\n \u201cHaply there will befal thee somewhat contrary to this\u201d\u2014a euphuism\n meaning some disaster, 237.\n\n Har\u00e1rah = heat (_here der._ from \u201cHurr,\u201d free born), noble, and _tr._\n \u201cnobility,\u201d 289.\n\n Harem, 283.\n\n Har\u00edm (women) = the broken pl. of \u201cHurmah,\u201d from \u201cHaram,\u201d the honour of\n the house (also an infinitive whose pl. is Har\u00edm\u00e1t = the women of a\n family), 283.\n\n Hasab wa nasab = degree and descent, 43.\n\n Hasal (for which read Khasal), _tr._ \u201cgain,\u201d 425.\n\n Hat\u00edm (wall) = The \u201cbroken\u201d (wall) to the north of Ka\u2019abah, 180.\n\n Haudaj (_Arab._) = a camel-litter, _tr._ \u201cHowdahs,\u201d 193.\n\n Haw\u00e1l\u00edn, cler. error for either \u201chaw\u00e1l\u00e0\u201d = all around, or \u201cHaw\u00e1l\u00ed\u201d =\n surroundings (ST.), 301.\n\n Haww\u00fal\u00edn (_Arab._) _tr._ \u201cover his ears,\u201d (a corrupt passage in text),\n 301.\n\n Hayf\u00e1, Al-, _i.e._ \u201cThe Slim-waisted,\u201d 125.\n\n Haz\u00e1r = the nightingale, or bird of a thousand songs, 151.\n\n Hazer = a court-yard, an inclosure, 217.\n\n \u201cHe ... who administereth between a man and his heart,\u201d a Koranic\n phrase (ST.), 42.\n\n Heaven, the fifth = the planet Mars, 119.\n\n \u201cHe found her a treasure wherefrom the talisman had been loosed,\u201d 14.\n\n \u201cHelp ye a Moslemah\u201d (in text \u201cHelp ye the Moslems\u201d), 368.\n\n Herklots quoted, 28.\n\n Heron quoted, 27.\n\n Hif\u00e1n (_pl._ of \u201cHafnah\u201d) = handful, mouthful (ST.), 11.\n\n Hil\u00e1l = the crescent (waxing or waning) for the first and last two or\n three nights, 72.\n\n Him\u00e0 = the private and guarded lands of a Badawi tribe (_tr._\n \u201cdemesne\u201d), 142.\n\n \u201cHo! Aloes good for use. Ho! Pepper,\u201d etc., cries of an itinerant\n pedlar hawking about woman\u2019s wares, 351.\n\n Holy House (youth being of, can deny that he belongs to any place or\n race), 39.\n\n Hospitality (House of), 330.\n\n Houdas (Professor) quoted, 47, 48.\n\n House of H\u00e1shim, great grandfather to the prophet, 46.\n\n Hud\u00e1 Sirru-hu, _i.e._, his secret sin was guided (by Allah) to the\n safety of concealment, _tr._ \u201chis secret was safe-directed,\u201d 339.\n\n \u2014\u2014 Dr. Steingass reads \u201cWahad\u00e1 Sirru-hu\u201d = \u201cand his mind was at rest\u201d,\n 339.\n\n\n \u201cI am an Ir\u00e1n\u00ed but Wall\u00e1hi indeed I am not lying\u201d (Persian saying for\n \u201cI will shun leasing\u201d), 303.\n\n \u201cI will shun leasing,\u201d 303.\n\n Ibr\u00e1a = deliverance from captivity, 203.\n\n Ibrahim of Mosul, the far-famed musician, 193.\n\n Ihtim\u00e1m wa Ghullah (former should be written with major _h_, meaning\n \u201cfever\u201d), _tr._ \u201cthere befel him much concern,\u201d 421.\n\n \u201cIl\u00e0 an k\u00e1ta-ka \u2019l-\u2019amal al-rab\u00edh\u201d (In MS. giving no sense.\n Translations by Author and Dr. Steingass), 58.\n\n Imr al-Kays (in text \u201cImriyyu \u2019l-Kays\u201d) a pre-Islamitic poet (\u201cThe man\n of al-Kays\u201d), 181.\n\n \u201c\u2019Ind \u2019uzz\u00e1ti \u2019s-sin\u00edni\u201d (_Arab._) = _lit._ the thorny shrubs of ground\n bare of pasture, 59.\n\n \u201cInna h\u00e1zih Hurmah lam \u2019alay-h\u00e1 Shat\u00e1rah\u201d = \u201cTruly this one is a woman;\n I must not act vilely or rashly towards her\u201d (ST.), 220.\n\n \u201cInsistance overcometh hindrance\u201d (equiv. of \u201c\u2019Tis dogged as does it\u201d\n of Charles Darwin), 171.\n\n Intersexual powers, vaunting, 91.\n\n \u201cIntih\u00e1ba \u2019l furas\u201d _lit._ = the snatching of opportunities (_tr._\n \u201cdivest himself in a pleasurable case\u201d), 222.\n\n Intoxication (properly meaning \u201cpoisoning\u201d) a term to be left for\n \u201cteetotallers\u201d to use, 315.\n\n Inverted speech, form of, 60.\n\n Irak, Al-, the head-quarters of the Kh\u00e1rijite heresy, 213.\n\n Irham turham = Pity and shalt be pitied (one of the few passive verbs\n still used in pop. par.), 169.\n\n \u201c\u2019Irk al-Uns\u00e1\u201d (_Arab._) = chord\u00e6 testiculorum (_tr._\n \u201ctesticle-veins\u201d), 52.\n\n \u201c\u2019Irz\u201d (= protection), \u201cHurmah\u201d and \u201cShat\u00e1rah\u201d (words explaining each\n other mutually) (ST.), 220.\n\n Ishtalaka = he surmised, discovered (a secret), 33.\n\n Islam (Shaykh of), 317.\n\n Isr\u00e1f\u00edl = Raphael, 302.\n\n Istan\u00e1da \u2019ala Shakkati-h, _tr._ \u201c(he might) lean against his quarter,\u201d\n 401.\n\n \u2014\u2014 \u201che lay down on his rug\u201d (ST.), 401.\n\n \u201cIstanat\u00fa l\u00e1-ha\u201d (presupposing \u201cistanatt\u00fa\u201d 10th form of \u201cnatt\u201d = he\n jumped), _tr._ \u201cthey threw themselves on her neck\u201d (Dr. Steingass\n takes it for 8th form of \u201csanat\u201d and translates \u201clistened\n attentively\u201d), 34.\n\n Ist\u00edf\u00e1 = choice, selection, 203.\n\n Istikhr\u00e1j, Al- = making \u201celegant extracts,\u201d 126.\n\n \u201cItowwaha,\u201d _tr._ \u201cthrowing his right leg over his back,\u201d 382.\n\n \u2014\u2014 (Dr. Steingass also explains and translates), 382.\n\n\n Ja\u2019afar, the model Moslem minister, 72.\n\n Jabal al-Sah\u00e1b = \u201cThe mount of clouds,\u201d 376.\n\n Jady (_Arab._) = the zodiacal sign Capricorn (_tr._ \u201ckid\u201d), 46.\n\n Jah\u00edm-hell, 55.\n\n Jah\u00edm (Hell), 201.\n\n \u201cJalab\u00ed\u201d (in text), afterwards written \u201cShalab\u00ed,\u201d 335.\n\n Jan\u00edn\u00e1ti, Al- = the market gardener, 293.\n\n Jannat al-Khuld (_Arab._) = the Eternal Garden, 172.\n\n J\u00e1riyah r\u00e1dih, Al-, _tr._ \u201cthe good graces of her mistress,\u201d 161.\n\n Jarrah (_Arab._) = flask, 321.\n\n Jay\u2019a, Al- = the onyx (a well-omened stone), 130.\n\n Jazr = cutting, strengthening, flow (of tide), 203.\n\n Jih\u00e1z (_Arab. Egypt._ \u201cGah\u00e1z\u201d) = marriage portion, 28.\n\n \u201cJ\u00edlan ba\u2019da J\u00edl\u201d the latter word = revolutions, change of days, tribe,\n people, 476.\n\n Jinn-mad (or in Persian \u201cPar\u00ed-stricken,\u201d\u2014Smitten by the Fairies), 249.\n\n Jugular veins (esp. the external pair) carry blood to the face, and are\n subject abnormally to the will, 340.\n\n Jummayz (_Arab._) = a tall sycamore tree, 117.\n\n\n Kababj\u00ed (for \u201cKab\u00e1bji\u201d), seller of Kab\u00e1bs (_tr._ \u201ccook,\u201d), 225.\n\n Kabdan (usual form \u201cKaptan\u201d from _Ital._ \u201cCapitano\u201d) = Captain (ship\u2019s)\n (Turk, form, as in \u201cKap\u00fad\u00e1n-pash\u00e1\u201d Lord High Admiral of ancient\n Osmanli-land), 402.\n\n Kabsh (_Arab._) = ram, 299.\n\n Kab\u00fat (_pl._ Kab\u00e1b\u00edt) = \u201cCapotes,\u201d 274.\n\n Kad\u00edd, Al- (_Arab._) = jerked meat flesh smoked, or sun-dried (_tr._\n \u201cboucan\u2019d meat\u201d), 51.\n\n \u201cK\u00e1\u00edk\u201d and \u201cK\u00e1\u00edk-j\u00ed\u201d the well-known Ca\u00efque of the Bosphorus, 236.\n\n K\u00e1im-mak\u00e1m = a deputy (governor, etc.), 281.\n\n K\u00e1la\u2019 l-R\u00e1wi = the reciter saith, 64.\n\n Kal\u00edm = one who speaks with another, a familiar, 203.\n\n Kal\u00edmu\u2019llah = Title of Moses, on account of the Oral Law and\n conversations at Mount Sinai, 203.\n\n Kamrah = the chief cabin (from _Gr._ \u03ba\u03b1\u03bc\u03ac\u03c1\u03b1 = vault), _tr._ \u201ccuddy,\u201d\n 24.\n\n Kap\u00fad\u00e1n-pash\u00e1 = Lord High Admiral of ancient Osmanli-land, 402.\n\n Karaw\u00e1n = crane or curlew (_Charadrius \u00e6dicnemus_), 151.\n\n K\u00e1rish\u00edn = chasing, being in hot pursuit of (ST.), 405.\n\n Karm (\u2713), originally means cutting a slip of skin from the camel\u2019s nose\n by way of mark, 266.\n\n Kasalah = a shock of corn, assemblage of sheaves, 53.\n\n \u2014\u2014 may be cler. error for \u201cKasabah\u201d = stalk, haulm, straw, 53.\n\n Kas\u2019at (= a wooden platter or bowl) Mafr\u00fakah, _tr._ \u201chandrubbed flour,\u201d\n 349.\n\n Kashshara = grinned a ghastly smile (also laughing so as to shew the\n teeth), 461.\n\n Kat\u00e1 = sandgrouse, 151.\n\n \u201cKata\u2019 al-arba\u2019,\u201d or cutting off the four members, equiv. to our\n \u201cquartering,\u201d 96.\n\n Kata\u2019a Jud\u00far-h\u00e1 (for \u201ch\u00fa\u201d), _tr._ \u201cbackbone,\u201d 353.\n\n \u2014\u2014 (Dr. Steingass refers pronoun in \u201cJud\u00far-h\u00e1\u201d _tr._ \u201cRakabah,\u201d taking\n the \u201croots of the neck,\u201d _tr._ = spine), 353.\n\n Kaw\u00e1\u2019ib, Al- = High-breasted (also P. N. of the river), 176.\n\n Kaw\u00e1\u2019ib, Al- (a name unknown to author); _lit._ meaning \u201cof\n high-breasted virgins,\u201d 129.\n\n K\u00e1z\u00e1n\u00e1t Al- (_pl._ of K\u00e1z\u00e1n) = chauldrons (_Turk._ \u201cKazgh\u00e1n\u201d), (ST.),\n 25.\n\n Kaz\u00e1n\u00e1t, (_pl._ of \u201cK\u00e1z\u00e1n\u201d) = crucibles (opp. to Kaw\u00e1lib = moulds),\n 108.\n\n K\u00e1z\u00ed al-Askar = the great legal authority of a country (_tr._ \u201cKazi of\n the Army\u201d), 310.\n\n Kbb (possibly \u201cKubb\u201d for \u201cKubbah\u201d) = a vault, a cupola, 376.\n\n \u2014\u2014 (Dr. Steingass also explains and translates), 376.\n\n Kh\u00e1lat-k\u00ed ins\u00e1nun (_Arab._), _tr._ \u201c(some man) has mixed with thee\u201d;\n meaning also \u201cto lie with,\u201d 398.\n\n Kh\u00e1lata-h\u00e1 al-Khajal wa \u2019l-Hay\u00e1 = shame and abasement mixed with her,\n _i.e._, \u201csuffused or overwhelmed her\u201d (ST.), 399.\n\n Khal\u00edfah (never written \u201cKhal\u00edf\u201d) = a viceregent or vicar, 64.\n\n Khall\u00ed-n\u00e1 nak\u2019ud (_Arab._) = let us sit together (a thoroughly modern\n expression) (ST.), 475.\n\n Khams Ghaff\u00e1r = \u201cfive pardoners\u201d (Steingass reads Khamr (= wine) \u2019uk\u00e1r\n another name for wine, as in \u201cAl-Khamr al-\u2019uk\u00e1r\u201d = choice wine),\n 137.\n\n Kharrat (in text) = tripping and stumbling (in her haste), 253.\n\n \u2014\u2014 (also may be meant for \u201cKharajat\u201d = \u201cshe went out),\u201d (ST.), 253.\n\n Kh\u00e1t\u00e1 = Cathay = China, 27.\n\n Khaz\u00edb-dye; 200.\n\n Khaznah (Khaz\u00ednah) or 10,000 K\u00eds each = \u00a35, 236.\n\n Khaznat al-S\u00edl\u00e1h (_Arab._) = the ship\u2019s armoury, 403.\n\n Khil\u2019at = robe of honour, 410.\n\n Khim\u00e1r (_Arab._) = head-veil (a covering for the back of the head),\n 255.\n\n Khizr = the Green Prophet, 301.\n\n K\u00edb (_pl._ \u201cKiy\u00e1b\u201d and \u201cAky\u00e1b\u201d) = a small thick mat used to produce\n shade (ST.), 215.\n\n Kirsh = piastre, 226.\n\n \u201cKisrat al-y\u00e1bisah \u2019ala \u2019l-R\u00edk, etc.\u201d = a slice of dry bread on the\n spittle, for it absorbs ... phlegm on the mouth of the stomach\n (ST.), 51.\n\n \u201cKohl\u2019d her eyes,\u201d 292.\n\n Kohl-powder, 292.\n\n Koran quoted, 44, 47, 48, 49, 50, 56, 58, 180, 460.\n\n Kul\u00e1h meant for \u201cKul\u00e1h\u201d a Dervish\u2019s cap (ST.), 108.\n\n Kumr\u00ed = turtle-dove, 151.\n\n Kur\u00fad = apes (occurring as a rhyme twice in three couplets), 190.\n\n Kutb (Al-) al-Ghauth (_Arab._) = _lit._ \u201cThe pole star of invocation\n for help\u201d (_tr._ \u201cPrince of the Hallows\u201d) the highest degree of\n sanctity in the mystic fraternity of Tasawwuf, 426.\n\n\n \u201cL\u00e1 Haul of Allah is upon thee,\u201d _i.e._, it is a time when men should\n cry for thy case, 359.\n\n L\u00e1 Haula = there is no Majesty, etc., 359.\n\n \u201cL\u00e1 khuzibat Ayday al-Fir\u00e1k,\u201d meaning, \u201cMay Separation never ornament\n herself in sign of gladness at the prospect of our parting,\u201d 200.\n\n Laban, pop. word for milk artificially soured, 352.\n\n Laban hal\u00edb (a trivial form) = sweet milk, 352.\n\n La\u2019bat Shaw\u00e1ribu-hu = _lit._ \u201chis mustachios played\u201d (_tr._ \u201ccurled\u201d),\n 273.\n\n La-hu Dir\u00e1ah (for Dir\u00e1yah = prudence) f\u00ed tadb\u00edr\u00ed \u2019l-mul\u00fak = _tr._ \u201cAlso\n he had controul,\u201d 465.\n\n \u201cL\u00e1 il\u00e1ha illa \u2019llah,\u201d the refrain of Unity, 403.\n\n Lakasha = be conversed with, 285.\n\n \u2014\u2014 one of the words called \u201cZidd,\u201d _i.e._, with opposite meanings, 285.\n\n Laklaka-h\u00e1 (_Arab._), an onomatop\u0153ia, 265.\n\n \u201cLam yakthir Khayrak\u201d; this phrase (_pron._ \u201cKattir Khayrak\u201d) is the\n Egypt. and Moslem equiv. for our \u201cthank you,\u201d 60.\n\n \u201cLam yan\u00fab al-W\u00e1hidu min-hum nisf haff\u00e1n,\u201d _tr._ \u201ceach took his turn\n thereat and drank without drinking his full,\u201d 11.\n\n \u2014\u2014 Dr. Steingass explains and translates \u201cAnd none took his turn\n without sipping a few laps,\u201d 11.\n\n Lane quoted, 28, 86, 90, 97, 226, 265, 291, 351, 363, 426.\n\n Learn from thyself what is thy Lord (Sufi language) = in _Gr._ \u03b3\u03bd\u1ff6\u03b8\u03b9\n \u03c3\u03b5\u03b1\u03c5\u03c4\u03cc\u03bd and corresponding with our \u201clooking up through nature to\n nature\u2019s God,\u201d 276.\n\n Lij\u00e1m (Al-) w\u2019al-B\u00edl\u00e1m = the latter being a T\u00e1bi\u2019 or dependent word\n used only for a jingle, 381.\n\n Lit\u00e1m = the mouth-band for man (_tr._ \u201cLitham\u201d), 139.\n\n \u201cLook-at-me-and-thou-shalt-know-me\u201d (compound name), 276.\n\n Lovers dressing themselves up and playing the game of mutual\n admiration, 153.\n\n Lovers of Al-Hayf\u00e1 and Y\u00fasuf (note concerning), 123.\n\n Lute, beautiful song of the, 152.\n\n Lukmah (_Arab._) = a balled mouthful (_tr._ \u201cmorsels\u201d), 264.\n\n \u201cLuss,\u201d is after a fashion \u03bb\u1fc3\u03c3\u03c4\u03ae\u03c2 (the Greek word however includes\n piracy while the Arab term is mostly applied to petty larcenists),\n 337.\n\n\n M\u00e1 al-Fas\u00edkh = water of salt-fish (_tr._ \u201cdirty brine\u201d) (ST.), 292.\n\n Mad\u00ednat al-Andal\u00fas = City of Andal\u00fas, (usually Seville), 402.\n\n \u201cMad\u00ednat al-Nabi,\u201d City of the Prophet, and vulg. Al-Mad\u00ednah _the_\n City, 43.\n\n Mad\u2019\u00far, here translated (even if thou hadst been) an \u201cinvited guest,\u201d\n 41.\n\n \u2014\u2014 it may also be a synonym and be rendered \u201cas though thou wert a boor\n or clown\u201d (ST.), 41.\n\n M\u00e1fr\u00fakah (an improvement upon the Fat\u00edrah), a favourite dish with the\n Badawi (ST.), 349.\n\n Maghb\u00fan _usually_ = deceived, cajoled, 366.\n\n Maghrib = set of sun, 151.\n\n Mah\u00e1shim (_acc._ to Bocthor, is a _pl._ without a singular, meaning\n \u201cles parties de la g\u00e9n\u00e9ration\u201d) (ST.), 359.\n\n Mah\u00e1shima-k = good works, merits (in a secondary sense, beard,\n mustachios), _tr._ here \u201cyard,\u201d 359.\n\n Mahkamah (Place of Judgment) or Kazi\u2019s Court at Cairo, mostly occupied\n with matrimonial disputes, 363.\n\n Mahr = dowry, settled by the husband upon the wife, 28.\n\n M\u00e1j\u00far, Al- (_Arab._) for \u201cMaaj\u00far\u201d = a vessel, an utensil, 291.\n\n M\u00e1l (in text), _tr._ \u201ccoin\u201d (also applied to \u201chidden treasure\u201d amongst\n Badawin), 313.\n\n Mameluke (like unto a), _i.e._, well fed, sturdy, bonny, 472.\n\n Ma \u2019m\u00farah (_Arab._) = haunted, 118.\n\n Mand\u00edl (kerchief) used by women \u201con the loose\u201d in default of water to\n wipe away results of car. cop., 94.\n\n Man of Al-kays, the (pre-Islamitic poet), 181.\n\n Mann\u00e1\u2019 = a refuser, a forbidder, 185.\n\n Markab maus\u00fakah (from \u2713 \u201cWask\u201d = conceiving, being pregnant), 474.\n\n \u2014\u2014 _tr._ \u201ca vessel in cargo and about to set sail,\u201d 474.\n\n \u201cMarham al-akbar, Al-\u201d (_Arab._) = the greater salve, 51.\n\n Marriage portion, 28.\n\n \u201cMartabah\u201d = a mattress, placed upon \u201cMastabah\u201d (bench) or upon its\n \u201cSar\u00edr\u201d (framework of jar\u00edd or midribs of the palm) becomes the\n \u201cD\u00edwan\u201d = Divan, 68.\n\n Martabat Saltanah (for \u201cSult\u00e1niyah\u201d) which may mean a royal Divan, 68.\n\n Martha and Mary (F\u00e1timah and Hal\u00edmah), 318.\n\n Masb\u00fabah, _tr._ \u201cCakes,\u201d 347.\n\n Mayzah (_Arab._) = the large hall with a central fountain for ablution\n attached to every great mosque (_tr._ \u201clavatory\u201d), 458.\n\n Mazb\u00fah = slaughtered for good, 159.\n\n Medicine-man (Israelite) always a favorite amongst Moslems and\n Christians, 160.\n\n Mezz\u00edzah = applying styptics to the wound (third operation of\n circumcision), 217.\n\n Mift\u00e1h (prop. \u201cMiftah\u201d) = key used throughout the Moslem East, 265.\n\n Mihrj\u00e1n, Al- (a P.N. not to be confounded with Mah\u00e1r\u00e1j = Great Rajah),\n 123.\n\n Miht\u00e1r, also may mean superintendent, head equerry, chief of military\n band (ST.) (_here tr._ \u201cShaykh of the Pipers\u201d), 298.\n\n Miht\u00e1r (in text) = a prince, a sweeper, a scavenger, 298.\n\n Milah = the cut (first operation of circumcision), 217.\n\n \u201cM\u00ed\u2019lakat\u201d (pop. cor. for Mil\u2019akat) al-Hil\u00e1l \u201cmay be the spoon or\n hollow part of an ear-picker\u201d (ST.), 108.\n\n Min ba\u2019ada-hu (making Jesus of later date than Imr al-Kays), 199.\n\n Min ghayr Wa\u2019ad = without appointment (_tr._ \u201ccasually\u201d), 373.\n\n \u201cMin Hakk la-hu Asl an \u2019and-n\u00e1 hun\u00e1 R\u00e1jil,\u201d a thoroughly popular phrase\n = \u201cOf a truth hath any right or reason to say that here in this\n house is a man?\u201d 247.\n\n \u2014\u2014 (Dr. Steingass explains and translates), 247.\n\n \u201cMin kudd\u00e1m-ak\u201d (meaning doubtful), 113.\n\n \u2014\u2014 perhaps it means \u201cfrom before thee,\u201d _i.e._, in thy presence (ST.),\n 113.\n\n \u201cMisla\u2019l-Kal\u00e1m\u201d (? a cler. error for \u201cmisla\u2019l-Kil\u00e1b\u201d) = as the dogs do\n (ST.), 282.\n\n Misla \u2019l-Kh\u00e1r\u00faf (for \u201cKhar\u00faf\u201d) a common phrase for an innocent, a half\n idiot, 283.\n\n \u201cMisri\u201d here = local name (in India applied exclusively to sugar\n candy), 352.\n\n \u201cMithk\u00e1la Zarratin\u201d (translations by Author, Rodwell, Houdas and\n Steingass), 48.\n\n Mohsin = _i.e._, one who does good, a benefactor, 321.\n\n Mother of our Har\u00edm = my wife, 283.\n\n Mouse, passing over food, makes it impure for a religious Moslem to\n eat, 239.\n\n Moyah (in text), or as Fellah of Egypt says \u201cMayyeh,\u201d or the Cairenne\n \u201cMayya\u201d and other forms, 323.\n\n Mubdi\u2019 = the beginner, the originator, 196.\n\n Mubtal\u00ed, Al- = sores (leprous), 301.\n\n Mud\u00e1wi, Al- = the man of the people who deals in simples, etc. (as\n opposed to scientific practitioner), 326.\n\n Muhibbattu (Al-), _fem_ or \u201cMuhibb\u201d lover (in Tasawwuf particularly =\n \u201clover of God\u201d) (ST.), 393.\n\n Muhjat al-kul\u00fab = \u201cCore\u201d or \u201cLife-blood of hearts,\u201d 201.\n\n \u201cMuhkaman,\u201d a word never found in the Koran, 47.\n\n Mukaddam (_Anglo-Indic\u00e8_ \u201cMucuddum\u201d) = overseer, 310.\n\n \u201cMukawwam\u00edna (Al-) wa Arb\u00e1bu \u2019l Aklam,\u201d the latter usually meaning\n \u201cscribes skilled in the arts of caligraphy,\u201d 374.\n\n Mukh, _lit._ = brain, marrow (_tr._ \u201cdimple\u201d), 86.\n\n Munawwarah, Al- = the enlightened, 43.\n\n M\u00fas\u00e0 wa M\u00faz\u00ed = M\u00fas\u00e0 the Malignant (M\u00faz\u00ed = vexatious, troublesome), 321.\n\n \u2014\u2014 (Dr. Steingass reads Muus\u00ed, the malignant, the malefactor), 321.\n\n Muslim\u00edna, here the reg. _pl._ of \u201cMuslim\u201d = a True Believer, 367.\n\n Musulm\u00e1n (our \u201cMussalman,\u201d too often made _pl._ by \u201cMussalmen\u201d) is\n corrupted Arab. used in Persia, Turkey, etc., 367.\n\n Mustaf\u00e0 = the Chosen Prophet, Mohammed, 203.\n\n Mustaf\u00e0 bin Ism\u2019a\u00edl (began life as apprentice to a barber and rose to\n high dignity), 110.\n\n \u201cMutalaththim\u00edn\u201d = races in North Africa whose males wear the\n face-swathe (\u201cLith\u00e1m\u201d) of cloth, 139.\n\n Mut\u00e1t\u00ed be zahri-h (_Arab._) = \u201changing an arse,\u201d 459.\n\n Mutawass\u00ed ... al-Wis\u00e1yat al-t\u00e1mmah (Wis\u00e1yat is corr. noun) = he charged\n himself with her complete charge, _i.e._, maintenance (ST.), 474.\n\n Mu\u2019izz bi D\u00edni\u2019llah, Al- (first Fatimite Caliph raised to throne of\n Egypt), tale of, 43.\n\n Mysteries of marriage-night but lightly touched on, because the bride\n had lost her virginity, 417.\n\n\n Naakhaz bi-lissati-him (in text), _tr._ \u201cuntil I catch them in their\n robbery\u201d (see under \u201cLuss\u201d), 337.\n\n \u2014\u2014 (Dr. Steingass reads \u201cBalsata-hum\u201d = until I have received their\n \u201cransom\u201d), 337.\n\n Nabb\u00fat = a quarter-staff, opp. to the \u201cDabb\u00fas\u201d or club-stick of the\n Badawin, etc., 250.\n\n N\u00e1fishah = _Pers._ \u201cN\u00e1fah\u201d der. from the \u2713 \u201cnaf\u201d = belly or testicle\n (the part in the musk-deer supposed to store the perfume), 207.\n\n Nahawand, \u201cNah\u00e1vand\u201d the site in Al-Irak where the Persians sustained\n their final defeat at the hands of the Arabs (A. H. 21), 209.\n\n \u2014\u2014 also one of many musical measures (like the Ispah\u00e1ni, the R\u00e1sti,\n etc.), 209.\n\n Na\u2019\u00edm = \u201cthe Delight\u201d (also a P. N. of one of the Heavens), 199.\n\n Na\u2019\u00edman = may it be pleasurable to thee (said by barber after\n operation), 106.\n\n N\u00e1s malm\u00fam\u00edn = assembled men, a crowd of people (ST.), 253.\n\n Nas\u00edm = the Zephyr, or the cool north breeze of Upper Arabia, 197.\n\n Nassafa = libavit, delibavit, etc. (ST.), 11.\n\n Natar (watching) for \u201cNataf\u201d (indigestion, disgust), 63.\n\n Nataw\u00e1s\u00fa saw\u00edyah = Solace ourselves with converse, 395.\n\n \u2014\u2014 (cler. error for \u201cNataw\u00e1n\u00e1s\u00fa Shuwayyah\u201d = \u201clet us divert ourselves a\n little\u201d) (ST.), 395.\n\n Naubah, _lit._ = a period, keeping guard (here a band of pipes and\n drums playing at certain periods), 299.\n\n Navel-string, treatment of, 411.\n\n Nay\u00edz\u00e1t\u00ed (_Arab._ afterwards \u201cNuwayz\u00e1t\u00ed\u201d and lastly \u201cRayh\u00e1n\u00ed\u201d) = a man\n who vends sweet and savoury herbs (_tr._ \u201cHerbalist\u201d), 298.\n\n Nisf ra\u2019as sukkar Misri, _tr._ \u201chalf a loaf of Egyptian sugar,\u201d 352.\n\n \u201cNiyat\u201d (or intention) not pure, cause of King\u2019s failure, 111.\n\n \u201cNone misses a slice from a cut loaf,\u201d 393.\n\n Nuw\u00e1jira \u2019l-wuk\u00faf\u00e1t = Settlement of bequeathal, 467.\n\n \u2014\u2014 (Steingass reads \u201cnuw\u00e1jiru (for \u201cnu\u00e1jiru\u201d) \u2019l-wak\u00faf\u00e1t\u201d and\n translates \u201cletting for hire such parts of my property as were\n inalienable\u201d), 467.\n\n Nuzhat al-Zaman = \u201cDelight of the age,\u201d 180.\n\n\n \u201cOf which a description will follow in its place,\u201d a regular formula of\n the R\u00e1w\u00ed, or professional reciter, 131.\n\n \u201cO man, O miserablest of men, O thou disappointed,\u201d etc.,\n characteristic words of abuse, 359.\n\n \u201cOpen the spittle\u201d = to break the fast, 51.\n\n \u201cO worshipper of Allah,\u201d _i.e._, \u201cO Moslem, opposed to enemy of Allah\u201d\n = a non-Moslem, 460.\n\n\n Padding introduced to fill up the \u201cNight,\u201d 460.\n\n Payne quoted, 55, 69.\n\n Pear-tree, not found in Badawi-land, 117.\n\n Pennyroyal (here mere \u201cshot\u201d; the orig. has \u201cBa\u00edthar\u00e1n\u201d), 458.\n\n Perspired in her petticoat trowsers (a physical sign of delight in\n beauty, usually attributed to old women), 142.\n\n Pertinence (in couplets) not a _sine qu\u00e2 non_ amongst Arabs, 135.\n\n Pigeon blood, used to resemble the results of a bursten hymen, 29.\n\n Pilgrimage quoted, 43, 180, 214.\n\n Practical joking, a dangerous form of fun, as much affected by\n Egyptians as Hibernians, 455.\n\n Precious stones, Arab, superstitions concerning, 130.\n\n Pretext for murdering an enemy to his faith (Jewish), an idea prevalent\n in Eastern world, utterly wrong, 214.\n\n \u201cPretty Fanny\u2019s ways\u201d amongst Moslems, 85.\n\n Priah = tearing the foreskin (second operation of circumcision), 217.\n\n Prison had seven doors (to indicate its formidable strength), 233.\n\n Prisoners expected to feed themselves in Moslem lands, 338.\n\n Public gaol = here the Head Policeman\u2019s house. In mod. times it is part\n of the wall in Governor\u2019s palace, 337.\n\n\n Raas Sukkar = Loaf-sugar, 352.\n\n Rad\u00e1h (a form of \u201cR\u00e1dih\u201d) = \u201cthe large-hipped,\u201d 198.\n\n Rad\u00edf or back-rider, common in Arabia, 162.\n\n R\u00e1dih, a P.N. (ST.), 161.\n\n Rafaka (and \u201cZafaka\u201d) = took their pleasure, 282.\n\n Ra\u2019\u00eds (_fem._ Ra\u2019\u00edsah) the captain, the skipper (not the owner), 22.\n\n Raisins, an efficacious \u201cpick-me-up,\u201d 51.\n\n Rajul ikhtiy\u00e1r, _tr._ \u201ca man of a certain age\u201d (polite term for old\n man), 402.\n\n Rajul khuzari (_Arab._) = a green-meat man (_tr._ \u201ccostermonger\u201d), 291.\n\n Rajul Khw\u00e1j\u00e1 = Gentleman, 254.\n\n \u201cR\u00e1kiba-h\u00e1\u201d; the technical term for demoniac possession, 326.\n\n Ramaha bi-h = bolted, 382.\n\n Rankah or \u201cRanakah\u201d prob. for \u201cRaunakah,\u201d which usually means\n \u201ctroubled\u201d (speaking of water) (ST.), 66.\n\n Ram\u2019s mutton preferred in wilder tribes of the East, because it gives\n the teeth more to do, 299.\n\n Rash\u00e1kah, Al- (_Arab._), a word not found in common lexicons, said to\n be a fork with three prongs, here probably a hat stand (_tr._ \u201cpeg\u201d)\n (ST.), 244.\n\n Revetment of old wells in Arabia, mostly of dry masonry, 132.\n\n Rent his robes (usually a sign of quiet, here a mark of strong\n excitement), 71.\n\n Rheumatism, a common complaint in even the hottest climates, 160.\n\n R\u00edh = Wind, gust (of temper), pride, rage, 58.\n\n Rodwell quoted, 42, 48.\n\n \u201cRose up and sat down,\u201d a sign of agitation, 328.\n\n Russians (Asiatics have a very contemptible opinion of the), 119.\n\n\n S\u00e1\u2019ah = the German _Stunde_, our old \u201cStound\u201d (meaning to Moslems the\n spaces between prayer times), 151.\n\n \u201cSabbal \u2019alayhim (for \u2019alayhinna, the usual masc. _pro fem._)\n Al-Satt\u00e1r\u201d (_Arab._) = _lit._ \u201cthe Veiler let down a curtain upon\n them,\u201d 276.\n\n Sabt = Sabbath, Saturday, 228, 324.\n\n S\u00e1dah (Al-) wa al-Khat\u00e1y\u00e1t _tr._ \u201cvarious colors both plain and\n striped,\u201d 223.\n\n \u201cS\u00e1hib al-Hay\u00e1t\u201d = astronomer (may also = a physiognomist), 289.\n\n Sahl, _meaning_ \u201cthe easy-tempered\u201d (Scott writes \u201cSohul\u201d), 138.\n\n Sahr\u00edj = Cistern, 5.\n\n Sakf (flat roof), must have a parapet (a Jewish precaution neglected by\n Al-Islam), 219.\n\n Sakht\u00far (_Arab._) for \u201cShakht\u00far\u201d _tr._ \u201cbatel,\u201d 163.\n\n Sakk (_pl._ \u201cSik\u00e1k\u201d and \u201cSuk\u00fak\u201d) = \u201cnail\u201d (ST.), 380.\n\n Salaku-hu wa nashal\u00fa-hu = \u201cthey scored it,\u201d 395.\n\n Salkh (_Arab._) = flay (meaning also a peculiar form of circumcision),\n 214.\n\n Salt rubbed on wounds to staunch the blood, 97.\n\n Sam\u00e1r (_Arab._) from _Pers._ \u201cSumar\u201d = a reed, a rush, 226.\n\n Samm S\u00e1\u2019ah (in text), _tr._ \u201cpoison of the hour,\u201d 352.\n\n Samm\u00e1n = quail, 151.\n\n Sap\u00eddaj (corresponding with \u201cIsfidaj\u201d), _tr._ \u201cceruse\u201d or white lead,\n 130.\n\n S\u00e1ra la-hu Shan\u00e1n, _tr._ \u201cIn his new degree he was feared,\u201d 472.\n\n \u2014\u2014 (Steingass reads \u201cTh\u00e1niyan\u201d = and he became second to him (the\n Sultan), _i.e._, his alter ego), 472.\n\n S\u00e1ra yur\u00e1sh\u00ed-h, _tr._ \u201ckindness and liberality,\u201d 473.\n\n \u2014\u2014 \u201cYur\u00e1sh\u00ed\u201d and \u201cYur\u00e1sh\u00fa\u201d are the 6th form of \u201crash\u00e1, yarsh\u00fa\u201d = he\n bestowed a gift (principally for the sake of bribery), he treated\n kindly (ST.), 473.\n\n Sar\u2019a\u2019l-Lij\u00e1m, _tr._ \u201cbridle thongs,\u201d 385.\n\n \u201cS\u00e1rayah\u201d (for \u201cSar\u00e1yah,\u201d Serai, Government House), _tr._ \u201cPalace,\u201d 6.\n\n Sard\u00e1b = a souterrain, 117.\n\n Sarm\u00fajah (_Arab._) from _Pers._ \u201cSar-m\u00fazah,\u201d a kind of hose or gaiter\n worn over a boot (ST.), 217.\n\n Sarm\u00fajah (_Arab._) = sandals, slippers, etc., 442.\n\n Sarsarah (cler. error for \u201cAkhaza (?) surratan\u201d) = he took a purse,\n 412.\n\n \u2014\u2014 Sarra Surrah (Surratan) = he tied up a purse (ST.), 412.\n\n Saw\u00e1bi (a regularly formed broken plural of a singular \u201cS\u00e1bi\u2019\u201d = the\n pointing one) (ST.), 419.\n\n Sayf kun\u00faz\u00ed = a talismanic scymitar (_tr._ \u201cmagical sword\u201d), 426.\n\n Sayfu (Al-) w\u2019-al Kalanj = scymitar and dagger, 381.\n\n Sayyid (descendant of Hasan) and the Shar\u00edf (der. from Husayn) =\n difference between, 39.\n\n Scott quoted, 3, 17, 21, 22, _ib._ 24, 30, 36, 39, 44, 50, 63, 65, 105,\n 114, 116, 119, 120, 123, 125, 138, 153, 184, 210, 213, 214, 227,\n 231, 253, 263, 273, 321, 335, 347, 357, 465.\n\n Sentiment, morbid and unmasculine French, contrasted with the healthy\n and manly tone of the Nights, 267.\n\n Seven ages of womankind, 56.\n\n Sha\u2019ab\u00e1n (his face gladdening as the crescent moon of), 142.\n\n Shabaytar = the Shuhr\u00far (in MS. Suhr\u00far) = a blackbird, 151.\n\n \u2014\u2014 also called \u201cSamaytar\u201d and \u201cAbu al-Ayzar\u201d = the father of the brisk\n one (a long-necked bird like heron) (ST.), 151.\n\n Sh\u00e1hbandar = King of the port, a harbour-master, 254.\n\n Sh\u00e1\u2019il, copyist\u2019s error for \u201cSh\u00e1ghil,\u201d act. part of Shughl = business\n affairs, 245.\n\n \u2014\u2014 Here probably for the fuller \u201cShughl sh\u00e1ghil\u201d = an urgent business,\n (ST.), 245.\n\n Shakhat, or modern word, _tr._ here \u201crevile\u201d (ST.), 3.\n\n Shakhs = carven image, 30.\n\n Shakk (_Arab._) = splitting or quartering, 96.\n\n Shaklaba, here = \u201cshakala\u201d = he weighed out (money), he had to do with\n a woman (_tr._ \u201ctumbled\u201d), 291.\n\n Shalab\u00ed = a dandy, a macaroni (from the Turk. Chelebi), 243.\n\n Shame (uncovered my), in this instance \u201chead and face,\u201d 329.\n\n Sh\u00e1sh = a small compact white turband, and distinctive sign of the true\n Believer, 143.\n\n Shashmah (from _Pers._ \u201cChashmah\u201d = a fountain) _tr._ \u201cprivies,\u201d 458.\n\n Shat\u00e1rah, signifying vileness and rashness (ST.), 220.\n\n Shawwara binta-hu = he gave a marriage outfit to his daughter (ST.),\n 28.\n\n Shaykh of Islam, 317.\n\n Shi\u2019ah doctrine, 178.\n\n Ship\u2019s crew ran on shore on their own business immediately the vessel\n cast anchor, 475.\n\n Shooting shafts and firing bullets at the butt, practised by Easterns\n on horseback, 421.\n\n \u201cShuhr\u00far al-kan\u00edsah\u201d = the blackbird of the Church (Christians in Syria\n call St. Paul, on account of his eloquence), (ST.), 151.\n\n Sh\u00faw\u00e1r (_Arab._) = trousseau (ST.), 28.\n\n Signet-ring made of carnelian, 52.\n\n Signet-ring of kingship (important sign of sovereignty), 112.\n\n Sikkah (_pl._ Sikak) = (amongst other meanings) \u201can iron post or stake\u201d\n (ST.), 380.\n\n Sim\u00e1\u2019a _lit._ hearing, applied idiomatically to the ecstasy of\n Darwayshes when listening to esoteric poetry, 151.\n\n S\u00edn, Al- (in text) = China (here \u201cAl-Sind\u201d), 194.\n\n \u201cSind revisited\u201d quoted, 3.\n\n Sind (so-called from Sindhu, the Indus, _Pers._ \u201cSind\u00e1b\u201d), 3.\n\n \u201cSirru \u2019l-il\u00e1hi,\u201d _i.e._, the soul which is \u201cdivin\u00e6 particula aur\u00e6\u201d\n (_tr._ \u201cDivine mystery\u201d), 466.\n\n Sirt\u2019anta = thou hast become (for Sirtu ana = I have become), 86.\n\n \u201cSitt-h\u00e1\u201d (_Arab._), _tr._ \u201cMistress\u201d (Mauritanians prefers \u201cS\u00eddah\u201d and\n Arabian Arabs \u201cKab\u00edrah\u201d = the first lady, _Madame M\u00e8re_), 364.\n\n Slaves, when useless, made to \u201cwalk a plank\u201d or tossed into the sea,\n 405.\n\n \u201cSleep with both feet in one stocking\u201d (Irish saying for \u201cHave a care\n of thyself\u201d), 442.\n\n Smoking and coffee, 236.\n\n \u201cSolaced himself by gazing upon the trees and waters,\u201d a feeling well\n known to the traveller, 390.\n\n Spreading (the mats, mattresses, rugs, etc., of well-to-do Eastern\n lodging), 233.\n\n \u201cStick wherewith he tapped and drew lines in absent fashion on the\n ground,\u201d 10.\n\n Stomach has two mouths, \u0153sophagic above and pyloric below, 52.\n\n Stone tied in kerchief or rag, weapon for fighting, 350.\n\n Story-telling, servile work, 34.\n\n St. Paul, called by the Christians in Syria \u201cShuhr\u00far al-Kan\u00edsah,\u201d the\n blackbird of the Church (on account of his eloquence) (ST.), 151.\n\n \u201cSubaudi\u201d = \u201cthat hath not been pierced\u201d (a virgin), 223.\n\n Sugar (Europe-made white) avoided by Moslems as unlawful, 352.\n\n Sugar (Sukkar), 352.\n\n Sujj\u00e1dah, _tr._ \u201cprayer-rug,\u201d 225.\n\n Sukkar (from _Pers._ \u201cShakkar,\u201d whence Lat. Saccharum), the generic\n term, 352.\n\n Sunnah = the practice, etc., of the Prophet, 193.\n\n Supernatural agency makes the most satisfactory version of tale, 118.\n\n Sur\u00far = Joy, contentment, 200.\n\n Su\u2019ub\u00e1n (_Arab._) = cockatrice (_tr._ \u201cBasilisk\u201d), 427.\n\n Syria, city of (\u201cthe stubbornest of places and the feeblest of races\u201d),\n 41.\n\n \u201cSyrian and three women of Cairo\u201d (Variants), 273.\n\n\n Ta\u2019ayyun = influence (especially by the \u201c\u2019Ayn\u201d (evil) Eye), _tr._\n \u201cfascinate,\u201d 166.\n\n Taaw\u00edl = the commentary or explanation of Moslem Holy Writ, 43.\n\n Tab\u00edb, Al- = the scientific practitioner (in pop. parlance), 326.\n\n T\u00e1-H\u00e1 = the Koranic chapter No. XX. revealed at Meccah, 180.\n\n \u201cTahl\u00edl\u201d = making word or deed canonically lawful, 43.\n\n Tahr\u00edm = rendering any action \u201char\u00e1m\u201d or unlawful, 43.\n\n Ta\u00ed, Al- (relative adjective of irregular formation), 46.\n\n T\u00e1\u2019il al-Wasf = \u201cDrawer-out of Descriptions,\u201d 185.\n\n Tajr\u00eds, rendered by a circumlocution \u201cBell,\u201d 337.\n\n Takb\u00edr and Tahl\u00edl, _i.e._, Crying the war-cry, \u201cAll\u00e1ho Akbar\u201d = \u201cGod is\n most Great,\u201d and \u201cL\u00e1 il\u00e1ha illa \u2019llah\u201d the refrain of Unity, 403.\n\n Takhsa-u, _tr._ \u201cbaffled,\u201d a curious word of venerable age (ST.), 44.\n\n Takht Raml = table of sand, geomantic table, 153.\n\n Tale of Simpleton Husband (W. M. Version), 116.\n\n Tanz\u00edl = coming down, revelation of the Koran, 43.\n\n Tarajjama = he deprecated, 12.\n\n Tartara (_Arab._), _tr._ \u201cperked up\u201d (prob. an emphatic reduplication\n of Tarra = \u201csprouting, pushing forward),\u201d 443.\n\n Tasawwuf (mystic fraternity of), 426.\n\n Tasht = \u201cbasin\u201d (the consonantic outline being the same as of\n \u201ctashshat\u201d = she was raining, sprinkling) a possible pun, (ST.),\n 147.\n\n Tastagh\u00eds (_Arab._) = _lit._ crying out \u201cWa Ghaus\u00e1h!\u201d\u2014\u201cHo to my aid\u201d\n (_tr._ \u201cHelp! Help!\u201d), 157.\n\n Tauh\u00e1n al-Hus\u00e1n, _tr._ \u201clost in the waste,\u201d 409.\n\n Taw\u00e1n\u00eds (instead of \u201cTaw\u00e1nis,\u201d _pl._ of Taunas), _tr._ \u201cCordage\u201d (ST.),\n 133.\n\n Tayh\u00e1l (_pl._ \u201cTaw\u00e1hil\u201d) for the usual \u201cTih\u00e1l\u201d = spleen (ST.), 53.\n\n Tayyibah = the good, sweet or lawful, 43.\n\n Tazaghzagha, _gen._ = he spoke hesitatingly, he scoffed (_tr._ \u201cwaxed\n wroth,\u201d) 106.\n\n \u201cTazaghghara f\u00edhi\u201d (rendered pop.) \u201che pitched into him\u201d (ST.), 106.\n\n Tazargh\u00edt (error for \u201cZaghr\u00edtah\u201d) = the cry of joy, 429.\n\n \u2014\u2014 (numerous forms of) (ST.), 430.\n\n \u201cTen camel loads\u201d about a ton, at the smallest computation of 200 lbs.\n to each beast, 395.\n\n Ter-il-bas (Tayr T\u00e1\u00fas?), a kind of peacock, made to determine elections\n by alighting on the head of a candidate, 26, 27. (Old Translation.)\n\n Time, division of, in China and Japan, 90.\n\n \u201cTirrea Bede\u201d (Night 655) note concerning, 119.\n\n Tisht (a basin for the ewer), _tr._ \u201ctray,\u201d 428.\n\n Thak\u00e1lah (_Arab._) = heaviness, dulness, stupidity (_tr._ \u201chorseplay\u201d),\n 457.\n\n \u201cThem\u201d for \u201cher\u201d (often occurrence of), 178.\n\n This matter is not far to us = \u201cis not beyond our reach,\u201d 311.\n\n \u201cThou hast been absent overlong,\u201d a kindly phrase pop. addressed to the\n returning traveller, 444.\n\n \u201cThy rose-hued cheek showeth writ new-writ,\u201d _i.e._, the growing beard\n and whisker is compared with black letters on a white ground, 148.\n\n T Kh DH (= takhuz-hu, according to author); may be either 2nd or 8th\n form of \u201cahad,\u201d in the sense that \u201cthou comest to an agreement\n (Ittih\u00e1d) with him,\u201d 189.\n\n Tuh\u00e1l or Tih\u00e1l (_Arab._) in text \u201cTayh\u00e1l,\u201d _tr._ \u201cspleen,\u201d 53.\n\n Turt\u00far = the Badawi\u2019s bonnet, 255.\n\n Tutty, in low Lat. \u201cTutia\u201d prob. from _Pers._ \u201cTutiyah\u201d = protoxide of\n zinc, 352.\n\n\n Unsak (_Arab._), an expression used when drinking one\u2019s health (_tr._\n \u201cThy favour\u201d) (ST.), 458.\n\n \u2019Urrah (_Arab._) = dung, 75.\n\n Usbur\u00fa = be ye patient, 83.\n\n\n \u201cVerily great is their craft\u201d (Koranic quotation from \u201cJoseph\u201d), 294.\n\n Violation of the Harem (son \u201chaving\u201d his father\u2019s wives), very common\n in Egypt, 441.\n\n Vows of Pious Moslems, 234.\n\n\n \u201cWa Ghaus\u00e1h!\u201d = \u201cHo, to my aid,\u201d 157.\n\n \u201c\u2014\u2014 inn\u00ed la-ar\u2019\u00e1kum wa ar\u2019\u00e0 wid\u00e1da-kum,\u201d etc., _tr._ \u201cAnd I make much\n of you and your love,\u201d etc. (ST.), 172.\n\n \u2014\u2014 Kulli T\u00e1rik = night-traveller, magician, morning-star, 378.\n\n \u201c\u2014\u2014 l\u00e1 huwa, ashamn\u00e1 min-ka talkas (read \u201ctalkash\u201d) \u2019al\u00e0 Harimi-n\u00e1,\u201d\n _tr._ \u201cthat thou wouldst strive to seduce our Har\u00edm\u201d (or \u201cthat thou\n hadst an itching after our Har\u00edm\u201d) (ST.), 285.\n\n \u201c\u2014\u2014 l\u00e1sh: Mur\u00e1d\u00ed bas ism al-Madinah\u201d (_Arab._) = For nothing: my only\n want is the city\u2019s name, 402.\n\n \u201c\u2014\u2014 lau anunah\u00e1 li \u2019l-Mushrik\u00edn,\u201d etc., lines which have occurred\n before, 55.\n\n \u201c\u2014\u2014 min-hum man f\u00e1ha,\u201d evidently an error of the scribe for \u201cMan\n naf\u00e1-hu,\u201d 114.\n\n \u2014\u2014 Nik\u00e1h = conjugal intercourse, 153.\n\n \u201cWa s\u00e1ba\u2019l-d\u00e1r wa Zaujatu-hu mutawa\u1e63\u1e63\u00edn bi-h\u00e1,\u201d _tr._ \u201cthe house\n prospered, for the master and the dame had charge of it,\u201d 420.\n\n \u2014\u2014 Steingass explains the plural \u201cMutawa\u1e63\u1e63\u00edn,\u201d by supposing \u201cS\u00e1b\n al-D\u00e1r\u201d is blunder for \u201cS\u00e1hibu \u2019l-D\u00e1r\u201d and translates \u201cthe master of\n the house and his wife took charge of her (the nurse) during the\n days of suckling,\u201d 420.\n\n \u201c\u2014\u2014 Saw\u00e1bi \u2019hu (As\u00e1bi \u2019a-hu?) f\u00ed hanaki-h\u201d _tr._ \u201chis fingers in his\n mouth and sucking thereat,\u201d 419.\n\n \u2014\u2014 Talattuf Alf\u00e1zak wa ma\u2019\u00e1n\u00edk al-his\u00e1n = and for the pleasingness of\n thy sayings and meanings so fine and fair (ST.), 146.\n\n \u201c\u2014\u2014 zand mujauhar f\u00ed-hi As\u00e1wir,\u201d etc., may mean \u201cand a fore-arm (became\n manifest) ornamented with jewels, on which were bracelets of red\n gold\u201d (ST.), 86\u20137.\n\n Waka\u2019h (_Arab._) = an affair (of fight), 403.\n\n Wak\u00e1lah = inn (_tr._ \u201cCaravanserai\u201d), 455.\n\n \u201c\u2014\u2014\u201d or caravanserai, 273.\n\n Walad al-Hay\u00e1h (for \u201cHay\u00e1t\u201d) _tr._ \u201cThou make him a child of life,\u201d\n _i.e._, let him be long-lived, 378.\n\n Wasayah (prob. cler. error for \u201cwa Miah\u201d\u2014spelt \u201cm\u00e1yah\u201d\u2014and a hundred\n pair of pigeons) (ST.), 217.\n\n Weapons taken from Easterns when embarking as passengers, ticketed and\n placed in safe cabin, 403.\n\n Well, Angels choking up a, 332.\n\n Well, filled in over the intruding \u201cvillain\u201d of the piece, 332.\n\n \u201cWhose van was not known from its rear\u201d = \u201cboth could not be seen at\n the same time,\u201d 189.\n\n \u201c\u2014\u2014 weal Allah increase,\u201d well nigh sole equiv. amongst Moslems of our\n \u201cthank you,\u201d 325.\n\n Wife (exalting the character of) whilst the Mistress is a mere shadow\n (kind of tale not unfrequent amongst Moslems), 335.\n\n Wij\u00e1k = a stove, a portable hearth (_tr._ \u201ca brazier\u201d), 110.\n\n Without a vein swelling, _i.e._, so drunk that his circulation had\n apparently stopped, 276.\n\n \u201cWith the tongue of the case\u201d = words suggested by the circumstance, 9.\n\n Wizzatayn = geese, 357.\n\n Woman, fulfilling the desires of, fatal to love, when she revolts\n against any reduction of it, 91.\n\n \u201cWomankind, Allah kill all\u201d (note by Dr. Steingass), 304.\n\n \u201cWritten,\u201d either on the Preserved Tablet or on the Sutures of the\n Skull, 398.\n\n\n Y\u00e1 \u2019Ars, y\u00e1 Mu\u2019arras = O pimp, O pander, 246.\n\n Ya Gh\u00e1rati a-zay m\u00e1 hun\u00e1 R\u00e1jil = O, the shame of me! however, O my\n Lord, can there be here a man? 247.\n\n \u2014\u2014 Dr. Steingass explains and translates, 247.\n\n Yahya (according to Scott \u201cYiah\u201d), 153.\n\n Y\u00e1 = \u00ed and M\u00edm = m, composing the word \u201cIbrah\u00edm,\u201d 203.\n\n Y\u00e1\u2019llah, _i.e._, \u201cBy Allah,\u201d meaning \u201cBe quick!\u201d 325.\n\n \u201cY\u00e1llah, Y\u00e1llah,\u201d gen. meaning \u201cLook sharp\u201d (here syn. with \u201cAllah!\n Allah!\u201d = \u201cI conjure thee by God\u201d), 302.\n\n Yaman, Al-, people of, are still deep in the Sotadic Zone and practice,\n 42.\n\n Yarj\u00fa (presumably error for \u201cYarja\u2019u\u201d), _tr._ \u201cretracing their steps,\u201d\n 382.\n\n \u2014\u2014 (may be error for \u201cYajr\u00fa\u201d) (ST.), 382.\n\n \u201cY\u00e1 S\u00edn\u201d = \u201cThe Heart of the Koran,\u201d 94.\n\n Yastan\u00edt (_Arab._), aor. to the pretext \u201cistanat\u201d (ST.), 218.\n\n Yastanit = he listened attentively (_tr._ \u201che firmly believed\u201d) (ST.),\n 432.\n\n \u201cYasta\u2019 amil\u00fana al-Mrd\u201d (_tr._ \u201ctheir noblest make womanly use of\n Murd\u201d)\u2014may also have a number of meanings, 42.\n\n Y\u00e1 Sult\u00e1n-am = \u201cO my chief,\u201d 312.\n\n Yatama\u2019ash min-hu, _tr._ \u201cwherewith he might nourish himself,\u201d 472.\n\n \u2014\u2014 a denominative of the 5th form of \u201cMa\u2019\u00e1sh\u201d = livelihood (ST.), 473.\n\n Yathrib = Al-Madinah, 183.\n\n Yathrib, the classical name \u1f38\u03b1\u03c4\u03c1\u03af\u03c0\u03c0\u03b1 (one of the titles of \u201cMad\u00ednat\n al-Nabi,\u201d City of the Prophet), 43.\n\n Y\u00e1 W\u00e1rid = \u201cO farer to the fountain,\u201d 148.\n\n Yazghaz-h\u00e1 f\u00ed Shikkati-ha = verb being prob. a cler. error for\n \u201cYazaghzagh\u201d from \u2713 \u201cZaghzagha\u201d = he opened a skin bag (_tr._\n \u201cthrusting and foining at her cleft\u201d), 267.\n\n Young man, being grown up, would not live in his father\u2019s house, 442.\n\n Youth worn out by genial labours of the (marriage) night, but bride\n made the merrier and livelier (a neat touch of realism), 429.\n\n Y\u00fazb\u00e1sh\u00ed, in text \u201cUzb\u00e1sh\u00e1\u201d or \u201c\u00fazb\u00e1sh\u00e1\u201d = head of a hundred (men)\n centurion, captain, 243.\n\n\n \u201cZad Yak\u00fan Z R H ahad f\u00ed M\u00e1l jaz\u00edl, etc.\u201d (error in MS. explained.)\n (ST.), 72.\n\n Zahrat = a blossom especially yellow, commonly applied to\n orange-flower, 201.\n\n Zahrat al-Hayy, _i.e._, \u201cBloom of the Tribe,\u201d 201.\n\n \u201cZakarayn Wizz (ganders) sim\u00e1n,\u201d _tr._ \u201ca pair of fatted ganders,\u201d 357.\n\n Zamaku-h\u00e1, _tr._ \u201carabesque\u2019d,\u201d 133.\n\n Zakka (meaning primarily \u201ca bird feeding her young\u201d), _tr._\n \u201clargessed,\u201d 182.\n\n Zarb al-Akl\u00e1m = caligraphy, 376.\n\n \u2014\u2014 \u2014\u2014, _tr._ \u201cpenmanship,\u201d 432.\n\n \u2014\u2014 al-F\u00e1l = casting lots for presage (_tr._ \u201cprognostic,)\u201d 374.\n\n \u201cZardiy\u00e1\u201d (for Zaradiyyah = a small mail coat, a light helmet), _tr._\n \u201ca haubergeon,\u201d 58.\n\n \u201cZug\u201d or draught which gave him rheumatism (_tr._ \u201cthe air smote me,\u201d)\n 157.\n\n Zuh\u00e0, Al- (= undurn-hour, or before noon) and Maghrib (= set of sun)\n become Al-Ghaylah (= Siesta time) and Ghaybat al-Shams, in Badawi\n speech, 151.\n\n\n\n\n Appendix\n\n\n\n\n Appendix I.\n\n\n_CATALOGUE OF WORTLEY MONTAGUE MANUSCRIPT CONTENTS._\n\nI here proceed to offer a list of the tales in the Wortley Montague MS.\n(Nos. 550\u2013556), beginning with\n\n\n VOL. I.,\n\nwhich contains 472 pages = 92 Nights. It is rudely written, with great\ncarelessness and frequent corrections, and there is a noted improvement\nin the subsequent vols. which Scott would attribute to another\ntranscriber. This, however, I doubt: in vol. i. the scribe does not seem\nto have settled down to his work. The MS. begins abruptly and without\ncaligraphic decoration; nor is there any red ink in vol. i. except for\nthe terminal three words. The topothesia is in the land of S\u00e1s\u00e1n, in the\nIsles of Al-Hind and Al-Sind; the elder King being called \u201cB\u00e1z\u201d and\n\u201cSh\u00e1r-b\u00e1z\u201d and the younger \u201cKahram\u00e1n\u201d (p. 1, ll. 5\u20136), and in the same\npage (l. 10) \u201cSaharb\u00e1n, King of Samarkand\u201d; while the Wazir\u2019s daughters\nare \u201cShahrz\u00e1dah\u201d and \u201cDuny\u00e1z\u00e1dah\u201d (p. 8). The Introduction is like that\nof the Mac. Edit. (my text); but the dialogue between the Wazir and his\nDaughter is shortened, and the \u201cTale of the Merchant and his Wife,\u201d\nincluding \u201cThe Bull and the Ass,\u201d is omitted. Of novelties we find few.\nWhen speaking of the Queen and Mas\u2019\u00fad the Negro (called Sa\u2019id in my\ntext, p. 6) the author remarks:\u2014\n\n Take no black to lover; pure musk tho\u2019 he be \u273f Carrion-taint shall\n pierce to the nose of thee.\n\nAnd in the \u201cTale of the Trader and the Jinni\u201d (MS. 1, 9: see my transl.\n1, 25) the \u2019Ifrit complains that the Merchant had thrown the date-stones\nwithout exclaiming \u201cDast\u00far!\u201d\u2014by thy leave.\n\nThe following is a list of the Tales in vol. i.:\u2014\n\n PAGE.\n Introductory Chapter 1\u20139\n Tale of the Trader and the Jinni, Night i.\u2013ii. 9\n The First Shaykh\u2019s Story, Night ii. 14\n The Second Shaykh\u2019s Story, Night ii. 23\n The Third Shaykh\u2019s Story, Night iv. 34\n\nScott, following \u201cOriental Collections,\u201d ii. 34, supposes that the\nlatter was omitted by M. Galland \u201con account of its indecency, it being\na very free detail of the amours of an unfaithful wife.\u201d The true cause\nwas that it did not exist in Galland\u2019s Copy of The Nights (Zotenberg,\nHistoire d\u2019 \u2019Al\u00e2 al-D\u00een, p. 37). Scott adds, \u201cIn this copy the Genie\nrestores the Antelope, the Dogs and the Mule to their pristine forms,\nwhich is not mentioned by Galland, on their swearing to lead virtuous\nlives.\u201d\n\n PAGE.\n\n Conclusion of the Trader and the Jinni, Night v. 43\n\n The Fisherman and the Jinni, including the Tales of the Sage D\u00fab\u00e1n\n and the ensorcelled Prince and omitting the Stories (1) of King\n Sindib\u00e1d and his Falcon (2) the Husband and the Parrot and (3)\n the Prince and the Ogress: 44\n\n The Porter and the Three Ladies of Baghdad, Night v. 100\n\n The First Kalandar\u2019s Tale, Night xxxix. 144\n\n The Second Kalandar\u2019s Tale, Night xlviii. 152\n\n (_The beginning of this Tale is wanting in the MS. which omits p. 151:\n also The Envier and the Envied, admitted into the list of Hik\u00e1y\u00e1t, is\n here absent._)\n\n The Third Kalandar\u2019s Tale, Night lv. 173\n\n The Eldest Lady\u2019s Tale, Night lxvi. 231\n\n Tale of the Portress. Conclusion of the Story of the Porter and\n Three Ladies of Baghdad, Night lxii. (a clerical mistake for\n lxx.?) 260\n\n (_In Galland follow the Voyages of Sindbad the Seaman which are not\n found in this copy._)\n\n The Tailor and the Hunchback, Night lxviii. (for lxxiv.) 295\n\n The Nazarene Broker\u2019s Story, Night lxviii. (for lxxiv.?) 308\n\n The Youth whose hand was cut off, Night (?)[629] 312\n\n (_In p. 314 is a hiatus not accounting for the loss of hand._)\n\n The Barber\u2019s Tale of his First Brother 314\n\n \u2014\u2014 Second \u2014\u2014 317\n\n \u2014\u2014 Third \u2014\u2014 323\n\n \u2014\u2014 Fourth \u2014\u2014 327\n\n \u2014\u2014 Fifth \u2014\u2014 331\n\n \u2014\u2014 Sixth \u2014\u2014 343\n\n The end of the Tale of the Hunchback, the Barber and others, Night\n lxviii. (?) 350\n\n (HERE ENDS MY VOL. I.)\n\n N\u00far al-D\u00edn Al\u00ed and the Damsel Anis al-Jal\u00eds, Night lxviii. 355\n\n Sayf al-Mul\u00fak and Bad\u00ed\u2019a al-Jamal, Night xci.[630] 401\n\n Tale of the Youth of Mosul whose hand was cut off, Night xcii. 466\u2013472\n\n (_The Tale of the Jewish Doctor in my vol. i. 288\u2013300._)\n\nVol. i. ends with a page of scrawls, the work of some by-gone owner.\n\n\n VOL. II.\n\nContains 316 pages, and includes end of Night xcii. to Night clxvi. The\nMS. is somewhat better written; the headings are in red ink and the\nverses are duly divided. The whole volume is taken up by the Tale of\nKamar al-Zam\u00e1n (1st), with the episodes of Al-Amjad and Al-As\u2019ad, but\nlacking that of Ni\u2019amah and Naomi. In Galland Kamar al-Zaman begins with\nNight ccxi.: in my translation with vol. iii. 212 and concludes in vol.\niv. 29. This 2nd vol. (called in colophon the 4th Juz) ends with the\ndate 20th Sha\u2019ab\u00e1n, A.H. 1177.\n\n\n VOL. III.\n\nContains 456 pages, extending from Night cccvi. (instead of Night\nclxvii.) to cdxxv. and thus leaving an initial hiatus of 140 Nights\n(cxvi.\u2013cccvi. C. de Perceval, vol. viii. p. 14). Thus the third of the\noriginal eight volumes is lost. On this subject Dr. White wrote to\nScott, \u201cOne or two bundles of Arabic manuscript, of the same size and\nhandwriting as the second volume of the Arabian Tales, were purchased at\nthe sale by an agent for Mr. Beckford of Fonthill, and I have no doubt\nwhatever but that the part deficient in your copy is to be found in his\npossession.\u201d If such be the case, and everything seems to prove it, this\nvolume was not No. iii. but No. iv. The MS. begins abruptly with the\ncontinuation of the tale. There is no list of contents, and at the end\nare two unimportant \u201ccopies of verses\u201d addressed to the reader, five\ncouplets rhyming in \u2014\u00edmu (_e.g._ ta\u2019dimu) and two in \u2014af (_e.g._ Salaf).\n\nThe following is a list of the contents:\u2014\n\n PAGE.\n\n Part of the Tale of Hasan of Bassorah, Nights cccvi.\u2013cccxxix. 1\u201381\n\n Story of the Sultan of Al-Yaman[631] and his Sons, told to\n Al-Rash\u00edd by Hasan of Bassorah, Nights cccxxix.\u2013cccxxxiv. 81\n\n Story of the Three Sharpers,[632] Nights cccxxxiv.\u2013cccxlii. 96\n\n The Sultan who fared forth in the habit of a Darwaysh, Night\n cccxlii. 121\n\n History of Mohammed, Sultan of Cairo, Night cccxliii.\u2013cccxlviii. 124\n\n Story of the First Lunatic,[633] Night cccxlviii.\u2013ccclv. 141\n\n\n Story of the Second Lunatic, Night ccclv.\u2013ccclvii. 168\n\n Story of the Sage and his Scholar, Night ccclvii.\u2013ccclxii. 179\n\n Night-Adventure of Sultan Mohammed of Cairo with three foolish\n Schoolmasters, Night ccclxii. 204\n\n Tale of the Mother and her Three Daughters, Night ccclxii. 206\n\n Story of the broke-back Schoolmaster, Night ccclxiii. 211\n\n Story of the Split-mouthed Schoolmaster, Night ccclxiii. 214\n\n Story of the limping Schoolmaster, Night ccclxiv.\u2013ccclxv. 219\n\n Story of the three Sisters and their Mother the Sult\u00e1nah, Night\n ccclxvi.\u2013ccclxxxvi. 231\n\n History of the K\u00e1z\u00ed who bare a babe, Night ccclxxxvi.\u2013cccxcii. 322\n\n Tale of the Kazi and the Bhang-eater, Night cccxciii.\u2013cdiii. 344\n\n History of the Bhang-eater and his wife, Night cccxciii.\u2013cdiii. 348\n\n How Drummer Ab\u00fa K\u00e1sim became a K\u00e1z\u00ed, Night cdiii.\u2013cdxii. 372\n\n Story of the Kazi and his Slipper (including the Tale of the\n Bhang-eater who became the Just Wazir and who decided two\n difficult cases), Night cdxii.\u2013cdxiii. 424\n\n Tale of Mahm\u00fad the Persian and the Kurd Sharper, Night\n cdiii.\u2013cdxvi. 428\n\n Tale of the Sultan and the poor man who brought to him fruit,\n including the Fruit-seller\u2019s[634] Tale, Night cdxvi.\u2013cdxxv. 432\n\n Story of the King of Al-Yaman and his Three Sons and the\n Enchanting Bird, which ends this volume, Night cdxvii-cdxxvi. 437\n\n\n VOL. IV.\n\nContains 456 pages, and ranges between Nights cdxxvi. and dxcvi.\n\n Continuation of the Story of the King of Al-Yaman[635] and his\n Three Sons and the Enchanting Bird, Night cdxxvi.\u2013cdxxxix. 1\u201334\n\n SCOTT _prefers \u201cthe Sultan of the East,\u201d etc._\n\n History of the First Larrikin, Night cdxxxix.\u2013cdxliv. 34\n\n SCOTT: \u201c_The first Sharper in the Cave_,\u201d _p._ 185.\n\n History of the Second Larrikin, Night cdxliii.\u2013cdxlv. 46\n\n History of the Third Larrikin, Night cdxlv.\u2013cdxlvi. 53\n\n Story of a Sultan of Hind and his Son Mohammed, Night\n cdxlvi.\u2013cdlviii. 58\n\n SCOTT: \u201c_The Sultan of Hind._\u201d\n\n Tale of a Fisherman and his Son, Night cdlix.\u2013cdlxix. 83\n\n Tale of the Third Larrikin concerning himself, Night\n cdlxix.\u2013cdlxxii. 107\n\n SCOTT: \u201c_The Unfortunate Lovers._\u201d\n\n History of Ab\u00fa Niyyah and Ab\u00fa Niyyatayn, Night cdlxxii.\u2013cdlxxxiii. 113\n\n SCOTT: \u201c_Abou Neeut, the well-intentioned Sultan of Moussul, and Abou\n Neeutteen, the double-minded._\u201d\n\n The Courtier\u2019s Story, or Tale of the Nad\u00edm to the Emir of Cairo,\n Night cdlxxxiii.\u2013cdxci. 140\n\n SCOTT: \u201c_Story related to an Ameer of Egypt by a Courtier_,\u201d _p._ 229.\n\n Another relation of the Courtier, Night cdcxi. 157\n\n (_Here Iblis took the place of a musician._)\n\n The Shaykh with Beard shorn by the Shaytan, Night cdxcii. 162\n\n History of the King\u2019s Son of Sind and the Lady Fatimah, Night\n cdxci.\u2013di. 165\n\n SCOTT: \u201c_The Sultan of Sind and Fatimah, daughter of Ummir[636] (\u2019\u00c1mir)\n Ibn Naomann (Nu\u2019um\u00e1n)._\u201d\n\n History of the Lovers of Syria, Night di.\u2013dx. 189\n\n SCOTT: \u201c_The Lovers of Syria._\u201d\n\n History of Al-Hajjaj bin Yusuf and the Young Sayyid, Night\n dx.\u2013dxx. 213\n\n SCOTT: \u201c_The Young Sayd and Hijauje._\u201d\n\n Uns al-Wuj\u00fad and the Wazir\u2019s Daughter Rose-in-hood, Night\n dxxi.\u2013dxli. 240\n\n SCOTT: \u201c_Ins al-Wujood and Wird al-Ikmaum, daughter of Ibrahim, Vizier\n of Sultan Sham\u00eckh._\u201d\n\n Story of the Sultan\u2019s Son and Daughter of the Wazir, Night\n dxli.\u2013dxlv. 293\n\n Tale of Sultan K\u00e1yyish, Night dxlv.\u2013dlvii. 312\n\n (_A romance of chivalry and impossible contests of ten knights against\n 15,000 men._)\n\n The Young Lady transformed into a Gazelle by her Step-mother,\n Night dlviii.\u2013dlxiii. 345\n\n The History of M\u00e1zin, Night dlxviii.\u2013dxcv. (omitted, because it is\n the same as \u201cHasan of Bassorah and the King\u2019s Daughter of the\n Jinn,\u201d vol. viii. 7); to the end of vol. iv. 456\n\n\n VOL. V.\n\nContains 465 pages from the beginning of Night dxcvi. to dccxlvi.\n\n Continuation and end of the History of Mazin, Night dxcvi-dcxxiv. 1\u201394\n\n Night adventure of Harun al-Rashid, Night dcxxxxi.\u2013dcl. 95\n\n SCOTT: \u201c_Adventure of Haroon al-Rusheed_, _vol. vi. 343 (including\n Story related to Haroon al-Rusheed) by Ibn Munsoor of Damascus, of his\n adventures at Bussorah; the Story related to Haroon al-Rusheed by\n Munjaub (Manjab) and Haroon\u2019s conduct on hearing the story of\n Munjaub._\u201d\n\n Tale of the Barber and his Son (told by Manjab), Night dlxi.\u2013dcli. 180\n\n SCOTT: \u201c_Story of the Sultan, the Dervishe and the Barber\u2019s Son._\u201d\n\n The Badawi Woman and her Lover, Night dclv.\u2013dclvi. 196\n\n Story of the Wife and her two Gallants, Night dclvi.\u2013dclx. 199\n\n Tale of Princess Al-Hayf\u00e1 and Prince Yusuf, Night dclx.\u2013dccx. 210\n\n SCOTT: \u201c_Story of Aleefah, daughter of Mherejaun, Sultan of Hind, and\n Eusuff, Prince of Sind, related to Haroun al-Rusheed by the celebrated\n reciter of Tales, Ibn Malook Aleed Iowaudee_,\u201d p. 352.\n\n Adventures of the Three Princes of China, Night dccx.\u2013dccxvii. 362\n\n SCOTT: \u201c_Adventures of the Three Princes, sons of the Sultan of\n China._\u201d\n\n History of the first Brave, Night dccxvii.\u2013dccxxii. 385\n\n SCOTT: \u201c_The Military Braggadocio_;\u201d OUSELEY, \u201c_the Gallant Officer_;\u201d\n _and the Lat. list_ \u201c_Miles Gloriosus_.\u201d\n\n History of another Brave, Night dccxxii.\u2013dccxxiii. 395\n\n The Merry Adventures of a Simpleton,[637] Night dccxxiii.\u2013dccxxvi. 400\n\n SCOTT: \u201c_The Idiot and his Asses._\u201d\n\n The Goodwife of Cairo and the three Rakehells, Night\n dccxxvi.\u2013dccxxviii. 409\n\n Story of the righteous Wazir wrongfully gaoled, Night\n dccxxviii.\u2013dccxxxviii. 416\n\n Tale of the Barber, the Captain and the Cairene Youth, Night\n dccxxxiii.\u2013xxxviii. 430\n\n (_In the Lat. list we find \u201cTonsor et Juvenis Cahirensis.\u201d_)\n\n Story of the Goodwife of Cairo and her Gallants, Night\n dccxxxviii.\u2013dccxliii. 444\n\n SCOTT: \u201c_The virtuous Woman of Cairo and her Suitors_,\u201d _p._ 380.\n\n The Kazi\u2019s Tale of the Tailor, the Lady and the Captain,[638]\n Night dccxlii.\u2013dccxlvi. 455\n\n SCOTT: \u201c_The Cauzee\u2019s Story_,\u201d _p._ 386.\n\n Story of the Syrian and the Three Women of Cairo, Night dccxlvi.\n and to end of vol. v. 465\n\n\n VOL. VI.\n\nContains 365 pages, from Night dccxlvi. to Night dccclxxiii.\n\nThe following is a list of the contents:\u2014\n\n Continuation of the Story of the Syrian, Night dccxlvi.\u2013dccxlix. 1\u20139\n\n Tale of the K\u00e1im-mak\u00e1m\u2019s Lady and her two Coyntes, Night\n dccxlix.\u2013dcclii. 9\n\n Tale of the whorish Wife who vaunted her virtues, Night\n dcclii.\u2013dcclv. 18\n\n C\u0153lebs the Droll[639] and his Wife and her four lovers, Night\n dcclv.\u2013dcclx. 26\n\n SCOTT: \u201c_The Deformed Jester._\u201d\n\n The Gate-keeper of Cairo and the wily She-Thief, Night\n dcclix.\u2013dcclxv. 41\n\n SCOTT: \u201c_The aged Watchman of Cairo and the artful female thief._\u201d\n\n Tale of Mohsin and Musa, Night dcclxv.\u2013dcclxxii. 57\n\n SCOTT: \u201c_Mhassun the liberal and Mousseh the treacherous Friend._\u201d\n\n Mohammed Shalab\u00ed[640] and his Wife and the Kazi\u2019s Daughter, Night\n dcclxxii.\u2013dcclxxvii. 76\n\n SCOTT: \u201c_Mahummud Julbee_,\u201d _etc._\n\n The Fellah and his wicked Wife, Night dcclxxvii.\u2013dcclxxx. 92\n\n The Woman who humoured her Lover at her Husband\u2019s expense, Night\n dcclxxx.\u2013dcclxxxi. 102\n\n SCOTT: \u201c_The Adulteress._\u201d\n\n The Kazi Schooled by his Wife, Night dcclxxxi.\u2013dcclxxxv. 106\n\n The Merchant\u2019s Daughter and the Prince of Al-Ir\u00e1k, Night\n dccclxv.\u2013dcccxxiv. 118\n\n SCOTT: \u201c_Story of the Merchant, his Daughter, and the Prince of\n Eerauk_,\u201d _p._ 391. _In the text we find \u2019Ir\u00e1k for Al-Ir\u00e1k._\n\n The Story of Ahmad and Ali who cuckolded their Masters, Night\n dcccxxiv.\u2013dcccxxix. 225\n\n SCOTT: \u201c_The Two Orphans._\u201d\n\n The Fellah and his fair Wife, Night dcccxxix.\u2013dcccxxx. 241\n\n The Youth who would futter his Father\u2019s Wives, Night\n dcccxxx.\u2013dcccxxxviii. 247\n\n SCOTT: \u201c_The Vicious Son, translating the Arab. Al-Ibn al-Fidaw\u00ed._\u201d\n\n The two Lack-tacts of Cairo and Damascus, including the short\n \u201cTale of the Egyptian, the Syrian and the Ass,\u201d Night\n dcccxxxviii.\u2013dcccxl. 261\n\n SCOTT: \u201c_The two wits of Cairo and Sind._\u201d\n\n The Tale of Musa and Ibrahim, including Anecdotes of the\n Berberines, Night dcccxl.\u2013dcccxliii. 271\n\n The Brother Wazirs, Ahmad and Mohammed, Night\n dcccxiiii.\u2013dccclxxiii. 280\n\n And to end of vol. vi. 365\n\n\n VOL. VII.\n\nContains 447 pages, from Night dccclxxiii.\u2013mi.\n\nThe following is a list of the contents:\u2014\n\n PAGE.\n\n Conclusion of the Brother Wazirs 1\u201369\n\n Story of the thieving Youth and his Step-mother, Night\n dcccxcvii.\u2013cm. 69\n\n The Kazi of Baghdad and his virtuous Wife, Night cm.\u2013cmxi. 77\n\n History of the Sultan who protected the Kazi\u2019s Wife, Night\n cmxi.\u2013cmxvii. 109\n\n The Sultan of Al-\u2019Ir\u00e1k, Zunn\u00e1r ibn Zunn\u00e1r, Night cmxvii.\u2013cmxxi. 126\n\n Ardashir, Prince of Persia, and the Princess Hay\u00e1t al-Nuf\u00fas,\n daughter of Sultan K\u00e1dir, Night cmxxi.\u2013cmlxviii. 139\n\n Story of Shaykh Nakkit the Fisherman, Night cmlxviii.\u2013cmlxxviii. 297\n\n The Sultan of Andalusia, and the Prince of Al-\u2019Ir\u00e1k who deflowered\n the Wazir\u2019s daughter; a prose replica of Al-Hayf\u00e1 and Yusuf. MS.\n vol. v. 210. Night cmlxxviii.\u2013cmlxxxviii. 329\n\n Tale of Sultan Tayl\u00fan and the generous Fellah, Night\n cmlxxxviii.\u2013cmxciv. 365\n\n The retired Sage and his Servant-lad, Night cmxcviii. 414\n\n The Merchant\u2019s Daughter who married an Emperor of China, Night\n cmxcviii.\u2013mi., ending the work 430\u2013447\n\nThis MS. terminates The Nights with the last tale and has no especial\nconclusion relating the marriage of the two brother Kings with the two\nsisters.\n\n\n\n\n Appendix II.\n\n\n _I.\u2014NOTES ON THE STORIES CONTAINED IN VOL. IV. OF \u201cSUPPLEMENTAL\n NIGHTS.\u201d_[641]\n\nBY W. F. KIRBY.\n\n\n _STORY OF THE SULTAN OF AL-YAMAN AND HIS THREE SONS._\n\nP. 9.\u2014The hippopotamus has also been observed, at the Zoological\nGardens, to scatter his dung in the manner described.\n\nP. 13.\u2014It is evident from the importance which the author attaches to\ngood birth and heredity, that he would hardly approve of the Socialistic\ncustom, so prevalent in the East, of raising men of low birth to\nimportant offices of State.\n\n\n _THE STORY OF THE THREE SHARPERS (pp. 17\u201335)._\n\nP. 19.\u2014In quoting the titles of this and other tales of the Wortley\nMontague MS., in which the word Ja\u2019\u00edd\u00ed frequently occurs, Scott often\nwrote \u201clabourer\u201d or \u201cartisan\u201d instead of \u201csharper.\u201d The term \u201csharper\u201d\nis hardly applicable here, for the fellows appear really to have\npossessed the knowledge to which they laid claim. The \u201csharpers\u201d in this\nstory differ much from such impostors as the Illiterate Schoolmaster\n(No. 93, vol. v. pp. 119\u2013121) who escapes from his dilemma by his ready\nwit, or from European pretenders of the type of Grimm\u2019s Dr. Knowall, who\nescapes from his difficulties by mere accident; or again from our old\nfriend Ma\u2019aruf (No. 169) whose impudent pretensions and impostures are\naided by astounding good luck.\n\nP. 23.\u2014This test was similar to that given to Ma\u2019aruf (vol. x. pp. 16,\n17), but there is nothing in the latter passage to show whether Ma\u2019aruf\nhad any real knowledge of gems, or not. In the present story, the\nincident of the worm recals the well-known incident of Solomon ordering\nworms to pierce gems for Bilkees, the Queen of Sheba.\n\nP. 23.\u2014English schoolboys sometimes play the \u201ctrussing game.\u201d Two boys\nhave their wrists and ankles tied together, and their arms are passed\nover their knees, and a stick thrust over the arms and under the knees,\nand they are then placed opposite each other on the ground, and\nendeavour to turn each other over with their toes.\n\nP. 25 note.\u2014Can the word Kashmar be a corruption of Kashmiri?\n\n\n _HISTORY OF MOHAMMED, SULTAN OF CAIRO (pp. 37\u201349)._\n\nP. 37.\u2014A few years ago, a travelling menagerie exhibited a pair of\ndog-faced baboons in Dublin as \u201ctwo monstrous gorillas!\u201d\n\nP. 40.\u2014Ma\u2019aruf\u2019s jewel has been already referred to. The present\nincident more resembles the demand made by the king and the wazir from\nAladdin and his mother, though that was far more extravagant.\n\nPp. 42, 43.\u2014A more terrible form of these wedding _disillusions_, is\nwhen the bridegroom is entrapped into marriage by an evil magician, and\nwakes in the morning to find the phantom of a murdered body in the place\nof his phantom bride, and to be immediately charged with the crime.\nCompare the story of Naerdan and Guzulbec (Caylus\u2019 Oriental Tales;\nWeber, ii. pp. 632\u2013637) and that of Monia Emin (Gibb\u2019s Story of Jew\u0101d,\npp. 36, 75.) Compare my Appendix, Nights, x. pp. 502, 508, 509.\n\nPp. 44, 45.\u2014There is a Western story (one of the latest versions of\nwhich may be found in Moore\u2019s Juvenile Poems under the title of \u201cThe\nRing\u201d) in which a bridegroom on his wedding-day places the ring by\naccident on the finger of a statue of Venus; the finger closes on it,\nand Venus afterwards interposes continually between him and his bride,\nclaiming him as her husband on the strength of the ring. The unfortunate\nhusband applies to a magician, who sends him by night to a meeting of\ncross-roads, where a procession similar to that described in the text\npasses by. He presents the magician\u2019s letters to the King (the devil in\nthe medi\u00e6val versions of the story) who requires Venus to surrender the\nring, and with it her claim to the husband.\n\nOne of the most curious stories of these royal processions is perhaps\nthe Lithuanian (or rather Samoghitian) story of\n\n\n _THE KING OF THE RATS._[642]\n\nOnce upon a time a rich farmer lived in a village near Korzian, who was\nin the habit of going into the wood late in the evening. One evening he\nwent back again into the wood very late, when he distinctly heard the\nname Zurkielis shouted. He followed the voice, but could not discover\nfrom whence the sound proceeded.\n\nOn the next evening the farmer went again into the wood, and did not\nwait long before he heard the cry repeated, but this time much louder\nand more distinctly. On the third evening the farmer went again to the\nwood; but this time on Valpurgis-night\u2014the Witch\u2019s Sabbath. Suddenly he\nsaw a light appear in the distance; then more lights shone out, and the\nlight grew stronger and stronger; and presently the farmer saw a strange\nprocession advancing, and passing by him. In front of the procession ran\na great number of mice of all sorts, each of whom carried a jewel in his\nmouth which shone brighter than the sun. After these came a golden\nchariot, drawn by a lion, a bear, and two wolves. The chariot shone like\nfire, and, instead of nails, it was studded with dazzling jewels. In the\nchariot sat the King of the Rats and his consort, both clad in golden\nraiment. The King of the Rats wore a golden crown on his head, and his\nconsort marshalled the procession. After the chariot followed a vast\nprocession of rats, each of whom carried a torch, and the sparks which\nflew from the torches fell to the earth as jewels. Some of the rats were\nshouting \u201cZurkielis\u201d incessantly; and whenever a rat uttered this cry, a\npiece of gold fell from his mouth. The procession was followed by a\ngreat number of fantastic forms, which collected the gold from the\nground, and put it into large sacks. When the farmer saw this he also\ngathered together as much of the gold and jewels as he could reach.\nPresently a cock crew, and everything vanished. The farmer returned to\nhis house, but the gold and jewels gave him a very tangible proof that\nthe adventure had not been a dream.\n\nA year passed by, and on the next Valpurgis-night the farmer went back\nto the wood, and everything happened as on the year before. The farmer\nbecame immensely rich from the gold and jewels which he collected; and\non the third anniversary of the Valpurgis-night he did not go to the\nwood, but remained quietly at home. He was quite rich enough, and he was\nafraid that some harm might happen to him in the wood. But on the\nfollowing morning a rat appeared, and addressed him as follows: \u201cYou\ntook the gold and jewels, but this year you did not think it needful to\npay our king and his consort the honour due to them by appearing before\nthem during the procession in the wood; and henceforward it will go ill\nwith you.\u201d\n\nHaving thus spoken, the rat disappeared; but shortly afterwards such a\nhost of rats took up their abode in the farmer\u2019s house that it was\nimpossible for him to defend himself against them. The rats gnawed\neverything in the house, and whatever was brought into it. In time the\nfarmer was reduced to beggary, and died in wretchedness.\n\n\n _STORY OF THE SECOND LUNATIC (pp. 67\u201374)._\n\nThis is a variant of \u201cWoman\u2019s Craft\u201d (No. 184 of our Table), or \u201cWoman\u2019s\nWiles,\u201d (Supp. Nights, ii. pp. 135\u2013148). Mr. L. C. Smithers tells me\nthat an English version of this story, based upon Langl\u00e8s\u2019 translation\n(Cf. Nights, x. App., p. 498, sub \u201cSindbad the Sailor,\u201d) appeared in the\nLiterary Souvenir for 1831, under the title of \u201cWoman\u2019s Wit.\u201d\n\nPp. 69\u201376.\u2014Concerning the Shikk and the Nesn\u00e1s, Lane writes (1001\nNights, i., Introd. note 21): \u201cThe Shikk is another demoniacal creature,\nhaving the form of half a human being (like a man divided\nlongitudinally); and it is believed that the Nesn\u00e1s is the offspring of\na Shikk and of a human being. The Shikk appears to travellers; and it\nwas a demon of this kind who killed, and was killed by, \u2019Alkamah, the\nson of Safw\u00e1n, the son of Umeiyeh, of whom it is well known that he was\nkilled by a Jinnee. So says El-Kazweenee.\n\n\u201cThe Nesn\u00e1s (above-mentioned) is described as resembling half a human\nbeing, having half a head, half a body, one arm, and one leg, with which\nit hops with much agility; as being found in the woods of El-Yemen, and\nbeing endowed with speech; \u2019but God,\u2019 it is added, \u2019is all-knowing.\u2019\n(El-Kazweenee in the khatimeh of his work). It is said that it is found\nin Hadram\u00f3t as well as El-Yemen; and that one was brought alive to\nEl-Mutawekkil; it resembled a man in form, excepting that it had but\nhalf a face, which was in its breast, and a tail like that of a sheep.\nThe people of Hadram\u00f3t, it is added, eat it; and its flesh is sweet. It\nis only generated in their country. A man who went there asserted that\nhe saw a captured Nesn\u00e1s, which cried out for mercy, conjuring him by\nGod and by himself. (Mi-r\u00e1t ez-Zem\u00e1n). A race of people whose head is in\nthe breast is described as inhabiting an island called J\u00e1beh (supposed\nto be Java) in the Sea of El-Hind or India; and a kind of Nesn\u00e1s is also\ndescribed as inhabiting the Island of R\u00e1\u00efj, in the Sea of Es-Seen, or\nChina, and having wings like those of the bat. (Ibn El-Wardee).\u201d Compare\nalso an incident in the story of Janshah (Nights v. p. 333, and note)\nand the description of the giant Haluka in Forbes\u2019 translation of the\nPersian Romance of Hatim Tai (p. 47): \u201cIn the course of an hour the\ngiant was so near as to be distinctly seen in shape like an immense\ndome. He had neither hands nor feet, but a tremendous mouth, situated in\nthe midst of his body. He advanced with an evolving motion, and from his\njaws issued volumes of flame and clouds of smoke.\u201d When his reflection\nwas shown him in a mirror, he burst with rage.\n\nI may add that a long-tailed species of African monkey (_Cercopithecus\nPyrrhonotus_) is now known to naturalists as the Nisnas.\n\n\n _STORY OF THE BROKEN-BACKED SCHOOLMASTER (pp. 95\u201397)._\n\nI once heard a tale of two Irishmen, one of whom lowered the other over\na cliff, probably in search of the nests of sea-fowl. Presently the man\nat the top called out, \u201cHold hard while I spit on my hands,\u201d so he\nloosed the rope for that purpose, and his companion incontinently\ndisappeared with it.\n\n\n _STORY OF THE SPLIT-MOUTHED SCHOOLMASTER (pp. 97\u2013101)._\n\nIn Scott\u2019s \u201cStory of the Wry-mouthed Schoolmaster\u201d (Arabian Nights, vi.\npp. 74\u201375) the schoolmaster crams a boiling egg into his mouth, which\nthe boy smashes.\n\n\n _NIGHT ADVENTURE OF SULTAN MOHAMMED OF CAIRO (pp. 90\u2013109)._\n\nP. 103.\u2014Scott (vi. p. 403) makes the proclamation read, \u201cWhoever\npresumes after the first watch of the night to have a lamp lighted in\nhis house, shall have his head struck off, his goods confiscated, his\nhouse razed to the ground, and his women dishonoured.\u201d A proclamation in\nsuch terms under the circumstances (though not meant seriously) would be\nincredible, even in the East.\n\n\n _STORY OF THE KAZI WHO BARE A BABE (pp. 167\u2013185)._\n\nIn the Esthonian Kalevipoeg we read of two giants who lay down to sleep\non opposite sides of the table after eating a big supper of thick\npeas-soup. An unfortunate man was hidden under the table, and the\nconsequence was that he was blown backwards and forwards between them\nall night.\n\n\n _HISTORY OF THE BHANG-EATER AND HIS WIFE (pp. 202\u2013209)._\n\nSelling a bull or a cow in the manner described is a familiar incident\nin folk-lore; and in Rivi\u00e8re\u2019s \u201cContes Populaires Kabyles\u201d we find a\nvariant of the present story under the title of \u201cL\u2019Idiot et le Coucou.\u201d\nIn another form, the cow or other article is exchanged for some\nworthless, or apparently worthless, commodity, as in Jack and the\nBean-stalk; Hans im Gl\u00fcck; or as in the case of Moses in the Vicar of\nWakefield. The incident of the fool finding a treasure occurs in\nCazotte\u2019s story of Xailoun.[643]\n\n\n _HOW DRUMMER ABU KASIM BECAME A KAZI (pp. 210\u2013212)._\n\nI have heard an anecdote of a man who was sued for the value of a bond\nwhich he had given payable one day after the day of judgment. The judge\nruled, \u201cThis is the day of judgment, and I order that the bill must be\npaid to-morrow!\u201d\n\n\n _STORY OF THE KAZI AND HIS SLIPPER (pp. 212\u2013215)._\n\nThis story is well known in Europe, though not as forming part of The\nNights. Mr. W. A. Clouston informs me that it first appeared in\nCardonne\u2019s \u201cM\u00e9langes de litt\u00e9rature orientale\u201d (Paris, 1770), Cf. Nights\nx. App. pp. 509 and 512.\n\n\n _HISTORY OF THE THIRD LARRIKIN (pp. 296\u2013297)._\n\nSuch mistakes must be very frequent. I remember once seeing a maid stoop\ndown with a jug in her hand, when she knocked her head against the\ntable. Someone sitting by thinking it was the jug, observed, \u201cNever\nmind, there\u2019s nothing in it.\u201d\n\nAnother time I was driving out in the country with a large party, and\nour host got out to walk across to another point. Presently he was\nmissed, and they inquired, \u201cWhere is he?\u201d There was a dog lying in the\ncarriage, and one of the party looked round, and not seeing the dog,\nresponded, \u201cWhy, where is the dog?\u201d\n\n\n _TALE OF THE FISHERMAN AND HIS SON (pp. 314\u2013329)._\n\nThe present story, though not very important in itself, is interesting\nas combining some of the features of three distinct classes of\nfolk-tales. One of these is the anti-Jewish series, of which Grimm\u2019s\nstory of the Jew in the Bramble-Bush is one of the most typical\nexamples. According to these tales, any villany is justifiable, if\nperpetrated on a Jew. We find traces of this feeling even in Shakspeare,\nand to this day Shylock (notwithstanding the grievous wrongs which he\nhad suffered at the hands of Christians) rarely gets much sympathy from\nmodern readers, who quite overlook all the extenuating circumstances in\nhis case.[644] Nor do we always find the Jew famous for \u2019cuteness in\nfolk-tales. This phase of his reputation is comparatively modern, and in\nthe time of Horace, \u201cCredat Jud\u00e6us\u201d was a Roman proverb, which means,\nfreely translated, \u201cNobody would be fool enough to believe it except a\nJew.\u201d\n\nThe present story combines the features of the anti-Jewish tales, the\nAlaeddin series, and the Grateful Beasts series. (Compare Mr. W. A.\nClouston\u2019s remarks on Aladdin, Supp. Nights, App. iii., pp. 564\u2013581; and\nalso his \u201cTales and Popular Fictions.\u201d)\n\nIn vol. 53 of the Journal of the Asiatic Society of Bengal (1884, pp.\n24\u201339) I find a Nicobar story which relates how Tiomberombi received a\nmagic mirror from a snake whose enemy he had killed. Its slaves obeyed\nall his orders if he only put the key into the keyhole, but he was not\nallowed to open the mirror, as he was too weak to face the spirits\nopenly. He dwelt on an island, but when a hostile fleet came against\nhim, the gunners could not hit it, as the island became invisible. The\nhostile chief sent an old woman to worm the secret out of Tiomberombi\u2019s\nwife; the mirror was stolen, and Tiomberombi and his wife were carried\noff. On reaching land, Tiomberombi was thrown into prison, but he\npersuaded the rats to fetch him the mirror.[645] He destroyed his\nenemies, went home, and re-established himself on his island, warning\nhis wife and mother not to repeat what had happened, lest the island\nshould sink. They told the story while he was eating; the island sank\ninto the sea, and they were all drowned.\n\n\n _THE HISTORY OF ABU NIYYAH AND ABU NIYYATAYN (pp. 334\u2013352)._\n\nThis story combines features which we find separately in Nos. 3b (ba);\n162 and 198. The first story, the Envier and the Envied, is very common\nin folk-lore, and has been sometimes used in modern fairy-tales. The\nreader will remember the Tailor and the Shoemaker in Hans Christian\nAndersen\u2019s \u201cEventyr.\u201d Frequently, as in the latter story, the good man,\ninstead of being thrown into a well, is blinded by the villain, and\nabandoned in a forest, where he afterwards recovers his sight. One of\nthe most curious forms of this story is the Samoghitian\n\n\n _TRUTH AND INJUSTICE._[646]\n\nTruth and Injustice lived in the same country, and one day they happened\nto meet, and agreed to be friends. But as Injustice brought many people\ninto trouble, Truth declared that she would have no more to do with her,\nupon which Injustice grew angry, and put out the eyes of Truth. Truth\nwandered about for a long time at random, and at last she came to a\nwalnut-tree, and climbed up it to rest awhile in safety from wild\nbeasts. During the night a wolf and a mouse came to the foot of the\ntree, and held the following conversation. The wolf began, \u201cI am very\ncomfortable in the land where I am now living, for there are so many\nblind people there that I can steal almost any animal I like without\nanybody seeing me. If the blind men knew that they had only to rub their\neyes with the moss which grows on the stones here in order to recover\ntheir sight, I should soon get on badly with them.\u201d\n\nThe mouse responded, \u201cI live in a district where the people have no\nwater, and are obliged to fetch it from a great distance. When they are\naway from home I can enjoy as much of their provisions as I like;\nindeed, I can heap together as large a store as I please without being\ndisturbed. If the people knew that they had only to cut down a great oak\ntree, and a great lime tree which grow near their houses, in order to\nfind water, I should soon be badly off.\u201d\n\nAs soon as the wolf and the mouse were gone, Truth came down from her\ntree, and groped about until she found a moss-covered stone, when she\nrubbed her eyes with the moss. She recovered her sight immediately, and\nthen went her way till she came to the country where most of the people\nwhere blind. Truth demanded that the blind people should pay her a fixed\nsum of money, when she would tell them of a remedy by which they could\nrecover their sight. The blind men gave her the money, and Truth\nsupplied them with the remedy which had cured herself.\n\nAfter this, Truth proceeded further till she came to the district where\nthe people had no water. She told them that if they would give her a\ncarriage and horses, she would tell them where to find water. The people\nwere glad to agree to her proposal.\n\nWhen Truth had received the carriage and horses, she showed the people\nthe oak and the lime tree, which they felled by her directions, when\nwater immediately flowed from under the roots in great abundance.\n\nAs Truth drove away she met Injustice, who had fallen into poverty, and\nwas wandering from one country to another in rags. Truth knew her\nimmediately, and asked her to take a seat in her carriage. Injustice\nthen recognised her, and asked her how she had received the light of her\neyes, and how she had come by such a fine carriage. Truth told her\neverything, including what she had heard from the wolf and the mouse.\nInjustice then persuaded her to put out her eyes, for she wanted to be\nrich, and to have a fine carriage too; and then Truth told her to\ndescend. Truth herself drove away, and seldom shows herself to men.\n\nInjustice wandered about the country till she found the walnut tree, up\nwhich she climbed. When evening came, the wolf and the mouse met under\nthe tree again to talk. Both were now in trouble, for the wolf could not\nsteal an animal without being seen and pursued by the people, and the\nmouse could no longer eat meat or collect stores without being\ndisturbed, for the people were no longer obliged to leave their home for\na long time to fetch water. Both the wolf and the mouse suspected that\nsome one had overheard their late conversation, so they looked up in\nsearch of the listener, and discovered Injustice in the tree. The\nanimals supposed that it was she who had betrayed them, and said in\nanger, \u201cMay our curse be upon you that you may remain for ever blind,\nfor you have deprived us of our means of living.\u201d\n\nAfter thus speaking, the animals ran away, but Injustice has ever since\nremained blind, and does harm to everybody who chances to come in her\nway.\n\n\n _II.\u2014NOTES ON THE STORIES CONTAINED IN VOL. V. OF \u201cSUPPLEMENTAL\n NIGHTS.\u201d_\n\n BY W. F. KIRBY.\n\n\n _HISTORY OF THE KINGS SON OF SIND AND THE LADY FATIMAH (pp. 1\u201318)._\n\nP. 5.\u2014This mixture of seeds, &c., is a very common incident in\nfolk-tales.\n\nP. 10.\u2014Compare the well-known incident in John xviii. 1\u201311, which\npassage, by the way, is considered to be an interpolation taken from the\nlost Gospel of the Hebrews.\n\n\n _HISTORY OF THE LOVERS OF SYRIA (pp. 21\u201336)._\n\nP. 26.\u2014Divination by the flight or song of birds is so universal that it\nis ridiculous of Kreutzwald (the compiler of the Kalevipoeg) to quote\nthe fact of the son of Kalev applying to birds and beasts for advice as\nbeing intended by the composers as a hint that he was deficient in\nintelligence.\n\nIn Bulwer Lytton\u2019s story of the Fallen Star (Pilgrims of the Rhine, ch.\nxix.) he makes the imposter Morven determine the succession to the\nchieftainship by means of a trained hawk.\n\nP. 36, _note 2_.\u2014Scott may possibly refer to the tradition that the\nsouls of the dead are stored up in the trumpet of Israfil, when he\nspeaks of the \u201creceiving angel.\u201d\n\n\n_NIGHT ADVENTURE OF HARUN AL-RASHID AND THE YOUTH MANJAB (pp. 61\u2013105)._\n\nP. 102.\u2014In the Danish ballads we frequently find heroes appealing to\ntheir mothers or nurses in cases of difficulty. Compare \u201cHabor and\nSignild,\u201d and \u201cKnight Stig\u2019s Wedding,\u201d in Prior\u2019s Danish Ballads, i. p.\n216 and ii. p. 339\n\n\n _HISTORY OF AL-HAJJAJ BIN YUSUF AND THE YOUNG SAYYID (pp. 39\u201360)._\n\nP. 43, _note 1_.\u2014I doubt if the story-teller intended to represent\nAl-Hajjaj as ignorant. The story rather implies that he was merely\ncatechising the youth, in order to entangle him in his talk.\n\nP. 46.\u2014Compare the story of the Sandal-wood Merchant and the Sharpers\n(Nights, vi. p. 206) in which the Merchant is required to drink up the\nsea [or rather, perhaps, river], and requires his adversary to hold the\nmouth of the sea for him with his hand.\n\nP. 52, _note 3_.\u2014It is well known that children should not be allowed to\nsleep with aged persons, as the latter absorb their vitality.\n\n\n _STORY OF THE DARWAYSH AND THE BARBER\u2019S BOY AND THE GREEDY SULTAN (pp.\n 105\u2013114)._\n\nThis story belongs to the large category known to students of folk-lore\nas the Sage and his Pupil; and of this again there are three main\ngroups:\n\n1. Those in which (as in the present instance) the two remain on\nfriendly terms.\n\n2. Those in which the sage is outwitted and destroyed by his pupil\n(_e.g._, Cazotte\u2019s story of the Maugraby; or Spitta Bey\u2019s tales, No. 1).\n\n3. Those in which the pupil attempts to outwit or to destroy the sage,\nand is himself outwitted or destroyed (_e.g._, The Lady\u2019s Fifth Story,\nin Gibb\u2019s Forty Vezirs, pp. 76\u201380; and his App. B. note v., p. 413).\n\n\n _THE LOVES OF AL-HAYFA AND YUSUF (pp. 121\u2013210.)_\n\nP. 149, _note 1_.\u2014I believe that a sudden attack of this kind is always\nspeedily fatal.\n\n\n _THE GOODWIFE OF CAIRO AND HER FOUR GALLANTS (pp. 251\u2013294)._\n\nP. 255, _note_.\u2014It may be worth while to note that Swedenborg asserts\nthat it is unlawful in Heaven for any person _to look at the back of the\nhead_ of another, as by so doing he interrupts the divine influx. The\nfoundation of this idea is perhaps the desire to avoid mesmeric action\nupon the cerebellum.\n\n\n _TALE OF MOHSIN AND MUSA (pp. 319\u2013332)._\n\nThe notes on the story of Abu Niyyat and Abu Niyyateen (_antea_, pp.\n511\u2013512) will apply still better to the present story.\n\n\n _THE MERCHANT\u2019S DAUGHTER, AND THE PRINCE OF AL-IRAK (pp. 371\u2013437)._\n\nPp. 422\u2013430.\u2014The case of Tobias and Sara (Tobit, chaps, iii.\u2013viii.) was\nvery similar: but in this instance the demon Asmodeus was driven away by\nfumigating with the liver and heart of a fish.\n\nFOOTNOTES:\n\n-----\n\nFootnote 1:\n\n In the same volume (ii. 161) we also find an \u201cIntroductory Chapter of\n the Arabian Tales,\u201d translated from an original manuscript by Jonathan\n Scott, Esq.; neither MS. nor translation having any merit. In pp. 34,\n 35 (ibid.) are noticed the \u201cContents of a Fragment of the Arabian\n Nights procured in India by James Anderson, Esq., a copy of which\u201d\n (made by his friend Scott) \u201cis now in the possession of Jonathan\n Scott, Esq.\u201d (See Scott, vol. vi. p. 451.) For a short but sufficient\n notice of this fragment cf. the Appendix (vol. x. p. 497) to my\n Thousand Nights and a Night, the able and conscientious work of Mr. W.\n F. Kirby. \u201cThe Labourer and the Flying Chain\u201d (No. x.) and \u201cThe King\u2019s\n Son who escaped death by the ingenuity of his Father\u2019s seven Viziers\u201d\n (No. xi.) have been translated or rather abridged by Scott in his\n \u201cTales, Anecdotes and Letters\u201d before alluded to, a vol. of pp. 446\n containing scraps from the Persian \u201cTohfat al-Maj\u00e1lis\u201d and\n \u201cHazliy\u00e1t\u2019Abb\u00edd Zahk\u00e1n\u00ed\u201d (Faceti\u00e6 of \u2019Abb\u00edd the Jester), with letters\n from Aurangzeb and other such padding much affected by the home public\n in the Early XIX^{th} Century.\n\nFootnote 2:\n\n So called from Herr Uri, a Hungarian scholar who first catalogued \u201cThe\n Contents.\u201d\n\nFootnote 3:\n\n W. M. MS. iv. 165\u2013189: (Scott, vi. 238\u2013245) \u201cStory of the Prince of\n Sind, and Fatima, daughter of Amir Bin Naomaun\u201d: Gauttier (vi.\n 342\u2013348) _Histoire du Prince de Sind et de Fatime_.\n\n Sind is so called from Sindhu, the Indus (in Pers. Sind\u00e1b), is the\n general name of the riverine valley: in early days it was a great\n station of the so-called Aryan race, as they were migrating eastwards\n into India Proper, and it contains many Holy Places dating from the\n era of the Pur\u00e1n\u00e1s. The Moslems soon made acquaintance with it, and\n the country was conquered and annexed by Mohammed bin K\u00e1sim, sent to\n attack it by the famous or infamous Hajj\u00e1j bin Y\u00fasuf the Thakafite,\n lieutenant of Al-\u2019Ir\u00e1k under the Ommiade Abd al-Malik bin Marw\u00e1n. For\n details, see my \u201cSind Re-visited\u201d: vol. i. chapt. viii.\n\nFootnote 4:\n\n [In MS. \u201cshakhat,\u201d a modern word which occurs in Spitta Bey\u2019s \u201cContes\n Arabes Modernes,\u201d spelt with the palatal instead of the dental, and is\n translated there by \u201cinjurier.\u201d\u2014ST.]\n\nFootnote 5:\n\n In the text \u201cSahr\u00edj\u201d; hence the \u201cChafariz\u201d (fountain) of Portugal,\n which I derived (Highlands of the Brazil, i. 46) from \u201cSak\u00e1r\u00edj.\u201d It is\n a \u201cMoghrabin\u201d word = _fonte_, a fountain, preserved in the Brazil and\n derided in the mother country, where a New World village is described\n as\n\n \u2014\u2014Chafariz,\n Joam Antam e a Matriz:\n\n which may be roughly rendered\n\n \u2014\u2014Parish church,\n Pump on the Green and Johnny Birch.\n\nFootnote 6:\n\n [Here I suppose the scribe dropped a word, as \u201cyaht\u00e1j,\u201d or the like,\n and the sentence should read: it requires, etc.\u2014ST.]\n\nFootnote 7:\n\n In text \u201cS\u00e1rayah,\u201d for \u201cSar\u00e1yah,\u201d Serai, Government House: vol. ix.\n 52.\n\nFootnote 8:\n\n A manner of metonymy, meaning that he rested his cheek upon his right\n hand.\n\nFootnote 9:\n\n For the sig. of this phrase = words suggested by the circumstances,\n see vol. i. 121.\n\nFootnote 10:\n\n Mr. Charles M. Doughty (\u201cArabia Deserta,\u201d i. 223), speaks of the\n Badawin who \u201csit beating the time away, and for pastime limning with\n their driving-sticks (the B\u00e1k\u00far) in the idle land.\u201d\n\nFootnote 11:\n\n In text \u201cLam yan\u00fab al-W\u00e1hidu min-hum nisf haff\u00e1n.\u201d [I cannot explain\n this sentence satisfactory to myself, but by inserting \u201cill\u00e1\u201d after\n \u201cmin-hum.\u201d Further I would read \u201cnassaf\u201d = libavit, delibavit,\n degustavit (Dozy, Suppl. s. v.) and \u201cHif\u00e1n,\u201d pl. of \u201cHafnah\u201d =\n handful, mouthful, small quantity, translating accordingly: \u201cand none\n took his turn without sipping a few laps.\u201d\u2014ST.]\n\nFootnote 12:\n\n \u201cTarajjama\u201d: vol. iv. 242. I shall always translate it by \u201che\n deprecated\u201d scil. evil to the person addressed.\n\nFootnote 13:\n\n [The text, as I read it, has: \u201cIn wahadtu (read wajadtu) f\u00ed h\u00e1zih\n al-S\u00e1\u2019\u00e1h shayyan naakul-hu wa nam\u00fat bi-hi nart\u00e1h min h\u00e1z\u00e1 al-Taab\n wa\u2019l-mashakkah la-akultu-hu\u201d = if I could find at this hour a\n something (_i.e._ in the way of poison) which I might eat and die\n thereby and rest from this toil and trouble, I would certainly eat it,\n etc.\u2014ST.]\n\nFootnote 14:\n\n See vol. i. 311 for this \u201ctom-tom\u201d as Anglo-Indians call it.\n\nFootnote 15:\n\n _i.e._ Whereinto the happy man was able to go, which he could not\n whilst the spell was upon the hoard.\n\nFootnote 16:\n\n Here ends this tale, a most lame and impotent conclusion, in the W. M.\n MS. iv. 189. Scott (p. 244\u20135) copied by Gauttier (vi. 348) has, \u201cHis\n father received him with rapture, and the prince having made an\n apology to the sultana (!) for his former rude behaviour, she received\n his excuses, and having no child of her own readily adopted him as her\n son; so that the royal family lived henceforth in the utmost harmony,\n till the death of the sultan and sultana, when the prince succeeded to\n the empire.\u201d\n\nFootnote 17:\n\n W. M. MS. iv. 189: Scott (vi. 246\u2013258) \u201cStory of the Lovers of Syria;\n or, the Heroine:\u201d Gauttier (iv. 348\u2013354) _Histoire des Amans de\n Syrie_.\n\nFootnote 18:\n\n Scott (vi. 246) comments upon the text:\u2014\u201cThe master of the ship having\n weighed anchor, hoisted sail and departed: the lady in vain entreating\n him to wait the return of her beloved, or send her on shore, for he\n was captivated with her beauty. Finding herself thus ensnared, as she\n was a woman of strong mind ... she assumed a satisfied air; and as the\n only way to preserve her honour, received the addresses of the\n treacherous master with pretended complacency, and consented to\n receive him as a husband at the first port at which the ship might\n touch.\u201d\n\nFootnote 19:\n\n The captain, the skipper, not the owner: see vols. i. 127; vi. 12; the\n fem. (which we shall presently find) is \u201cRa\u2019isah.\u201d\n\nFootnote 20:\n\n Scott (p. 247) has:\u2014\u201cAt length the vessel anchored near a city, to\n which the captain went to make preparations for his marriage; but the\n lady, while he was on shore, addressed the ship\u2019s crew, setting forth\n with such force his treacherous conduct to herself, and offering such\n rewards if they would convey her to her lover at the port they had\n left, that the honest sailors were moved in her favour, agreed to obey\n her as their mistress, and hoisting sail, left the master to shift for\n himself.\u201d\n\nFootnote 21:\n\n In text \u201cKamrah,\u201d = the chief cabin, from the Gr. \u03ba\u03b1\u03bc\u03ac\u03c1\u03b1 = vault;\n Pers. Kamar; Lat. \u201cCamera\u201d or \u201cCamara\u201d; Germ. \u201cKammer.\u201d It is still\n the popular term in Egypt for the \u201ccuddy,\u201d which is derived from Pers.\n \u201cKadah\u201d = a room.\n\nFootnote 22:\n\n Scott makes the doughty damsel (p. 249), \u201crelate to them her own\n adventures, and assure them that when she should have rejoined her\n lover, they should, if they chose it, be honourably restored to their\n homes; but in the mean time she hoped they would contentedly share her\n fortunes.\u201d\n\nFootnote 23:\n\n In text \u201cFid\u00e1wi,\u201d see \u201cFid\u00e1\u2019i\u201d and \u201cFidaw\u00edyah,\u201d vol. iv. 281.\n\nFootnote 24:\n\n [In the text \u201cAl-K\u00e1z\u00e1n\u00e1t,\u201d pl. of \u201cK\u00e1z\u00e1n,\u201d which occurs in Spitta\n Bey\u2019s tales under the form \u201cKaz\u00e1n\u201d on account of the accent. It is the\n Turkish \u201cKazgh\u00e1n,\u201d vulgarly pronounced \u201cKazan,\u201d and takes in Persian\n generally the form \u201cKazk\u00e1n.\u201d In Night 652 it will be met again in the\n sense of crucibles.\u2014ST.]\n\nFootnote 25:\n\n In text \u201cBanj al-tayy\u00e1r,\u201d _i.e._ volatile: as we should say, that\n which flies fastest to the brain.\n\nFootnote 26:\n\n This marvellous bird, the \u201cTer-il-bas\u201d (Tayr T\u00e1\u00fas?), is a particular\n kind of peacock which is introduced with a monstrous amount of\n nonsense about \u201cDagon and his son Bil-il-Sanan\u201d and made to determine\n elections by alighting upon the head of one of the candidates in\n Chavis and Cazotte, \u201cHistory of Yamalladdin (Jam\u00e1l al-Din), Prince of\n Great Katay\u201d (Kh\u00e1t\u00e1 = Cathay = China). See Heron, iv. 159.\n\nFootnote 27:\n\n Lit. \u201chath given it to him.\u201d\n\nFootnote 28:\n\n Arab. \u201cJih\u00e1z,\u201d the Egypt. \u201cGah\u00e1z,\u201d which is the Scotch \u201ctocher,\u201d and\n must not be confounded with the \u201cMahr\u201d = dowry, settled by the husband\n upon the wife. Usually it consists of sundry articles of dress and\n ornament, furniture (matting and bedding, carpets, divans, cushions\n and kitchen utensils), to which the Badawi add \u201cGirbahs\u201d\n (water-skins), querns, and pestles with mortars. These are usually\n carried by camels from the bride\u2019s house to the bridegroom\u2019s: they are\n the wife\u2019s property, and if divorced she takes them away with her and\n the husband has no control over the married woman\u2019s capital, interest\n or gains. For other details see Lane M.E. chapt. vi. and Herklots\n chapt. xiv. sec. 7.\n\nFootnote 29:\n\n [Arab. \u201cShuw\u00e1r\u201d = trousseau, whence the verb \u201cshawwara binta-hu\u201d = he\n gave a marriage outfit to his daughter. See Dozy Suppl. s.v. and\n Arnold\u2019s Chrestom. 157, 1.\u2014ST.]\n\nFootnote 30:\n\n Arab. \u201cGhash\u00edm,\u201d see vol. ii. 330. It is a favourite word in Egypt\n extending to Badawi-land, and especially in Cairo, where it is looked\n upon as slighting if not insulting.\n\nFootnote 31:\n\n The whole of the scene is a replica of the marriage between Kamar\n al-Zam\u00e1n and that notable blackguard the Lady Bud\u00far (vol. iii. 211),\n where also we find the pigeon slaughtered (p. 289). I have mentioned\n that the blood of this bird is supposed throughout the East, where the\n use of the microscope is unknown, and the corpuscules are never\n studied, most to resemble the results of a bursten hymen, and that it\n is the most used to deceive the expert eyes of midwives and old\n matrons. See note to vol. iii. p. 280.\n\nFootnote 32:\n\n Scott (p. 254) makes his heroine \u201cerect a most magnificent\n caravanserai, furnished with baths hot and cold, and every convenience\n for the weary traveller.\u201d Compare this device with the public and\n royal banquet (p. 212) contrived by the slave-girl sultaness, the\n charming Zumurrud or Smaragdine in the tale of Ali Sh\u00e1r, vol. iv. 187.\n\nFootnote 33:\n\n In text \u201cShakhs,\u201d see vol. iii. 26; viii. 159.\n\nFootnote 34:\n\n This assemblage of the dramatis person\u00e6 at the end of the scene,\n highly artistic and equally improbable, reminds us of the ending of\n King Omar bin al-Nu\u2019uman (vol. iii. 112).\n\nFootnote 35:\n\n The King and the Minister could not have recognised the portrait as\n neither had seen the original.\n\nFootnote 36:\n\n In text \u201cIshtalaka\u201d = he surmised, discovered (a secret).\n\nFootnote 37:\n\n In the Arab. \u201cshe knew them,\u201d but the careless story-teller forgets\n the first part of his own story.\n\nFootnote 38:\n\n Story-telling being servile work.\n\nFootnote 39:\n\n [In the MS. \u201cistanat\u00fa l\u00e1-ha.\u201d The translation in the text presupposes\n the reading \u201cistanatt\u00fa\u201d as the 10th form of \u201cnatt\u201d = he jumped, he\n leaped. I am inclined to take it for the 8th form of \u201csanat,\u201d which\n according to Dozy stands in its 2nd form \u201csannat\u201d for \u201csannat,\u201d a\n transposition of the classical \u201cnassat\u201d = he listened to. The same\n word with the same meaning of \u201clistening attentively,\u201d recurs in the\n next line in the singular, applying to the captain and the following\n pronoun \u201cla-h\u00e1\u201d refers in both passages to \u201cHik\u00e1yah,\u201d tale, not to the\n lady-sultan who reveals herself only later, when she has concluded her\n narrative.\u2014ST.]\n\nFootnote 40:\n\n Here the converse is probably meant, as we have before seen.\n\nFootnote 41:\n\n Scott ends (p. 258) \u201cYears of unusual happiness passed over the heads\n of the fortunate adventurers of this history, until death, the\n destroyer of all things, conducted them to a grave which must one day\n be the resting-place for ages of us all, till the receiving (?) angel\n shall sound his trumpet.\u201d\n\nFootnote 42:\n\n Scott (vi. 259\u2013267), \u201cStory of Hyjauje, the tyrannical Governor of\n Coufeh, and the Young Syed.\u201d For the difference between the \u201cSayyid\u201d\n (descendant of Hasan) and the \u201cShar\u00edf,\u201d derived from Husayn, see vol.\n v. 259. Being of the Holy House the youth can truly deny that he\n belongs to any place or race, as will be seen in the sequel.\n\nFootnote 43:\n\n This masterful administrator of the Caliphate under the early Ommiades\n is noticed in vols. iv. 3, and vii. 97. The succession to the Prophet\n began\u2014as mostly happens in the proceedings of elective governments,\n republics, and so forth\u2014with the choice of a nobody, \u201cAbubakr the\n Veridical,\u201d a Meccan merchant, whose chief claim was the glamour of\n the Apostolate. A more notable personage, and seen under the same\n artificial light, was \u201c\u2019Omar the Justiciary,\u201d also a trader of Meccah,\n who was murdered for an act of injustice. In Osman nepotism and\n corruption so prevailed, while distance began to dim the Apostolic\n glories, that the blood-thirsty turbulence of the Arab was aroused and\n caused the death of the third Caliph by what we should call in modern\n phrase \u201clynching.\u201d Ali succeeded, if indeed we can say that he\n succeeded at all, to an already divided empire. He was the only one of\n the four who could be described as a man of genius, and therefore he\n had a host of enemies: he was a poet, a sage, a moralist and even a\n grammarian; brave as a lion, strong as a bull, a successful and\n experienced captain, yet a complete failure as a King. A mere child in\n mundane matters, he ever acted in a worldly sense as he should have\n avoided acting, and hence, after a short and disastrous reign, he also\n was killed. His two sons, Hasan and Husayn, inherited all the defects\n and few of the merits of their sire: Hasan was a _pauvre diable_,\n whose chief characteristic was addiction to marriage, and by poetical\n justice one of his wives murdered him. Husayn was of stronger mould,\n but he fought against the impossible; for his rival was Mu\u2019\u00e1wiyah, the\n Cavour of the Age, the longest-headed man in Arabia, and against\n Yez\u00edd, who, like Italy of the present day, flourished and prospered by\n the artful game which the far-seeing politician, his father, had\n bequeathed to his house\u2014the Ommiade. The fourth of this dynasty, \u2019Abd\n al-Malik bin Marw\u00e1n, \u201cthe Father of Flies,\u201d and his successor,\n Al-Walid, were happy in being served thoroughly and unscrupulously by\n Al-Hajj\u00e1j, the ablest of lieutenants, whose speciality it was to take\n in hand a revolted province, such as Al-Hij\u00e1z, Al-Ir\u00e1k, or Khor\u00e1s\u00e1n,\n and to slaughter it into submission; besides deaths in battle he is\n computed to have slain 120,000 men. He was an unflinching preacher of\n the Divine Right of Kings and would observe that the Lord says, \u201cObey\n Allah an ye can\u201d (conditional), but as regards royal government\n \u201cHearing and obeying\u201d (absolute); _ergo_, all opposition was to be cut\n down and uprooted. However, despite his most brilliant qualities, his\n learning, his high and knightly sense of honour, his insight and his\n foresight (_e.g._ in building W\u00e1sit), he won an immortality of infamy:\n he was hated by his contemporaries, he is the subject of silly tale\n and offensive legend (_e.g._, that he was born without anus, which\n required opening with instruments, and he was suckled by Satan\u2019s\n orders on blood), and he is still execrated as the tyrant, _per\n excellentiam_, and the oppressor of the Holy Family\u2014the children and\n grand-children of the Apostle.\n\n The traditional hatred of Al-Hajjaj was envenomed by the accession of\n the Abbasides, and this dynasty, the better to distinguish itself from\n the Ommiades, affected love for the Holy Family, especially Ali and\n his descendants, and a fanatical hatred against their oppressors. The\n following table from Ibn Khald\u00fan (Introduct. xxii.) shows that the\n Caliphs were cousins, which may account for their venomous family\n feud.\n\n \u2019Abd Manaf.\n |\n +-----------------+-------------------+\n | |\n Hashim. Abd Shams.\n | |\n Abd al-Muttalib. Umayyah.\n | |\n +-------------------+---------------+ +-----+--------+\n | | | | |\n Al-Abbas. Abdullah. Abu Talib. Harb. Abu \u2019l-Aus.\n | | | | |\n Abdullah. Mohammed. | Abu Sufyan. Al-Hakim.\n | | | | |\n Ali. Fatimah married Ali. Mu\u2019awiyah. Marwan.\n | | (1st Ommiade.)\n | +------+-----+\n | | |\n Mohammed. Al-Hasan. Al-Husayn.\n |\n Al-Saff\u00e1h.\n (1st Abbaside.)\n\nFootnote 44:\n\n [The word here translated \u201cinvited guest\u201d reads in the MS. \u201cMad\u2019\u00far.\u201d\n In this form it is no dictionary word, but under the root \u201cD\u2019r\u201d I find\n in the Muh\u00edt: \u201cwa \u2019l-\u2019\u00e1matu tak\u00falu ful\u00e1nun da\u2019irun ya\u2019n\u00ed ghal\u00edzun\n j\u00e1fin\u201d = the common people say such a one is \u201cda\u2019ir,\u201d _i.e._, rude,\n churlish. \u201cMad\u2019\u00far\u201d may be a synonym and rendered accordingly: as\n though thou wert a boor or clown.\u2014ST.]\n\nFootnote 45:\n\n A neat specimen of the figure anachronism. Al-Hajjaj died in A.H. 95\n (= A.D. 714), and Cairo was built in A.H. 358 (= A.D. 968).\n\nFootnote 46:\n\n Perfectly true even in the present day. The city was famed for\n intelligence and sanguinary fanaticism; and no stranger in disguise\n could pass through it without detection. This ended with the massacre\n of 1840, which brought a new era into the Moslem East. The men are, as\n a rule, fine-looking, but they seem to be all show: we had a corps of\n them in the old B\u00e1sh-Buzuks, who, after a month or two in camp, seemed\n to have passed suddenly from youth into old age.\n\nFootnote 47:\n\n In text \u201cYasta\u2019amil\u00fana al-Mrd,\u201d which may have a number of meanings,\n _e.g._ \u201cwork frowardness\u201d (Maradd), or \u201cwork the fruit of the tree\n Ar\u00e1k\u201d (Marad = wild capparis) and so forth. I have chosen the word\n mainly because \u201cMurd\u201d rhymes to \u201cBurd.\u201d The people of Al-Yaman are\n still deep in the Sotadic Zone and practice; this they owe partly to a\n long colonization of the \u201c\u2019Ajam,\u201d or Persians. See my Terminal Essay,\n \u00a7 \u201cPederasty,\u201d p. 205.\n\nFootnote 48:\n\n \u201cBurd,\u201d plur. of \u201cBurdah\u201d = mantle or woollen plaid of striped stuff:\n vol. vii. 95. They are still woven in Arabia, but they are mostly\n white.\n\nFootnote 49:\n\n So in Tabari (vol. iii. 127) Al-Hajj\u00e1j sees a man of haughty mien (Abd\n al-Rahm\u00e1n bin Abdullah), and exclaims, \u201c_Regarde comme il est\n orgueilleux: par Dieu, j\u2019aurais envie de lui couper la t\u00eate!_\u201d\n\nFootnote 50:\n\n [The phrase is Koranic (viii. 24): \u201cWa \u2019lam\u00fa anna \u2019ll\u00e1ha yah\u00falu bayna\n \u2019l-mari wa kalbi-hi,\u201d which Rodwell translates: Know that God cometh\n in between man and his own heart.\u2014ST.]\n\nFootnote 51:\n\n \u201cYathrib,\u201d the classical name \u1f38\u03b1\u03c4\u03c1\u03af\u03c0\u03c0\u03b1, one of the multifarious titles\n of what is called in full \u201cMad\u00ednat al-Nabi,\u201d City of the Prophet, and\n vulgarly, Al-Madinah, _the_ City. \u201cTayyibah,\u201d = the good, sweet, or\n lawful: \u201cAl Munawwarah\u201d = the enlightened, _i.e._ by the light of The\n Faith and the column of (odylic) flame supposed to be based upon the\n Prophet\u2019s tomb. For more, see my Pilgrimage, ii. 162. I may note how\n ridiculously the story-teller displays ignorance in Al-Hajjaj, who\n knew the Moslem\u2019s Holy Land by heart.\n\nFootnote 52:\n\n In text \u201cTaaw\u00edl,\u201d = the commentary or explanation of Moslem Holy Writ:\n \u201cTanz\u00edl\u201d = coming down, revelation of the Koran: \u201cTahr\u00edm\u201d = rendering\n any action \u201char\u00e1m\u201d or unlawful, and \u201cTahl\u00edl\u201d = the converse, making\n word or deed canonically legal. Those are well-known theological\n terms.\n\nFootnote 53:\n\n The Ban\u00fa Gh\u00e1lib, whose eponymous forefather was Gh\u00e1lib, son of Fihr,\n the well-known ancestor of Mohammed.\n\nFootnote 54:\n\n In text \u201cHasab wa Nasab.\u201d It is told of Al-Mu\u2019izz bi D\u00edni\u2019llah, first\n Fatimite Caliph raised to the throne of Egypt, that he came forward to\n the elective assembly and drew his sword half way out of the scabbard\n and exclaimed, \u201cH\u00e1z\u00e1 Nasab\u00ed\u201d (this is my genealogy); and then cast\n handfuls of gold amongst the crowd, crying, \u201cH\u00e1z\u00e1 Hasab\u00ed\u201d (such is my\n title to reign.) This is as good as the traditional saying of Napoleon\n the Great at his first assuming the iron crown\u2014\u201cGod gave her to me:\n woe for whoso toucheth her\u201d (the crown).\n\nFootnote 55:\n\n [In MS. \u201ctakhsa-u,\u201d a curious word of venerable yet green old age,\n used in the active form with both transitive and intransitive meaning:\n to drive away (a dog, etc.), and to be driven away. In the Koran\n (xxiii. 110) we find the imper. \u201cikhsa\u00fa\u201d = be ye driven away, and in\n two other places (ii. 61, vii. 166), the nomen agentis \u201ckh\u00e1si\u201d =\n \u201cscouted\u201d occurs, as applied to the apes into which the\n Sabbath-breaking Jews were transformed. In the popular language of the\n present day it has become equivalent with \u201ckh\u00e1ba,\u201d to be disappointed,\n and may here be translated: thou wilt fail ignominiously.\u2014ST.]\n\nFootnote 56:\n\n Scott introduces (p. 262), \u201cthe tyrant, struck with his magnanimity,\n became calm, and commanding the executioner to release the youth,\n said, For the present I forbear, and will not kill thee unless thy\n answers to my further questions shall deserve it. They then entered on\n the following dialogue: Hyjauwje hoping to entrap him in discourse.\u201d\n\nFootnote 57:\n\n See the dialogue on this subject between Al-Hajjaj and Y\u00e1hy\u00e1 ibn Yamar\n in Ibn Khallikan, iv. 60.\n\nFootnote 58:\n\n Surah xxxiii. (The Confederates), v. 40, which ends, \u201cAnd Allah\n knoweth all things.\u201d\n\nFootnote 59:\n\n Surah lix. (The Emigration), v. 40: the full quotation would be, \u201cThe\n spoil, taken from the townsfolk and assigned by Allah to His Apostle,\n belongeth to Allah and to the Apostle and to his kindred and to the\n orphan and to the poor and to the wayfarer, that naught thereof may\n circulate among such only of you as be rich. What the Apostle hath\n given you, take. What he hath refused you, refuse. And fear ye Allah,\n for Allah is sure in punishing.\u201d\n\nFootnote 60:\n\n The House of H\u00e1shim, great grandfather to the Prophet.\n\nFootnote 61:\n\n Ibn Khallikan (vol. i. 354) warns us that \u201cAl-Ta\u00ee\u201d means belonging to\n the Ta\u00ee which is a famous tribe. This relative adjective is of\n irregular formation; analogy would require it to be T\u00e1\u00ee\u00ee; but the\n formation of relative adjectives admits some variations; thus from\n _dahr_ (_time_) is derived _duhr\u00ed_ (_temporal_), and from _sahl_ (_a\n plain_), _suhl\u00ed_ (plain, level). The author might also have told us\n that there is always a reason for such irregularities; thus \u201c_Dahr\u00ed_\u201d\n (from Dahr) would mean a Mundanist, one who believes in this world and\n not in a next or another.\n\nFootnote 62:\n\n The \u201cBan\u00fa Thak\u00edf\u201d was a noble tribe sprung from Iy\u00e1d (Ibn Khallikan i.\n 358\u2013363); but the ignorant and fanatic scribe uses every means, fair\n and foul, to defame Al-Hajjaj. It was a great race and a well known,\n living about T\u00e1if in the Highlands East of Meccah, where they exist to\n the present day. Mr. Doughty (_loc. cit._ ii. 174) mentions a kindred\n of the Juhaynah Badawin called El-Thegif (Thak\u00edf) of whom the\n Medinites say \u201cAllah ya\u2019alan Theg\u00edf Kudd\u00e1m takuf\u201d (God damn the Theg\u00edf\n ere thou stand still). They are called \u201cYah\u00fad\u201d (Jews), probably\n meaning pre-Islamitic Arabs, and are despised accordingly.\n\nFootnote 63:\n\n In Arab. \u201cJady\u201d = the Zodiacal sign Capricorn.\n\nFootnote 64:\n\n We find a similar facetia in Mullah J\u00e1m\u00ed (Garden viii.). When a sheep\n leapt out of the stream, her tail happened to be raised, and a\n woolcarder said laughing:\u2014\u201cI have seen thy parts genital.\u201d She turned\n her head and replied, \u201cO miserable, for many a year I have seen thee\n mother-naked yet never laughed I.\u201d This alludes to the practice of\n such artisans who on account of the heat in their workshops and the\n fibre adhering to their clothes work _in naturalibus_. See p. 178, the\n Beharist\u00e1n (Abode of Spring). _Printed by the Kamashastra Society for\n Private Subscribers only._ Benares, 1887.\n\nFootnote 65:\n\n This passage is not Koranic, and, according to Prof. Houdas, the word\n \u201cMuhkaman\u201d is never found in the Holy Volume. [The passage is not a\n literal quotation, but it evidently alludes to Koran iii. 5:\n \u201cHuwa\u2019llaz\u00ed anzal\u00e1 \u2019alayka \u2019l-kit\u00e1ba min-hu \u00e1y\u00e1tun muhkam\u00e1tun\u201d = He it\n is who sent down to thee the book, some of whose signs (or versets)\n are confirmed. The singular \u201cmuhkamatun\u201d is applied (xlvii.) to\n \u201cS\u00faratun,\u201d a chapter, and in both places the meaning of \u201cconfirmed\u201d is\n \u201cnot abrogated by later revelations.\u201d Hence in the sequel of my first\n quotation these portions are called \u201cthe mother (_i.e._ groundwork) of\n the book,\u201d and the learned Sayyid is not far from the mark after\n all.\u2014ST.]\n\nFootnote 66:\n\n Surah ii. (The Cow) v. 56, the verse beginning, \u201cAllah! there be no\n God but He; ... His Throne overreacheth the Heavens and the Earth,\u201d\n etc.\n\nFootnote 67:\n\n Surah lxxiii. (The Bee) v. 92; ending with, \u201cAnd he forbiddeth\n frowardness and wrong-doing and oppression; and He warneth you that\n haply may ye be warned.\u201d\n\nFootnote 68:\n\n Surah (Meccah) xcix. vv. 7 and 8: in text \u201cMithk\u00e1la Zarrat\u00edn,\u201d which\n Mr. Rodwell (p. 28) englishes \u201can atom\u2019s weight of good,\u201d and adds in\n a foot-note, \u201cLit. a single ant.\u201d Prof. Houdas would render it,\n _Quiconque aura fait la valeur d\u2019un mitskal de millet en fait de\n bien_; but I hardly think that \u201cZarrah\u201d can mean \u201cDurrah\u201d = millet.\n [\u201cMithk\u00e1l\u201d in this context is explained by the commentators by \u201cWazn\u201d=\n weight, this being the original meaning of the word which is a _nomen\n instrumenti_ of the form \u201cMif\u2019\u00e1l,\u201d denoting \u201cthat by which the gravity\n of bodies is ascertained.\u201d Later on it became the well-known technical\n term for a particular weight. \u201cZarrah,\u201d according to some glossarists,\n is the noun of unity of \u201cZarr,\u201d the young ones of the ant, an antlet,\n which is said to weigh the twelfth part of a \u201cKitm\u00edr\u201d = pedicle of the\n date-fruit, or the hundredth part of a grain of barley, or to have no\n weight at all. Hence \u201cMukhkh al-Zarr,\u201d the brains of the antlet, means\n a thing that does not exist or is impossible to be found. According to\n others \u201cZarrah\u201d is a particle of al-Hab\u00e1, _i.e._ of the motes that are\n seen dancing in the sunlight, called \u201cSonnenst\u00e4ubchen\u201d in German, and\n \u201catomo solare\u201d in Italian. Koran xxi. 48 and xxxi. 15 we find the\n expression \u201cMithk\u00e1la Habbatin min Khardalin\u201d = of the weight of a\n mustard-seed, used in a similar sense with the present quotation.\u2014ST.]\n\nFootnote 69:\n\n Surah lxx. 38, Mr. Rodwell (p. 60) translates, \u201cIs it that every man\n of them would fain enter the Garden of Delights?\u201d\n\nFootnote 70:\n\n Surah xxxix. 54: they sinned by becoming apostates from Al-Islam. The\n verset ends, \u201cVerily all sins doth Allah forgive: aye, Gracious, and\n Merciful is He.\u201d\n\nFootnote 71:\n\n Surah ii. 159; the quotation in the MS. is cut short.\n\nFootnote 72:\n\n Surah ii. 107; the end of the verse is, \u201cYet both are readers of the\n Book. So with like words say they (the pagan Arabs) who have no\n knowledge.\u201d\n\nFootnote 73:\n\n Surah li. (The Scattering), v. 56.\n\nFootnote 74:\n\n Surah ii. v. 30.\n\nFootnote 75:\n\n Surah xl. (The Believer), v. 78. In the text it is fragmentary. I do\n not see why Mr. Rodwell founds upon this verset a charge against the\n Prophet of ignorance concerning Jewish history: Mohammed seems to have\n followed the Talmud and tradition rather than the Holy Writ of the\n Hebrews.\n\nFootnote 76:\n\n Surah (The Believers) lxiv. 108.\n\nFootnote 77:\n\n Surah xxxv. (The Creator or The Angels), v. 31: the sentence concludes\n in v. 32, \u201cWho of His bounty hath placed us in a Mansion that shall\n abide for ever, therein no evil shall reach us, and therein no\n weariness shall touch us.\u201d\n\nFootnote 78:\n\n Surah (\u201cSad\u201d) lix. 54; Iblis, like Satan in the Book of Job, is\n engaged in dialogue with the Almighty. I may here note that Scott (p.\n 265) has partially translated these Koranic quotations, but he has\n given only one reference.\n\nFootnote 79:\n\n In text \u201cAn\u00e1 min ahli z\u00e1lika,\u201d of which the vulgar equivalent would be\n \u201cKiz\u00ed\u201d (for \u201cKaz\u00e1lika,\u201d \u201cKaz\u00e1\u201d) = so (it is)!\n\nFootnote 80:\n\n _i.e._ On an empty stomach, to \u201copen the spittle\u201d is = to break the\n fast. Sir Wm. Gull in his evidence before a Committee of the House of\n Commons deposed that after severe labour he found a bunch of raisins\n as efficacious a \u201cpick-me-up\u201d as a glass of stimulants. The value of\n dried grapes to the Alpinist is well known.\n\nFootnote 81:\n\n Arab. \u201cAl-Kad\u00edd\u201d = jerked (charqui = chaire cuite) meat-flesh smoked,\n or (mostly) sun-dried.\n\nFootnote 82:\n\n I have noticed (i. 345) one of the blunders in our last unfortunate\n occupation of Egypt where our soldiers died uselessly of dysenteric\n disease because they were rationed with heating beef instead of\n digestible mutton.\n\nFootnote 83:\n\n Arab. \u201cAl-Marham al-akbar.\u201d\n\nFootnote 84:\n\n [In the text: \u201cAl-Kisrat al-y\u00e1bisah \u2019al\u00e0 \u2019l-R\u00edk fa-innah\u00e1 tukhlik\n jam\u00ed\u2019a m\u00e1 \u2019al\u00e0 fum al-m\u00e1dah min al-balgham,\u201d of which I cannot make\n anything but: a slice of dry bread (kisrah = piece of bread) on the\n spittle (_i.e._ to break the fast), for it absorbs (_lit._ uses up,\n fourth form of \u201ckhalik\u201d = to be worn out) all that there may be of\n phlegm on the mouth of the stomach. Can it be that the dish\n \u201cKhushk-n\u00e1n\u201d (Pers. = dry-bread) is meant, of which the village clown\n in one of Spitta Bey\u2019s tales, when he was treated to it by Harun\n al-Rashid thought it must be the \u201cHamm\u00e1m,\u201d because he had heard his\n grandmother say, that the Hamm\u00e1m (bath) is the most delightful thing\n in the world?\u2014ST.]\n\nFootnote 85:\n\n The stomach has two mouths, \u0153sophagic above (which is here alluded to)\n and pyloric below.\n\nFootnote 86:\n\n Arab. \u201c\u2019Irk al-Uns\u00e1\u201d = chord\u00e6 testiculorum, in Engl. simply the cord.\n\nFootnote 87:\n\n The \u201c\u2019Aj\u00faz\u201d is a woman who ceases to have her monthly period: the idea\n is engrained in the Eastern mind and I cannot but believe in it seeing\n the old-young faces of men who have \u201cmarried their grandmothers\u201d for\n money or folly, and what not.\n\nFootnote 88:\n\n Arab. \u201cAl-\u2019Ak\u00edk,\u201d vol. iii. 179: it is a tradition of the Prophet that\n the best of bezels for a signet-ring is the carnelian, and such are\n still the theory and the practice of the Moslem East.\n\nFootnote 89:\n\n Arab. \u201cTuh\u00e1l;\u201d in text \u201cTayh\u00e1l.\u201d Mr. Doughty (Arabia Deserta, i. 547)\n writes the word \u201cTahal\u201d and translates it \u201cague-cake,\u201d _i.e._ the\n throbbing enlarged spleen, left after fevers, especially those of\n \u201cAl-Hij\u00e1z and Khaybar.\u201d [The form \u201cTayh\u00e1l\u201d with a plural \u201cTaw\u00e1hil\u201d for\n the usual \u201cTih\u00e1l\u201d = spleen is quoted by Dozy from the valuable\n Vocabulary published by Schiaparelli, 1871, after an old MS. of the\n end of the xiii. century. It has the same relation to the verb\n \u201ctayhal\u201d = he suffered from the spleen, which \u201cTih\u00e1l\u201d bears to the\n verb \u201ctuhil,\u201d used passively in the same sense. The name of the\n disease is \u201cTuh\u00e1l.\u201d\u2014ST.]\n\nFootnote 90:\n\n In text \u201cKasalah\u201d = a shock of corn, assemblage of sheaves. It may be\n a clerical error for \u201cKasabah\u201d = stalk, haulm, straw.\n\nFootnote 91:\n\n Of course the conversation drifts into matters sexual and intersexual:\n in a similar story, \u201cTawaddud,\u201d the learned slave-girl, \u201changs down\n her head for shame and confusion\u201d (vol. v. 225); but the young Sayyid\n speaks out bravely as becomes a male masculant.\n\nFootnote 92:\n\n [In the text: \u201cAllat\u00ed lau nazarat il\u00e0 \u2019l-sam\u00e1 la-a\u2019shab (fourth form\n of \u2019ashab with the affirmative \u201cla\u201d) al-Saf\u00e1 (pl. of Saf\u00e1t), wa lau\n nazarat il\u00e0 \u2019l-arz la amtar taghru-h\u00e1 (read thaghru-h\u00e1) L\u00faluan lam\n yuskab wa r\u00edku-h\u00e1 min al-Zul\u00e1l a\u2019zab (for a\u2019zab min al-Zul\u00e1l),\u201d which\n I would translate: Who if she look upon the heavens, the very rocks\n cover themselves with verdure, and an she look upon the earth, her\n lips rain unpierced pearls (words of virgin eloquence) and the dews of\n whose mouth are sweeter than the purest water.\u2014ST.]\n\nFootnote 93:\n\n These lines have often occurred before: see index (vol. x. 443) \u201cWa\n lau anunah\u00e1 li \u2019l-Mushrik\u00edn,\u201d etc. I have therefore borrowed from Mr.\n Payne, vol viii. 78, whose version is admirable.\n\nFootnote 94:\n\n For the Jahim-hell, see vol. viii. 111.\n\nFootnote 95:\n\n For the Seven Ages of womankind (on the Irish model) see vol. ix. 175.\n Some form of these verses is known throughout the Moslem East to\n prince and peasant. They usually begin:\u2014\n\n From the tenth to the twentieth year \u273f To the gaze a charm doth\n appear;\n\n and end with:\u2014\n\n From sixty to three score ten \u273f On all befal Allah\u2019s malison.\n\nFootnote 96:\n\n [Here I suppose the word \u201ck\u00e1l\u201d has been dropped after \u201cbi \u2019l-shi\u2019r,\u201d\n and it should be: He (the youth) replied, that was our common sire,\n Adam, etc.\u2014ST.]\n\nFootnote 97:\n\n \u201cH\u00e1b\u00edl\u201d and \u201cK\u00e1b\u00edl\u201d are the Arab. equivalent of Abel and Cain. Neither\n are named in the Koran (Surah v. \u201cThe Table,\u201d vv. 30\u201335), which\n borrows a dialogue between the brothers derived from the Targum\n (Jeirus. on Gen. iv. 8) and makes the raven show the mode of burial to\n Cain, not to Adam as related by the Jews. Rodwell\u2019s Koran, p. 543.\n\nFootnote 98:\n\n Sit venia verbo: I have the less hesitation in making Adam anticipate\n the widow Malone from a profound conviction that some Hibernian\n antiquary, like Vallancey who found the Irish tongue in the Punic\n language of Plautus, shall distinctly prove that our first forefather\n spoke Keltic.\n\nFootnote 99:\n\n In text \u201cR\u00edh,\u201d wind, gust (of temper), pride, rage. Amongst the\n Badaw\u00edn it is the name given to rheumatism (gout being unknown), and\n all obscure aching diseases by no means confined to flatulence or\n distension. [The MS. has: \u201cil\u00e0 an k\u00e1ta-ka \u2019l-\u2019amal al-rab\u00edh,\u201d which\n gives no sense whatever. Sir Richard reads: \u201ck\u00e1tala-ka \u2019l-\u2019amal\n al-r\u00edh,\u201d and thus arrives at the above translation. I would simply\n drop a dot on the first letter of \u201ck\u00e1ta-ka,\u201d reading \u201cf\u00e1ta-ka,\u201d when\n the meaning of the line as it stands, would be: until the work that is\n profitable passed away from thee, _i.e._, until thou ceasedst to do\n good. The word \u201crab\u00edh\u201d is not found in Dictionaries, but it is\n evidently an intensive of \u201cr\u00e1bih\u201d (tij\u00e1rah r\u00e1bihah = a profitable\n traffic) and its root occurs in the Koran, ii. 15: \u201cFa-m\u00e1 rabihat\n Tij\u00e1ratuhum\u201d = but their traffic has not been gainful.\u2014ST.]\n\nFootnote 100:\n\n Arab. \u201cBadrah\u201d: see vol. iv. 281. [According to the K\u00e1m\u00fas, \u201cBadrah\u201d is\n a purse of one thousand or ten thousand dirhams, or of seven thousand\n d\u00edn\u00e1rs. As lower down it is called \u201cBadrat Zahab,\u201d a purse of gold, I\n would take it here in the third sense.\u2014ST.]\n\nFootnote 101:\n\n In text \u201cZardiy\u00e1,\u201d for \u201cZaradiyyah\u201d = a small mail-coat, a light\n helmet.\n\nFootnote 102:\n\n Arab. \u201c\u2019Ind \u2019uzz\u00e1ti \u2019s-sin\u00edni\u201d = lit. the thorny shrubs of ground bare\n of pasture.\n\nFootnote 103:\n\n This is another form of \u201cinverted speech,\u201d meaning the clean contrary:\n see vols. ii. 265; vi. 262; and viii. 179.\n\nFootnote 104:\n\n In text \u201cLam yakthir Khayrak\u201d: this phrase (pronounced \u201cKattir\n Khayrak\u201d) is the Egyptian (and Moslem) equivalent for our \u201cthank you.\u201d\n Vols. iv. 6; v. 171. Scott (p. 267) makes Al-Hajjaj end with, \u201cCursed\n is he who doth not requite a sincere adviser, declareth our sacred\n Koran.\u201d\n\nFootnote 105:\n\n In the W. M. MS. this tale is followed by the \u201cHistory of Uns al-Wuj\u00fad\n and the Wazir\u2019s daughter Rose-in-hood,\u201d for which see vol. v. 32 et\n seq. Then comes the long romance \u201cM\u00e1zin of Khor\u00e1s\u00e1n,\u201d which is a\n replica of \u201cHasan of Bassorah and the King\u2019s daughter of the Jinn\u201d\n (vol. viii. 7). I have noted (vol. x. 78) that this story shows us the\n process of transition from the Persian original to the Arabic copy.\n \u201cM\u00e1zin\u201d is also the P. N. of an Arab tribe: De Sacy, Chrest. i. 406.\n\nFootnote 106:\n\n MS. vol. v. pp. 92\u201394: Scott, vol. vi. 343: Gauttier, vi. 376. The\n story is a replica of the Mock Caliph (vol. iv. 130) and the Tale of\n the First Lunatic (Suppl. vol. iv.); but I have retained it on account\n of the peculiar freshness and na\u00efvete of treatment which distinguishes\n it, also as a specimen of how extensively editors and scriveners can\n vary the same subject.\n\nFootnote 107:\n\n In text \u201cNatar\u201d (watching) for \u201cNataf\u201d (indigestion, disgust).\n\nFootnote 108:\n\n Here again we have the formula \u201cK\u00e1la \u2019l-R\u00e1w\u00ed\u201d = the reciter saith,\n showing the purpose of the MS. See Terminal Essay, p. 163.\n\nFootnote 109:\n\n It were well to remind the reader that \u201cKhal\u00edfah\u201d (never written\n \u201cKhal\u00edf\u201d) is = a viceregent or vicar, _i.e._ of the Prophet of Allah,\n not of Allah himself, a sense which was especially deprecated by the\n Caliph Abubakr as \u201cvicar\u201d supposes _l\u2019absence du chef; or Dieu est\n pr\u00e9sent partout et \u00e0 tout instant_. Ibn Khal. ii. 496.\n\nFootnote 110:\n\n This tale, founded on popular belief in tribadism has already been\n told in vol. vii. 130: in the W. M. MS. it occupies 23 pages (pp.\n 95\u2013118). Scott (vi. 343) has \u201cMesroor retired and brought in Ali Ibn\n Munsoor Damuskkee, who related to the Caliph a foolish narrative (!)\n of two lovers of Bussorah, each of whom was coy when the other wished\n to be kind.\u201d The respectable Britisher evidently cared not to \u201cread\n between the lines.\u201d\n\nFootnote 111:\n\n In pop. parlance \u201cLet us be off.\u201d\n\nFootnote 112:\n\n Arab. \u201cAl-\u00c1f\u00e1k\u201d plur. of Ufk, \u201celegant\u201d (as the grammarians say) for\n the world, the universe.\n\nFootnote 113:\n\n [In MS. \u201cRankah\u201d or \u201cRanakah,\u201d probably for \u201cRaunakah,\u201d which usually\n means \u201ctroubled,\u201d speaking of water, but which, according to\n Schiaparelli\u2019s Vocabulista, has also the meaning of \u201cRaunak\u201d =\n amenitas. As however \u201cRanakah\u201d taken as fem. of \u201cRanak,\u201d shares with\n Raunakah the signification of \u201ctroubled,\u201d it may perhaps also be a\n parallel form to the latter in the second sense.\u2014ST.]\n\nFootnote 114:\n\n The text has \u201cMartabat Saltanah\u201d (for Sult\u00e1niyah) which may mean a\n royal Divan. The \u201cMartabah\u201d is a mattress varying in size and\n thickness, stuffed with cotton and covered with cloths of various\n colours and the latter mostly original and admirable of figuration but\n now supplanted by the wretched printed calicoes of civilisation. It is\n placed upon the ground and garnished with cushions which are usually\n of length equalling the width of the mattress and of a height\n measuring about half of that breadth. When the \u201cMartabah\u201d is placed\n upon its \u201cMastabah\u201d (bench of masonry or timber) or upon its \u201cSar\u00edr\u201d\n (a framework of \u201cjar\u00edd\u201d or midribs of the palm), it becomes the D\u00edwan\n = divan.\n\nFootnote 115:\n\n In text \u201cBi-iz\u00e1-hum\u00e1;\u201d lit. vis-\u00e0-vis to the twain.\n\nFootnote 116:\n\n These have occurred vol. i. 176: I quote Mr. Payne (i. 156).\n\nFootnote 117:\n\n In text \u201cHann\u00e1-kum\u00fa \u2019llah:\u201d see \u201cHanian,\u201d vol. ii. 5.\n\nFootnote 118:\n\n This is usually a sign of grief, a symbolic act which dates from the\n days of the Heb. patriarchs (Gen. xxxvii. 29\u201334); but here it is the\n mark of strong excitement. The hand is placed within the collar and a\n strong pull tears the light stuff all down the breast. Economical men\n do this in a way which makes darning easy.\n\nFootnote 119:\n\n [The MS. is very indistinct in this place, but by supplying \u201c\u2019an\u201d\n after \u201cghibta\u201d and reading \u201c\u2019ayn\u00ed\u201d for \u201c\u2019ann\u00ed.\u201d I have no doubt the\n words are: Wa in ghibta \u2019an \u2019ayn\u00ed fa-m\u00e1 ghibta \u2019an kalbi = and if thou\n art absent from my eyes, yet thou art not absent from my heart. The\n metre is Taw\u00edl and the line has occurred elsewhere in the Nights.\u2014ST.]\n\nFootnote 120:\n\n I have already noted that \u201cHil\u00e1l\u201d is the crescent (waxing or waning)\n for the first and last two or three nights: during the rest of the\n lunar month the lesser light is called \u201cKamar.\u201d\n\nFootnote 121:\n\n The sense is that of Coleridge:\u2014\n\n To be beloved is all I need;\n And whom I love I love indeed.\n\nFootnote 122:\n\n There is here something wrong in the text. I cannot help again drawing\n the reader\u2019s attention to the skilful portraiture of the model Moslem\n Minister, the unfortunate Ja\u2019afar. He is never described in the third\n person; but the simple dialogue always sets him off as a wise,\n conciliatory, benevolent, loveable and man-loving character, whose\n constant object is to temper the harshness and headstrong errors of a\n despotic master as the Caliph is represented to be by way of showing\n his kingliness. See vol. i, 102. [The MS. is certainly wrong here, but\n perhaps it can be righted a little. It has: \u201cKad yak\u00fan Z R H ahad f\u00ed\n M\u00e1l jaz\u00edl wa harab al-Maz\u2019\u00fan,\u201d etc., where Sir Richard reads\n \u201czarra-hu\u201d = he harmed, and Mazgh\u00fan = the hated one, _i.e._ enemy. I\n have a strong suspicion that in the original from which our scribe\n copied, the two words were \u201czamin\u201d and \u201cal-Mazm\u00fan.\u201d Zamin in the\n Arabic character would be \u200f\u0636\u0627\u0645\u0646\u200e. The loop for the \u201cm,\u201d if made small,\n is easily overlooked; the curve of the \u201cn,\u201d if badly traced, can as\n easily be mistaken for \u201cr\u201d and a big dot inside the \u201cn\u201d might appear\n like a blotted \u201ch\u201d (\u200f\u0647\u200e). Mazm\u00fan would become \u201cMaz\u2019\u00fan\u201d by simply\n turning the \u201cm\u201d loop upwards instead of downwards, an error the\n converse of which is so frequently committed in printed texts.\n Curiously enough the same error occurs p. 192 of the MS., where we\n shall find \u201cna\u2019\u2019al\u201d with two \u2019Ayns instead of \u201cna\u2019mal\u201d with \u2019Ayn and\n Mim. If this conjecture is correct the sense would be: Haply he may\n have stood security for someone for much money, and the person for\n whom security was given, took to flight, etc. For \u201czamin\u201d with the\n acc. see Ibn Jubair ed. by Wright, 77, 2. I may say on this occasion,\n that my impression of the Montague MS. is, that it is a blundering\n copy of a valuable though perhaps indistinctly written original\u2014ST.]\n\nFootnote 123:\n\n In text \u201c\u2019Aurat\u201d = nakedness: see vol. vi. 30.\n\nFootnote 124:\n\n In Arab. \u201c\u2019Urrah\u201d: see Fatimah the Dung in vol. x. 1.\n\nFootnote 125:\n\n [In the MS. \u201cbi-Wuj\u00fah al F\u00e1nij\u00e1t al-Mil\u00e1h.\u201d The translator conjectures\n \u201cal-f\u00e1tih\u00e1t,\u201d which he refers to \u201cWuj\u00fah.\u201d I read it \u201cal-Gh\u00e1nij\u00e1t,\u201d in\n apposition with al-Mil\u00e1h, and render: the faces of the coquettish, the\n fair. See index under \u201cGhunj.\u201d\u2014ST.]\n\nFootnote 126:\n\n In text \u201cBall\u00e1t,\u201d the name still given to the limestone slabs cut in\n the Torah quarries South of Cairo. The word is classical, we find in\n Ibn Khald\u00fan (vol. i. p. 21, Fr. Trans.) a chief _surnomm\u00e9_ el-Balt\n (_le pav\u00e9_), _\u00e0 cause de sa fermet\u00e9 et de sa force de caract\u00e8re_.\n\nFootnote 127:\n\n In text \u201cUsbur\u00fa\u201d = be ye patient, the cry addressed to passengers by\n the Grandee\u2019s body-guard.\n\nFootnote 128:\n\n The \u201cyoung person\u201d here begins a tissue of impertinences which are\n supposed to show her high degree and her condescension in mating with\n the jeweller. This is still \u201cpretty Fanny\u2019s way\u201d amongst Moslems.\n\nFootnote 129:\n\n A \u201cswear\u201d peculiarly feminine, and never to be used by men.\n\nFootnote 130:\n\n In text \u201c\u2019Al\u00e0-Akl\u00ed:\u201d the whole passage is doubtful.\n\n [I would read, and translate the passage as follows: \u201cM\u00e1 tastahl\u00ed \u2019al\u00e0\n haz\u00e1 ill\u00e1 shay l\u00e1 tazann-hu allaz\u00ed (for \u201callat\u00ed,\u201d see Suppl. iv. 253)\n kayyamt\u00edn\u00ed (2nd fem. sing.) min \u2019al\u00e0 akl\u00ed wa an\u00e1 zanantu innahu man\n y\u00fajab la-hu al-kiy\u00e1m; thumma iltifatat illayya wa k\u00e1lat hakaz\u00e1 sirtu\n an\u00e1 la-ghaz\u00e1rat al-thiy\u00e1b al-wasikhat min al-fakr fa-hal m\u00e1 ghasalta\n wajhak?\u201d = Thou deservest not for this but a thing thou doest not\n fancy, thou who madest me rise from before my food, while I thought he\n was one to whom rising up is due. Then she turned towards me, saying,\n \u201cAm I then in this manner (_i.e._ like thyself) a bundle of clothes\n all dirty from poverty, and hast thou therefore (\u201cfa\u201d indicating the\n effect of a cause) not washed thy face?\u201d Or to put it in more\n intelligible English; \u201cAm I then like thyself a heap of rags that thou\n shouldst come to me with unwashed face?\u201d\u2014ST.]\n\nFootnote 131:\n\n Of the respect due to food Lane (M. E. chapt. xiii.) tells the\n following tale: \u201cTwo servants were sitting at the door of their\n master\u2019s house, eating their dinner, when they observed a Mameluke Bey\n with several of his officers, riding along the streets towards them.\n One of these servants rose, from respect to the Grandee, who regarding\n him with indignation, exclaimed, Which is the more worthy of respect,\n the bread which is before thee or myself? Without awaiting a reply, he\n made, it is said, a well-understood signal with his hand; and the\n unintending offender was beheaded on the spot.\u201d I may add that the\n hero of the story is said to have been the celebrated \u201cDaftardar\u201d\n whose facetious cruelties have still a wide fame in the Nile Valley.\n\nFootnote 132:\n\n I would read (for \u201cSirtu ana\u201d = I have become) \u201cSirt\u2019 anta\u201d = thou\n hast become.\n\nFootnote 133:\n\n In text \u201cMukh;\u201d lit. = brain, marrow.\n\nFootnote 134:\n\n [In Ar. \u201cWa zand mujauhar f\u00ed-hi As\u00e1wir min al-Zahab al-ahmar,\u201d which\n may mean: and a fore-arm (became manifest), ornamented with jewels, on\n which were bracelets of red gold.\u2014ST.]\n\nFootnote 135:\n\n For this famous type of madman see Suppl. Vol. vi. 155.\n\nFootnote 136:\n\n [Ar. \u201cGhurr\u00e1t,\u201d which may be bright looks, charms, in general, or\n according to Bocthor, fore-locks. The more usual plural of \u201cGhurrah\u201d\n is \u201cGhurar.\u201d\u2014ST.]\n\nFootnote 137:\n\n In the text \u201cDarajah\u201d = an instant; also a degree (of the Zodiac). We\n still find this division of time in China and Japan, where they divide\n the twenty-four hours into twelve periods, each of which is marked by\n a quasi-Zodiacal sign: _e.g._\u2014\n\n Midnight until 2 a.m. is represented by the Rat.\n 2 a.m. until 4 a.m. is represented by the Ox.\n 4 a.m. until 6 a.m. is represented by the Tiger.\n 6 a.m. until 8 a.m. is represented by the Hare.\n 8 a.m. until 10 a.m. is represented by the Dragon.\n 10 a.m. until noon is represented by the Serpent.\n Noon until 2 p.m. is represented by the Horse.\n 2 p.m. until 4 p.m. is represented by the Ram.\n 4 p.m. until 6 p.m. is represented by the Ape.\n 6 p.m. until 8 p.m. is represented by the Cock.\n 8 p.m. until 10 p.m. is represented by the Hog.\n 10 p.m. until midnight is represented by the Fox.\n\n See p. 27 Edit. ii. of C. B. Mitford\u2019s Tales of Old Japan, a most\n important contribution to Eastern folk-lore.\n\n [\u201cDarajah\u201d is, however, also used for any short space of time;\n according to Lane it is = 4 minutes (_i.e._ the 24 hours or 1,440\n minutes of the astronomical day divided into 360 degrees of 4 minutes\n each), and Bocthor gives it as an equivalent for our instant or\n moment.\u2014ST.]\n\nFootnote 138:\n\n The young fool vaunts his intersexual powers, apparently unknowing\n that nothing can be more fatal to love than fulfilling the desires of\n a woman who, once accustomed to this high diet, revolts against any\n reduction of it. He appears to have been a _polisson_ by his own tale\n told to the Caliph and this alone would secure the contempt of a\n high-bred and high-spirited girl.\n\nFootnote 139:\n\n The \u201cnosebag\u201d; vol. ii. 52, etc. The Badaw\u00edyah (Badaw\u00ed woman)\n generally prefers a red colour, in opposition to the white and black\n of civilisation; and she of the Arabian Desert generally disdains to\n use anything of the kind.\n\nFootnote 140:\n\n This ablution of the whole body he was bound to perform after having\n had carnal knowledge of a woman, and before washing he was in a state\n of ceremonial impurity. For \u201cGhusl,\u201d or complete ablution, see vol. v.\n 80.\n\nFootnote 141:\n\n \u201cThe Heart of the Koran,\u201d chap. xxxvi. see vol. iv. 50.\n\nFootnote 142:\n\n The Mand\u00edl apparently had been left in the shop by the black\n slave-girl. Women usually carry such articles with them when \u201con the\n loose,\u201d and in default of water and washing they are used to wipe away\n the results of car. cop.\n\nFootnote 143:\n\n In Arab. \u201cShakk.\u201d The criminal was hung up by the heels, and the\n executioner, armed with a huge chopper, began to hew him down from the\n fork till he reached the neck, when, by a dexterous turn of the blade,\n he left the head attached to one half of the body. This punishment was\n long used in Persia and abolished, they say, by Fath Ali Shah, on the\n occasion when an offender so treated abused the royal mother and women\n relatives until the knife had reached his vitals. \u201cKata\u2019 al-\u2019Arba\u2019,\u201d\n or cutting off the four members, equivalent to our \u201cquartering,\u201d was\n also a popular penalty.\n\nFootnote 144:\n\n In text \u201cGhibtu \u2019an al-Duny\u00e1,\u201d a popular phrase, meaning simply I\n fainted.\n\nFootnote 145:\n\n This was done to staunch the blood: see the salt-wench in vol. i. 341.\n\nFootnote 146:\n\n This couplet has repeatedly occurred: in the preceding volume, Night\n cdv. (Suppl. iv. 222); and in The Nights (proper), vol. vi. 246. Here\n I have quoted Lane (A. N. iii. 220), who has not offered a word of\n comment or of explanation concerning a somewhat difficult couplet.\n\nFootnote 147:\n\n The plur. masc. for the sing. fem.: see vol. vii. 140.\n\nFootnote 148:\n\n He speaks after the recognised conventional fashion, as if reporting\n the camp-shift of a Badaw\u00ed tribe.\n\nFootnote 149:\n\n See vol. i. 25 for the parallel of these lines.\n\nFootnote 150:\n\n The text inserts here, \u201cSaith the Reciter of this adventure and right\n joyous history strange as rare,\u201d etc.\n\nFootnote 151:\n\n Scott, in the \u201cStory of the Sultan, the Dirveshe, and the Barber\u2019s\n son\u201d (vi. 348), calls the King \u201cRammaud.\u201d The tale is magical and\n Rosicrusian, laid somewhat upon the lines of \u201cThe Physician D\u00fab\u00e1n\u201d; i.\n 45.\n\nFootnote 152:\n\n This is the custom among Eastern Moslems: the barber, after his\n operations are over, presents his hand-mirror for the patient to see\n whether all be satisfactory, saying at the same time \u201cNa\u2019\u00edman\u201d = may\n it be pleasurable to thee! The customer answers \u201cAllah bring thee\n pleasure,\u201d places the fee upon the looking-glass and returns it to the\n shaver. For \u201cNa\u2019\u00edman\u201d see vol. ii. 5.\n\nFootnote 153:\n\n The least that honest Figaro expected to witness was an attempt upon\n the boy\u2019s chastity.\n\nFootnote 154:\n\n In text \u201cTazaghzagha,\u201d gen. = he spoke hesitatingly, he scoffed. [I\n read the words in the text: \u201cTazaghghara f\u00edhi.\u201d The K\u00e1m\u00fas gives\n \u201cZaghara-hu\u201d = he seized it by force, he took hold of him with\n violence, and this present fifth form, although not given in the\n Dictionaries, has doubtlessly the same meaning. Popularly we may\n render it: he pitched into him.\u2014ST.]\n\nFootnote 155:\n\n In the text \u201cKaz\u00e1n\u00e1t\u201d (plur. of \u201cK\u00e1z\u00e1n\u201d), afterwards written \u201cK\u00e1z\u00e1t\u201d\n (a clerical error?). They are opposed to the \u201cKaw\u00e1lib\u201d = moulds. [See\n note to p. 24.\u2014ST.]\n\nFootnote 156:\n\n \u201cAkhraja min Kul\u00e1hi-hi (Kulah?) b\u00fasah.\u201d\n\nFootnote 157:\n\n \u201cAkhaza min-h\u00e1 \u2019ala ma\u2019 lakati \u2019l-Hil\u00e1l shay misl al-Jinnah.\u201d\n\n [I have no doubt that \u201cKul\u00e1h\u201d is meant for \u201cKul\u00e1h,\u201d a Dervish\u2019s cap.\n \u201cB\u00fasah\u201d puzzles me. I am inclined to take it for a reed used as a case\n or sheath, as we shall see p. 263 of the MS. prince Y\u00fasuf use a\n \u201cKasabah\u201d or reed to enclose a letter in it. \u201cM\u00ed\u2019lakat (popular\n corruption for \u2019Mil\u2019akat\u2019) al-Hil\u00e1l\u201d may be the spoon or hollow part\n of an ear-picker, Hil\u00e1l being given by Bocthor as equivalent for\n \u201ccure-oreille.\u201d Lastly for \u201cal-Jinnah\u201d I would read \u201cal-Habbah\u201d =\n grain. The article before the word may indicate that a particular\n grain is meant perhaps \u201cal-Habbat al-halwah\u201d = anise seed, or that it\n stands for \u201cal-Hubbah,\u201d according to Lempri\u00e8re (A Tour to Marocco,\n London 1791, p. 383) a powder employed by the ladies of Marocco to\n produce embonpoint.\u2014ST.]\n\nFootnote 158:\n\n So even in our day Mustaf\u00e0 bin Ism\u2019a\u00edl who succeeded \u201cGeneral Khayru\n \u2019l-D\u00edn\u201d as Prime Minister to \u201cHis Highness Mohammed al-S\u00e1dik, Bey of\n Tunis,\u201d began life as apprentice to a barber, became the varlet of an\n officer, rose to high dignity and received decorations from most of\n the European powers.\n\nFootnote 159:\n\n In text \u201cWij\u00e1k,\u201d a stove, a portable hearth.\n\nFootnote 160:\n\n [In the text: \u201cWa s\u00e1ra kulla-m\u00e1 tastar\u00ed nafsuhu yak\u2019ad kudd\u00e1ma\n \u2019l-Darw\u00edsh,\u201d which I would translate: and each time his heart chose\n (8th form of \u201cSarw\u201d) he used to sit before the Darwaysh, etc.\u2014ST.]\n\nFootnote 161:\n\n In text \u201cDar\u00edn\u201d for \u201cZar\u00edn\u201d = what is powdered, collyrium.\n\nFootnote 162:\n\n The King failed because his \u201cNiyat\u201d or intention was not pure; that\n is, he worked for wealth and not, as the Darwaysh had done, for the\n good of his brother man.\n\nFootnote 163:\n\n For the importance attached to this sign of sovereignty see in my\n Pilgrimage (ii. 218\u201319) the trouble caused by the loss of the\n Prophet\u2019s seal-ring (_Kh\u00e1tim_) at Al-Madinah.\n\nFootnote 164:\n\n The text is somewhat doubtful\u2014\u201cMin kudd\u00e1m-ak.\u201d [Perhaps it means only\n \u201cfrom before thee,\u201d _i.e._ in thy presence, without letting him out of\n sight and thereby giving him a chance of escape.\u2014ST.]\n\nFootnote 165:\n\n This especially is on the lines of \u201cThe Physician D\u00fab\u00e1n\u201d; vol. i. 45.\n\nFootnote 166:\n\n In text \u201cWa min-hum man f\u00e1ha,\u201d evidently an error of the scribe for\n \u201cMan naf\u00e1-hu.\u201d Scott (vi. 351), after the fashion of the\n \u201cImprover-school,\u201d ends the tale, which is somewhat tailless, after\n this fashion. \u201cAt the same instant, the Sultan and his courtiers found\n themselves assaulted by invisible agents, who, tearing off their\n robes, whipped them with scourges till the blood flowed in streams\n from their lacerated backs. At length the punishment ceased, but the\n mortification of the Sultan did not end here, for all the gold which\n the Dirveshe had transmuted returned to its original metals. Thus, by\n his unjust credulity, was a weak Prince punished for his ungrateful\n folly. The barber and his son also were not to be found, so that the\n sultan could gain no intelligence of the Dirveshe, and he and his\n courtiers became the laughing-stock of the populace for years after\n their merited chastisement.\u201d Is nothing to be left for the reader\u2019s\n imagination?\n\nFootnote 167:\n\n See under the same name the story in my Suppl. vol. i. 239: where the\n genealogy and biography of the story is given. I have translated the\n W. M. version because it adds a few items of interest. A marginal note\n of Scott\u2019s (in the W. M. MS. v. 196) says that the \u201cTale is similar to\n Lesson iv. in the Tirrea Bede.\u201d See note at the end of this History.\n\nFootnote 168:\n\n For the Badaw\u00ed tent, see vol. vii. 109.\n\nFootnote 169:\n\n In text \u201cBirkah\u201d = a fountain-basin, lake, pond, reservoir. The Bresl.\n Edit. has \u201cSard\u00e1b\u201d = a souterrain.\n\nFootnote 170:\n\n Arab. \u201cJummayz\u201d: see vol. iii. 302. In the Bresl. Edit. it is a \u201ctall\n tree,\u201d and in the European versions always a \u201cpear-tree,\u201d which is not\n found in Badawi-land.\n\nFootnote 171:\n\n \u201cAd\u00ed\u201d in Egyptian (not Arabic) is = that man, the (man) here; \u201cAd\u00edn\u00ed\u201d\n (in the text) is = Here am I, _me voici_. Spitta Bey (loc. cit. iv.\n 20, etc.)\n\nFootnote 172:\n\n Arab. \u201cMa\u2019m\u00farah.\u201d In the Bresl. edit. \u201cthe place is full of Jinns and\n of Marids.\u201d I have said that this supernatural agency, ever at hand\n and ever credible to Easterns, makes this the most satisfactory\n version of the world-wide tale.\n\nFootnote 173:\n\n The planet Mars.\n\nFootnote 174:\n\n The Asiatics have a very contemptible opinion of the Russians,\n especially of the females, whom they believe to be void of common\n modesty. Our early European voyagers have expressed the same\n idea.\u2014SCOTT.\n\nFootnote 175:\n\n _i.e._ having enjoyed the woman.\u2014R.F.B.\n\nFootnote 176:\n\n The reader will doubtless recollect the resemblance which the plot of\n this lesson bears to Pope\u2019s January and May, and to one of Fontaine\u2019s\n Tales. Eenaiut Olla acknowledges his having borrowed it from the\n Brahmins, from whom it may have travelled through some voyage to\n Europe many centuries past, or probably having been translated in\n Arabic or Persian, been brought by some crusader, as were many Asiatic\n romances, which have served as the groundwork of many of our old\n stories and poems.\u2014SCOTT.\n\nFootnote 177:\n\n In Scott (vi. 352) \u201cAdventures of Aleefa and Eusuff.\u201d This long and\n somewhat longsome history is by another pen, which is distinguished\n from the ordinary text by constant attempts at fine writing, patches\n of Saj\u2019a or prose-rhyme and profuse poetry, mostly doggrel. I\n recommend it to the student as typically Arabian with its\n preponderance of verse over prose, its threadbare patches made to look\n meaner by the _purpureus pannus_; its immoderate repetition and its\n utter disregard of order and sequence. For the rest it is unedited and\n it strikes me as a sketch of adventure calculated to charm the\n Fellah-audience of a coffee-house, whose delight would be brightened\n by the normal accompaniment of a tambourine or a Rab\u00e1bah, the\n one-stringed viol.\n\nFootnote 178:\n\n This P.N. has occurred in vol. vi. 8, where I have warned readers that\n it must not be confounded with the title \u201cMah\u00e1r\u00e1j\u201d = Great Rajah.\n Scott (vi. 352) writes \u201cMherejaun,\u201d and Gauttier (vi. 380)\n \u201cMyr-djyhan\u201d (M\u00edr Jah\u00e1n = Lord Life).\n\nFootnote 179:\n\n I need not inform the civilised reader that this \u201cfeeling conception\u201d\n is unknown except in tales.\n\nFootnote 180:\n\n _i.e._ \u201cThe Slim-waisted.\u201d Scott (vi. 352) persistently corrupts the\n name to \u201cAleefa,\u201d and Gauttier (vi. 380) follows suit with \u201cAlifa.\u201d\n\nFootnote 181:\n\n In text \u201cAl-Istikhr\u00e1j,\u201d _i.e._ making \u201celegant extracts.\u201d\n\nFootnote 182:\n\n These lines are the merest doggerel of a strolling R\u00e1w\u00ed, like all the\n _pi\u00e8ces d\u2019occasion_ in this MS.\n\nFootnote 183:\n\n Which are still worse: two couplets rhyme in \u2014\u00e1n\u00ed, and one in \u2014\u00e1l\u00ed,\n which is not lawful.\n\nFootnote 184:\n\n In text \u201cDayr Nashsh\u00e1bah,\u201d a fancy name.\n\nFootnote 185:\n\n So in text: the name is unknown to me; its lit. meaning would be, \u201cof\n high-breasted Virgins.\u201d\n\nFootnote 186:\n\n In text \u201cAl-Jay\u2019a,\u201d which is a well-omened stone like the \u2019Ak\u00edk =\n carnelian. The Arabs still retain our medi\u00e6val superstitions\n concerning precious stones, and of these fancies I will quote a few.\n The ruby appeases thirst, strengthens cardiac action and averts plague\n and \u201cthunderbolts.\u201d The diamond heals diseases, and is a specific\n against epilepsy or the \u201cpossession\u201d by evil spirits: this is also the\n speciality of the emerald, which, moreover, cures ophthalmia and the\n stings of scorpions and bites of venomous reptiles, blinding them if\n placed before their eyes. The turquoise is peculiarly auspicious,\n abating fascination, strengthening the sight, and, if worn in a ring,\n increasing the milk of nursing mothers: hence the blue beads hung as\n necklaces to cattle. The topaz (being yellow) is a prophylactic\n against jaundice and bilious diseases. The bloodstone when shown to\n men in rage causes their wrath to depart: it arrests hemorrhage, heals\n toothache, preserves from bad luck, and is a pledge of long life and\n happiness. The \u201ccat\u2019s-eye\u201d nullifies Al-Ayn = malign influence by the\n look, and worn in battle makes the wearer invisible to his foe. This\n is but a \u201cfist-full out of a donkey-load,\u201d as the Persians say: the\n subject is a favourite with Eastern writers.\n\nFootnote 187:\n\n Or white lead: in the text it is \u201cSap\u00eddaj,\u201d corresponding with the\n \u201cIsfidaj\u201d of vol. vi. 126.\n\nFootnote 188:\n\n In the text \u201cBashkh\u00e1nah\u201d; corr. of the Pers. \u201cPeshkh\u00e1nah\u201d =\n state-tents sent forward on the march.\n\nFootnote 189:\n\n This phrase, twice repeated, is the regular formula of the R\u00e1w\u00ed or\n professional reciter; he most unjustifiably, however, neglects the\n \u201cInshallah.\u201d\n\nFootnote 190:\n\n The revetment of the old wells in Arabia is mostly of dry masonry.\n\nFootnote 191:\n\n [Ar. \u201cTaw\u00e1n\u00eds,\u201d with a long final to rhyme with \u201cKaw\u00e1d\u00eds,\u201d instead of\n the usual \u201cTaw\u00e1nis,\u201d pl. of \u201cTaunas,\u201d which Dozy (Suppl. s.v.)\n identifies with the Greek \u03c4\u03cd\u03bd\u03bf\u03c2 in the sense of cable.\u2014ST.]\n\nFootnote 192:\n\n In Arab. \u201cHaj\u00e1rata \u2019l-Bahram\u00e1n.\u201d\n\nFootnote 193:\n\n In text \u201cZamak\u00fa-h\u00e1.\u201d\n\nFootnote 194:\n\n I can see little pertinence in this couplet: but that is not a _sine\n qu\u00e2 non_ amongst Arabs. Perhaps, however, the Princess understands\n that she is in a gorgeous prison and relieves her heart by a cunning\n hint.\n\nFootnote 195:\n\n I again omit \u201cSaith the Reciter of this marvellous relation,\u201d a\n formula which occurs with unpleasant reiteration.\n\nFootnote 196:\n\n _i.e._ she cried \u201cAstaghfiru \u2019llah\u201d (which strangers usually pronounce\n \u201cAstaffira \u2019llah\u201d); a pious exclamation, humbling oneself before the\n Creator, and used in a score of different senses, which are not to be\n found in the dictionaries.\n\nFootnote 197:\n\n In vol. viii. 183, there are two couplets of which the first is here\n repeated.\n\nFootnote 198:\n\n [Here the translator seems to read \u201cKhams Ghaff\u00e1r,\u201d = five pardoners,\n where however, grammar requires a plural after \u201ckhams.\u201d I take \u201ckhams\u201d\n to be a clerical error for \u201cKhamr\u201d = wine, and read the next word\n \u201c\u2019uk\u00e1r,\u201d which is another name for wine, but is also used adjectively\n together with the former, as in the Breslau Edition iv. 6: \u201cal-Khamr\n al-\u2019uk\u00e1r\u201d = choice wine.\u2014ST.]\n\nFootnote 199:\n\n I understand this as the cupbearer who delights the five senses.\n\nFootnote 200:\n\n In the original we have, \u201cSaith the Sayer of this delectable\n narrative, the strange and seld-seen (and presently we will return to\n the relation full and complete with its sense suitable and its style\n admirable), anent what befel and betided of Destinies predestinate and\n the will of the Lord preordinate which He decreed and determined to\n His creatures.\u201d I have omitted it for uniformity\u2019s sake.\n\nFootnote 201:\n\n Meaning \u201cThe easy-tempered.\u201d Scott (vi. 354) writes \u201cSohul.\u201d\n\nFootnote 202:\n\n In text \u201cLit\u00e1m\u201d = the mouth-band for man: ii. 31, etc. The\n \u201cMutalathsim\u00edn\u201d in North Africa are the races, like the Taw\u00e1rik, whose\n males wear this face-swathe of cloth.\n\nFootnote 203:\n\n \u201cDrowned in her blood,\u201d says the text which to us appears hyperbole\n run mad. So when King Omar (vol. ii. 123) violently rapes the\n unfortunate Princess Abr\u00edzah \u201cthe blood runs down the calves of her\n legs.\u201d This is not ignorance, but that systematic exaggeration which\n is held necessary to impressionise an Oriental audience.\n\nFootnote 204:\n\n For this allusion see vol. v. 191.\n\nFootnote 205:\n\n This physical sign of delight in beauty is not recognised in the\n literature of Europe, and The Nights usually attributes it to old\n women.\n\nFootnote 206:\n\n In text \u201cHim\u00e0\u201d = the private and guarded lands of a Badawi tribe;\n viii. 102.\n\nFootnote 207:\n\n In text \u201cDaylak\u00ed.\u201d\n\nFootnote 208:\n\n A small compact white turband and distinctive sign of the True\n Believers: see vol. viii. 8.\n\nFootnote 209:\n\n [The words in the text seem to be: \u201cwa Talattuf Alf\u00e1zak wa Ma\u2019\u00e1n\u00edk\n al-his\u00e1n\u201d = and for the pleasingness of thy sayings and meanings so\n fine and fair.\u2014ST.]\n\nFootnote 210:\n\n [The Arabic seems here to contain a pun, the consonantic outline of\n \u201cTasht\u201d = \u201cbasin\u201d being the same as of \u201ctashshat\u201d = she was raining,\n sprinkling.\u2014ST.]\n\nFootnote 211:\n\n In Arab. \u201cY\u00e1 W\u00e1rid\u201d: see vol. iii. 56.\n\nFootnote 212:\n\n The growing beard and whisker being compared with black letters on a\n white ground.\n\nFootnote 213:\n\n In the text these seven couplets form one quotation, although the\n first three rhyme in\u2014\u00faru and the second four in\u2014\u00edru.\n\nFootnote 214:\n\n This \u201cdiapedesis\u201d of bloodstained tears is frequently mentioned in The\n Nights; and the \u201cBloody Sweat\u201d is well-known by name. The disease is\n rare and few have seen it, whilst it has a certain quasi-supernatural\n sound from the \u201cAgony and bloody sweat\u201d in the Garden of Gethsemane.\n But the exudation of blood from the skin was described by Theophrastus\n and Aristotle and lastly by Lucan in these lines:\u2014\n\n \u2014\u2014Sic omnia membra\n Emisere simul rutilum pro sanguine virus.\n Sanguis erant lachrym\u00e6, etc.\n\n Of Charles IX. of France Mezaray declares \u201c_Le sang lui rejaillait par\n les pores et tous les conduits de son corps_,\u201d but the superstitious\n Protestant holds this to be a \u201cjudgment.\u201d The same historian also\n mentions the phenomenon in a governor condemned to die; and Lombard in\n the case of a general after losing a battle and a nun seized by\n banditti\u2014blood oozed from every pore. See Dr. Millingen\u2019s \u201cCuriosities\n of Medical Experience,\u201d p. 485, London, Bentley, 1839.\n\nFootnote 215:\n\n [I read this line: \u201cF\u00ed Hayyi-kum Taflatun|h\u00e1ma \u2019l-Faw\u00e1du bi-h\u00e1\n (Bas\u00edt)\u201d and translate: In your clan there is a maiden of whom my\n heart is enamoured. In the beginning of the next line the metre\n requires \u201ctazakkarat,\u201d which therefore refers to \u201cAghsun,\u201d not to the\n speaker: \u201cthe branches remember (and by imitating her movements show\n that they remember) the time when she bent aside, and her bending,\n graceful beyond compare, taught me that her eyes kept watch over the\n rose of her cheek and knew how to protect it from him who might wish\n to cull it.\u201d This little gem of a Maww\u00e1l makes me regret that so many\n of the snatches of poetry in this MS. are almost hopelessly\n corrupted.\u2014ST.]\n\nFootnote 216:\n\n In the text \u201cSim\u00e1\u2019a,\u201d lit. hearing, applied idiomatically to the\n ecstasy of Darwayshes when listening to esoteric poetry.\n\nFootnote 217:\n\n The birds mentioned in the text are the \u201cKumr\u00ed\u201d (turtle-dove), the\n \u201cShabaytar\u201d [also called \u201cSamaytar\u201d and \u201cAbu al-\u2019Ayzar\u201d = the father\n of the brisk one, a long-necked water bird of the heron kind.\u2014ST.],\n the Shuhr\u00far (in MS. Suhr\u00far) = a blackbird [the Christians in Syria\n call St. Paul \u201cShuhr\u00far al-Kan\u00edsah,\u201d the blackbird of the Church, on\n account of his eloquence.\u2014ST.], the \u201cKaraw\u00e1n,\u201d crane or curlew\n (_Charadrius \u00e6dicnemus_) vol. vi. 1; the \u201cHaz\u00e1r,\u201d nightingale or bird\n of a thousand songs, vol. v. 48; the \u201cHam\u00e1m,\u201d ruffed pigeon, culver,\n vol. v. 49; the \u201cKat\u00e1,\u201d or sandgrouse vols. i. 131, iv. 111, etc.; and\n the \u201cSamm\u00e1n\u201d or quail, Suppl. vol. vi. 66.\n\nFootnote 218:\n\n The \u201cS\u00e1\u2019ah,\u201d I may here remark, is the German _Stunde_, our old\n \u201cStound,\u201d somewhat indefinite but meaning to the good Moslem the\n spaces between prayer times. The classical terms, Al-Zuh\u00e0\n (undurn-hour, or before noon) and Maghrib = set of sun, become in\n Badawi speech Al-Ghaylah = siesta-time and Ghaybat al-Shams. (Doughty,\n index.)\n\nFootnote 219:\n\n For the beautiful song of the lute, referred to here, see vol. viii.\n 281.\n\nFootnote 220:\n\n Alluding to the \u201cTakht Raml,\u201d table of sand, geomantic table?\n\nFootnote 221:\n\n As before noted, her love enables her to deal in a somewhat of\n prophetic strain.\n\nFootnote 222:\n\n This scene may sound absurd; but it is admirable for its\n materialism. How often do youthful-lovers find an all-sufficient\n pastime in dressing themselves up and playing the game of mutual\n admiration. It is well nigh worthy of that \u201csilliest and best of\n love-stories\u201d\u2014Henrietta Temple.\n\nFootnote 223:\n\n The text bluntly says \u201cWa Nik\u00e1h,\u201d which can mean nothing else.\n\nFootnote 224:\n\n Scott calls him \u201cYiah\u201d; vi. 354.\n\nFootnote 225:\n\n Arab. \u201cAkhbar\u00fa-hu,\u201d alluding to the lord Yahy\u00e0.\n\nFootnote 226:\n\n Here I presume a \u201cK\u00e1la\u201d (quoth he) is omitted; for the next sentence\n seems appropriate to Yusuf.\n\nFootnote 227:\n\n In Arab. \u201cTastagh\u00eds\u201d = lit. crying out \u201cWa Ghaus\u00e1h!\u201d\u2014Ho, to my aid!\n\nFootnote 228:\n\n The \u201cZug\u201d or draught which gave him rheumatism\u2014not a romantic\n complaint for a young lover. See vol. ii. 9. But his power of sudden\n invention is somewhat enviable, and lying is to him, in Hindustani\n phrase, \u201ceasy as drinking water.\u201d\n\nFootnote 229:\n\n Who evidently ignored or had forgotten the little matter of the\n concubine, so that incident was introduced by the story-teller for\n mere wantonness.\n\nFootnote 230:\n\n In text \u201cMazb\u00fah\u201d = slaughtered for food.\n\nFootnote 231:\n\n _i.e._ \u201cI suffer from an acute attack of rheumatism\u201d\u2014a complaint\n common in even the hottest climates.\n\nFootnote 232:\n\n Needless to say that amongst Moslems, as amongst Christians, the\n Israelite medicineman has always been a favourite, despite an\n injunction in the \u201cD\u00edn\u00edm\u201d (Religious Considerations) of the famous\n Andalusian Y\u00fasuf Caro. This most fanatical work, much studied at\n Tiberias and Safet (where a printing-press was established in the\n xvith century) decides that a Jewish doctor called to attend a Goi\n (Gentile) too poor to pay him is bound to poison his patient\u2014if he\n safely can.\n\nFootnote 233:\n\n Lit. \u201cThe Bull-(Taur for Thaur or\n Saur)-numbered-and-for-battle-day-lengthened.\u201d In p. 30 this charger\n is called, \u201cThe-bull-that-spurneth-danger-on battle-day.\u201d See vol.\n vi. 270 for a similar compound name,\n _The-Ghul-who-eateth-man-we-pray-Allah-for-safety_.\n\nFootnote 234:\n\n In text \u201cAl-J\u00e1riyah r\u00e1dih,\u201d the latter word being repeated in p. 282,\n where it is R\u00e1dih a P.N. [Here also I would take it for a P.N., for if\n it were adjective to \u201cal-J\u00e1riyah\u201d it should have the article.\u2014ST.]\n\nFootnote 235:\n\n The \u201cRad\u00edf,\u201d or back-rider, is common in Arabia, esp. on dromedaries\n when going to the Razzia: usually the crupper-man loads the matchlock\n and his comrade fires it.\n\nFootnote 236:\n\n The text has \u201cthirty,\u201d evidently a clerical error.\n\nFootnote 237:\n\n Arab. \u201cSakht\u00far\u201d for \u201cShakht\u00far,\u201d vol. vii. 362.\n\nFootnote 238:\n\n Doggerel fit only for the coffee-house.\n\nFootnote 239:\n\n In text \u201cTa\u2019ayyun\u201d = influence, especially by the \u201c\u2019Ayn,\u201d or (Evil)\n Eye.\n\nFootnote 240:\n\n I have somewhat abridged the confession of the Princess, who carefully\n repeats every word known to the reader. This iteration is no objection\n in the case of a coffee-house audience to whom the tale is told bit by\n bit, but it is evidently unsuited for reading.\n\nFootnote 241:\n\n In text \u201cIrham turham:\u201d this is one of the few passive verbs still\n used in popular parlance.\n\nFootnote 242:\n\n This formula will be in future suppressed.\n\nFootnote 243:\n\n I spare my readers the full formula:\u2014\u201cY\u00fasuf took it and brake the seal\n (fazza-hu) and read it and comprehended its contents and purport and\n significance: and, after perusing it,\u201d etc. These forms, _decies\n repetit\u00e6_, may go down with an Eastern audience, but would be\n intolerable in a Western volume. The absence of padding, however,\n reduces the story almost to a patchwork of doggerel rhymes, for\n neither I nor any man can \u201cmake a silk purse from a suille ear.\u201d\n\nFootnote 244:\n\n Here again in full we have:\u2014\u201cHe mounted the she-camel and fared and\n ceased not faring until he drew near to the Palace of Al-Hayf\u00e1, where\n he dismounted and concealed his dromedary within the same cave. Then\n he swam the stream until he had reached the Castle and here he landed\n and appeared before Al-Hayf\u00e1,\u201d etc.\n\nFootnote 245:\n\n \u201c\u2019Tis dogged as does it\u201d was the equivalent expression of our British\n Aristotle, the late Charles Darwin.\n\nFootnote 246:\n\n Arab. \u201cJannat al-Khuld\u201d = the Eternal Garden: vol. ix. 214.\n\nFootnote 247:\n\n [I read: Wa inn\u00ed la-ar\u2019\u00e1kum wa ar\u2019\u00e0 wid\u00e1da-kum, wa-hakki-kum\u00fa antum\n a\u2019azzu \u2019l-War\u00e0 \u2019and\u00ed = And I make much of you and of your love; by\n your rights (upon me, formula of swearing), you are to me the dearest\n of mankind.\u2014ST.]\n\nFootnote 248:\n\n In text: \u201cHe swam the stream and bestrode his she-camel.\u201d\n\nFootnote 249:\n\n In text \u201cThen she folded the letter and after sealing it,\u201d etc.\n\nFootnote 250:\n\n Not \u201cher hands\u201d after Christian fashion.\n\nFootnote 251:\n\n In text, \u201cAhyaf,\u201d alluding to Al-Hayf\u00e1.\n\nFootnote 252:\n\n Arab. \u201cAl-Kaw\u00e1\u2019ib,\u201d also P. N. of the river.\n\nFootnote 253:\n\n This is moralising with a witness, and all it means is \u201chandsome is\n that handsome does.\u201d\n\nFootnote 254:\n\n In text \u201c\u2019Arsh\u201d = the Ninth Heaven; vol. v. 167.\n\nFootnote 255:\n\n The Shi\u2019ah doctrine is here somewhat exaggerated.\n\nFootnote 256:\n\n \u201cThem\u201d for \u201cher,\u201d as has often occurred.\n\nFootnote 257:\n\n In the original \u201centrusted to her the missive:\u201d whereas the letter is\n delivered afterwards.\n\nFootnote 258:\n\n The cloud (which contains rain) is always typical of liberality and\n generous dealing.\n\nFootnote 259:\n\n The Koranic chapt. No. xx., revealed at Meccah and recounting the\n (apocryphal) history of Moses.\n\nFootnote 260:\n\n The \u201cbroken\u201d (wall) to the North of the Ka\u2019abah: Pilgrimage iii. 165.\n\nFootnote 261:\n\n _i.e._ \u201cDelight of the Age:\u201d see vol. ii. 81.\n\nFootnote 262:\n\n In the text written \u201cImriyyu \u2019l-Kays\u201d: for this pre-Islamitic poet see\n Term. Essay, p. 258. \u201cThe Man of Al-Kays\u201d or worshipper of the\n Priapus-idol was a marking figure in Arabian History. The word occurs,\n with those of Aera, Dusares (Theos Ares), Martabu, Allat and Man\u00e1t in\n the Nabath\u00e6an (Arabian) epigraphs brought by Mr. Doughty from Arabia\n Deserta (vol. i. pp. 180\u2013184).\n\nFootnote 263:\n\n In text \u201cZakka,\u201d which means primarily a bird feeding her young.\n\nFootnote 264:\n\n In the text \u201cmonths and years,\u201d the latter seeming _de trop_.\n\nFootnote 265:\n\n Or \u201cYathrib\u201d = Al-Madinah; vol. iv. 114.\n\nFootnote 266:\n\n Scott (vi. 358 et seqq.) who makes Ali bin Ibrahim, \u201ca faithful\n eunuch,\u201d renders the passage, \u201cby some accident the eunuch\u2019s turban\n unfortunately falling off, the precious stones (N.B. the lovers\u2019 gift)\n which, with a summary of the adventures (!) of Eusuff and Aleefa, and\n his own embassy to Sind, were wrapped in the folds, tumbled upon the\n floor.\u201d\n\nFootnote 267:\n\n _i.e._ \u201cDrawer-out of Descriptions.\u201d\n\nFootnote 268:\n\n _i.e._ a Refuser, a Forbidder.\n\nFootnote 269:\n\n _i.e._ both could not be seen at the same time.\n\nFootnote 270:\n\n [The MS. has T Kh D H, which the translator reads \u201ctakhuz-hu.\u201d I\n suspect that either the second or eighth form of \u201cahad\u201d is meant, in\n the sense that thou comest to an agreement (Ittih\u00e1d) with him.\u2014ST.]\n\nFootnote 271:\n\n In the MS. v. 327, we find four hemistichs which evidently belong to\n Al-Mihrj\u00e1n; these are:\u2014\n\n \u201cHadst come to court her in fairer guise \u273f I had given Al-Hayf\u00e1 in\n bestest style;\n But in mode like this hast thou wrought me wrong \u273f And made Envy gibe\n me with jeering smile.\u201d\n\n Also I have been compelled to change the next sentence, which in the\n original is, \u201cAnd hardly had King Al-Mihrj\u00e1n ended his words,\u201d etc.\n\nFootnote 272:\n\n In this doggerel, \u201cKur\u00fad\u201d (apes) occurs as a rhyme twice in three\n couplets.\n\nFootnote 273:\n\n \u201cUpon the poll of his head\u201d (\u2019al\u00e0 h\u00e1mati-hi) says the Arabian author,\n and instantly stultifies the words.\n\nFootnote 274:\n\n Arab. \u201cHaudaj\u201d = a camel-litter: the word, often corrupted to Had\u00e1j,\n is now applied to a rude pack-saddle, a wooden frame of mimosa-timber\n set upon a \u201cwitr\u201d or pad of old tent-cloth, stuffed with grass and\n girt with a single cord. Vol. viii. 235. Burckhardt gives \u201cMa\u1e33\u1e63ar,\u201d\n and Doughty (i. 437) \u201cMu\u1e33\u1e63ir\u201d as the modern Badawi term for the crates\n or litters in which are carried the Shaykhly housewives.\n\nFootnote 275:\n\n In text \u201cSunnah\u201d = the practice, etc., of the Prophet: vol. v. 36,\n 167.\n\nFootnote 276:\n\n This, as the sequel shows, is the far-famed Musician, Ibrahim of\n Mosul: vol. vii. 113.\n\nFootnote 277:\n\n In the text King of Al-S\u00edn = China, and in p. 360 of MS. Yusuf is made\n \u201cKing of China and Sind,\u201d which would be much like \u201cKing of Germany\n and Brentford.\u201d\n\nFootnote 278:\n\n This is the full formula repeated in the case of all the ten blessed\n damsels. I have spared the patience of my readers.\n\nFootnote 279:\n\n This formula of the cup and lute is _decies repetit\u00e6_, justifying\n abbreviation.\n\nFootnote 280:\n\n _i.e._ The Beginner, the Originator.\n\nFootnote 281:\n\n The Zephyr, or rather the cool north breeze of upper Arabia, vol.\n viii. 62.\n\nFootnote 282:\n\n The \u201cFull Moon\u201d; plur. Bud\u00far: vols. iii., 228, iv., 249.\n\nFootnote 283:\n\n \u201cDann\u201d = amphora, Gr. \u1f00\u03bc\u03c6\u03bf\u03c1\u03b5\u03cd\u03c2 short for \u1f00\u03bc\u03c6\u03b9\u03c6\u03bf\u03c1\u03b5\u03cd\u03c2 = having two\n handles.\n\nFootnote 284:\n\n = \u201cThe large-hipped,\u201d a form of R\u00e1dih.\n\nFootnote 285:\n\n In text \u201cMinba\u2019ada-hu\u201d making Jesus of later date than Imr al-Kays.\n\nFootnote 286:\n\n _i.e._ \u201cThe Delight\u201d: also a P.N. of one of the Heavens: vols. iii.\n 19; iv. 143.\n\nFootnote 287:\n\n _i.e._ Joy, Contentment.\n\nFootnote 288:\n\n In text \u201cL\u00e1 khuzibat Ayday al-Fir\u00e1k,\u201d meaning, \u201cmay separation never\n ornament herself in sign of gladness at the prospect of our parting.\u201d\n For the Khaz\u00edb-dye see vol. iii. 105.\n\nFootnote 289:\n\n _i.e._ \u201cBloom of the Tribe.\u201d \u201cZahrat\u201d = a blossom especially yellow\n and commonly applied to orange-flower. In line 10 of the same page the\n careless scribe calls the girl \u201cJauharat (Gem) of the Tribe.\u201d\n\nFootnote 290:\n\n For this Hell, see vol. viii. 111.\n\nFootnote 291:\n\n \u201cCore\u201d or \u201cLife-blood of Hearts.\u201d\n\nFootnote 292:\n\n Presently explained.\n\nFootnote 293:\n\n In text \u201cAfr\u00e1kh al-Jinn,\u201d lit. = Chicks of the Jinns, a mere\n vulgarism; see \u201cFarkh \u2019Akrab,\u201d vol. iv. 46.\n\nFootnote 294:\n\n \u201cIbr\u00e1a\u201d = deliverance from captivity, etc. Y\u00e1 = \u00ed, and M\u00edm = m,\n composing the word \u201cIbrah\u00edm.\u201d The guttural is concealed in the Hamzah\n of Ibr\u00e1a, a good illustration of Dr. Steingass\u2019s valuable remarks in\n Terminal Essay, pp. 273, 275.\n\nFootnote 295:\n\n \u201cKal\u00edm\u201d = one who speaks with another, a familiar. Moses\u2019 title is\n Kal\u00edmu\u2019llah on account of the Oral Law and certain conversations at\n Mount Sinai.\n\nFootnote 296:\n\n In text \u201cIst\u00edf\u00e1\u201d = choice, selection: hence Mustaf\u00e0 = the Chosen\n Prophet, Mohammed; vols. i. 7; ii. 40.\n\nFootnote 297:\n\n In text \u201cJazr\u201d = cutting, strengthening, flow (of tide).\n\nFootnote 298:\n\n In the text \u201cN\u00e1fishah\u201d = Pers. \u201cN\u00e1fah,\u201d derived, I presume, from the \u2713\n \u201cN\u00e1f\u201d = belly or testicle, the part which in the musk-deer was\n supposed to store up the perfume.\n\nFootnote 299:\n\n For \u201cNah\u00e1vand,\u201d the celebrated site in Al-Irak where the Persians\n sustained their final defeat at the hands of the Arabs A.H. 21. It is\n also one of the many musical measures, like the Ispah\u00e1ni, the R\u00e1sti,\n the Rayh\u00e1ni, the B\u00fasalik, the Nav\u00e1, etc., borrowed from the conquered\n \u2019Ajam\u00ed.\n\nFootnote 300:\n\n This second half of the story is laid upon the lines of \u201cThe Man of\n Al-Yaman and his six Slave-girls\u201d: vol. iv. 245.\n\nFootnote 301:\n\n This history again belongs to the class termed \u201cAbtar\u201d = tailless. In\n the text we find for all termination, \u201cAfter this he (Y\u00fasuf) invited\n Mohammed ibn Ibrahim to lie that night in the palace.\u201d Scott (vi. 364)\n ends after his own fashion:\u2014\u201cThey (the ten girls) recited extempore\n verses before the caliph, but the subject of each was so expressive of\n their wish to return to their beloved sovereign, and delivered in so\n affecting a manner, that Mamoon, though delighted with their wit and\n beauty, sacrificed his own pleasure to their feelings, and sent them\n back to Eusuff by the officer who carried the edict, confirming him in\n his dominions, where the prince of Sind and the fair Aleefa continued\n long, amid a numerous progeny, to live the protectors of their happy\n subjects.\u201d\n\nFootnote 302:\n\n This tale is headless as the last is tailless. We must suppose that\n soon after Mohammed ibn Ibrahim had quitted the Caliph, taking away\n the ten charmers, Al-Maamun felt his \u201cbreast straitened\u201d and called\n for a story upon one of his R\u00e1wis named Ibn Ahyam. This name is\n repeated in the text and cannot be a clerical error for Ibn Ibrahim.\n\nFootnote 303:\n\n Scott (vi. 366) \u201cAdventures of the Three Princes, sons of the Sultan\n of China.\u201d\n\nFootnote 304:\n\n In the text \u201c\u2019Ajam,\u201d for which see vol. i. 2, 120. Al-Irak, I may\n observe, was the head-quarters of the extensive and dangerous\n Kh\u00e1rijite heresy; and like Syria has ever a bad name amongst orthodox\n Moslems.\n\nFootnote 305:\n\n In the Arab. \u201cSalkh,\u201d meaning also a peculiar form of circumcision,\n for which see Pilgrimage iii. 80\u201381. The Jew\u2019s condition was of course\n a trick, presenting an impossibility and intended as a mere pretext\n for murdering an enemy to his faith. Throughout the Eastern world this\n idea prevails, and both Sir Moses Montefiore and M. Cremieux were\n utterly at fault and certainly knew it when they declared that Europe\n was teaching it to Asia. Every Israelite community is bound in\n self-defence, when the murder of a Christian child or adult is charged\n upon any of its members, to court the most searching enquiry and to\n abate the scandal with all its might.\n\nFootnote 306:\n\n The text has \u201cF\u00ed K\u00edb,\u201d which Scott (vol. vi. 367) renders \u201ca mat.\u201d\n [According to the Muh\u00edt \u201cK\u00edb\u201d is a small thick mat used to produce\n shade, pl. \u201cKiy\u00e1b\u201d and \u201cAky\u00e1b.\u201d The same authority says the word is of\n Persian origin, but this seems an error, unless it be related to \u201cKeb\u201d\n with the Y\u00e1 majh\u00fal, which in the Appendix to the Burh\u00e1ni K\u00e1ti\u2019 is\n given as synonymous with \u201cPech,\u201d twist, fold. Under \u201cBard\u00ed\u201d = papyrus\n the Muh\u00edt mentions that this is the material from which the mats known\n by the name of \u201cAky\u00e1b\u201d are made.\u2014ST.]\n\nFootnote 307:\n\n [The text has here \u201cWasayah,\u201d probably a clerical error for \u201cwa Miah\u201d\n (spelt \u201cM\u00e1yah\u201d), and a hundred pair of pigeons.\u2014ST.]\n\nFootnote 308:\n\n Showing utter ignorance of the Jewish rite which must always be\n performed by the Mohel, an official of the Synagogue duly appointed by\n the Sheliach = legatus; and within eight days after birth. The rite\n consists of three operations. Milah = the cut; Priah = tearing the\n foreskin and Mezz\u00edzah = applying styptics to the wound. The latter\n process has become a matter of controversy and the Israelite community\n of Paris, headed by the Chief Rabbi, M. Zadoc Kahin, has lately\n assembled to discuss the question. For the difference between Jewish\n and Moslem circumcision see vol. v. 209.\n\nFootnote 309:\n\n The Jewish quarter (H\u00e1rah), which the Israelites themselves call\n \u201cHazer,\u201d = a court-yard, an inclosure. In Mayer\u2019s valuable\n \u201cConversations-lexicon\u201d the Italian word is derived from the Talmudic\n \u201cGhet\u201d = divorce, separation (as parting the Hebrews from the rest of\n the population) and the Rev. S. R. Melli, Chief Rabbi of Trieste, has\n kindly informed me that the word is Chaldaic.\n\nFootnote 310:\n\n [Ar. \u201cSarm\u00fajah,\u201d from Persian \u201cSar-m\u00fazah,\u201d a kind of hose or gaiter\n worn over a boot.\u2014ST.]\n\nFootnote 311:\n\n [Arab. \u201cYastan\u00edt,\u201d aor. to the preter. \u201cistanat,\u201d which has been\n explained, p. 34.\u2014ST.]\n\nFootnote 312:\n\n The bed would be made of a carpet or thin mattress strewn upon the\n stucco flooring of the terrace-roof. But the ignorant scribe overlooks\n the fact that by Mosaic law every Jewish house must have a parapet for\n the \u201cSakf\u201d (flat roof), a precaution neglected by Al-Islam.\n\nFootnote 313:\n\n Good old classical English. In the \u201cBreeches Bible\u201d (A.D. 1586) we\n read, \u201cBut a certaine woman cast a piece of millstone upon Abimelech\u2019s\n head and broke his brain-panne\u201d (Judges ix. 33).\n\nFootnote 314:\n\n [The words \u201c\u2019Irz,\u201d protection, in the preceding sentence, \u201cHurmah\u201d and\n \u201cShat\u00e1r\u00e1h\u201d explain each other mutually. The formula \u201cf\u00ed \u2019irzak\u201d (vulg.\n \u201carzak,\u201d) I place myself under thy protection, implies an appeal to\n one\u2019s honour (\u201c\u2019Irz\u201d). Therefore the youth says: \u201cInna h\u00e1zih Hurmah\n lam \u2019alay-h\u00e1 Shat\u00e1rah,\u201d _i.e._ \u201cTruly this one is a woman\u201d (in the\n emphatic sense of a sacred or forbidden object; \u201cthis woman\u201d would be\n \u201ch\u00e1zih al-Hurmah\u201d), \u201cI must not act vilely or rashly towards her,\u201d\n both vileness and rashness belonging to the many significations of\n \u201cShat\u00e1rah,\u201d which is most usually \u201ccleverness.\u201d\u2014ST.]\n\nFootnote 315:\n\n In the text \u201cSind,\u201d still confounding this tale with the preceding.\n\nFootnote 316:\n\n In text \u201cIntih\u00e1ba \u2019l furas,\u201d lit. = the snatching of opportunities, a\n jingle with \u201cKanas.\u201d\n\nFootnote 317:\n\n [Compare with this episode the viith of Spitta Bey\u2019s Tales: Histoire\n du Prince qui apprit un m\u00e9tier.\u2014ST.]\n\nFootnote 318:\n\n _i.e._ enables a man to conceal the pressure of impecuniosity.\n\nFootnote 319:\n\n In text \u201cAl-S\u00e1dah wa al-Khat\u00e1y\u00e1t.\u201d\n\nFootnote 320:\n\n Subaudi, \u201cthat hath not been pierced.\u201d \u201cThe first night,\u201d which is\n often so portentous a matter in England and upon the Continent (not of\n North America) is rarely treated as important by Orientals. A long\n theoretical familiarity with the worship of Venus\n\n Leaves not much mystery for the nuptial night.\n\n Such lore has been carefully cultivated by the \u201cyoung person\u201d with the\n able assistance of the ancient dames of the household, of her juvenile\n companions and co-evals and especially of the slave-girls. Moreover\n not a few Moslems, even Egyptians, the most lecherous and salacious of\n men, in all ranks of life from prince to peasant take a pride in\n respecting the maiden for a few nights after the wedding-feast\n extending, perhaps to a whole week and sometimes more. A brutal haste\n is looked upon as \u201clow\u201d; and, as sensible men, they provoke by\n fondling and toying Nature to speak ere proceeding to the final and\n critical act. In England it is very different. I have heard of brides\n over thirty years old who had not the slightest suspicion concerning\n what complaisance was expected of them: out of _mauvaise honte_, the\n besetting sin of the respectable classes, neither mother nor father\n would venture to enlighten the elderly innocents. For a delicate girl\n to find a man introducing himself into her bedroom and her bed, the\n shock must be severe and the contact of hirsute breast and hairy limbs\n with a satiny skin is a strangeness which must often breed loathing\n and disgust. Too frequently also, instead of showing the utmost regard\n for virginal modesty and innocence (alias ignorance), the bridegroom\n will not put a check upon his passions and precipitates matters with\n the rage of the bull, _ruentis in venerem_. Even after he hears \u201cthe\n cry\u201d which, as the Arabs say, \u201cmust be cried,\u201d he has no mercy: the\n newly made woman lies quivering with mental agitation and physical\n pain, which not a few describe as resembling the tearing out of a\n back-tooth, and yet he insists upon repeating the operation, never\n supposing in his stupidity, that time must pass before the patient can\n have any sensation of pleasure and before the glories and delights of\n the sensual orgasm bathe her soul in bliss. Hence complaints,\n dissatisfaction, disgust, mainly caused by the man\u2019s fault, and hence\n not unfrequently a permanent distaste for the act of carnal congress.\n All women are by no means equally capable of such enjoyment, and not a\n few have become mothers of many children without ever being or\n becoming thoroughly reconciled to it. Especially in the case of highly\n nervous temperaments\u2014and these seem to be increasing in the United\n States and notably in New England\u2014the fear of nine months\u2019 pains and\n penalties makes the sex averse to the \u201cdeed of kind.\u201d The first child\n is perhaps welcomed, the second is an unpleasant prospect and there is\n a firm resolve not to conceive a third. But such conjugal chastity is\n incompatible, except in the case of \u201cmarried saints,\u201d with a _bon\n m\u00e9nage_. The husband, scandalised and offended by the rejection and\n refusal of the wife, will seek a substitute more complaisant; and the\n spouse also may \u201cby the decree of Destiny\u201d happen to meet the right\n man, the man for whom and for whom only every woman will sweep the\n floor. And then adieu to prudence and virtue, honour and fair fame.\n For, I repeat, it is the universal custom of civilized and Christian\n Europeans to plant their womankind upon a pedestal exposed as butts to\n every possible temptation: and, if they fall, as must often be\n expected, to assail them with obloquy and contempt for succumbing to\n trials imposed upon them by the stronger and less sensitive sex. Far\n more sensible and practical, by the side of these high idealists,\n shows the Moslem who guards his jewel with jealous care and who, if\n his \u201chonour,\u201d despite every precaution, insist upon disgracing him,\n draws the sabre and cuts her down with the general approbation and\n applause of society.\n\nFootnote 321:\n\n [Arab. \u201c\u2019Al\u00e0 ghayri tar\u00edk,\u201d which I would translate \u201cout of the way,\u201d\n like the Persian \u201cb\u00ed-R\u00e1h.\u201d\u2014ST.]\n\nFootnote 322:\n\n In text \u201cKababj\u00ed\u201d (for Kab\u00e1bji) seller of Kab\u00e1bs, mutton or kid\n grilled in small squares and skewered: see vol. vi. 225.\n\nFootnote 323:\n\n In text \u201cSujj\u00e1dah;\u201d vol. vi. 193.\n\nFootnote 324:\n\n In text \u201cFaddah\u201d all through.\n\nFootnote 325:\n\n In text \u201cKirsh\u201d (= piastre) a word before explained. See Lane (M.E.)\n Appendix B.\n\nFootnote 326:\n\n In Arab. \u201cSam\u00e1r;\u201d from the Pers. \u201cSumar\u201d = a reed, a rush.\n\nFootnote 327:\n\n In Arab. \u201cD\u00edw\u00e1n:\u201d vols. vii. 340; ix. 108.\n\nFootnote 328:\n\n Scott has (vol. vi. 373), \u201cThe desired articles were furnished, and\n the Sultan setting to work, in a few days finished a mat, in which he\n ingeniously contrived to plait in flowery characters, known only to\n himself and his vizier, the account of his situation.\u201d\n\nFootnote 329:\n\n In Arab. \u201cGhir\u00e1rah\u201d (plur. \u201cGhar\u00e1\u00edr\u201d) = a sack. In Ibn Khall. (iv. pp.\n 90, 104) it is a large sack for grain and the especial name of a tax\n on corn.\n\nFootnote 330:\n\n In the text \u201cMohammed ibn Ibrahim,\u201d another confusion with the last\n tale. This story is followed in the MS. by (1) \u201cThe History of the\n First Brave,\u201d (2) \u201cThe History of the Second Brave,\u201d and \u201cThe Tale of\n the Noodle and his Asses,\u201d which I have omitted because too feeble for\n insertion.\n\nFootnote 331:\n\n Scott (vi. 375) \u201cStory of the Good Vizier unjustly imprisoned.\u201d\n Gauttier (vi. 394) _Histoire du bon Vizier injustement emprisonn\u00e9_.\n\nFootnote 332:\n\n This detail has no significance, though perhaps its object may be to\n affect the circumstantial, a favourite man\u0153uvre with the R\u00e1w\u00ed. [It may\n mean that the prisoner had to pass through seven gates before reaching\n it, to indicate its formidable strength and the hopelessness of all\n escape, except perhaps by a seven-warded, or as the Arabs would say, a\n seven-pinned key of gold. In the modern tale mentioned on p. 223 the\n kidnapped Prince and his Wazir are made to pass \u201cthrough one door\n after the other until seven doors were passed,\u201d to emphasise the utter\n seclusion of their hiding place.\u2014ST.]\n\nFootnote 333:\n\n _i.e._ the mats and mattresses, rugs and carpets, pillows and cushions\n which compose the chairs, tables and beds of a well-to-do Eastern\n lodging.\n\nFootnote 334:\n\n The pretext was natural. Pious Moslems often make such vows and\n sometimes oblige themselves to feed the street dogs with good bread.\n\nFootnote 335:\n\n In text \u201cMin hakk h\u00e1z\u00e1 \u2019l-Kal\u00e1m sah\u00edh.\u201d\n\nFootnote 336:\n\n In text \u201cK\u00e1\u00edk\u201d and \u201cK\u00e1\u00edk-j\u00ed,\u201d the well-known ca\u00efque of the Bosphorus,\n a term which bears a curious family resemblance to the \u201cKayak\u201d of the\n Eskimos.\n\nFootnote 337:\n\n Here coffee is mentioned without tobacco, whereas in more modern days\n the two are intimately connected. And the reason is purely hygienic.\n Smoking increases the pulsations without strengthening them and\n depresses the heart-action with a calming and soothing effect. Coffee,\n like alcohol, affects the circulation in the reverse way by exciting\n it through the nervous system; and not a few authorities advise\n habitual smokers to end the day and prepare for rest with a glass of\n spirits and water. It is to be desired that the ignorants who write\n about \u201cthat filthy tobacco\u201d would take the trouble to observe its\n effects on a large scale, and not base the strongest and extremest\n opinions, as is the wont of the Anglo-Saxon _Halb-bildung_, upon the\n narrowest and shakiest of vases. In Egypt, India and other parts of\n the Eastern world they will find nicotiana used by men, women and\n children, of all ranks and ages; and the study of these millions would\n greatly modify the results of observing a few hundreds at home. But,\n as in the case of opium-eating, _populus vult decipi_, the\n philanthrope does not want to know the truth, indeed he shrinks from\n it and loathes it. All he cares for is his own especial \u201cfad.\u201d\n\nFootnote 338:\n\n Arab. \u201cFinj\u00e1l\u201d systematically repeated for \u201cFinj\u00e1n\u201d pronounced in\n Egypt \u201cFing\u00e1n:\u201d see vol. viii. 200. [The plural \u201cFan\u00e1j\u00edl,\u201d pronounced\n Fan\u00e1g\u00edl, occurs in Spitta Bey\u2019s Contes Arabes Modernes, p. 92, and in\n his Grammar, p. 26, the same author states that the forms \u201cFing\u00e1n\u201d and\n \u201cFing\u00e1l\u201d are used promiscuously.\u2014ST.]\n\nFootnote 339:\n\n For the \u201cKhaznah\u201d (Khaz\u00ednah) or 10,000 k\u00eds each = \u00a35, see vols. ii.\n 84; iii. 278.\n\nFootnote 340:\n\n A euphuism meaning some disaster. The text contains a favourite\n incident in folk-lore; the first instance, I believe, being that of\n Polycrates of Samos according to Herodotus (lib. iii. 41\u201342). The\n theory is supported after a fashion by experience amongst all versed\n in that melancholy wisdom the \u201cknowledge of the world.\u201d As Syr Cauline\n the knight philosophically says:\u2014\n\n Everye white will have its blacke,\n And everye sweete its sowre: etc.\n\nFootnote 341:\n\n Thus making the food impure and unfit for a religious Moslem to eat.\n Scott (vi. 378) has \u201cwhen a huge rat running from his hole leaped into\n the dish which was placed upon the floor.\u201d He is probably thinking of\n the East Indian \u201cbandycoot.\u201d\n\nFootnote 342:\n\n In text this tale concludes, \u201cIt is ended and this (next) is the\n History of the Barber.\u201d\n\nFootnote 343:\n\n A dandy, a macaroni, from the Turk. Chelebi, see vol. i. 22. Here the\n word is thoroughly Arabised. In old Turk. it means, a Prince of the\n blood; in mod. times a gentleman, Greek or European.\n\nFootnote 344:\n\n In the text \u201c\u00dazb\u00e1sh\u00e1\u201d (\u200f\u0627\u0648\u0636\u0628\u0627\u0634\u0627\u200e) or \u201cUzb\u00e1sh\u00e1,\u201d a vile Egyptianism for\n Y\u00fazb\u00e1sh\u00ed = head of a hundred (men) centurion, captain.\n\nFootnote 345:\n\n _Scil._ the household, the Harem, etc. As usual, the masc. is used for\n the fem.\n\nFootnote 346:\n\n [Ar. \u201cAl-Rash\u00e1kah,\u201d a word is not found in the common lexicons. In\n \u201cDozy and Engelmann\u2019s Glossary of Spanish and Portuguese words derived\n from the Arabic,\u201d it is said to be a fork with three prongs, here\n probably a hat-stand in the shape of such a fork.\u2014ST.]\n\nFootnote 347:\n\n In text \u201cSh\u00e1\u2019il\u201d copyist\u2019s error for \u201cSh\u00e1ghil,\u201d act. part. of \u201cShughl\u201d\n = business, affairs. [Here it stands probably for the fuller \u201cShughl\n sh\u00e1ghil,\u201d an urgent business.\u2014ST.]\n\nFootnote 348:\n\n In text \u201cY\u00e1 \u2019Ars, y\u00e1 Mu\u2019arras\u201d: vol. i. 338.\n\nFootnote 349:\n\n In Syria most houses have a rain cistern or tank into which the\n terrace-roof drains and which looks from above like a well with a\n cover. The water must have been low when the lover hid himself in the\n reservoir.\n\nFootnote 350:\n\n [In the MS. \u201cMin Hakk la-hu Asl an \u2019and-n\u00e1 hun\u00e1 R\u00e1jil,\u201d a thoroughly\n popular phrase. \u201cMin Hakk\u201d and \u201cmin Hakkan,\u201d where in the adverbial\n meaning of Hakkan its grammatical form as an accusative is so far\n forgotten that it allows itself to be governed by the preposition\n \u201cmin,\u201d is rendered by Bocthor \u201ctout de bon,\u201d \u201cs\u00e9rieusement.\u201d \u201cAsl\u201d =\n root has here the meaning of foundation in fact. The literal\n translation of the passage would therefore be: \u201cForsooth, is there any\n truth in it that a man is here in our house?\u201d \u201cMin Hakk\u201d has occurred\n page 235, where the text, quoted in the note, may perhaps be\n translated: \u201cOf a truth, is this saying soothfast?\u201d\u2014ST.]\n\nFootnote 351:\n\n [The MS. has: \u201cY\u00e1 Gh\u00e1rat\u00ed a-Zay m\u00e1 hun\u00e1 R\u00e1jil;\u201d \u201cY\u00e1 Gh\u00e1rat\u00ed\u201d will\n recur presently, p. 256, along with \u201cy\u00e1 Mus\u00edbat\u00ed\u201d = Oh my calamity! I\n take it therefore to be an exclamation of distress from \u201cGh\u00e1rat\u201d =\n invasion, with its incidents of devastation, rapine and ruin. It would\n be the natural outcry of the women left helpless in an unprotected\n camp, when invaded by a hostile tribe. In \u201ca-Zay m\u00e1\u201d the latter\n particle is not the negative, but the pronoun, giving to \u201ca-Zay\u201d = \u201cin\n what manner,\u201d \u201chow?\u201d the more emphatical sense of \u201chow ever?\u201d In the\n same sense we find it again, _infra_, Night 754, \u201ca-Zay m\u00e1 taf\u00fat-n\u00ed\u201d =\n how canst thou quit me? I would therefore render: \u201cWoe me, I am\n undone, how ever should there be a man here?\u201d or something to that\n purpose\u2014ST.]\n\nFootnote 352:\n\n In Persian he would be called \u201cPar\u00ed-stricken,\u201d\u2014smitten by the Fairies.\n\nFootnote 353:\n\n A quarter-staff (vols. i. 234: viii. 186.) opp. to the \u201cDabb\u00fas\u201d or\n club-stick of the Badawin, the Caffr\u00e9s\u2019 \u201cKnob-kerry,\u201d which is also\n called by the Arabs. \u201cKan\u00e1,\u201d pron. \u201cGan\u00e1.\u201d\n\nFootnote 354:\n\n Scott\u2019s \u201cStory of the Lady of Cairo and her four Gallants\u201d (vol. vi.\n 380): Gauttier, _Histoire d\u2019une Dame du Caire et de ses Galans_ (vi.\n 400). This tale has travelled over the Eastern world. See in my vol.\n vi. 172 \u201cThe Lady and her Five Suitors,\u201d and the \u201cStory of the\n Merchant\u2019s Wife and her Suitors\u201d in Scott\u2019s \u201cTales, Anecdotes, and\n Letters\u201d (Cadell, London, 1800), which is in fact a garbled version of\n the former, introduced into the r\u00e9pertoire of \u201cThe Seven Waz\u00edrs.\u201d I\n translate the W. M. version of the tale because it is the most\n primitive known to me; and I shall point out the portions where it\n lacks finish.\n\nFootnote 355:\n\n This title does not appear till p. 463 (vol. v.) of the MS., and it\n re-appears in vol. vi. 8.\n\nFootnote 356:\n\n _i.e._ in her haste: the text has \u201cKharrat.\u201d The Persians who\n rhetorically exaggerate everything say \u201crising and sinking like the\n dust of the road.\u201d [I doubt whether \u201cKharrat\u201d could have the meaning\n given to it in the translation. The word in the MS. has no Tashd\u00edd and\n I think the careless scribe meant it for \u201cKharajat,\u201d she went\n out.\u2014ST.]\n\nFootnote 357:\n\n [I read \u201cN\u00e1s maim\u00fam\u00edn\u201d = assembled men, a crowd of people.\u2014ST.]\n\nFootnote 358:\n\n \u201cRajul Khw\u00e1j\u00e1:\u201d see vol. vi. 46, etc. For \u201cSh\u00e1hbandar\u201d = king of the\n port, a harbour-master, whose post I have compared with our \u201cConsul,\u201d\n see vol. iv. 29. It is often, however, applied to Government officials\n who superintend trade and levy duties at inland marts.\n\nFootnote 359:\n\n Arab. \u201cKhim\u00e1r,\u201d a veil or rather a covering for the back of the head.\n This was the especial whorishness with which Shahrazad taxes the\n Goodwife: she had been too prodigal of her charms, for the occiput and\n the \u201cback hair\u201d should not be displayed even to the moon.\n\nFootnote 360:\n\n These four become five in the more finished tale\u2014the King, the Wazir,\n the Kazi, the Wali or Chief of Police and the Carpenter. Moreover each\n one is dressed in different costume, gowns yellow, blue, red and\n patched with headgear equally absurd.\n\nFootnote 361:\n\n In text \u201cTurt\u00far\u201d = the Badawi\u2019s bonnet: vol. ii. 143. Mr. Doughty (i.\n 160) found at Al-Khuraybah the figure of an ancient Arab wearing a\n close tunic to the knee and bearing on poll a coif. At Al-\u2019Ula he was\n shown an ancient image of a man\u2019s head cut in sandstone: upon the\n crown was a low pointed bonnet. \u201cLong caps\u201d are also noticed in i.\n 562; and we are told that they were \u201cworn in outlandish guise in\n Arabia.\u201d\n\nFootnote 362:\n\n In text \u201cEmb\u00e1rah\u201d (pron. \u2019Mb\u00e1rah); pop. for Al-b\u00e1rihah = the last part\n of the preceding day or night, yesterday. The vulgar Egyptian uses it\n as if it were a corruption of the Pers. \u201c\u00edn b\u00e1r\u201d = this time. The Arab\n Badawin pronounce it El-beyrih (with their exaggerated \u201cIm\u00e1lah\u201d) and\n use it not only for \u201cyesterday,\u201d but also for the past afternoon.\n\nFootnote 363:\n\n This device is far inferior in comic effect to the carpenter\u2019s press\n or cabinet of five compartments, and it lacks the ludicrous\n catastrophe in which all the lovers make water upon one another\u2019s\n heads.\n\nFootnote 364:\n\n Scott (vi. 386) \u201cThe Cauzee\u2019s story:\u201d Gauttier (vi. 406) does not\n translate it.\n\nFootnote 365:\n\n In the text the message is delivered verbatim: this iteration is well\n fitted for oral work, with its changes of tone and play of face, and\n varied \u201cgag\u201d; but it is most annoying for the more critical reader.\n\nFootnote 366:\n\n Arab. \u201cLukmah\u201d = a balled mouthful: vols. i. 261, vii. 367.\n\nFootnote 367:\n\n The \u201cMift\u00e1h\u201d (prop. \u201cMiftah\u201d) or key used throughout the Moslem East\n is a bit of wood, 7\u201314 inches long, and provided with 4\u201310 small iron\n pins which correspond with an equal number of holes in the \u201cDabbah\u201d or\n wooden bolt. If one of these teeth be withdrawn the lock will not\n open. Lane (M. E. Introduction) has a sketch of the \u201cMiftah\u201d and\n \u201cDabbah.\u201d\n\nFootnote 368:\n\n In text \u201cAyoh\u201d which is here, I hold, a corruption of \u201c\u00cd (or Ayy) h\u00fa\u201d\n = \u201cyes indeed he.\u201d [I take \u201caywah\u201d (as I would read the word) to be a\n different spelling for \u201caywa\u201d = yes indeed, which according to Spitta\n Bey, Gr. p. 168 is a contraction of \u201cAy (\u00cd) wa\u2019ll\u00e1hi,\u201d yes by Allah,\n \u201cWhat? thy lover?\u201d asks the husband, and she emphatically affirms the\n fact, to frighten the concealed tailor.\u2014ST.]\n\nFootnote 369:\n\n In the Arab. \u201cAl-Ashkh\u00e1kh,\u201d plur. of \u201cShakhkh\u201d and literally \u201cthe\n stales\u201d meaning either dejection. [I read: \u201cbi \u2019l-Shakh\u00e1kh,\u201d the usual\n modern word for urine. \u201c\u2019Alayya Shakh\u00e1kh\u201d is: I want to make water.\n See Dozy Suppl. s.v.\u2014ST.]\n\nFootnote 370:\n\n In text \u201cAh\u00fa ma\u2019\u00ed\u201d\u2014pure Fellah speech.\n\nFootnote 371:\n\n In the Arab. \u201claklaka-h\u00e1\u201d\u2014an onomatop\u0153ia.\n\nFootnote 372:\n\n In text \u201cIl\u00e0 an yas\u00edr Karmu-hu.\u201d The \u2713 Karm originally means cutting a\n slip of skin from the camel\u2019s nose by way of mark, in lieu of the\n normal branding.\n\nFootnote 373:\n\n In text \u201cYazghaz-h\u00e1 f\u00ed shikkati-ha,\u201d the verb being probably a\n clerical error for \u201cYazaghzagh,\u201d from \u2713 \u201cZaghzagha\u201d = he opened a skin\n bag.\n\nFootnote 374:\n\n This is the far-famed balcony-scene in \u201cFanny\u201d (of Ernest Feydeau\n translated into English and printed by Vizetelly and Co.) that\n phenomenal specimen of morbid and unmasculine French (or rather\n Parisian) sentiment, which contrasts so powerfully with the healthy\n and manly tone of The Nights. Here also the story conveys a moral\n lesson and, contrary to custom, the husband has the best of the\n affair. To prove that my judgment is not too severe, let me quote the\n following passages from a well-known and popular French novelist,\n translated by an English litt\u00e9rateur and published by a respectable\n London firm.\n\n In \u201cA Ladies\u2019 Man:\u201d by Guy de Maupassant, we read:\u2014\n\n _Page 62._\u2014And the conversation, descending from elevated theories\n concerning love, strayed into the flowery garden of polished\n blackguardism. It was the moment of clever double meanings; veils\n raised by words, as petticoats are lifted by the wind; tricks of\n language, cleverly disguised audacities; sentences which reveal nude\n images in covered phrases, which cause the vision of all that may not\n be said to flit rapidly before the eyes of the mind, and allow\n well-bred people the enjoyment of a kind of subtle and mysterious\n love, a species of impure mental contact, due to the simultaneous\n evocations of secret, shameful, and longed-for pleasures.\n\n _Page 166._\u2014George and Madeleine amused themselves with watching all\n these couples, the woman in summer toilette and the man darkly\n outlined beside her. It was a huge flood of lovers flowing towards the\n Bois, beneath the starry and heated sky. No sound was heard save the\n dull rumble of wheels. They kept passing by, two by two in each\n vehicle, leaning back on the seat, clasped one against the other, lost\n in dreams of desire, quivering with the anticipation of coming\n caresses. The warm shadow seemed full of kisses. A sense of spreading\n lust rendered the air heavier and more suffocating. All the couples,\n intoxicated with the same idea, the same ardour, shed a fever about\n them.\n\n _Page 187._\u2014As soon as she was alone with George, she clasped him in\n her arms, exclaiming: \u201cOh! my darling Pretty-boy, I love you more and\n more every day.\u201d\n\n The cab conveying them rocked like a ship.\n\n \u201cIt is not so nice as our own room,\u201d said she.\n\n He answered; \u201cOh, no.\u201d But he was thinking of Madame Waller.\n\n _Page 198._\u2014He kissed her neck, her eyes, her lips with eagerness,\n without her being able to avoid his furious caresses, and whilst\n repulsing him, whilst shrinking from his mouth, she, despite herself,\n returned his kisses. All at once she ceased to struggle, and,\n vanquished, resigned, allowed him to undress her. One by one he neatly\n and rapidly stripped off the different articles of clothing with the\n light fingers of a lady\u2019s maid. She had snatched her bodice from his\n hands to hide her face in it, and remained standing amidst the\n garments fallen at her feet. He seized her in his arms and bore her\n towards the couch. Then she murmured in his ear in a broken voice, \u201cI\n swear to you, I swear to you, that I have never had a lover.\u201d\n\n And he thought, \u201cThat is all the same to me.\u201d\n\nFootnote 375:\n\n In text \u201cAnt' amilta maskhar\u00e1 (for maskharah) matah (for mat\u00e0),\u201d\n diomatica Fellah-tongue.\n\nFootnote 377:\n\n Scott (Appendix vol. vi. 460) simply entitled this tale \u201cThe Syrian.\u201d\n In M. Clouston\u2019s \u201cBook of Noodles\u201d (pp. 193\u2013194) we find a man who is\n searching for three greater simpletons than his wife, calling himself\n \u201c_Saw ye ever my like?_\u201d It is quoted from Campbell\u2019s \u201cPopular Tales\n of the West Highlands\u201d (ii. 385\u2013387), but it lacks the canopic wit of\n the Arabo-Egyptian. I may note anent the anecdote of the Gabies (p.\n 201), who proposed, in order to make the tall bride on horseback enter\n the low village-gate, either to cut off her head or the legs of her\n steed, that precisely the same tale is told by the biting wits of\n Damascus concerning the boobies of Halb\u00fan. \u201cHalb\u00e1\u00fan,\u201d as these\n villagers call their ancient hamlet, is justly supposed to be the\n Helbon whose wine is mentioned by Ezekiel in the traffic of Damascus,\n although others less reasonably identify it with Halab = Aleppo.\n\nFootnote 378:\n\n In text \u201cLa\u2019bat Shaw\u00e1ribu-hu\u201d = lit. his mustachios played.\n\nFootnote 379:\n\n For the \u201cWak\u00e1lah,\u201d or caravanserai, see vol. i. 266.\n\nFootnote 380:\n\n In text \u201cKab\u00fat,\u201d plur. Kab\u00e1b\u00edt:\n\n Oh! who is more brave than a dark Suliote,\n In his snowy camise and his shaggy capote? _\u201cChilde Harold,\u201d Canto\n II._\n\n And here I cannot but notice the pitiful contrast (on the centenary of\n the poet\u2019s nativity, Jan. 22nd, \u201988) between the land of his birth and\n that of his death. The gallant Greeks honoured his memory with wreaths\n and panegyrics and laudatory articles, declaring that they will never\n forget the anniversaries of his nativity and his decease. The British\n Pharisee and Philistine, true to his miserable creed, ignored all the\n \u201creal Lord Byron\u201d\u2014his generosity, his devotion to his friends, his\n boundless charity, and his enthusiasm for humanity. They exhaled their\n venom by carping at Byron\u2019s poetry (which was and is to Europe a\n greater boon than Shakspeare\u2019s), by condemning his morality (in its\n dirty sexual sense) and in prophesying for him speedy oblivion. Have\n these men no shame in presence of the noble panegyric dedicated by the\n Prince of German poets, Goethe, to his brother bard whom he welcomed\n as a prophet? Can they not blush before Heine (the great German of the\n future), before Flaubert, Alfred de Musset, Lamartine, Leopardi and a\n host of Italian, Spanish and Portuguese notables? Whilst England will\n not forgive Byron for having separated from his unsympathetic wife,\n the Literary society of Moscow celebrated his centenary with all\n honour; and Prof. Nicholas Storojenko delivered a speech which has\n found an echo\n\n further west\n That his sires\u2019 \u201cIslands of the Blest.\u201d\n\n He rightly remarked that Byron\u2019s deadly sin in the eyes of the\n Georgian-English people was his Cosmopolitanism: he was the poetical\n representative of the _Sturm und Drang_ period of the xixth century.\n He reflected, in his life and works, the wrath of noble minds at the\n collapse of the cause of freedom and the reactionary tendency of the\n century. Even in the distant regions of Monte Video Byron\u2019s hundredth\n birthday was not forgotten, and Don Luis Desteffanio\u2019s lecture was\n welcomed by literary society.\n\nFootnote 381:\n\n He cried out thinking of the mystical meaning of such name. So \u03b3\u03bd\u1ff6\u03b8\u03b9\n \u03c3\u03b5\u03b1\u03c5\u03c4\u03cc\u03bd, would mean in Suf\u00ed language\u2014Learn from thyself what is thy\n Lord;\u2014corresponding after a manner with the Christian \u201clooking up\n through Nature to Nature\u2019s God.\u201d\n\nFootnote 382:\n\n The phrase prob. means so drunk that his circulation had apparently\n stopped.\n\nFootnote 383:\n\n This is the article usually worn by the professional buffoon. The cap\n of the \u201cSutar\u00ed\u201d or jester of the Arnaut (Albanian) regiments\u2014who is\n one of their professional braves\u2014is usually a felt cone garnished with\n foxes\u2019 brushes.\n\nFootnote 384:\n\n In Arab. \u201cSabbal alayhim (for Alayhinna, the usual masc. pro fem.)\n Al-Satt\u00e1r\u201d = lit. the Veiler let down a curtain upon them.\n\nFootnote 385:\n\n The barber being a surgeon and ever ready to bleed a madman.\n\nFootnote 386:\n\n _i.e._ Can play off equally well the soft-brained and the hard-headed.\n\nFootnote 387:\n\n _i.e._ a deputy (governor, etc.); in old days the governor of\n Constantinople; in these times a lieutenant-colonel, etc.\n\nFootnote 388:\n\n Which, as has been said, is the cab of Modern Egypt, like the gondola\n and the ca\u00efque. The heroine of the tale is a Nilotic version of\n \u201cAurora Floyd.\u201d\n\nFootnote 389:\n\n In text \u201cRafaka\u201d and infr\u00e0 (p. 11) \u201cZafaka.\u201d\n\nFootnote 390:\n\n [In text \u201cMisla \u2019l-Kal\u00e1m,\u201d which I venture to suggest is another\n clerical blunder for: \u201cmisla \u2019l-Kil\u00e1b\u201d = as the dogs do.\u2014ST.]\n\nFootnote 391:\n\n _i.e._ My wife. In addition to notes in vols. i. 165, and iv. 9, 126,\n I would observe that \u201cHar\u00edm\u201d (women) is the broken plur. of \u201cHurmah;\u201d\n from Haram, the honour of the house, _forbidden_ to all save her\n spouse. But it is also an infinitive (whose plur. is Har\u00eem\u00e1t = the\n women of a family); and in places it is still used for the women\u2019s\n apartment, the gyn\u00e6ceum. The latter by way of distinction I have\n mostly denoted by the good old English corruption \u201cHarem.\u201d\n\nFootnote 392:\n\n In text \u201cMisla \u2019l-kh\u00e1r\u00faf\u201d (for Khar\u00faf) a common phrase for an\n \u201cinnocent,\u201d a half idiot; so our poets sing of \u201csilly (harmless, Germ.\n _Selig_) sheep.\u201d\n\nFootnote 393:\n\n In text this ends the tale.\n\nFootnote 394:\n\n In text \u201cWa l\u00e1 huwa \u2019ashamn\u00e1 min-ka talkash \u2019al\u00e0 Harimi-n\u00e1.\u201d\n \u201c\u2019Ashama,\u201d lit. = he greeded for; and \u201cLakasha\u201d = he conversed with.\n [There is no need to change the \u201ctalkas\u201d of the text into \u201ctalkash.\u201d\n \u201cLakasa\u201d is one of the words called \u201cZidd,\u201d _i.e._ with opposite\n meanings: it can signify \u201cto incline passionately towards,\u201d or \u201cto\n loath with abhorrence.\u201d As the noun \u201cLaks\u201d means \u201citch\u201d the sentence\n might perhaps be translated: \u201cthat thou hadst an itching after our\n Har\u00edm.\u201d What would lead me to prefer the reading of the MS. is that\n the verb is construed with the preposition \u201c\u2019al\u00e0\u201d = upon, towards,\n for, while \u201clakash,\u201d to converse, is followed by \u201cma\u2019\u201d = with.\u2014ST.]\n\nFootnote 395:\n\n Such was the bounden duty of a good neighbour.\n\nFootnote 396:\n\n He does not insist upon his dancing because he looks upon the offence\n as serious, but he makes him tell his tale\u2014for the sake of the reader.\n\nFootnote 397:\n\n \u201cS\u00e1hib al-Hay\u00e1t:\u201d this may also = a physiognomist, which, however, is\n probably not meant here.\n\nFootnote 398:\n\n In text \u201cHar\u00e1rah\u201d = heat, but here derived from \u201cHurr\u201d = freeborn,\n noble.\n\nFootnote 399:\n\n In text \u201cAzay m\u00e1 taf\u00fat-n\u00ed?\u201d\n\nFootnote 400:\n\n In the Arab. \u201cRajul Khuzari\u201d = a green-meat man. [The reading\n \u201cKhuzar\u00ed\u201d belongs to Lane, M.E. ii. 16. and to Bocthor. In\n Schiaparelli\u2019s Vocabulista and the Muh\u00edt the form \u201cKhuzr\u00ed\u201d is also\n given with the same meaning.\u2014ST.]\n\nFootnote 401:\n\n [In text \u201cFar\u00e1rij\u00ed,\u201d as if the pl. of \u201cFarr\u00faj\u201d = chicken were\n \u201cFar\u00e1rij\u201d instead of \u201cFar\u00e1r\u00edj.\u201d In modern Egyptian these nouns of\n relation from irregular plurals to designate tradespeople not only\n drop the vowel of the penultimate but furthermore, shorten that of the\n preceding syllable, so that \u201cFar\u00e1rij\u00ed\u201d becomes \u201cFararj\u00ed.\u201d Thus\n \u201cSan\u00e1dik\u00ed,\u201d a maker of boxes, becomes \u201cSanadk\u00ed,\u201d and \u201cDakh\u00e1khin\u00ed, a\n seller of tobacco brands,\u201d \u201cDakhakhn\u00ed.\u201d See Spitta Bey\u2019s Grammar, p.\n 118.\u2014ST.]\n\nFootnote 402:\n\n In the Arab. \u201cAl-M\u00e1j\u00far,\u201d for \u201cMaaj\u00far\u201d = a vessel, an utensil.\n\nFootnote 403:\n\n In text, \u201cshaklaba\u201d here = \u201cshakala\u201d = he weighed out (money, whence\n the Heb. Shekel), he had to do with a woman.\n\nFootnote 404:\n\n [The trade of the man is not mentioned here, p. 22 of the 5th vol. of\n the MS., probably through negligence of the copyist, but it only\n occurs as far lower down as p. 25.\u2014ST.]\n\nFootnote 405:\n\n A certain reviewer proposes \u201cstained her eyes with Kohl,\u201d showing that\n he had never seen the Kohl-powder used by Asiatics.\n\nFootnote 406:\n\n [\u201cBi-M\u00e1 al-fas\u00edkh \u2019al\u00e0 Akr\u00e1s al-Jullah.\u201d \u201cM\u00e1 al-Fas\u00edkh\u201d = water of\n salt-fish, I would translate by \u201cdirty brine\u201d and \u201cAkr\u00e1s al-Jullah\u201d by\n \u201cdung-cakes,\u201d meaning the tale should be written with a filthy fluid\n for ink upon a filthy solid for paper, more expressive than\n elegant.\u2014ST.]\n\nFootnote 407:\n\n \u201cAl-Jan\u00edn\u00e1ti;\u201d or, as Egyptians would pronounce the word \u201cAl-Gan\u00edn\u00e1t\u00ed\u201d\n [Other Egyptian names for gardener are \u201cJan\u00e1in\u00ed,\u201d pronounced\n \u201cGan\u00e1in\u00ed,\u201d \u201cBust\u00e1nj\u00ed,\u201d pronounced \u201cBustangi,\u201d with a Turkish\n termination to a Persian noun, and \u201cBakhshaw\u00e1ng\u00ed,\u201d for \u201cBaghchaw\u00e1nj\u00ed,\u201d\n where the same termination is pleonastically added to a Persian word,\n which in Persian and Turkish already means \u201cgardener.\u201d\u2014ST.]\n\nFootnote 408:\n\n A Koranic quotation from \u201cJoseph,\u201d chap. xii. 28: Sale has \u201cfor verily\n your cunning is great,\u201d said by Potiphar to his wife.\n\nFootnote 409:\n\n I have inserted this sentence, the tale being absolutely without\n termination. So in the Medi\u00e6val Lat. translations the MSS. often omit\n \u201cexplicit capitulum (primum). Sequitur capitulum secundum,\u201d this\n explicit being a sine qua non.\n\nFootnote 410:\n\n In text \u201cFat\u00e1ir\u00ed\u201d = a maker of \u201cFat\u00edrah\u201d = pancake, or rather a kind\n of pastry rolled very thin, folded over like a napkin, saturated with\n butter and eaten with sugar or honey poured over it.\n\nFootnote 411:\n\n In Arab. \u201cNay\u00edz\u00e1t\u00ed,\u201d afterwards \u201cNuwayz\u00e1t\u00ed,\u201d and lastly \u201cRayh\u00e1n\u00ed\u201d (p.\n 34) = a man who vends sweet and savoury herbs. We have neither the\n craft nor the article, so I have rendered him by \u201cHerbalist.\u201d\n\nFootnote 412:\n\n In text a \u201cMiht\u00e1r\u201d = a prince, a sweeper, a scavenger; the Pers.\n \u201cMihtar,\u201d still used in Hindostani. [In Quatrem\u00e8re\u2019s Histoire des\n Sultans Mamlouks \u201cMiht\u00e1r\u201d occurs also in the sense of superintendent,\n of head-equerry, and of chief of a military band. See Dozy Supp. s.\n v.\u2014ST.]\n\nFootnote 413:\n\n \u201cAnt\u2019aysh\u201d for \u201cman,\u201d decidedly not complimentary, \u201cWhat (thing) art\n thou?\u201d\n\nFootnote 414:\n\n Arab. \u201cKabsh.\u201d Amongst the wilder tribes of the East ram\u2019s mutton is\n preferred because it gives the teeth more to do: on the same principle\n an old cock is the choicest guest-gift in the way of poultry.\n\nFootnote 415:\n\n \u201cNaubah,\u201d lit. = a period, keeping guard; and here a band of pipes and\n kettledrums playing before the doors of a great man at certain\n periods.\n\nFootnote 416:\n\n In text \u201cAl-Mubtal\u00ed.\u201d\n\nFootnote 417:\n\n Arab. \u201cHaww\u00e1l\u00edn\u201d; the passage is apparently corrupt. [\u201cHaw\u00e1l\u00edn\u201d is\n clerical error for either \u201chaw\u00e1l\u00e0\u201d = all around, or \u201cHaw\u00e1l\u00ed\u201d =\n surroundings, surrounding parts, and \u201cAud\u00e1n\u201d is pl. of the popular\n \u201cWidn\u201d or \u201cWudn\u201d for the literary \u201cUzn,\u201d ear.\u2014ST.]\n\nFootnote 418:\n\n The exclamation would be uttered by the scribe or by Shahrazad. I need\n hardly remind the reader that \u201cKhizr\u201d is the Green Prophet and here\n the Prophet of greens.\n\nFootnote 419:\n\n For \u201cIsr\u00e1f\u00edl\u201d = Raphael, the Archangel who will blow the last trump,\n see vol. ii. 287.\n\nFootnote 420:\n\n Gen. meaning \u201cLook sharp,\u201d here syn. with \u201cAllah! Allah!\u201d = I conjure\n thee by God. Vol. i. 346.\n\nFootnote 421:\n\n A Persian would say, \u201cI am a Ir\u00e1n\u00ed but Wall\u00e1hi indeed I am not lying.\u201d\n\nFootnote 422:\n\n [This sentence of wholesale extermination passed upon womankind,\n reminds me of the Persian lines which I find quoted in \u2019Abdu\n \u2019l-Jal\u00edl\u2019s History of the Barmicides:\n\n Agar nek b\u00fad\u00ed Zan u R\u00e1y-i-Zan\n Zan-r\u00e1 _Ma-zan_ N\u00e1m b\u00fad\u00ed, na _Zan_\n\n and which I would render Anglic\u00e8:\n\n If good there were in Woman and her way,\n Her name would signify \u201c_Slay not_,\u201d not \u201c_Slay_.\u201d\n\n \u201cZan\u201d as noun = woman; as imp. of \u201czadan\u201d = strike, kill, whose\n negative is \u201cma-zan.\u201d\u2014ST.]\n\nFootnote 423:\n\n In the text the Shaykh, to whom \u201cAm\u00e1n\u201d was promised, is also gelded,\n probably by the neglect of the scribe.\n\nFootnote 424:\n\n This tale is a variant of \u201cThe First Constable\u2019s History:\u201d Suppl.\n Nights, vol. ii. 6\u201315.\n\nFootnote 425:\n\n In text \u201cAl-Baww\u00e1bah\u201d = a place where door-keepers meet, a\n police-station; in modern tongue \u201cKarakol,\u201d for \u201cKaraghol-kh\u00e1nah\u201d =\n guard-house.\n\nFootnote 426:\n\n In text \u201cK\u00e1z\u00ed al-\u2019Askar\u201d = the great legal authority of a country:\n vol. vi. 131.\n\nFootnote 427:\n\n _Anglo-Indic\u00e8_ \u201cMucuddum\u201d= overseer, etc., vol. iv. 42.\n\nFootnote 428:\n\n _i.e._ is not beyond our reach.\n\nFootnote 429:\n\n In text \u201cY\u00e1 Sult\u00e1n-am\u201d with the Persian or Turkish suffixed\n possessional pronoun.\n\nFootnote 430:\n\n In text \u201cm\u00e1l,\u201d for which see vol. vi. 267. Amongst the Badawin it is\n also applied to hidden treasure.\n\nFootnote 431:\n\n I carefully avoid the obnoxious term \u201cintoxication\u201d which properly\n means \u201cpoisoning,\u201d and should be left to those amiable enthusiasts the\n \u201cTeetotallers.\u201d\n\nFootnote 432:\n\n A sign of foul play; the body not having been shrouded and formally\n buried.\n\nFootnote 433:\n\n For the title, the office and the date see vol. ix. 289.\n\nFootnote 434:\n\n The names are = Martha and Mary.\n\nFootnote 435:\n\n MS. vi. 57\u201377, not translated by Scott, who entitles it (vi. 461)\n \u201cMhassun, the Liberal, and Mouseh, the treacherous Friend.\u201d It is a\n variant of \u201cThe Envier and the Envied:\u201d vol. i. 123.\n\nFootnote 436:\n\n The Arab, \u201cJarrah\u201d: vol. viii. 177.\n\nFootnote 437:\n\n _i.e._ One who does good, a benefactor.\n\nFootnote 438:\n\n In the text \u201cM\u00fas\u00e0 wa M\u00faz\u00ed,\u201d the latter word = vexatious, troublesome.\n [I notice that in the MS. the name is distinctly and I believe\n purposely spelt with Hamzah above the W\u00e1w and Kasrah beneath the S\u00edn,\n reading \u201cMuus\u00ed.\u201d It is, therefore a travesty of the name M\u00fas\u00e0, and the\n exact counterpart of \u201cMuhsin,\u201d being the active participle of \u201cas\u00e1a,\u201d\n 4th form of \u201cs\u00e1a,\u201d = he did evil, he injured, and nearly equivalent\n with the following \u201cMuuz\u00ed.\u201d The two names may perhaps be rendered:\n Muhsin, the Beneficent, and Muus\u00ed, the Malignant, the Malefactor.\u2014ST.]\n\nFootnote 439:\n\n In text \u201cFat\u00edr\u201d for \u201cFat\u00edrah\u201d = a pancake, before described.\n\nFootnote 440:\n\n In text \u201cBi-kh\u00e1tiri-k\u201d = Thy will be done; the whole dialogue is in\n pure Fellah speech.\n\nFootnote 441:\n\n Supposed to be American, but, despite Bartlett, really old English\n from Lancashire, the land which has supplied many of the so-called\n \u201cAmerican\u201d neologisms. A gouge is a hollow chisel, a scoop; and to\n gouge is to poke out the eye: this is done by thrusting the fingers\n into the side-hair thus acting as base and by prising out the ball\n with the thumb-nail which is purposely grown long.\n\nFootnote 442:\n\n [In the text: \u201cFa tarak-hu Muus\u00ed am\u2019\u00e0 d\u00e1ir yaltash f\u00ed \u2019l-Tar\u00edk.\u201d\n Latash has the meaning of beating, tapping; I therefore think the\n passage means: \u201chereupon Muus\u00ed left him, blind as he was, tramping and\n groping his way\u201d (feeling it with his hands or stick).\u2014ST.]\n\nFootnote 443:\n\n In text \u201cBiiru mily\u00e1nah Moyah.\u201d As a rule the Fellah of Egypt says\n \u201cMayyeh,\u201d the Cairene \u201cMayya,\u201d and the foreigner \u201cMoyah\u201d: the old\n Syrian is \u201cMay\u00e1,\u201d the mod. \u201cMoy,\u201d and the classical dim. of \u201cM\u00e1\u201d is\n \u201cMuwayh,\u201d also written \u201cMuwayy\u201d and \u201cMuwayhah.\u201d\n\nFootnote 444:\n\n \u201cSabt\u201d = Sabbath, Saturday: vol. ii. 305, and passim.\n\nFootnote 445:\n\n _i.e._ \u201cBy Allah,\u201d meaning \u201cBe quick!\u201d\n\nFootnote 446:\n\n For this well-nigh the sole equivalent amongst the Moslems of our\n \u201cthank you,\u201d see vol. iv. 6, and v. 171.\n\nFootnote 447:\n\n In Arab. \u201cAna \u2019l-Tab\u00edb, al-Mud\u00e1wi.\u201d In pop. parlance, the former is\n the scientific practitioner and the latter represents the man of the\n people who deals in simples, etc.\n\nFootnote 448:\n\n In text \u201cR\u00e1kiba-h\u00e1,\u201d the technical term for demoniac insiliation or\n possession: the idea survives in our \u201csuccubi\u201d and \u201cincubi.\u201d I look\n upon these visions often as the effects of _pollutio nocturna_. A\n modest woman for instance dreams of being possessed by some man other\n than her husband; she loves the latter and is faithful to him, and\n consequently she must explain the phenomena superstitiously and recur\n to diabolical agency. Of course it is the same with men, only they are\n at less trouble to excuse themselves.\n\nFootnote 449:\n\n The construction here, MS. p. 67, is very confused. [The speech of\n Muhsin seems to be elliptical. In Ar. it runs: \u201cLi-ann\u00ed iz\u00e1, lam\n nukhullis-ha (or nukhlis-h\u00e1, 2nd or 4th form) taktuln\u00ed, wa an\u00e1 iz lam\n tattafik ma\u2019\u00ed ann\u00ed iz\u00e1 khallastu-h\u00e1 tu\u2019t\u00ed-h\u00e1 alayya\u201d\u2014which I believe\n to mean: \u201cfor if I do not deliver her, thou wilt kill me; so I (say)\n unless thou stipulate with me that when I have delivered her thou wilt\n give her to me in marriage\u2014\u2014\u201d supply: \u201cwell then I wash my hand of the\n whole business.\u201d The Shaykh acts on the tit for tat principle in a\n style worthy of the \u201chonest broker\u201d himself.\u2014ST.]\n\nFootnote 450:\n\n In text \u201cYaum Sabt\u201d again.\n\nFootnote 451:\n\n As has been said (vol. ii. 112) this is a sign of agitation. The tale\n has extended to remote Guernsey. A _sorcier_ named Hilier Mouton\n discovers by his art that the King\u2019s daughter who had long and\n beautiful tresses was dying because she had swallowed a hair which had\n twined round her pr\u00e6cordia. The cure was to cut a small square of\n bacon from just over the heart, and tie it to a silken thread which\n the Princess must swallow, when the hair would stick to it and come\n away with a jerk. See (p. 29.) \u201cFolk-lore of Guernsey and Sark,\u201d by\n Louise Lane-Clarke, printed by E. Le Lievre, Guernsey, 1880; and I\n have to thank for it a kind correspondent, Mr. A. Buchanan Brown, of\n La Co\u00fbture, p. 53, who informs us why the Guernsey lily is scentless,\n emblem of the maiden who sent it from fairy-land.\n\nFootnote 452:\n\n The text says only, \u201cO my father, gift Shaykh Mohsin.\u201d\n\nFootnote 453:\n\n Her especial \u201cshame\u201d would be her head and face: vol. vi. 30, 118.\n\nFootnote 454:\n\n In northern Africa the \u201cD\u00e1r al-Ziy\u00e1fah\u201d was a kind of caravanserai in\n which travellers were lodged at government expense. Ibn Khald\u00fan (Fr.\n Transl. i. 407).\n\nFootnote 455:\n\n In most of these tales the well is filled in over the intruding\n \u201cvillain\u201d of the piece. Ibn Khaldun (ii. 575) relates a \u201cveritable\n history\u201d of angels choking up a well; and in Mr. Doughty (ii. 190) a\n Pasha-governor of Jiddah does the same to a Jinni-possessed pit.\n\nFootnote 456:\n\n This tale is of a kind not unfrequent amongst Moslems, exalting the\n character of the wife, whilst the mistress is a mere shadow.\n\nFootnote 457:\n\n Here written \u201cJalab\u00ed\u201d (whence Scott\u2019s \u201cJulbee,\u201d p. 461) and afterwards\n (p. 77, etc.) \u201cShalab\u00ed\u201d:\u2014it has already been noticed in vol. i. 22 and\n elsewhere.\n\nFootnote 458:\n\n In text \u201cBaltah\u201d for Turk \u201cB\u00e1ltah\u201d = an axe, a hatchet. Hence\n \u201cBaltah-ji\u201d a pioneer one of the old divisions of the Osmanli troops\n which survives as a family name amongst the Levantines and\n semi-European Perotes of Constantinople.\n\nFootnote 459:\n\n Here the public gaol is in the Head Policeman\u2019s house. So in modern\n times it is part of the Wali or Governor\u2019s palace and is included in\n the Maroccan \u201cKasbah\u201d or fortalice.\n\nFootnote 460:\n\n In text \u201cNaakhaz bi-lissati-him;\u201d \u201cLuss\u201d is after a fashion \u03bb\u1fc3\u03c3\u03c4\u03ae\u03c2;\n but the Greek word included piracy which was honourable, whenas the\n Arab. term is mostly applied to larcenists and similar blackguards. [I\n would read the word in the text \u201cBalsata-hum,\u201d until I have received\n their \u201cransom.\u201d\u2014ST.]\n\nFootnote 461:\n\n In the text \u201cTajr\u00eds\u201d which I have rendered by a circumlocution. [For\n the exact meaning of \u201cTajr\u00eds\u201d see Dozy, Suppl. s.v. \u201cjarras,\u201d where an\n interesting passage from Mas\u2019\u00fad\u00ed is quoted.\u2014ST.]\n\nFootnote 462:\n\n In Moslem lands prisoners are still expected to feed themselves, as\n was the case in England a century ago and is still to be seen not only\n in Al-Islam, Egypt and Syria, but even in Madeira and at Goa.\n\nFootnote 463:\n\n In text \u201cHud\u00e1 Sirru-hu,\u201d _i.e._ his secret sin was guided (by Allah)\n to the safety of concealment. [A simpler explanation of this passage\n would perhaps be: \u201cwa had\u00e1 Sirru-hu,\u201d = and his mind was at rest.\u2014ST.]\n\nFootnote 464:\n\n Arab. \u201cAud\u00e1j\u201d (plur. of \u201cWadaj\u201d) a word which applies indiscriminately\n to the carotid arteries and jugular veins. The latter, especially the\n external pair, carry blood from the face and are subject abnormally to\n the will: the late lamented Mr. Charley Peace, who murdered and\n \u201cburgled\u201d once too often, could darken his complexion and even change\n it by arresting jugular circulation. The much-read Mr. F. Marion\n Crawford (Saracinesca, chapt. xii.) makes his hero pass a foil through\n his adversary\u2019s throat, \u201cwithout touching the jugular artery (which\n does not exist) or the spine.\u201d But what about larynx and pharynx? It\n is to be regretted that realistic writers do not cultivate a little\n more personal experience. No Englishman says \u201cin guard\u201d for \u201con\n guard.\u201d \u201cColpo del Tancredi\u201d is not = \u201cTancred\u2019s lunge\u201d but \u201cthe\n thrust of the (master) Tancredi:\u201d it is quite permissible and to say\n that it loses half its dangers against a left-handed man is to state\n what cannot be the fact as long as the heart is more easily reached\n from the left than from the right flank.\n\nFootnote 465:\n\n Lit. \u201cThen faring forth and sitting in his own place.\u201d I have modified\n the too succinct text which simply means that he was anxious and\n agitated.\n\nFootnote 466:\n\n After this in the text we have only, \u201cEnd of the Adventure of the\n Kazi\u2019s Daughter. It is related among the many wiles of women that\n there was a Fellah-man,\u201d etc. I have supplied the missing link.\n\nFootnote 467:\n\n On the margin of the W. M. MS. (vi. 92) J. Scott has written: \u201cThis\n story bears a faint resemblance to one in the Bahardanush.\u201d He alludes\n to the tale I have already quoted. I would draw attention to \u201cThe\n Fellah and his wicked Wife,\u201d as it is a characteristic Fellah-story\n showing what takes place too often in the villages of Modern Egypt\n which the superficial traveller looks upon as the homes of peace and\n quiet. The text is somewhat difficult for technicalities and two of\n the pages are written with a badly nibbed reed-pen which draws the\n lines double.\n\nFootnote 468:\n\n The \u201cFadd\u00e1n\u201d (here miswritten \u201cFadd\u00e1d\u201d) = a plough, a yoke of oxen, a\n \u201ccarucate\u201d which two oxen can work in a single season. It is also the\n common land-measure of Egypt and Syria reduced from acre 1\u00b71 to less\n than one acre. It is divided into twenty-four K\u00edr\u00e1ts (carats) and\n consists or consisted of 333 Kasabah (rods), each of these being 22\u201324\n Kabzahs (fists with the thumb erect about = 6\u00bd inches). In old Algiers\n the Fadd\u00e1n was called \u201cZuijah\u201d (= a pair, _i.e._ of oxen) according to\n Ibn Khaldun i. 404.\n\nFootnote 469:\n\n In text \u201cMasb\u00fabah.\u201d\n\nFootnote 470:\n\n Arab. \u201cDash\u00edsh,\u201d which the Dicts. make = wheat-broth to be sipped.\n [\u201cDash\u00edsh\u201d is a popular corruption of the classical \u201cJash\u00edsh\u201d =\n coarsely ground wheat (sometimes beans), also called \u201cSaw\u00edk,\u201d and\n \u201cDash\u00edshah\u201d is the broth made of it.\u2014ST.]\n\nFootnote 471:\n\n In text \u201cAhmar\u201d = red, ruddy-brown, dark brown.\n\nFootnote 472:\n\n In text \u201cKas\u2019at (= a wooden platter bowl) afr\u00fakah.\u201d [The \u201cMafr\u00fakah,\u201d\n an improvement upon the Fat\u00edrah, is a favourite dish with the Badaw\u00ed,\n of which Dozy quotes lengthy descriptions from Vansleb and Th\u00e9venot.\n The latter is particularly graphical, and after enumerating all the\n ingredients says finally: \u201cils en font une grosse p\u00e2te dont ils\n prennent de gros morceaux.\u201d\u2014ST.]\n\nFootnote 473:\n\n The Fellah will use in fighting anything in preference to his fists\n and a stone tied up in a kerchief or a rag makes no mean weapon for\n head-breaking.\n\nFootnote 474:\n\n The cries of an itinerant pedlar hawking about woman\u2019s wares. See Lane\n (M. E.) chapt. xiv. \u201cFlfl\u2019a\u201d (a scribal error?) may be \u201cFilfil\u201d =\n pepper or palm-fibre. See Index, vol. v. p. 493, \u201cTutty,\u201d in low-Lat.\n \u201cTutia,\u201d probably from the Pers. \u201cTutiyah,\u201d is protoxide of zinc,\n found native in Iranian lands, and much used as an eye-wash.\n\nFootnote 475:\n\n In text \u201cSamm S\u00e1\u2019ah.\u201d\n\nFootnote 476:\n\n \u201cLaban hal\u00edb,\u201d a trivial form = \u201csweet milk;\u201d \u201cLaban\u201d being the\n popular word for milk artificially soured. See vols. vi. 201; vii.\n 360.\n\nFootnote 477:\n\n In text \u201cNisf ra\u2019as Sukkar Misri.\u201d \u201cSukkar\u201d (from Pers. \u201cShakkar,\u201d\n whence the Lat. Saccharum) is the generic term, and Egypt preserved\n the fashion of making loaf-sugar (Raas Sukkar) from ancient times.\n \u201cMisri\u201d here = local name, but in India it is applied exclusively to\n sugar-candy, which with G\u00far (molasses) was the only form used\n throughout the country some 40 years ago. Strict Moslems avoid\n Europe-made white sugar because they are told that it is refined with\n bullock\u2019s blood, and is therefore unlawful to Jews and the True\n Believers.\n\nFootnote 478:\n\n Lit. \u201cthat the sugar was poison.\u201d\n\nFootnote 479:\n\n In text \u201cKata\u2019a Jud\u00far-h\u00e1\u201d (for \u201chu\u201d). [I refer the pronoun in\n \u201cJud\u00far-h\u00e1\u201d to \u201cRakabah,\u201d taking the \u201croots of the neck,\u201d to mean the\n spine.\u2014ST.]\n\nFootnote 480:\n\n In text \u201cFahata\u201d for \u201cFahasa\u201d (?) or perhaps a clerical error for\n \u201cFataha\u201d = he opened (the ground). [\u201cFahata,\u201d probably a vulgarisation\n of \u201cfahatha\u201d (fahasa) = to investigate, is given by Bocthor with the\n meaning of digging, excavating. Nevertheless I almost incline to the\n reading \u201cfataha,\u201d which, however, I would pronounce with Tashd\u00edd over\n the second radical, and translate: \u201che recited a \u2019F\u00e1tihah\u2019 for them,\u201d\n the usual prayer over the dead before interment. The dative \u201cla-hum,\u201d\n generally employed with verbs of prayer, seems to favour this\n interpretation. It is true I never met with the word in this meaning,\n but it would be quite in keeping with the spirit of the language, and\n in close analogy with such expressions as \u201ckabbara,\u201d he said \u201cAllahu\n akbar,\u201d \u201cHallala,\u201d he pronounced the formula of unity, and a host of\n others. Here it would, in my opinion, wind up the tale with a neat\n touch of peasant\u2019s single-mindedness and loyal adherence to the\n injunctions of religion even under provoking circumstances.\u2014ST.]\n\nFootnote 481:\n\n In the MS. we have only \u201cEnding. And it is also told,\u201d etc. I again\n supply the connection.\n\nFootnote 482:\n\n Scott does not translate this tale, but he has written on the margin\n (MS. vi. 101), \u201cA story which bears a strong resemblance to that I\n have read (when a boy) of the Parson\u2019s maid giving the roasted goose\n to her Lover and frightening away the guests, lest he should geld\n them.\u201d\n\nFootnote 483:\n\n In text \u201cZakarayn Wizz (ganders) sim\u00e1n\u201d; but afterwards \u201cWizzatayn\u201d =\n geese.\n\nFootnote 484:\n\n These dried fruits to which pistachios are often added, form the\n favourite \u201cfilling\u201d of lamb and other meats prepared in \u201cpul\u00e1o\u201d\n (pilaff).\n\nFootnote 485:\n\n \u201cAnta j\u00e1ib(un) bas r\u00e1jul (an) w\u00e1hid (an)\u201d\u2014veritable and characteristic\n peasant\u2019s jargon.\n\nFootnote 486:\n\n _i.e._ it is a time when men should cry for thy case. \u201cL\u00e1 Haula\u201d =\n there is no Majesty, etc. An ejaculation of displeasure,\n disappointment, despair.\n\nFootnote 487:\n\n In text \u201cMah\u00e1shima-k\u201d = good works, merits; in a secondary sense beard\n and mustachios. The word yard (etymologically a rod) is medical\n English, and the young student is often surprised to see, when a\n patient is told to show his yard, a mere inchlet of shrunken skin.\n [\u201cMah\u00e1shim,\u201d according to Bocthor, is a plural without singular,\n meaning: les parties de la g\u00e9n\u00e9ration. Pedro de Alcala gives\n \u201cHashsh\u00fam,\u201d pl. \u201cHash\u00e1shim,\u201d for the female parts, and both words are\n derived from the verb \u201chasham, yahsh\u00edm,\u201d he put to shame.\u2014ST.]\n\nFootnote 488:\n\n Characteristic words of abuse, \u201cO thou whose fate is always to fail, O\n thou whose lot is ever subject to the accidents of Fortune!\u201d\n\nFootnote 489:\n\n Arab. \u201cBayzah\u201d = an egg, a testicle. See \u201cBayza\u2019\u00e1ni,\u201d vol. ii. 55.\n\nFootnote 490:\n\n Here the text ends with the tag, \u201cConcluded is the story of the Woman\n with her Husband and her Lover. It is related of a man which was a\n Kazi,\u201d etc. I have supplied what the writer should have given.\n\nFootnote 491:\n\n The \u201cMahkamah\u201d (Place of Judgment), or Kazi\u2019s Court, at Cairo is\n mostly occupied with matrimonial disputes, and is fatally famous for\n extreme laxness in the matter of bribery and corruption. During these\n days it is even worse than when Lane described it, M.E., chapt. iv.\n\nFootnote 492:\n\n The first idea of an Eastern would be to appeal from the Kazi to the\n Kazi\u2019s wife, bribing her if he failed to corrupt the husband; and he\n would be wise in his generation as the process is seldom known to\n fail.\n\nFootnote 493:\n\n In Arab. \u201cSitta-h\u00e1\u201d: the Mauritanians prefer \u201cS\u00eddah,\u201d and the Arabian\n Arabs \u201cKab\u00edrah\u201d = the first lady, _Madame M\u00e8re_.\n\nFootnote 494:\n\n In text \u201cAh\u00fa \u2019inda-k,\u201d\u2014pure Fellah speech.\n\nFootnote 495:\n\n In text here and below \u201cMaghb\u00fan\u201d usually = deceived, cajoled.\n\nFootnote 496:\n\n He began to fear sorcery, Satan, etc. \u201cMuslim\u00edna\u201d is here the reg.\n Arab. plur. of \u201cMuslim\u201d = a True Believer. \u201cMusulm\u00e1n\u201d (our \u201cMussalman\u201d\n too often made plur. by \u201cMussalmen\u201d) is corrupted Arab. used in\n Persia, Turkey and India by the best writers as Sa\u2019adi; the plur. is\n \u201cMusulm\u00e1n\u00e1n\u201d and the Hind. fem. is Musalm\u00e1n\u00ed. Francois Pyrard, before\n alluded to, writes (i. 261) \u201cMouselliman, that is, the faithful.\u201d\n\nFootnote 497:\n\n In the text \u201chelp ye the Moslems.\u201d\n\nFootnote 498:\n\n Again the old, old story of the \u201cAcrisian maid,\u201d and a prose variant\n of \u201cYusuf and Al-Hayfa\u201d for which see vol. v. p. 123. I must note the\n difference of treatment and may observe that the style is rough and\n the incidents are unfinished, but it has the stuff of an excellent\n tale.\n\nFootnote 499:\n\n In text \u201cMin ghayr Wa\u2019ad\u201d = without appointment, sans pr\u00e9m\u00e9ditation, a\n phrase before noticed.\n\nFootnote 500:\n\n In text, \u201cAl-Mukawwam\u00edna wa Arb\u00e1bu \u2019l-Aklam,\u201d the latter usually\n meaning \u201cScribes skilled in the arts of caligraphy.\u201d\n\nFootnote 501:\n\n In text \u201cZarb al-F\u00e1l\u201d = casting lots for presage, see vol. v. 136.\n\nFootnote 502:\n\n \u201cThe Mount of Clouds.\u201d\n\nFootnote 503:\n\n In the margin is written \u201cKbb,\u201d possibly \u201cKubb\u201d for \u201cKubbah\u201d = a\n vault, a cupola. [I take \u201cKubba\u201d for the passive of the verb \u201cKabba\u201d =\n he cut, and read \u201cFajwatun\u201d for \u201cFajwatan\u201d = \u201cand in that cave there\n is a spot in whose innermost part from the inside a crevice is cut\n which,\u201d etc.\u2014ST.]\n\nFootnote 504:\n\n \u201cZarb al-Akl\u00e1m,\u201d before explained: in a few pages we shall come upon\n \u201cSan\u2019at al-Akl\u00e1m.\u201d\n\nFootnote 505:\n\n A pun upon the name of the Mountain.\n\nFootnote 506:\n\n In text \u201cWa kulli T\u00e1rik\u201d = Night-traveller, magician, morning-star.\n\nFootnote 507:\n\n _i.e._ In Holy Writ\u2014the Koran and the Ah\u00e1d\u00eds.\n\nFootnote 508:\n\n \u201cWalad al-Hay\u00e1h\u201d for \u201cHay\u00e1t;\u201d _i.e._ let him be long-lived.\n\nFootnote 509:\n\n This and other incidents appear only at the latter end of the tale, p.\n 221.\n\nFootnote 510:\n\n _i.e._ \u201cFather of a Pigeon,\u201d _i.e._ surpassing in swiftness the\n carrier-pigeon.\n\nFootnote 511:\n\n \u201cBi-sab\u2019a Sikak\u201d = lit. \u201cwith seven nails;\u201d in the MS. vol. vi. p.\n 133, l. 2, and p. 160, l. 4, we have \u201cfour Sikak,\u201d and the word seems\n to mean posts or uprights whereto the chains were attached. [\u201cSakk,\u201d\n pl. \u201cSik\u00e1k\u201d and \u201cSuk\u00fak,\u201d is nail, and \u201cSikkah,\u201d pl. \u201cSikak,\u201d has\n amongst many other meanings that of \u201can iron post or stake\u201d (Bocthor:\n piquet de fer).\u2014ST.]\n\nFootnote 512:\n\n In text \u201cAl-Lij\u00e1m w\u2019 al-B\u00edl\u00e1m\u201d = the latter being a \u201cT\u00e1bi\u2019\u201d or\n dependent word used only for jingle. [The Muh\u00edt explains \u201cBil\u00e1m\u201d by\n \u201cKim\u00e1m at-Thaur\u201d = muzzle of a bull, and Bocthor gives as equivalent\n for it the French \u201ccave\u00e7on\u201d (English \u201ccavesson,\u201d nose-band for\n breaking horses in). Here, I suppose, it means the head-stall of the\n bridle.\u2014ST.]\n\nFootnote 513:\n\n In Arab. \u201cAl-Sayfu w\u2019-al Kalanj.\u201d\n\nFootnote 514:\n\n In text \u201cItowwaha,\u201d which is repeated in p. 146, l. 2. [\u201cIttawwah\u201d\n seems to be the modern Egyptian 5th form of \u201cTauh.\u201d In classical\n Arabic it would be \u201ctatawwah,\u201d but in the dialect of to-day the prefix\n becomes \u201cit,\u201d whose final dental here assimilates with the initial\n palatal of the root; p. 146 the word is correctly spelt with two\n Tashdids. The meaning is: he threw himself (with his right foot\n foremost) upon the horse\u2019s back. Instances of this formation, which\n has now become all but general in Egyptian, are not unfrequent in old\n Arabic, witness chapters lxxiii. and lxxiv. of the Koran, which begin\n with \u201cayyuh\u00e1 \u2019l-Muddassiru\u201d and \u201cayyuh\u00e0 \u2019l-Muzzammilu\u201d\n respectively.\u2014ST.]\n\nFootnote 515:\n\n In text \u201cRamaha bi-h.\u201d\n\nFootnote 516:\n\n The vowel points in the MS. show this to be a quotation.\n\nFootnote 517:\n\n In text \u201cYarj\u00fa,\u201d I presume an error for \u201cyarja\u2019u.\u201d [I believe \u201cyarju\u201d\n is an error for \u201cyajr\u00fa,\u201d and the various paces to which they put their\n horses are meant: sometimes they galloped (ramah\u00fa), sometimes they\n trotted (Pedro de Alcala gives \u201ctrotar\u201d for \u201cjar\u00e1 yajr\u00ed\u201d), sometimes\n they ambled (yas\u00edr\u00fa).\u2014ST.]\n\nFootnote 518:\n\n In text \u201cSaith the Sayer of this say so wondrous and this delectable\n matter seld-seen and marvellous,\u201d\u2014which I omit as usual.\n\nFootnote 519:\n\n In text \u201cSar\u2019a \u2019l-Lij\u00e1m.\u201d\n\nFootnote 520:\n\n The invariable practice of an _agent de police_ in England and France,\n according to the detective tales of MM. Gaboriau and Du Boisgobey. In\n Africa the guide often attempts to follow instead of leading the\n party, and this proceeding should always awake suspicion.\n\nFootnote 521:\n\n In text another prothesis without apodosis: see vol. vi. 203, etc.\n\nFootnote 522:\n\n In text, \u201cFa gh\u00e1ba thal\u00e1that ayyamin\u201d = and he (or it the mountain?)\n disappeared for three days. [\u201cGh\u00e1ba\u201d = departed, may have here the\n meaning of \u201cpassed away\u201d and three days had gone, and he ever\n travelling, before (il\u00e0 an) he reached it.\u2014ST.]\n\nFootnote 523:\n\n A feeling well-known to the traveller: I have often been laughed at\n for gazing fondly upon the scanty brown-green growth about Suez after\n a few months\u2019 sojourn in the wolds of Western Arabia. It is admirably\n expressed in that book of books Eothen (chapt. xvii.):\u2014\u201cThe next day I\n entered upon Egypt, and floated along (for the delight was as the\n delight of bathing) through green wavy fields of rice, and pastures\n fresh and plentiful, and dived into the cold verdure of grasses and\n gardens, and quenched my hot eyes in shade, as though in deep, rushing\n waters.\u201d\n\nFootnote 524:\n\n The writer does not mean to charge the girl with immodesty (after the\n style \u201cCome to my arms, my slight acquaintance!\u201d) but to show how\n powerfully Fate and Fortune wrought upon her. Hence also she so\n readily allowed the King\u2019s son to possess her person.\n\nFootnote 525:\n\n [I read \u201cal-Muhibbattu,\u201d fem. of \u201cMuhibb,\u201d lover (in Tasawwuf\n particularly = lover of God), and take the \u201clam taku taslah\u201d in the\n second verse for the 3rd person fem., translating: The loving maiden\n has come in obedience to the lover\u2019s call, proudly trailing her skirts\n (\u201ctajarru min al-T\u00edhi Azy\u00e1la-h\u00e1\u201d), and she is meet, etc.\u2014ST.]\n\nFootnote 526:\n\n Again the work of Fate which intended to make the lovers man and wife\n and probably remembered the homely old English proverb, \u201cNone misses a\n slice from a cut loaf.\u201d\n\nFootnote 527:\n\n A little matter of about a ton at the smallest computation of 200 lbs.\n to each beast.\n\nFootnote 528:\n\n In text \u201cNataw\u00e1s\u00fa sawiyah.\u201d [Clerical error for \u201cnataw\u00e1nas\u00fa\n (nata\u00e1nas\u00fa, the rarely used 6th form of anisa) shuwayyah\u201d = let us\n divert ourselves a little.\u2014ST.]\n\nFootnote 529:\n\n In text \u201csalaku-hu wa nashal\u00fa-hu.\u201d The \u2713 \u201csalk\u201d = scoring the skin and\n the \u2713 \u201cnashl\u201d = drawing meat from the cooking-pot with its fingers or\n a flesh-hook or anything but a ladle which would be \u201cGharf.\u201d\n\nFootnote 530:\n\n This account has been slightly abridged seeing that it is a twice-told\n tale.\n\nFootnote 531:\n\n \u201cWritten\u201d either on the Preserved Tablet (vol. ii. 68) or on the\n sutures of the skull (iii. 123).\n\nFootnote 532:\n\n In Arab. \u201cKh\u00e1lat-k\u00ed ins\u00e1nun,\u201d meaning also to lie with: compare the\n Gr. \u03bc\u03af\u03b3\u03bd\u03c5\u03bc\u03b9 Lat. misceo. [The same word occurs presently in another\n tropical sense: \u201cKh\u00e1lata-h\u00e1 al-Khajal wa \u2019l-Hay\u00e1\u201d = shame and\n abashment mixed with her, _i.e._ suffused or overwhelmed her.\u2014ST.]\n\nFootnote 533:\n\n In text \u201cIstanade \u2019al\u00e0 Shakkati-h.\u201d [\u201cIstan\u00e1da \u2019al\u00e0\u201d is in the\n Vocabulista in Arabico rendered by \u201crecumbere\u201d and \u201cShikkah\u201d is a rug,\n while I can find no authority for \u201cShakkah\u201d as quarter. The passage\n may therefore mean he lay down on his rug. If he had been leaning\n against the standing horse, it would on bolting have thrown him on the\n ground and awaked him rudely.\u2014ST.]\n\nFootnote 534:\n\n \u201cRajul ikhtiy\u00e1r,\u201d a polite term for an old man: See i. 55. In the\n speech of the Badawin it means a man of substance and hospitality.\n\nFootnote 535:\n\n In Arab. \u201cWa l\u00e1sh: Mur\u00e1d\u00ed bas Ism al-Madinah.\u201d I seem to hear some\n Fellah speaking to me from the door of his clay hut.\n\nFootnote 536:\n\n \u201cMad\u00ednat al-Andal\u00fas\u201d = usually Seville.\n\nFootnote 537:\n\n In text \u201cKabd\u00e1n,\u201d the usual form being \u201cKaptan,\u201d from the Ital.\n Capitano (iv. 85): here, however, we have the Turk. form as in\n \u201cKap\u00fad\u00e1n-pash\u00e1\u201d = Lord High Admiral of ancient Osmanli-land.\n\nFootnote 538:\n\n Arab. \u201cKhaznat al-S\u00edl\u00e1h.\u201d When Easterns, especially Maroccan Moslems\n and Turkish Pilgrims, embark as passengers, their weapons are taken\n from them, ticketed and placed in a safe cabin.\n\nFootnote 539:\n\n Arab. \u201cWaka\u2019h\u201d = an affair (of fight).\n\nFootnote 540:\n\n _i.e._ crying the war-cry, \u201cAll\u00e1ho Akbar\u201d = God is most Great (vol.\n ii. 89, etc.) and \u201cL\u00e1 il\u00e1ha illa \u2019llah,\u201d the refrain of Unity: vol.\n ii. 236.\n\nFootnote 541:\n\n In text \u201cA\u2019at\u00fa Al-W\u00edrah.\u201d [\u201cW\u00edrah\u201d is gerund of the Turkish \u201cw\u00edrmek\u201d\n or \u201cwermek,\u201d to give, to give up, and the phrase in the text\n corresponds to the Turkish \u201cw\u00edrah w\u00edrmek\u201d (\u200f\u0648\u064a\u0631\u0647 \u0648\u064a\u0631\u0645\u0643 \u200e) = to\n capitulate.\u2014ST.]\n\nFootnote 542:\n\n The \u201cbuccaneers,\u201d quite as humane, made their useless prisoners \u201cwalk\n a plank.\u201d The slave-ships, when chased and hard-driven, simply tossed\n the poor devil niggers overboard; and the latter must often have died,\n damning the tender mercies of the philanthrope which had doomed them\n to untimely deaths instead of a comfortable middle passage from\n Blackland to Whiteland.\n\nFootnote 543:\n\n [In the text \u201cK\u00e1rish\u00edn\u201d = chasing, being in hot pursuit of; see Dozy,\n Suppl. s. v. \u201ckarash.\u201d\u2014ST.]\n\nFootnote 544:\n\n See in Mr. Doughty\u2019s valuable \u201cArabia Deserta\u201d (i. 309) how the\n Badawi\u2019s mare puts down her soft nose to be kissed by the sitters\n about the coffee-hearth.\n\nFootnote 545:\n\n In text, \u201cHadda \u2019ll\u00e1ho bayn\u00ed wa baynakum.\u201d\n\nFootnote 546:\n\n The last clause is omitted in the text which is evidently defective:\n MS. vol. vi. p. 180, line 7.\n\nFootnote 547:\n\n In text \u201cTauh\u00e1n al-Hus\u00e1n.\u201d\n\nFootnote 548:\n\n In Abyssinia the \u201cKhil\u2019at\u201d = robe of honour (see vol. i. 195) is an\n extensive affair composed of a dress of lion\u2019s pelt with silver-gilt\n buttons, a pair of silken breeches, a cap and waist-shawl of the same\n material, a sword, a shield and two spears; a horse with furniture of\n silk and silver and a mule similarly equipped. These gifts accompany\n the insignia of the \u201cOrder of Solomon,\u201d which are various medals\n bearing an imperial crown, said to represent the Hierosolymitan Temple\n of the Wise King, and the reverses show the Amharic legend \u201cYohanne\n Negus zei Etiopia\u201d\u2014John, Emperor of Etiopia. The orders are\n distinguished as (1) the Grand Cross, a star of 100 grammes in massive\n gold, hammer-wrought, and studded with gems, given only to royalties;\n (2) the Knighthood, similar, but of 50 grammes, and without jewels,\n intended for distinguished foreigners; (3) the Officer\u2019s Star,\n silver-gilt, of 50 grammes; and (4) the Companion\u2019s, of pure silver,\n and the same weight. All are worn round the neck save the last, which\n hangs upon the chest. This practice of gilding the medals prevails\n also in Europe, for instance in Austria, where those made of gun-metal\n are often gilt by the recipients contrary to all official etiquette.\n\nFootnote 549:\n\n Meaning only that the babe was perfectly beautiful.\n\nFootnote 550:\n\n In order that the cord might not be subject to the evil eye or fall\n into the hand of a foe who would use it magically to injure the babe.\n The navel-string has few superstitions in England. The lower classes\n mostly place over the wound a bit of cloth wherein a hole has been\n burned, supposing that the carbon will heal the cut, and make it fast\n to the babe by a \u201cbinder\u201d or swathe round the body, as a preventative\n to \u201cpot-belly.\u201d But throughout the East there are more observances. In\n India, on the birth of the babe, the midwife demands something\n shining, as a rupee or piece of silver, and having touched the\n navel-string therewith she divides it and appropriates the glittering\n substance, under the pretence that the absence of the illuminating\n power of some such sparkling object would prevent her seeing to\n operate. The knife with which the umbilical cord has been cut is not\n used for common purposes but is left beside the puerpera until the\n \u201cChilla\u201d (fortieth day), when \u201cKajjal\u201d (lamp-black), used by way of\n Kohl, is collected on it and applied to the child\u2019s eyelids. Whenever\n the babe is bathed or taken out of the house the knife must be carried\n along with it; and when they are brought in again the instrument is\n deposited in its former place near the mother. Lastly, on the\n \u201cChilla\u201d-day they must slaughter with the same blade a cock or a sheep\n (Herklots, chapt. i. sec. 3). Equally quaint is the treatment of the\n navel-string in Egypt; but Lane (M.E.) is too modest to give details.\n\nFootnote 551:\n\n In text \u201cSarsarah,\u201d a clerical error for \u201cAkhaza (?) surratan.\u201d See\n MS. vol. vi. p. 197, line 9 [I read \u201csarra Surrah (Surratan)\u201d = he\n tied up a purse.\u2014ST.]\n\nFootnote 552:\n\n In the text \u201con account of the dust-cloud\u201d which, we were just told,\n had cleared away. [The translator seems to have overlooked the \u201ck\u00e1na\u201d\n before \u201ckad d\u00e1khala-hu al-Ra\u2019b,\u201d which gives to the verb the force of\n a pluperfect: \u201cand fear _had_ entered into him at the sight of the\n dust-cloud.\u201d\u2014ST.]\n\nFootnote 553:\n\n _i.e._ his daughter, of whom he afterwards speaks in the plur.\n\nFootnote 554:\n\n These concealments are inevitable in ancient tale and modern novel,\n and it need hardly be said that upon the nice conduct of them depends\n all the interest of the work. How careful the second-rate author is to\n spoil his plot by giving a needless \u201cpregustation\u201d of his purpose, I\n need hardly say.\n\nFootnote 555:\n\n The mysteries of the marriage-night are touched with a light hand\n because the bride had already lost her virginity.\n\nFootnote 556:\n\n In text \u201cAb\u00fayah,\u201d a Fellah vulgarism for Ab\u00ed which latter form occurs\n a few lines lower down.\n\nFootnote 557:\n\n In text \u201cWa-\u1e62aw\u00e1bi \u2019hu (As\u00e1bi \u2019a-hu?) f\u00ed hanaki-h:\u201d this is explained\n in MS. p. 216: \u201cBi-yarza\u2019u f\u00ed As\u00e1b\u00ed hi.\u201d Dozy, Suppl. i. 815, gives\n \u201cSaw\u00e1bi\u2019\u201d as an irregular pl. of \u201cAsba\u2019\u201d quoting from Bresl. ed. iii.\n 381, 9. I would rather say it is a regularly formed broken plural of a\n singular \u201cS\u00e1bi\u2019\u201d = the pointing one, _i.e._ index, now commonly called\n \u201cSabb\u00e1bah\u201d = the reviler, where the same idea of pointing at with\n contempt seems to prevail, and \u201cSh\u00e1hid\u201d = the witnessing, because it\n is raised in giving testimony. In the plural it would be naturally\n generalised to \u201cfinger,\u201d and in point of fact, the sing. \u201cS\u00e1bi\u2019\u201d is\n used nowadays in this sense in Egypt along with the other popular form\n \u201cSub\u00e1\u2019.\u201d\n\nFootnote 558:\n\n I write \u201cCafilah\u201d and not \u201cCafila\u201d with the unjustifiable suppression\n of the final \u201ch\u201d which is always made sensible in the pure\n pronunciation of the Badawi. The malpractice has found favour chiefly\n through the advocacy of Dr. Redhouse, an eminent Turkish scholar whose\n judgments must be received with great caution; and I would quote on\n this subject the admirable remarks of my late lamented friend Dr. G.\n P. Badger in \u201cThe Academy\u201d of July 2, 1887. \u201cAnother noticeable\n default in the same category is that, like Sale, Mr. Wherry frequently\n omits the terminal \u2019h\u2019 in his transliteration of Arabic. Thus he\n writes Sura, Am\u00edna, F\u00e1tima, Mad\u00edna, Tah\u00e1ma; yet, inconsistently\n enough, he gives the \u2019h\u2019 in Allah, Khadijah, Kaabah, Makkah, and many\n other words. This point deserves special notice, owing to Dr.\n Redhouse\u2019s letter, published in \u2019The Academy\u2019 of November 22 last, in\n which he denounces as (\u2019a very common European error\u2019) the addition of\n the \u2019h\u2019 or \u2019final aspirate,\u2019 in the English transliteration of many\n Arabic words. Hence, as I read the eminent Orientalist\u2019s criticism,\n when that aspirate is not sounded in pronunciation he omits it,\n writing \u201cF\u00e1tima,\u201d not Fatimah, lest, as I presume, the unwary reader\n may aspirate the \u2019h.\u2019 But in our Bibles we find such names as _Sarah_,\n _Hannah_, _Judah_, _Beulah_, _Moriah_, _Jehovah_, in the enunciation\n of which no one thinks of sounding the last letter as an aspirate. I\n quite agree with Dr. Redhouse that in the construct case the final _h_\n assumes the sound of _t_, as in _Fatimatu bint-Muhammed_; yet that\n does not strike me as a valid reason for eliding the final _h_, which\n among other uses, is indicative of the feminine gender, as in F\u00e2timah,\n Khad\u00eejah, Am\u00eenah, etc.; also of the _nomina vicis_, of many abstract\n nouns, nouns of multitude and of quality, as well as of adjectives of\n intensiveness, all which important indications would be lost by\n dropping the final _h_. And further unless the vowel _a_, left after\n the elision of that letter, be furnished with some etymological mark\n of distinction, there would be great risk of its being confounded with\n the _\u00e2_, formative of the singular of many verbal nouns, such as\n _bin\u00e2_, _saf\u00e2_, _jal\u00e2_; with the masculine plurals ending in the same\n letters, such as _hukam\u00e2_, _\u00e1ghniy\u00e2_, _k\u00fafar\u00e2_; and with the feminine\n plurals of many adjectives, such as _k\u00fabra_, _s\u00faghra_, _h\u00fasna_, etc.\n Dr. Redhouse says that \u2019many eminent Arabists avoid such errors\u2019\u2014a\n remark which rather surprises me, since Pocock, Lane and Palmer, and\n Fresnel and Perron among French Orientalists, as also Burton, all\n retain the final aspirate _h_, the latter taking special care to\n distinguish, by some adequate, diacritical sign, those substantive and\n adjective forms with which words ending in the final aspirate _h_\n might otherwise be confounded.\u201d\n\nFootnote 559:\n\n In the text, \u201cWa s\u00e1ba\u2019l-d\u00e1r wa Zaujatu-hu mutawass\u00edy\u00edn bi-h\u00e1.\u201d [I\n cannot explain to myself the plural \u201cMutawa\u1e63\u1e63\u00edn\u201d unless by supposing\n that the preceding \u201cS\u00e1b al-D\u00e1r\u201d is another blunder of the scribe for\n \u201cS\u00e1hibu \u2019l-D\u00e1r\u201d when the meaning would be: \u201cand the master of the\n house and his wife took charge of her (the nurse) during the days of\n suckling.\u201d\u2014ST.]\n\nFootnote 560:\n\n In text \u201cS\u00e1r\u00fa yar\u00e1sh\u00fa-hu wa yatawa\u1e63\u1e63u.\u201d\n\nFootnote 561:\n\n [In the text \u201cFik\u00ed\u201d the popular form of the present day for \u201cFik\u00edh,\u201d\n properly \u201clearned in the law\u201d (LL.D. as we would say), but now the\n usual term for \u201cschoolmaster.\u201d\u2014ST.]\n\nFootnote 562:\n\n Both of which are practised by Easterns from horseback, the animal\n going at fullest speed. With the English saddle and its narrow\n stirrup-irons we can hardly prove ourselves even moderately good shots\n after Parthian fashion.\n\nFootnote 563:\n\n In text \u201cIhtim\u00e1m wa Ghullah\u201d: I suspect that the former should be\n written with the major _h_, meaning fever.\n\nFootnote 564:\n\n See vol. iv. p. 245.\n\nFootnote 565:\n\n _i.e._ tempt not Providence unless compelled so to do by necessity.\n\nFootnote 566:\n\n The youth was taking a \u201cF\u00e1l\u201d or omen: see vol. v. 136.\n\nFootnote 567:\n\n In text \u201cHasal,\u201d for which I would read \u201cKhasal.\u201d\n\nFootnote 568:\n\n A wiser _Sprichwort_ than those of France and America. It compares\n advantageously with the second par. of the Declaration of Independence\n (July 4, 1776) by the Representatives of the U.S., which declares,\n \u201cthese truths to be self-evident:\u2014that all men are created equal,\u201d\n etc. It is regretable that so trenchant a state-paper should begin\n with so gross and palpable a fallacy. Men are not born equal, nor do\n they become equal before their death-days even in condition, except by\n artificial levelling; and in republics and limited monarchies, where\n all are politically equal, the greatest social inequalities ever\n prevail. Still falser is the shibboleth-crow of the French cock,\n \u201c_Libert\u00e9, Egalit\u00e9, Fraternit\u00e9_,\u201d which has borrowed its plumage from\n the American Bird o\u2019 Freedom. And Douglas Jerrold neatly expressed the\n truth when he said,\u2014\u201cWe all row in the same boat but not with the same\n sculls.\u201d\n\nFootnote 569:\n\n Sayf Kun\u00faz\u00ed = a talismanic scymitar: see \u201cKanz,\u201d ix. 320.\n\nFootnote 570:\n\n In Arab. \u201cAl-Kutb al-Ghauth\u201d = lit. The pole-star of invocation for\n help; or simply \u201cAl-Ghauth\u201d is the highest degree of sanctity in the\n mystic fraternity of Tasawwuf. See v. 384; and Lane (A. N.) i. 232.\n Students who would understand these titles will consult vol. iii.\n chapt. 12 of The Dabist\u00e1n by Shaw and Troyer, Paris and London, 1843.\n By the learned studies of Dr. Pertsch the authorship of this work of\n the religious eclecticism of Akbar\u2019s reign, has been taken from the\n wrongful claimant and definitively assigned to the legitimate owner,\n Mobed Shah. (See Z. d. M. G. xvi. 224). It is regretable that the\n index of the translation is worthless as its contents are valuable.\n\nFootnote 571:\n\n Arab. \u201cSu\u2019ub\u00e1n\u201d = cockatrice, etc., vols. i. 172; vii. 322. Ibn\n Khaldun (vol. iii. 350) tells us that it was the title of a famous and\n fatal necklace of rubies.\n\nFootnote 572:\n\n In Ar. \u201cAnakati-h.\u201d [This is a very plausible conjecture of the\n translator for the word written in the text: \u201c\u2019Anfakati-h\u201d = the hair\n between the lower lips and the chin, and then used for the chin\n itself.\u2014ST.]\n\nFootnote 573:\n\n In the text \u201cTisht\u201d (a basin for the ewer), which I have translated\n tray: these articles are often six feet in diameter.\n\nFootnote 574:\n\n A neat touch of realism: the youth is worn out by the genial labours\n of the night which have made the bride only the merrier and the\n livelier. It is usually the reverse with the first post-nuptial\n breakfast: the man eats heartily and the woman can hardly touch solid\n food. Is this not a fact according to your experience, Mesdames?\n\nFootnote 575:\n\n In text \u201cTazargh\u00edt\u201d a scribal error for \u201cZaghr\u00edtah.\u201d In Mr.\n Doughty (ii. 621) \u201cZal\u00e1gh\u00edt\u201d for \u201cZagh\u00e1rit\u201d and the former is\n erroneously called a \u201cSyrian word.\u201d The traveller renders it by\n \u201cLullul-lullul-lullul-l\u00e1.\u201d [Immediately before, however, the\n correct form \u201chiya tazaghritu,\u201d she was lullilooing, had been used\n The word occurs in numerous forms, differentiated by the\n interchange of the dental and palatal \u201ct\u201d and of the liquid\n letters \u201cr\u201d and \u201cl.\u201d Dozy gives: \u201cZaghrata,\u201d \u201cZaghlata\u201d and\n \u201cZalghata\u201d for the verb, and \u201cZaghr\u00edtah,\u201d \u201cZaghr\u00fatah\u201d (both with\n pl. \u201cZagh\u00e1r\u00edt\u201d) \u201cZalgh\u00fatah,\u201d \u201cZalghatah\u201d (both with pl.\n \u201cZal\u00e1gh\u00edt\u201d), and even a plural \u201cZagh\u00e1l\u00edt\u201d for the noun.\u2014ST.]\n\nFootnote 576:\n\n In these cases usually an exception is made of brigands, assassins and\n criminals condemned for felony. See Ibn Khaldun, iv. 189.\n\nFootnote 577:\n\n [In text: \u201cbiyarza\u2019 f\u00ed As\u00e1b\u00ed-hi\u201d (see supra p. 409). This is, as far\n as I remember, the only instance where in the MS. the aorist is\n preceded by the preposition \u201cbi,\u201d a construction now so common in the\n popular dialects. Strange as it may appear at first sight, it has a\n deep foundation in the grammatical sentiment, if I may say so, of the\n Arabic language, which always ascribed a more or less nominal\n character to the aorist. Hence its inflection by Raf\u2019 (u), Nasb (a)\n and Jazm (absence of final vowel), corresponding to the nominative,\n accusative and oblique case of the noun. Moreover in the old language\n itself already another preposition (\u201cli\u201d) was joined to the aorist.\n The less surprising, therefore, can it be to find that the use of a\n preposition in connection with it has so largely increased in the\n modern idiom, where it serves to mark this semi-nominal character of\n the aorist, which otherwise would be lost in consequence of the loss\n of the vowel terminations. This interesting subject deserves a fuller\n development, but I must reserve it for another opportunity\u2014insh\u00e1\n \u2019ll\u00e1h!\u2014ST.]\n\nFootnote 578:\n\n [Again \u201cyastanit\u201d = he listened attentively; comp. note p. 24.\u2014ST.]\n\nFootnote 579:\n\n In text \u201cZarb al-Akl\u00e1m.\u201d\n\nFootnote 580:\n\n Vol. iii. 247\u2013261. This violation of the Harem is very common in\n Egypt.\n\nFootnote 581:\n\n Arab. \u201cFad\u00e1wi,\u201d here again = a blackguard, see vol. iv. 281.\n\nFootnote 582:\n\n The Irishman says, Sleep with both feet in one stocking.\n\nFootnote 583:\n\n Arab. or rather Egypt. \u201cB\u00e1b\u00faj,\u201d from \u201cB\u00e1b\u00fag,\u201d from the Pers.\n \u201cPay-p\u00fash\u201d = foot-clothing, vulg. \u201cP\u00e1p\u00fash.\u201d To beat with shoe,\n slipper, or pipe-stick is most insulting; the idea, I believe, being\n that these articles are not made, like the rod and the whip, for\n corporal chastisement, and are therefore used by way of slight. We\n find the phrase \u201che slippered the merchant\u201d in old diaries, _e.g._ Sir\n William Ridges, 1683, Hakluyts, m dccc lxxvii.\n\nFootnote 584:\n\n Arab. \u201cSarm\u00fajah\u201d = sandals, slippers, shoes, esp. those worn by\n slaves.\n\nFootnote 585:\n\n Suggesting carnal need.\n\nFootnote 586:\n\n The young man being grown up did not live in his father\u2019s house.\n\nFootnote 587:\n\n Arab. \u201cTartara.\u201d The lexicons give only the sigs. \u201cchattering\u201d and so\n forth. Prob. it is an emphatic reduplication of \u201cTarra\u201d = sprouting,\n pushing forward.\n\nFootnote 588:\n\n The youth plays upon the bride\u2019s curiosity, a favourite topic in Arab.\n and all Eastern folk-lore.\n\nFootnote 589:\n\n There is a confusion in the text easily rectified by the sequel. The\n facetia suggests the tale of the Schildburgers, who on a fine summer\u2019s\n day carried the darkness out of the house in their caps and emptied it\n into the sunshine which they bore to the dark room.\n\nFootnote 590:\n\n A kindly phrase popularly addressed to the returning traveller whether\n long absent or not.\n\nFootnote 591:\n\n In the text \u201cHam\u00e1kah.\u201d\n\nFootnote 592:\n\n Arab. \u201cAdi\u201d which has occurred before.\n\nFootnote 593:\n\n This \u201clittle orgie,\u201d as moderns would call it, strongly suggests the\n Egyptian origin of the tale.\n\nFootnote 594:\n\n MS. vol. vi. 262\u2013271. Arab. \u201c\u2019Ad\u00edm al-Zauk\u201d which the old Latin\n dictionaries translate \u201cdestitutus experienti\u00e6\u201d and \u201cexpers\n desiderii,\u201d and it is = to our deficient in taste, manners, etc. The\n term is explained in vol. ix. 266 (correct my General Index \u201cix.\n 206\u201d). Here it evidently denotes what we call \u201cpractical joking,\u201d a\n dangerous form of fun, as much affected by Egyptians as by the\n Hibernians.\n\nFootnote 595:\n\n In text \u201cWak\u00e1lah\u201d = an inn: vol. i. 266.\n\nFootnote 596:\n\n \u201c\u2019Ausaj,\u201d for which the dictionaries give only a thorny plant, a\n bramble.\n\nFootnote 597:\n\n The grand old Eastern or Desert-gate of Cairo: see vol. vi. 234.\n\nFootnote 598:\n\n Arab. \u201cThak\u00e1lah,\u201d lit. = heaviness, dulness, stupidity.\n\nFootnote 599:\n\n This is a mere \u201cshot\u201d: the original has \u201cBa\u00edthar\u00e1n.\u201d\n\nFootnote 600:\n\n Arab. \u201cMayzah\u201d = the large hall with a central fountain for ablution\n attached to every great Mosque.\n\nFootnote 601:\n\n In the text \u201cShashmah,\u201d from Pers. \u201cChashmah\u201d a fountain; applied in\n Egypt to the small privies with slab and hole; vol. i. 221.\n\nFootnote 602:\n\n [In Ar. \u201cUnsak,\u201d an expression principally used when drinking to one\u2019s\n health, in which sense it occurs, for instance, in the Bresl. ed. of\n The Nights i. 395, 7.\u2014ST.]\n\nFootnote 603:\n\n Arab. \u201cMut\u00e1t\u00ed bi zahri-h\u201d: our ancestors\u2019 expression was not polite,\n but expressive and picturesque.\n\nFootnote 604:\n\n The normal pun: \u201cF\u00e1tihah,\u201d fem. of \u201cf\u00e1tih\u201d = an opener, a conqueror,\n is the first Koranic chapter, for which see iv. 36.\n\nFootnote 605:\n\n This appears to be a kind of padding introduced to fill up the Night.\n The loan of an ass is usually granted gratis in Fellah villages and\n Badawi camps. See Matth. xxi. 2, 3; Mark xi. 2\u20136, and Luke xix. 30\u201334.\n\nFootnote 606:\n\n _i.e._ O Moslem, opposed to Enemy of Allah = a non-Moslem. In text Y\u00e1\n \u2019Ib\u00e1d, plur. for sing.\n\nFootnote 607:\n\n Arab. \u201cKashshara\u201d = grinned a ghastly smile; it also means laughing so\n as show the teeth.\n\nFootnote 608:\n\n This tale follows \u201cThe Kazi of Baghdad, his treacherous Brother and\n his Virtuous Wife,\u201d which is nothing but a replica of \u201cThe Jewish Kazi\n and his Pious Wife\u201d (vol. v. 256). Scott has translated it, after his\n fashion, in vol. vi. p. 396\u2013408, and follows it up with \u201cThe Sultan\u2019s\n Story of Himself,\u201d which ends his volume as it shall be the conclusion\n of mine.\n\nFootnote 609:\n\n In text, \u201cWa yaakhazu \u2019l thal\u00e1tha arb\u00e1\u2019 min m\u00e1li-hi wa salbi h\u00e1l\u00ed-hi.\u201d\n\nFootnote 610:\n\n In text, \u201cLa-hu Dir\u00e1ah (for \u201cDir\u00e1yah\u201d = prudence) f\u00ed tadb\u00edr\u00ed\n \u2019l-Mul\u00fak.\u201d\n\nFootnote 611:\n\n In text \u201cAl-Sirru \u2019l-il\u00e1hi,\u201d _i.e._ the soul, which is \u201cdivin\u00e6\n particula aur\u00e6.\u201d\n\nFootnote 612:\n\n In text \u201cNuw\u00e1jiru \u2019l-wuk\u00faf\u00e1t.\u201d [I read \u201cnuw\u00e1jiru (for \u201cnu\u00e1jiru\u201d)\n \u2019l-wuk\u00faf\u00e1t,\u201d taking the first word to be a verb corresponding to the\n preceding, \u201cnab\u00ed\u2019u,\u201d and the second a clerical error for\n \u201cal-Mauk\u00faf\u00e1t.\u201d In this case the meaning would be: \u201cand letting for\n hire such parts of my property as were inalienable.\u201d\u2014ST.]\n\nFootnote 613:\n\n Here the text has the normal enallage of persons, the third for the\n first, \u201cthe youth\u201d for \u201cI.\u201d I leave it unaltered by way of specimen.\n\nFootnote 614:\n\n In text \u201c\u2019Ar\u00fas muhall\u00edyah.\u201d\n\nFootnote 615:\n\n He fainted thinking of the responsibilities of whoso should sit\n thereupon.\n\nFootnote 616:\n\n Here is a third enallage, the King returning to the first person, the\n _oratio directa_.\n\nFootnote 617:\n\n _i.e._ \u201cby Allah;\u201d for \u201cBi\u201d (the particle proper of swearing) see\n viii. 310.\n\nFootnote 618:\n\n Here again is a fourth enallage; the scribe continuing the narrative.\n\nFootnote 619:\n\n _i.e._ well fed, sturdy and bonny.\n\nFootnote 620:\n\n \u201cS\u00e1ra l\u00e1-hu Shan\u00e1n.\u201d [The word in the text, which is exceedingly badly\n written, looks to me as if it were meant for \u201cTh\u00e1niyan\u201d = and he (the\n youth) became second to him (the Sultan), _i.e._ his alter ego.\u2014ST.]\n\nFootnote 621:\n\n In text \u201cYatama\u2019ash min-hu.\u201d [A denominative of the 5th form from\n \u201cMa\u2019\u00e1sh,\u201d livelihood. It usually has the meaning of \u201cearning one\u2019s\n living,\u201d but occurs in Makkari\u2019s Life of Ibn al-Khat\u00edb also in the\n sense of \u201cfeeding or glutting upon,\u201d although applied there not to\n victuals but to books.\u2014ST.]\n\nFootnote 622:\n\n In text \u201cS\u00e1ra yur\u00e1sh\u00ed-h.\u201d [\u201cYur\u00e1sh\u00ed\u201d and \u201cyur\u00e1sh\u00fa,\u201d which had occurred\n p. 420, are the 6th form of \u201crash\u00e1, yarsh\u00fa\u201d = he bestowed a gift\n (principally for the sake of bribery, hence \u201cRashwah\u201d or \u201cRishwah\u201d = a\n bribe), he treated kindly.\u2014ST.]\n\nFootnote 623:\n\n \u201cMarkab Maus\u00fakah,\u201d from \u2713 \u201cWask\u201d = conceiving, being pregnant, etc.\n\nFootnote 624:\n\n \u201cMutawassi * * * al-Wis\u00e1yat al-T\u00e1mmah.\u201d [\u201cMutawass\u00ed\u201d has been met with\n before (see p. 420) and \u201cWis\u00e1yah\u201d is the corresponding noun = he\n charged himself with (took upon himself) her complete charge, _i.e._\n maintenance.\u2014ST.]\n\nFootnote 625:\n\n [In Ar. \u201ckhall\u00ed-n\u00e1 nak\u2019ud,\u201d a thoroughly modern expression. It reads\n like a passage from Spitta Bey\u2019s Contes Arabes Modernes, where such\n phrases as: \u201ckhall\u00ed-n\u00e1 niktib al-Kit\u00e1b,\u201d let us write the marriage\n contract, \u201cma-tkhallihsh (for \u201cm\u00e1 takhall\u00edhu shay\u201d) yish\u00fafak,\u201d let him\n not see thee, and the like are very frequent.\u2014ST.]\n\nFootnote 626:\n\n \u201cFi Kashshi \u2019l-Markab:\u201d According to custom in the East all the ship\u2019s\n crew had run on shore about their own business as soon as she cast\n anchor. This has happened to me on board an Egyptian man-of-war where,\n on arriving at Suez, I found myself the sum total of the crew.\n\nFootnote 627:\n\n In text, \u201cJ\u00edlan ba\u2019da J\u00edl:\u201d the latter word = revolutions, change of\n days, tribe, people.\n\nFootnote 628:\n\n The d\u00e9nouement is a replica of \u201cThe Tale of the King who lost kingdom\n and wife and wealth and Allah restored them to him\u201d (Suppl. Nights,\n vol. i. 319). That a Sultan should send his Ministers to keep watch\n over a ship\u2019s cargo sounds passably ridiculous to a European reader,\n but a coffee-house audience in the East would find it perfectly\n natural. Also that three men, the Sultan and his sons, should live\n together for years without knowing anything of one another\u2019s lives\n seems to us an absurdity: in the case of an Oriental such detail would\n never strike him even as impossible or even improbable.\n\nFootnote 629:\n\n Between Nights lxviii. and xci. (p. 401) the Nights are not numbered.\n\nFootnote 630:\n\n Here the numeration begins again.\n\nFootnote 631:\n\n In Ouseley he becomes a \u201cKing of Greece.\u201d\n\nFootnote 632:\n\n The Arab. is \u201cJa\u2019idi\u201d: Scott has \u201cArtizans or Sharpers\u201d: Ouseley,\n \u201clabourers.\u201d\n\nFootnote 633:\n\n Ouseley has \u201cStory of the first foolish Man.\u201d\n\nFootnote 634:\n\n In the Latin Catalogue he is called Agricola, and by Scott the\n Husbandman.\n\nFootnote 635:\n\n In Ouseley he now becomes a King of Greece.\n\nFootnote 636:\n\n In Ouseley, \u201cBint-Ameen.\u201d\n\nFootnote 637:\n\n In Arab. \u201cRujub al-Mutarmakh,\u201d in the Lat. list \u201cinsipicus.\u201d\n\nFootnote 638:\n\n In Ouseley \u201cThe Taylor, a story told by the Cauzee.\u201d\n\nFootnote 639:\n\n In Scott \u201cThe Deformed Jester,\u201d reading \u201cAl-Ahdab\u201d for \u201cAl-Maskharat\n al-Azib.\u201d\n\nFootnote 640:\n\n In text \u201cAl-Jalab\u00ed,\u201d whence Ouseley and Scott\u2019s \u201cMahummud Julbee.\u201d\n\nFootnote 641:\n\n Further notes illustrative of this and the succeeding volumes will be\n found in the Bibliography in Supp. Nights, vol vi. I frequently refer\n to tales by their numbers in the Table (Nights, vol. x., pp. 514\u2013530).\n\nFootnote 642:\n\n Veckenstedt, Mythen, Sagen und Legenden der Zamaiten, ii. pp. 160,\n 162.\n\nFootnote 643:\n\n Compare, too, Mr. Clouston\u2019s \u201cBook of Noodles,\u201d chap. v., \u201cThe Silly\n Son.\u201d\n\nFootnote 644:\n\n Cf. \u201cAn Apology for the Character and Conduct of Shylock,\u201d in a volume\n of Essays published by a Society of Gentlemen in Exeter (1796), pp.\n 552\u2013573.\n\nFootnote 645:\n\n This incident shews that the story belongs to the Grateful Beasts\u2019\n class, though it is not said that Tiomberombi had conferred any\n benefit on the rats; it is only implied that he understood their\n language.\n\nFootnote 646:\n\n Veckenstedt, Mythen, Sagen und Legenden der Zamaiten, i. pp. 163\u2013166.\n\n------------------------------------------------------------------------\n\n\n\n\n TRANSCRIBER\u2019S NOTES\n\n\n 1. P. 512, changed \u201cthe wolf and the fox\u201d to \u201cthe wolf and the mouse\u201d.\n 2. Silently corrected typographical errors and variations in spelling.\n 3. Retained archaic, non-standard, and uncertain spellings as printed.\n 4. Footnotes have been re-indexed using numbers and collected together\n at the end of the last chapter.\n 5. Enclosed italics font in _underscores_.\n 6. Enclosed bold font in =equals=.\n 7. Superscripts are denoted by a caret before a single superscript\n character or a series of superscripted characters enclosed in\n curly braces, e.g. M^r. or M^{ister}.","title":"Supplemental Nights to the Book of the Thousand and One Nights \u2014 Volume 5 (of 6)","tradition":"myth-cosmogony","translated_text":null,"word_count":176584}