Project Gutenberg's The Book of the Thousand Nights and a Night, V6

Copyright laws are changing all over the world, be sure to check
the laws for your country before redistributing these files!!!

Please take a look at the important information in this header.
We encourage you to keep this file on your own disk, keeping an
electronic path open for the next readers.

Please do not remove this.

This should be the first thing seen when anyone opens the book.
Do not change or edit it without written permission.  The words
are carefully chosen to provide users with the information they
need about what they can legally do with the texts.

**Welcome To The World of Free Plain Vanilla Electronic Texts**

**Etexts Readable By Both Humans and By Computers, Since 1971**

*These Etexts Prepared By Hundreds of Volunteers and Donations*

Information on contacting Project Gutenberg to get Etexts, and
further information is included below.  We need your donations.
The Project Gutenberg Literary Archive Foundation is a 501(c)(3)
organization with EIN [Employee Identification Number] 64-6221541


Title: The Book of the Thousand Nights and a Night, Volume 6

Author: Richard F. Burton

Release Date: September, 2002  [Etext #3440]
[Yes, we are about one year ahead of schedule]
[The actual date this file first posted = 07/10/01]

Edition: 10

Language: English

Project Gutenberg's The Book of the Thousand Nights and a Night, V6
******This file should be named 3440-8.txt or 3440-8.zip*******


This etext was scanned by J.C. Byers
(http://www.capitalnet.com/~jcbyers/index.htm) and proofread by
J.C. Byers, Sergio Camarena, Muhammad Hozien, P.J. LaBrocca,
Laura Shaffer, Charles Wilson.


Project Gutenberg Etexts are usually created from multiple editions,
all of which are in the Public Domain in the United States, unless a
copyright notice is included.  Therefore, we usually do NOT keep any
of these books in compliance with any particular paper edition.

We are now trying to release all our books one year in advance
of the official release dates, leaving time for better editing.
Please be encouraged to send us error messages even years after
the official publication date.

Please note neither this listing nor its contents are final til
midnight of the last day of the month of any such announcement.
The official release date of all Project Gutenberg Etexts is at
Midnight, Central Time, of the last day of the stated month.  A
preliminary version may often be posted for suggestion, comment
and editing by those who wish to do so.

Most people start at our sites at:
http://gutenberg.net
http://promo.net/pg


Those of you who want to download any Etext before announcement
can surf to them as follows, and just download by date; this is
also a good way to get them instantly upon announcement, as the
indexes our cataloguers produce obviously take a while after an
announcement goes out in the Project Gutenberg Newsletter.

http://www.ibiblio.org/gutenberg/etext03
or
ftp://ftp.ibiblio.org/pub/docs/books/gutenberg/etext03

Or /etext02, 01, 00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90

Just search by the first five letters of the filename you want,
as it appears in our Newsletters.


Information about Project Gutenberg (one page)

We produce about two million dollars for each hour we work.  The
time it takes us, a rather conservative estimate, is fifty hours
to get any etext selected, entered, proofread, edited, copyright
searched and analyzed, the copyright letters written, etc.  This
projected audience is one hundred million readers.  If our value
per text is nominally estimated at one dollar then we produce $2
million dollars per hour this year as we release fifty new Etext
files per month, or 500 more Etexts in 2000 for a total of 3000+
If they reach just 1-2% of the world's population then the total
should reach over 300 billion Etexts given away by year's end.

The Goal of Project Gutenberg is to Give Away One Trillion Etext
Files by December 31, 2001.  [10,000 x 100,000,000 = 1 Trillion]
This is ten thousand titles each to one hundred million readers,
which is only about 4% of the present number of computer users.

At our revised rates of production, we will reach only one-third
of that goal by the end of 2001, or about 4,000 Etexts unless we
manage to get some real funding.

The Project Gutenberg Literary Archive Foundation has been created
to secure a future for Project Gutenberg into the next millennium.

We need your donations more than ever!

As of June 1, 2001 contributions are only being solicited from people in:
Arkansas, Colorado, Connecticut, Delaware, Hawaii, Idaho, Indiana,
Iowa, Kansas, Louisiana, Maine, Massachusetts, Minnesota, Missouri,
Montana, Nebraska, Nevada, New Jersey, New York, Ohio, Oklahoma,
Oregon, Rhode Island, South Carolina, South Dakota, Tennessee,
Texas, Vermont, Virginia, Washington, West Virginia, and Wyoming.

We have filed in about 45 states now, but these are the only ones
that have responded.

As the requirements for other states are met,
additions to this list will be made and fund raising
will begin in the additional states.  Please feel
free to ask to check the status of your state.

In answer to various questions we have received on this:

We are constantly working on finishing the paperwork
to legally request donations in all 50 states.  If
your state is not listed and you would like to know
if we have added it since the list you have, just ask.

While we cannot solicit donations from people in
states where we are not yet registered, we know
of no prohibition against accepting donations
from donors in these states who approach us with
an offer to donate.


International donations are accepted,
but we don't know ANYTHING about how
to make them tax-deductible, or
even if they CAN be made deductible,
and don't have the staff to handle it
even if there are ways.

All donations should be made to:

Project Gutenberg Literary Archive Foundation
PMB 113
1739 University Ave.
Oxford, MS 38655-4109


The Project Gutenberg Literary Archive Foundation is a 501(c)(3)
organization with EIN [Employee Identification Number] 64-6221541,
and has been approved as a 501(c)(3) organization by the US Internal
Revenue Service (IRS).  Donations are tax-deductible to the maximum
extent permitted by law.  As the requirements for other states are met,
additions to this list will be made and fund raising will begin in the
additional states.

We need your donations more than ever!

You can get up to date donation information at:

http://www.gutenberg.net/donation.html


***

If you can't reach Project Gutenberg,
you can always email directly to:

Michael S. Hart <hart@pobox.com>

hart@pobox.com forwards to hart@prairienet.org and archive.org
if your mail bounces from archive.org, I will still see it, if
it bounces from prairienet.org, better resend later on. . . .

Prof. Hart will answer or forward your message.

We would prefer to send you information by email.


***


Example command-line FTP session:

ftp ftp.ibiblio.org
login: anonymous
password: your@login
cd pub/docs/books/gutenberg
cd etext90 through etext99 or etext00 through etext02, etc.
dir [to see files]
get or mget [to get files. . .set bin for zip files]
GET GUTINDEX.??  [to get a year's listing of books, e.g., GUTINDEX.99]
GET GUTINDEX.ALL [to get a listing of ALL books]


**The Legal Small Print**


(Three Pages)

***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START***
Why is this "Small Print!" statement here?  You know: lawyers.
They tell us you might sue us if there is something wrong with
your copy of this etext, even if you got it for free from
someone other than us, and even if what's wrong is not our
fault.  So, among other things, this "Small Print!" statement
disclaims most of our liability to you.  It also tells you how
you may distribute copies of this etext if you want to.

*BEFORE!* YOU USE OR READ THIS ETEXT
By using or reading any part of this PROJECT GUTENBERG-tm
etext, you indicate that you understand, agree to and accept
this "Small Print!" statement.  If you do not, you can receive
a refund of the money (if any) you paid for this etext by
sending a request within 30 days of receiving it to the person
you got it from.  If you received this etext on a physical
medium (such as a disk), you must return it with your request.

ABOUT PROJECT GUTENBERG-TM ETEXTS
This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG-tm etexts,
is a "public domain" work distributed by Professor Michael S. Hart
through the Project Gutenberg Association (the "Project").
Among other things, this means that no one owns a United States copyright
on or for this work, so the Project (and you!) can copy and
distribute it in the United States without permission and
without paying copyright royalties.  Special rules, set forth
below, apply if you wish to copy and distribute this etext
under the "PROJECT GUTENBERG" trademark.

Please do not use the "PROJECT GUTENBERG" trademark to market
any commercial products without permission.

To create these etexts, the Project expends considerable
efforts to identify, transcribe and proofread public domain
works.  Despite these efforts, the Project's etexts and any
medium they may be on may contain "Defects".  Among other
things, Defects may take the form of incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged
disk or other etext medium, a computer virus, or computer
codes that damage or cannot be read by your equipment.

LIMITED WARRANTY; DISCLAIMER OF DAMAGES
But for the "Right of Replacement or Refund" described below,
[1] Michael Hart and the Foundation (and any other party you may
receive this etext from as a PROJECT GUTENBERG-tm etext) disclaims
all liability to you for damages, costs and expenses, including
legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR
UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT,
INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE
OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE
POSSIBILITY OF SUCH DAMAGES.

If you discover a Defect in this etext within 90 days of
receiving it, you can receive a refund of the money (if any)
you paid for it by sending an explanatory note within that
time to the person you received it from.  If you received it
on a physical medium, you must return it with your note, and
such person may choose to alternatively give you a replacement
copy.  If you received it electronically, such person may
choose to alternatively give you a second opportunity to
receive it electronically.

THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS".  NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS
TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A
PARTICULAR PURPOSE.

Some states do not allow disclaimers of implied warranties or
the exclusion or limitation of consequential damages, so the
above disclaimers and exclusions may not apply to you, and you
may have other legal rights.

INDEMNITY
You will indemnify and hold Michael Hart, the Foundation,
and its trustees and agents, and any volunteers associated
with the production and distribution of Project Gutenberg-tm
texts harmless, from all liability, cost and expense, including
legal fees, that arise directly or indirectly from any of the
following that you do or cause:  [1] distribution of this etext,
[2] alteration, modification, or addition to the etext,
or [3] any Defect.

DISTRIBUTION UNDER "PROJECT GUTENBERG-tm"
You may distribute copies of this etext electronically, or by
disk, book or any other medium if you either delete this
"Small Print!" and all other references to Project Gutenberg,
or:

[1]  Only give exact copies of it.  Among other things, this
     requires that you do not remove, alter or modify the
     etext or this "small print!" statement.  You may however,
     if you wish, distribute this etext in machine readable
     binary, compressed, mark-up, or proprietary form,
     including any form resulting from conversion by word
     processing or hypertext software, but only so long as
     *EITHER*:

     [*]  The etext, when displayed, is clearly readable, and
          does *not* contain characters other than those
          intended by the author of the work, although tilde
          (~), asterisk (*) and underline (_) characters may
          be used to convey punctuation intended by the
          author, and additional characters may be used to
          indicate hypertext links; OR

     [*]  The etext may be readily converted by the reader at
          no expense into plain ASCII, EBCDIC or equivalent
          form by the program that displays the etext (as is
          the case, for instance, with most word processors);
          OR

     [*]  You provide, or agree to also provide on request at
          no additional cost, fee or expense, a copy of the
          etext in its original plain ASCII form (or in EBCDIC
          or other equivalent proprietary form).

[2]  Honor the etext refund and replacement provisions of this
     "Small Print!" statement.

[3]  Pay a trademark license fee to the Foundation of 20% of the
     gross profits you derive calculated using the method you
     already use to calculate your applicable taxes.  If you
     don't derive profits, no royalty is due.  Royalties are
     payable to "Project Gutenberg Literary Archive Foundation"
     the 60 days following each date you prepare (or were
     legally required to prepare) your annual (or equivalent
     periodic) tax return.  Please contact us beforehand to
     let us know your plans and to work out the details.

WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO?
Project Gutenberg is dedicated to increasing the number of
public domain and licensed works that can be freely distributed
in machine readable form.

The Project gratefully accepts contributions of money, time,
public domain materials, or royalty free copyright licenses.
Money should be paid to the:
"Project Gutenberg Literary Archive Foundation."

If you are interested in contributing scanning equipment or
software or other items, please contact Michael Hart at:
hart@pobox.com

*END THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.06/12/01*END*
[Portions of this header are copyright (C) 2001 by Michael S. Hart
and may be reprinted only when these Etexts are free of all fees.]
[Project Gutenberg is a TradeMark and may not be used in any sales
of Project Gutenberg Etexts or other materials be they hardware or
software or any other related product without express permission.]





This etext was scanned by J.C. Byers
(http://www.capitalnet.com/~jcbyers/index.htm) and proofread by
J.C. Byers, Sergio Camarena, Muhammad Hozien, P.J. LaBrocca,
Laura Shaffer, Charles Wilson.






                        THE BOOK OF THE
                  THOUSAND NIGHTS AND A NIGHT
                A Plain and Literal Translation
              of the Arabian Nights Entertainments

                  Translated and Annotated by
                       Richard F. Burton

                           VOLUME SIX
              Privately Printed By The Burton Club



                     I Inscribe This Volume
              To My Old And Valued Correspondent,
                    I Whose Debt I Am Deep,

                    Professor Aloys Sprenger
                        (of Heidelberg),

                Arabist, Philosopher and Friend.


                                             Richard F. Burton.


                  Contents of the Sixth Volume

133. Sindbad the Seaman and Sinbad the Landsman
     a.   The First Voyage of Sindbad the Seaman
     b.   The Second Voyage of Sindbad the Seaman
     c.   The Third Voyage of Sindbad the Seaman
     d.   The Fourth Voyage of Sindbad the Seaman
     e.   The Fifth Voyage of Sindbad the Seaman
     f.   The Sixth Voyage of Sindbad the Seaman
     g.   The Seventh Voyage of Sindbad the Seaman
          The Seventh Voyage of Sindbad the Seaman (according to
          the Calcutta Edition)
134. The City of Brass
135. The Craft and Malice of Woman
     a.   The King and His Wazir's Wife
     b.   The Confectioner, His Wife and the Parrot
     c.   The Fuller and His Son
     d.   The Rake's Trick Against the Chaste Wife
     e.   The Miser and the Loaves of Bread
     f.   The Lady and Her Two Lovers
     g.   The King's Son and the Ogeress
     h.   The Drop of Honey
     i.   The Woman Who Made Her Husband Sift Dust
     j.   The Enchanted Spring
     k.   The Wazir's Son and the Hamman-Keeper's Wife
     l.   The Wife's Device to Cheat her Husband
     m.   The Goldsmith and the Cashmere Singing-Girl
     n.   The Man who Never Laughed Duing the Rest of His Days
     o.   The King's Son and the Merchant's Wife
     p.   The Page Who Feigned to Know the Speech of Birds
     q.   The Lady and Her Five Suitors
     r.   The Three Wishes, or the Man Who Longed to see the
          Night of Power
     s.   The Stolen Necklace
     t.   The Two Pigeons
     u.   Prince Behram and the Princess Al-Datma
     v.   The House With the Belvedere
     w.   The King's Son and the Ifrit's Mistress
     x.   The Sandal-Wood Merchant and the Sharpers
     y.   The Debauchee and the Three-Year-Old Child
     z.   The Stolen Purse
     aa.  The Fox and the Folk
136. Judar and His Brethren
137. The History of Gharib and His Brother Ajib




                        The Book Of The
                  THOUSAND NIGHTS AND A NIGHT



       Sindbad The Seaman[FN#1] and Sindbad The Landsman.



There lived in the city of Baghdad, during the reign of the
Commander of the Faithful, Harun al-Rashid, a man named Sindbád
the Hammál,[FN#2] one in poor case who bore burdens on his head
for hire. It happened to him one day of great heat that whilst he
was carrying a heavy load, he became exceeding weary and sweated
profusely, the heat and the weight alike oppressing him.
Presently, as he was passing the gate of a merchant's house,
before which the ground was swept and watered, and there the air
was temperate, he sighted a broad bench beside the door; so he
set his load thereon, to take rest and smell the air,--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

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

She said, It hath reached me, O auspicious King, that when the
Hammal set his load upon the bench to take rest and smell the
air, there came out upon him from the court-door a pleasant
breeze and a delicious fragrance. He sat down on the edge of the
bench, and at once heard from within the melodious sound of lutes
and other stringed instruments, and mirth-exciting voices singing
and reciting, together with the song of birds warbling and
glorifying Almighty Allah in various tunes and tongues; turtles,
mocking-birds, merles, nightingales, cushats and stone-
curlews,[FN#3] whereat he marvelled in himself and was moved to
mighty joy and solace. Then he went up to the gate and saw within
a great flower-garden wherein were pages and black slaves and
such a train of servants and attendants and so forth as is found
only with Kings and Sultans; and his nostrils were greeted with
the savoury odours of all manner meats rich and delicate, and
delicious and generous wines. So he raised his eyes heavenwards
and said, "Glory to Thee, O Lord, O Creator and Provider, who
providest whomso Thou wilt without count or stint! O mine Holy
One, I cry Thee pardon for all sins and turn to Thee repenting of
all offences! O Lord, there is no gainsaying Thee in Thine
ordinance and Thy dominion, neither wilt Thou be questioned of
that Thou dost, for Thou indeed over all things art Almighty!
Extolled be Thy perfection: whom Thou wilt Thou makest poor and
whom Thou wilt Thou makest rich! Whom Thou wilt Thou exaltest and
whom Thou wilt Thou abasest and there is no god but Thou! How
mighty is Thy majesty and how enduring Thy dominion and how
excellent Thy government! Verily, Thou favourest whom Thou wilt
of Thy servants, whereby the owner of this place abideth in all
joyance of life and delighteth himself with pleasant scents and
delicious meats and exquisite wines of all kinds. For indeed Thou
appointest unto Thy creatures that which Thou wilt and that which
Thou hast foreordained unto them; wherefore are some weary and
others are at rest and some enjoy fair fortune and affluence,
whilst others suffer the extreme of travail and misery, even as I
do." And he fell to reciting,

"How many by my labours, that evermore endure, * All goods of
     life enjoy and in cooly shade recline?
Each morn that dawns I wake in travail and in woe, * And strange
     is my condition and my burden gars me pine:
Many others are in luck and from miseries are free, * And Fortune
     never loads them with loads the like o' mine:
They live their happy days in all solace and delight; * Eat,
     drink and dwell in honour 'mid the noble and the digne:
All living things were made of a little drop of sperm, * Thine
     origin is mine and my provenance is thine;
Yet the difference and distance 'twixt the twain of us are far *
     As the difference of savour 'twixt vinegar and wine:
But at Thee, O God All-wise! I venture not to rail * Whose
     ordinance is just and whose justice cannot fail."

When Sindbad the Porter had made an end of reciting his verses,
he bore up his burden and was about to fare on, when there came
forth to him from the gate a little foot-page, fair of face and
shapely of shape and dainty of dress who caught him by the hand
saying, "Come in and speak with my lord, for he calleth for
thee." The Porter would have excused himself to the page but the
lad would take no refusal; so he left his load with the
doorkeeper in the vestibule and followed the boy into the house,
which he found to be a goodly mansion, radiant and full of
majesty, till he brought him to a grand sitting-room wherein he
saw a company of nobles and great lords, seated at tables
garnished with all manner of flowers and sweet-scented herbs,
besides great plenty of dainty viands and fruits dried and fresh
and confections and wines of the choicest vintages. There also
were instruments of music and mirth and lovely slave-girls
playing and singing. All the company was ranged according to
rank; and in the highest place sat a man of worshipful and noble
aspect whose beard-sides hoariness had stricken; and he was
stately of stature and fair of favour, agreeable of aspect and
full of gravity and dignity and majesty. So Sindbad the Porter
was confounded at that which he beheld and said in himself, "By
Allah, this must be either a piece of Paradise or some King's
palace!" Then he saluted the company with much respect praying
for their prosperity, and kissing the ground before them, stood
with his head bowed down in humble attitude.--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Porter, after kissing ground between their hands stood with his
head bowed down in humble attitude. The master of the house bade
him draw near and be seated and bespoke him kindly, bidding him
welcome. Then he set before him various kinds of viands, rich and
delicate and delicious, and the Porter, after saying his
Bismillah, fell to and ate his fill, after which he exclaimed,
"Praised be Allah whatso be our case![FN#4]" and, washing his
hands, returned thanks to the company for his entertainment.
Quoth the host, "Thou art welcome and thy day is a blessed. But
what is thy name and calling?" Quoth the other, "O my lord, my
name is Sindbad the Hammal, and I carry folk's goods on my head
for hire." The house-master smiled and rejoined, "Know, O Porter
that thy name is even as mine, for I am Sindbad the Seaman; and
now, O Porter, I would have thee let me hear the couplets thou
recitedst at the gate anon." The Porter was abashed and replied,
"Allah upon thee! Excuse me, for toil and travail and lack of
luck when the hand is empty, teach a man ill manners and boorish
ways." Said the host, "Be not ashamed; thou art become my
brother; but repeat to me the verses, for they pleased me whenas
I heard thee recite them at the gate. Hereupon the Porter
repeated the couplets and they delighted the merchant, who said
to him, "Know, O Hammal, that my story is a wonderful one, and
thou shalt hear all that befel me and all I underwent ere I rose
to this state of prosperity and became the lord of this place
wherein thou seest me; for I came not to this high estate save
after travail sore and perils galore, and how much toil and
trouble have I not suffered in days of yore! I have made seven
voyages, by each of which hangeth a marvellous tale, such as
confoundeth the reason, and all this came to pass by doom of
fortune and fate; for from what destiny doth write there is
neither refuge nor flight. Know, then, good my lords (continued
he) that I am about to relate the



First Voyage of Sindbad the Seaman."[FN#5]



My father was a merchant, one of the notables of my native place,
a monied man and ample of means, who died whilst I was yet a
child, leaving me much wealth in money and lands and farmhouses.
When I grew up, I laid hands on the whole and ate of the best and
drank freely and wore rich clothes and lived lavishly,
companioning and consorting with youths of my own age, and
considering that this course of life would continue for ever and
ken no change. Thus did I for a long time, but at last I awoke
from my heedlessness and, returning to my senses, I found my
wealth had become unwealth and my condition ill-conditioned and
all I once hent had left my hand. And recovering my reason I was
stricken with dismay and confusion and bethought me of a saying
of our lord Solomon, son of David (on whom be peace!), which I
had heard aforetime from my father, "Three things are better than
other three; the day of death is better than the day of birth, a
live dog is better than a dead lion and the grave is better than
want."[FN#6] Then I got together my remains of estates and
property and sold all, even my clothes, for three thousand
dirhams, with which I resolved to travel to foreign parts,
remembering the saying of the poet,

"By means of toil man shall scale the height; * Who to fame
     aspires mustn't sleep o' night:
Who seeketh pearl in the deep must dive, * Winning weal and
     wealth by his main and might:
And who seeketh Fame without toil and strife * Th' impossible
     seeketh and wasteth life."

So taking heart I bought me goods, merchandise and all needed for
a voyage and, impatient to be at sea, I embarked, with a company
of merchants, on board a ship bound for Bassorah. There we again
embarked and sailed many days and nights, and we passed from isle
to isle and sea to sea and shore to shore, buying and selling and
bartering everywhere the ship touched, and continued our course
till we came to an island as it were a garth of the gardens of
Paradise. Here the captain cast anchor and making fast to the
shore, put out the landing planks. So all on board landed and
made furnaces[FN#7] and lighting fires therein, busied themselves
in various ways, some cooking and some washing, whilst other some
walked about the island for solace, and the crew fell to eating
and drinking and playing and sporting. I was one of the walkers
but, as we were thus engaged, behold the master who was standing
on the gunwale cried out to us at the top of his voice, saying,
"Ho there! passengers, run for your lives and hasten back to the
ship and leave your gear and save yourselves from destruction,
Allah preserve you! For this island whereon ye stand is no true
island, but a great fish stationary a-middlemost of the sea,
whereon the sand hath settled and trees have sprung up of old
time, so that it is become like unto an island;[FN#8] but, when
ye lighted fires on it, it felt the heat and moved; and in a
moment it will sink with you into the sea and ye will all be
drowned. So leave your gear and seek your safety ere ye die!"--
And Shahrazad perceived the dawn of day and ceased saying her
permitted say.

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

She said, It hath reached me, O auspicious King, that when the
ship-master cried to the passengers, "Leave your gear and seek
safety, ere ye die;" all who heard him left gear and goods,
clothes washed and unwashed, fire pots and brass cooking-pots,
and fled back to the ship for their lives, and some reached it
while others (amongst whom was I) did not, for suddenly the
island shook and sank into the abysses of the deep, with all that
were thereon, and the dashing sea surged over it with clashing
waves. I sank with the others down, down into the deep, but
Almighty Allah preserved me from drowning and threw in my way a
great wooden tub of those that had served the ship's company for
tubbing. I gripped it for the sweetness of life and, bestriding
it like one riding, paddled with my feet like oars, whilst the
waves tossed me as in sport right and left. Meanwhile the captain
made sail and departed with those who had reached the ship,
regardless of the drowning and the drowned; and I ceased not
following the vessel with my eyes, till she was hid from sight
and I made sure of death. Darkness closed in upon me while in
this plight and the winds and waves bore me on all that night and
the next day, till the tub brought to with me under the lee of a
lofty island, with trees overhanging the tide. I caught hold of a
branch and by its aid clambered up on to the land, after coming
nigh upon death; but when I reached the shore, I found my legs
cramped and numbed and my feet bore traces of the nibbling of
fish upon their soles; withal I had felt nothing for excess of
anguish and fatigue. I threw myself down on the island ground,
like a dead man, and drowned in desolation swooned away, nor did
I return to my senses till next morning, when the sun rose and
revived me. But I found my feet swollen, so made shift to move by
shuffling on my breech and crawling on my knees, for in that
island were found store of fruits and springs of sweet water. I
ate of the fruits which strengthened me; and thus I abode days
and nights, till my life seemed to return and my spirits began to
revive and I was better able to move about. So, after due
consideration, I fell to exploring the island and diverting
myself with gazing upon all things that Allah Almighty had
created there; and rested under the trees from one of which I cut
me a staff to lean upon. One day as I walked along the marge, I
caught sight of some object in the distance and thought it a wild
beast or one of the monster-creatures of the sea; but, as I drew
near it, looking hard the while, I saw that it was a noble mare,
tethered on the beach. Presently I went up to her, but she cried
out against me with a great cry, so that I trembled for fear and
turned to go away, when there came forth a man from under the
earth and followed me, crying out and saying, "Who and whence art
thou, and what caused thee to come hither?" "O my lord," answered
I, "I am in very sooth, a waif, a stranger, and was left to drown
with sundry others by the ship we voyaged in;[FN#9] but Allah
graciously sent me a wooden tub; so I saved myself thereon and it
floated with me, till the waves cast me up on this island." When
he heard this, he took my hand and saying, "Come with me,"
carried me into a great Sardab, or underground chamber, which was
spacious as a saloon. He made me sit down at its upper end; then
he brought me somewhat of food and, being anhungered, I ate till
I was satisfied and refreshed; and when he had put me at mine
ease he questioned me of myself, and I told him all that had
befallen me from first to last; and, as he wondered at my
adventure, I said, "By Allah, O my lord, excuse me; I have told
thee the truth of my case and the accident which betided me; and
now I desire that thou tell me who thou art and why thou abidest
here under the earth and why thou hast tethered yonder mare on
the brink of the sea." Answered he, "Know, that I am one of the
several who are stationed in different parts of this island, and
we are of the grooms of King Mihrjan[FN#10] and under our hand
are all his horses. Every month, about new-moon tide we bring
hither our best mares which have never been covered, and picket
them on the sea-shore and hide ourselves in this place under the
ground, so that none may espy us. Presently, the stallions of the
sea scent the mares and come up out of the water and seeing no
one, leap the mares and do their will of them. When they have
covered them, they try to drag them away with them, but cannot,
by reason of the leg-ropes; so they cry out at them and butt at
them and kick them, which we hearing, know that the stallions
have dismounted; so we run out and shout at them, whereupon they
are startled and return in fear to the sea. Then the mares
conceive by them and bear colts and fillies worth a mint of
money, nor is their like to be found on earth's face. This is the
time of the coming forth of the sea-stallions; and Inshallah! I
will bear thee to King Mihrjan"--And Shahrazad perceived the dawn
of day and ceased to say her permitted say.

        When it was the Five Hundred and Fortieth Night,

She continued, It hath reached me, O auspicious King, that the
Syce[FN#11] said to Sindbad the Seaman, "I will bear thee to King
Mihrjan and show thee our country. And know that hadst thou not
happened on us thou hadst perished miserably and none had known
of thee: but I will be the means of the saving of thy life and of
thy return to thine own land." I called down blessings on him and
thanked him for his kindness and courtesy; and, while we were yet
talking, behold, the stallion came up out of the sea; and, giving
a great cry, sprang upon the mare and covered her. When he had
done his will of her, he dismounted and would have carried her
away with him, but could not by reason of the tether. She kicked
and cried out at him, whereupon the groom took a sword and
target[FN#12] and ran out of the underground saloon, smiting the
buckler with the blade and calling to his company, who came up
shouting and brandishing spears; and the stallion took fright at
them and plunging into the sea, like a buffalo, disappeared under
the waves.[FN#13] After this we sat awhile, till the rest of the
grooms came up, each leading a mare, and seeing me with their
fellow-Syce, questioned me of my case and I repeated my story to
them. Thereupon they drew near me and spreading the table, ate
and invited me to eat; so I ate with them, after which they took
horse and mounting me on one of the mares, set out with me and
fared on without ceasing, till we came to the capital city of
King Mihrjan, and going in to him acquainted him with my story.
Then he sent for me, and when they set me before him and salams
had been exchanged, he gave me a cordial welcome and wishing me
long life bade me tell him my tale. So I related to him all that
I had seen and all that had befallen me from first to last,
whereat he marvelled and said to me, "By Allah, O my son, thou
hast indeed been miraculously preserved! Were not the term of thy
life a long one, thou hadst not escaped from these straits; but
praised by Allah for safety!" Then he spoke cheerily to me and
entreated me with kindness and consideration: moreover, he made
me his agent for the port and registrar of all ships that entered
the harbour. I attended him regularly, to receive his
commandments, and he favoured me and did me all manner of
kindness and invested me with costly and splendid robes. Indeed,
I was high in credit with him, as an intercessor for the folk and
an intermediary between them and him, when they wanted aught of
him. I abode thus a great while and, as often as I passed through
the city to the port, I questioned the merchants and travellers
and sailors of the city of Baghdad; so haply I might hear of an
occasion to return to my native land, but could find none who
knew it or knew any who resorted thither. At this I was
chagrined, for I was weary of long strangerhood; and my
disappointment endured for a time till one day, going in to King
Mihrjan, I found him with a company of Indians. I saluted them
and they returned my salam; and politely welcomed me and asked me
of my country.--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

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

She continued, It hath reached me, O auspicious King, that
Sindbad the Seaman said:--When they asked me of my country I
questioned them of theirs and they told me that they were of
various castes, some being called Shakiriyah[FN#14] who are the
noblest of their castes and neither oppress nor offer violence to
any, and others Brahmans, a folk who abstain from wine, but live
in delight and solace and merriment and own camels and horses and
cattle. Moreover, they told me that the people of India are
divided into two-and-seventy castes, and I marvelled at this with
exceeding marvel. Amongst other things that I saw in King
Mihrjan's dominions was an island called Kásil,[FN#15] wherin all
night is heard the beating of drums and tabrets; but we were told
by the neighbouring islanders and by travellers that the
inhabitants are people of diligence and judgment.[FN#16] In this
sea I saw also a fish two hundred cubits long and the fishermen
fear it; so they strike together pieces of wood and put it to
flight.[FN#17] I also saw another fish, with a head like that of
an owl, besides many other wonders and rarities, which it would
be tedious to recount. I occupied myself thus in visiting the
islands till, one day, as I stood in the port, with a staff in my
hand, according to my custom, behold, a great ship, wherein were
many merchants, came sailing for the harbour. When it reached the
small inner port where ships anchor under the city, the master
furled his sails and making fast to the shore, put out the
landing-planks, whereupon the crew fell to breaking bulk and
landing cargo whilst I stood by, taking written note of them.
They were long in bringing the goods ashore so I asked the
master, "Is there aught left in thy ship?"; and he answered, "O
my lord, there are divers bales of merchandise in the hold, whose
owner was drowned from amongst us at one of the islands on our
course; so his goods remained in our charge by way of trust and
we purpose to sell them and note their price, that we may convey
it to his people in the city of Baghdad, the Home of Peace."
"What was the merchant's name?" quoth I, and quoth he, "Sindbad
the Seaman;" whereupon I straitly considered him and knowing him,
cried out to him with a great cry, saying, "O captain, I am that
Sindbad the Seaman who travelled with other merchants; and when
the fish heaved and thou calledst to us some saved themselves and
others sank, I being one of them. But Allah Almighty threw in my
way a great tub of wood, of those the crew had used to wash
withal, and the winds and waves carried me to this island, where
by Allah's grace, I fell in with King Mihrjan's grooms and they
brought me hither to the King their master. When I told him my
story, he entreated me with favour and made me his harbour-
master, and I have prospered in his service and found acceptance
with him. These bales, therefore are mine, the goods which God
hath given me."--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

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

She continued, It hath reached me, O auspicious King, that when
Sindbad the Seaman said to the captain, "These bales are mine,
the goods which Allah hath given me," the other exclaimed, "There
is no Majesty and there is no Might save in Allah, the Glorious,
the Great! Verily, there is neither conscience nor good faith
left among men!" said I, "O Rais,[FN#18] what mean these words,
seeing that I have told thee my case?" And he answered, "Because
thou heardest me say that I had with me goods whose owner was
drowned, thou thinkest to take them without right; but this is
forbidden by law to thee, for we saw him drown before our eyes,
together with many other passengers, nor was one of them saved.
So how canst thou pretend that thou art the owner of the goods?"
"O captain," said I, "listen to my story and give heed to my
words, and my truth will be manifest to thee; for lying and
leasing are the letter-marks of the hypocrites." Then I recounted
to him all that had befallen me since I sailed from Baghdad with
him to the time when we came to the fish-island where we were
nearly drowned; and I reminded him of certain matters which had
passed between us; whereupon both he and the merchants were
certified at the truth of my story and recognized me and gave me
joy of my deliverance, saying, "By Allah, we thought not that
thou hadst escaped drowning! But the Lord hath granted thee new
life." Then they delivered my bales to me, and I found my name
written thereon, nor was aught thereof lacking. So I opened them
and making up a present for King Mihrjan of the finest and
costliest of the contents, caused the sailors carry it up to the
palace, where I went in to the King and laid my present at his
feet, acquainting him with what had happened, especially
concerning the ship and my goods; whereat he wondered with
exceeding wonder and the truth of all that I had told him was
made manifest to him. His affection for me redoubled after that
and he showed me exceeding honour and bestowed on me a great
present in return for mine. Then I sold my bales and what other
matters I owned making a great profit on them, and bought me
other goods and gear of the growth and fashion of the island-
city. When the merchants were about to start on their homeward
voyage, I embarked on board the ship all that I possessed, and
going in to the King, thanked him for all his favours and
friendship and craved his leave to return to my own land and
friends. He farewelled me and bestowed on me great store of the
country-stuffs and produce; and I took leave of him and embarked.
Then we set sail and fared on nights and days, by the permission
of Allah Almighty; and Fortune served us and Fate favoured us, so
that we arrived in safety at Bassorah-city where I landed
rejoiced at my safe return to my natal soil. After a short stay,
I set out for Baghdad, the House of Peace, with store of goods
and commodities of great price. Reaching the city in due time, I
went straight to my own quarter and entered my house where all my
friends and kinsfolk came to greet me. Then I bought me eunuchs
and concubines, servants and <DW64> slaves till I had a large
establishment, and I bought me houses, and lands and gardens,
till I was richer and in better case than before, and returned to
enjoy the society of my friends and familiars more assiduously
than ever, forgetting all I had suffered of fatigue and hardship
and strangerhood and every peril of travel; and I applied myself
to all manner joys and solaces and delights, eating the dantiest
viands and drinking the deliciousest wines; and my wealth allowed
this state of things to endure. "This, then, is the story of my
first voyage, and to-morrow, Inshallah! I will tell you the tale
of the second of my seven voyages." (Saith he who telleth the
tale), Then Sindbad the Seaman made Sindbad the Landsman sup with
him and bade give him an hundred gold pieces, saying, "Thou hast
cheered us with thy company this day."[FN#19] The Porter thanked
him and, taking the gift, went his way, pondering that which he
had heard and marvelling mightily at what things betide mankind.
He passed the night in his own place and with early morning
repaired to the abode of Sindbad the Seaman, who received him
with honour and seated him by his side. As soon as the rest of
the company was assembled, he set meat and drink before them and,
when they had well eaten and drunken and were merry and in
cheerful case, he took up his discourse and recounted to them in
these words the narrative of



The Second Voyage of Sindbad the Seaman.



Know, O my brother, that I was living a most comfortable and
enjoyable life, in all solace and delight, as I told you
yesterday,--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

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

She continued, It hath reached me, O auspicious King, that when
Sindbad the Seaman's guests were all gathered together he thus
bespake them:--I was living a most enjoyable life until one day
my mind became possessed with the thought of travelling about the
world of men and seeing their cities and islands; and a longing
seized me to traffic and to make money by trade. Upon this
resolve I took a great store of cash and, buying goods and gear
fit for travel, bound them up in bales. Then I went down to the
river-bank, where I found a noble ship and brand-new about to
sail, equipped with sails of fine cloth and well manned and
provided; so I took passage in her, with a number of other
merchants, and after embarking our goods we weighed anchor the
same day. Right fair was our voyage and we sailed from place to
place and from isle to isle; and whenever we anchored we met a
crowd of merchants and notables and customers, and we took to
buying and selling and bartering. At last Destiny brought us to
an island, fair and verdant, in trees abundant, with yellow-ripe
fruits luxuriant, and flowers fragrant and birds warbling soft
descant; and streams crystalline and radiant; but no sign of man
showed to the descrier, no, not a blower of the fire.[FN#20] The
captain made fast with us to this island, and the merchants and
sailors landed and walked about, enjoying the shade of the trees
and the song of the birds, that chanted the praises of the One,
the Victorious, and marvelling at the works of the Omnipotent
King.[FN#21] I landed with the rest; and, sitting down by a
spring of sweet water that welled up among the trees, took out
some vivers I had with me and ate of that which Allah Almighty
had allotted unto me. And so sweet was the zephyr and so fragrant
were the flowers, that presently I waxed drowsy and, lying down
in that place, was soon drowned in sleep. When I awoke, I found
myself alone, for the ship had sailed and left me behind, nor had
one of the merchants or sailors bethought himself of me. I seared
the island right and left, but found neither man nor Jinn,
whereat I was beyond measure troubled and my gall was like to
burst for stress of chagrin and anguish and concern, because I
was left quite alone, without aught of wordly gear or meat or
drink, weary and heart-broken. So I gave myself up for lost and
said, "Not always doth the crock escape the shock. I was saved
the first time by finding one who brought me from the desert
island to an inhabited place, but now there is no hope for me."
Then I fell to weeping and wailing and gave myself up to an
access of rage, blaming myself for having again ventured upon the
perils and hardships of voyage, whenas I was at my ease in mine
own house in mine own land, taking my pleasure with good meat and
good drink and good clothes and lacking nothing, neither money
nor goods. And I repented me of having left Baghdad, and this the
more after all the travails and dangers I had undergone in my
first voyage, wherein I had so narrowly escaped destruction, and
exclaimed "Verily we are Allah's and unto Him we are returning!"
I was indeed even as one mad and Jinn-struck and presently I rose
and walked about the island, right and left and every whither,
unable for trouble to sit or tarry in any one place. Then I
climbed a tall tree and looked in all directions, but saw nothing
save sky and sea and trees and birds and isles and sands.
However, after a while my eager glances fell upon some great
white thing, afar off in the interior of the island; so I came
down from the tree and made for that which I had seen; and
behold, it was a huge white dome rising high in air and of vast
compass. I walked all around it, but found no door thereto, nor
could I muster strength or nimbleness by reason of its exceeding
smoothness and slipperiness. So I marked the spot where I stood
and went round about the dome to measure its circumference which
I found fifty good paces. And as I stood, casting about how to
gain an entrance the day being near its fall and the sun being
near the horizon, behold, the sun was suddenly hidden from me and
the air became dull and dark. Methought a cloud had come over the
sun, but it was the season of summer; so I marvelled at this and
lifting my head looked steadfastly at the sky, when I saw that
the cloud was none other than an enormous bird, of gigantic girth
and inordinately wide of wing which, as it flew through the air,
veiled the sun and hid it from the island. At this sight my
wonder redoubled and I remembered a story,--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued in these words:--My wonder redoubled and I
remembered a story I had heard aforetime of pilgrims and
travellers, how in a certain island dwelleth a huge bird, called
the "Rukh"[FN#22] which feedeth its young on elephants; and I was
certified that the dome which caught my sight was none other than
a Rukh's egg. As I looked and wondered at the marvellous works of
the Almighty, the bird alighted on the dome and brooded over it
with its wings covering it and its legs stretched out behind it
on the ground, and in this posture it fell asleep, glory be to
Him who sleepeth not! When I saw this, I arose and, unwinding my
turband from my head, doubled it and twisted it into a rope, with
which I girt my middle and bound my waist fast to the legs of the
Rukh, saying in myself, "Peradventure, this bird may carry me to
a land of cities and inhabitants, and that will be better than
abiding in this desert island." I passed the night watching and
fearing to sleep, lest the bird should fly away with me unawares;
and, as soon as the dawn broke and morn shone, the Rukh rose off
its egg and spreading its wings with a great cry flew up into the
air dragging me with it; nor ceased it to soar and to tower till
I thought it had reached the limit of the firmament; after which
it descended, earthwards, little by little, till it lighted on
the top of a high hill. As soon as I found myself on the hard
ground, I made haste to unbind myself, quaking for fear of the
bird, though it took no heed of me nor even felt me; and, loosing
my turband from its feet, I made off with my best speed.
Presently, I saw it catch up in its huge claws something from the
earth and rise with it high in air, and observing it narrowly I
saw it to be a serpent big of bulk and gigantic of girth,
wherewith it flew away clean out of sight. I marvelled at this
and faring forwards found myself on a peak overlooking a valley,
exceeding great and wide and deep, and bounded by vast mountains
that spired high in air: none could descry their summits, for the
excess of their height, nor was any able to climb up thereto.
When I saw this, I blamed myself for that which I had done and
said, "Would Heaven I had tarried in the island! It was better
than this wild desert; for there I had at least fruits to eat and
water to drink, and here are neither trees nor fruits nor
streams. But there is no Majesty and there is no Might save in
Allah, the Glorious, the Great! Verily, as often as I am quit of
one peril, I fall into a worse danger and a more grievous."
However, I took courage and walking along the Wady found that its
soil was of diamond, the stone wherewith they pierce minerals and
precious stones and porcelain and the onyx, for that it is a
dense stone and a dure, whereon neither iron nor hardhead hath
effect, neither can we cut off aught therefrom nor break it, save
by means of leadstone.[FN#23] Moreover, the valley swarmed with
snakes and vipers, each big as a palm tree, that would have made
but one gulp of an elephant; and they came out by night, hiding
during the day, lest the Rukhs and eagles pounce on them and tear
them to pieces, as was their wont, why I wot not. And I repented
of what I had done and said, "By Allah, I have made haste to
bring destruction upon myself!" The day began to wane as I went
along and I looked about for a place where I might pass the
night, being in fear of the serpents; and I took no thought of
meat and drink in my concern for my life. Presently, I caught
sight of a cave nearhand, with a narrow doorway; so I entered and
seeing a great stone close to the mouth, I rolled it up and
stopped the entrance, saying to myself, "I am safe here for the
night; and as soon as it is day, I will go forth and see what
destiny will do." Then I looked within the cave and saw to the
upper end a great serpent brooding on her eggs, at which my flesh
quaked and my hair stood on end; but I raised my eyes to Heaven
and, committing my case to fate and lot, abode all that night
without sleep till daybreak, when I rolled back the stone from
the mouth of the cave and went forth, staggering like a drunken
man and giddy with watching and fear and hunger. As in this sore
case I walked along the valley, behold, there fell down before me
a slaughtered beast; but I saw no one, whereat I marvelled with
great marvel and presently remembered a story I had heard
aforetime of traders and pilgrims and travellers; how the
mountains where are the diamonds are full of perils and terrors,
nor can any fare through them; but the merchants who traffic in
diamonds have a device by which they obtain them, that is to say,
they take a sheep and slaughter and skin it and cut it in pieces
and cast them down from the mountain-tops into the valley-sole,
where the meat being fresh and sticky with blood, some of the
gems cleave to it. There they leave it till mid-day, when the
eagles and vultures swoop down upon it and carry it in their
claws to the mountain-summits, whereupon the merchants come and
shout at them and scare them away from the meat. Then they come
and, taking the diamonds which they find sticking to it, go their
ways with them and leave the meat to the birds and beasts; nor
can any come at the diamonds but by this device,--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

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

She said, it hath reached me, O auspicious King, that Sindbad the
Seaman continued his relation of what befel him in the Mountain
of Diamonds, and informed them that the merchants cannot come at
the diamonds save by the device aforesaid. So, when I saw the
slaughtered beast fall (he pursued) and bethought me of the
story, I went up to it and filled my pockets and shawl-girdle and
turband and the folds of my clothes with the choicest diamonds;
and, as I was thus engaged, down fell before me another great
piece of meat. Then with my unrolled turband and lying on my
back, I set the bit on my breast so that I was hidden by the
meat, which was thus raised above the ground. Hardly had I
gripped it, when an eagle swooped down upon the flesh and,
seizing it with his talons, flew up with it high in air and me
clinging thereto, and ceased not its flight till it alighted on
the head of one of the mountains where, dropping the carcass he
fell to rending it; but, behold, there arose behind him a great
noise of shouting and clattering of wood, whereat the bird took
fright and flew away. Then I loosed off myself the meat, with
clothes daubed with blood therefrom, and stood up by its side;
whereupon up came the merchant, who had cried out at the eagle,
and seeing me standing there, bespoke me not, but was affrighted
at me and shook with fear. However, he went up to the carcass and
turning it over, found no diamonds sticking to it, whereat he
gave a great cry and exclaimed, "Harrow, my disappointment! There
is no Majesty and there is no Might save in Allah with whom we
seek refuge from Satan the stoned!" And he bemoaned himself and
beat hand upon hand, saying, "Alas, the pity of it! How cometh
this?" Then I went up to him and he said to me, "Who art thou and
what causeth thee to come hither?" And I, "Fear not, I am a man
and a good man and a merchant. My story is a wondrous and my
adventures marvellous and the manner of my coming hither is
prodigious. So be of good cheer, thou shalt receive of me what
shall rejoice thee, for I have with me great plenty of diamonds
and I will give thee thereof what shall suffice thee; for each is
better than aught thou couldst get otherwise. So fear nothing."
The man rejoiced thereat and thanked and blessed me; then we
talked together till the other merchants, hearing me in discourse
with their fellow, came up and saluted me; for each of them had
thrown down his piece of meat. And as I went off with them I told
them my whole story, how I had suffered hardships at sea and the
fashion of my reaching the valley. But I gave the owner of the
meat a number of the stones I had by me, so they all wished me
joy of my escape, saying, "By Allah a new life hath been decreed
to thee, for none ever reached yonder valley and came off thence
alive before thee; but praised be Allah for thy safety!" We
passed the night together in a safe and pleasant place, beyond
measure rejoiced at my deliverance from the Valley of Serpents
and my arrival in an inhabited land; and on the morrow we set out
and journeyed over the mighty range of mountains, seeing many
serpents in the valley, till we came to a fair great island,
wherein was a garden of huge camphor trees under each of which an
hundred men might take shelter. When the folk have a mind to get
camphor, they bore into the upper part of the bole with a long
iron; whereupon the liquid camphor, which is the sap of the tree,
floweth out and they catch it in vessels, where it concreteth
like gum; but, after this, the tree dieth and becometh
firewood.[FN#24] Moreover, there is in this island a kind of wild
beast, called "Rhinoceros,"[FN#25] that pastureth as do steers
and buffalos with us; but it is a huge brute, bigger of body than
the camel and like it feedeth upon the leaves and twigs of trees.
It is a remarkable animal with a great and thick horn, ten cubits
long, amiddleward its head; wherein, when cleft in twain, is the
likeness of a man. Voyagers and pilgrims and travellers declare
that this beast called "Karkadan" will carry off a great elephant
on its horn and graze about the island and the sea-coast
therewith and take no heed of it, till the elephant dieth and its
fat, melting in the sun, runneth down into the rhinoceros's eyes
and blindeth him, so that he lieth down on the shore. Then comes
the bird Rukh and carrieth off both the rhinoceros's eyes and
blindeth him, so that he lieth down on the shore. Then comes the
bird Rukh and carrieth off both the rhinoceros and that which is
on its horn to feed its young withal. Moreover, I saw in this
island many kinds of oxen and buffalos, whose like are not found
in our country. Here I sold some of the diamonds which I had by
me for gold dinars and silver dirhams and bartered others for the
produce of the country; and, loading them upon beasts of burden,
fared on with the merchants from valley to valley and town to
town, buying and selling and viewing foreign countries and the
works and creatures of Allah, till we came to Bassorah-city,
where we abode a few days, after which I continued my journey to
Baghdad.--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

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

She said, It hath reached me, O auspicious King, that when
Sindbad the Seaman returned from his travel to Baghdad, the House
of Peace, he arrived at home with great store of diamonds and
money and goods. (Continued he) I foregathered with my friends
and relations and gave alms and largesse and bestowed curious
gifts and made presents to all my friends and companions. Then I
betook myself to eating well and drinking well and wearing fine
clothes and making merry with my fellows, and forgot all my
sufferings in the pleasures of return to the solace and delight
of life, with light heart and broadened breast. And every one who
heard of my return came and questioned me of my adventures and of
foreign countries, and I related to them all that had befallen
me, and the much I had suffered, whereat they wondered and gave
me joy of my safe return. "This, then is the end of the story of
my second voyage; and to-morrow, Inshallah! I will tell you what
befel me in my third voyage." The company marvelled at his story
and supped with him; after which he ordered an hundred dinars of
gold to be given to the Porter, who took the sum with many thanks
and blessings (which he stinted not even when he reached home)
and went his way, wondering at what he had heard. Next morning as
soon as day came in its sheen and shone, he rose and praying the
dawn-prayer, repaired to the house of Sindbad the Seaman, even as
he had bidden him, and went in and gave him good-morrow. The
merchant welcomed him and made him sit with him, till the rest of
the company arrived; and when they had well eaten and drunken and
were merry with joy and jollity, their host began by saying,
"Hearken, O my brothers, to what I am about to tell you; for it
is even more wondrous than what you have already heard; but Allah
alone kenneth what things His Omniscience concealed from man! And
listen to



The Third Voyage of Sindbad the Seaman.



As I told you yesterday, I returned from my second voyage
overjoyed at my safety and with great increase of wealth, Allah
having requited me all that I had wasted and lost, and I abode
awhile in Baghdad-city savouring the utmost ease and prosperity
and comfort and happiness, till the carnal man was once more
seized with longing for travel and diversion and adventure, and
yearned after traffic and lucre and emolument, for that the human
heart is naturally prone to evil. So making up my mind I laid in
great plenty of goods suitable for a sea-voyage and repairing to
Bassorah, went down to the shore and found there a fine ship
ready to sail, with a full crew and a numerous company of
merchants, men of worth and substance; faith, piety and
consideration. I embarked with them and we set sail on the
blessing of Allah Almighty and on His aidance and His favour to
bring our voyage to a safe and prosperous issue and already we
congratulated one another on our good fortune and boon voyage. We
fared on from sea to sea and from island to island and city to
city, in all delight and contentment, buying and selling wherever
we touched, and taking our solace and our pleasure, till one day
when, as we sailed athwart the dashing sea, swollen with clashing
billows, behold, the master (who stood on the gunwale examining
the ocean in all directions) cried out with a great cry, and
buffeted his face and pluckt out his beard and rent his raiment,
and bade furl the sail and cast the anchors. So we said to him,
"O Rais, what is the matter?" "Know, O my brethren (Allah
preserve you!), that the wind hath gotten the better of us and
hath driven us out of our course into mid-ocean, and destiny, for
our ill luck, hath brought us to the Mountain of the Zughb, a
hairy folk like apes,[FN#26] among whom no man ever fell and came
forth alive; and my heart presageth that we all be dead men."
Hardly had the master made an end of his speech when the apes
were upon us. They surrounded the ship on all sides swarming like
locusts and crowding the shore. They were the most frightful of
wild creatures, covered with black hair like felt, foul of favour
and small of stature, being but four spans high, yellow-eyed and
black-faced; none knoweth their language nor what they are, and
they shun the company of men. We feared to slay them or strike
them or drive them away, because of their inconceivable
multitude; lest, if we hurt one, the rest fall on us and slay us,
for numbers prevail over courage; so we let them do their will,
albeit we feared they would plunder our goods and gear. They
swarmed up the cables and gnawed them asunder, and on like wise
they did with all the ropes of the ship, so that it fell off from
the wind and stranded upon their mountainous coast. Then they
laid hands on all the merchants and crew, and landing us on the
island, made off with the ship and its cargo and went their ways,
we wot not whither. We were thus left on the island, eating of
its fruits and pot-herbs and drinking of its streams till, one
day, we espied in its midst what seemed an inhabited house. So we
made for it as fast as our feet could carry us and behold, it was
a castle strong and tall, compassed about with a lofty wall, and
having a two-leaved gate of ebony-wood both of which leaves open
stood. We entered and found within a space wide and bare like a
great square, round which stood many high doors open thrown, and
at the farther end a long bench of stone and brasiers, with
cooking gear hanging thereon and about it great plenty of bones;
but we saw no one and marvelled thereat with exceeding wonder.
Then we sat down in the courtyard a little while and presently
falling asleep, slept from the forenoon till sundown, when lo!
the earth trembled under our feet and the air rumbled with a
terrible tone. Then there came down upon us, from the top of the
castle, a huge creature in the likeness of a man, black of
colour, tall and big of bulk, as he were a great date-tree, with
eyes like coals of fire and eye-teeth like boar's tusks and a
vast big gape like the mouth of a well. Moreover, he had long
loose lips like camel's, hanging down upon his breast and ears
like two Jarms[FN#27] falling over his shoulder-blades and the
nails of his hands were like the claws of a lion.[FN#28] When we
saw this frightful giant, we were like to faint and every moment
increased our fear and terror; and we became as dead men for
excess of horror and affright.--And Shahrazad perceived the dawn
of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued:--When we saw this frightful giant we were
struck with exceeding terror and horror. And after trampling upon
the earth, he sat awhile on the bench; then he arose and coming
to us seized me by the arm choosing me out from among my comrades
the merchants. He took me up in his hand and turning me over felt
me, as a butcher feeleth a sheep he is about to slaughter, and I
but a little mouthful in his hands; but finding me lean and
fleshless for stress of toil and trouble and weariness, let me go
and took up another, whom in like manner he turned over and felt
and let go; nor did he cease to feel and turn over the rest of
us, one after another, till he came to the master of the ship.
Now he was a sturdy, stout, broad-shouldered wight, fat and in
full vigour; so he pleased the giant, who seized him, as a
butcher seizeth a beast, and throwing him down, set his foot on
his neck and brake it; after which he fetched a long spit and
thrusting it up his backside, brought it forth of the crown of
his head. Then, lighting a fierce fire, he set over it the spit
with the Rais thereon, and turned it over the coals, till the
flesh was roasted, when he took the spit off the fire and set it
like a Kabáb-stick before him. Then he tare the body, limb from
limb, as one jointeth a chicken and, rending the flesh with his
nails, fell to eating of it and gnawing the bones, till there was
nothing left but some of these, which he threw on one side of the
wall. This done, he sat for a while; then he lay down on the
stone-bench and fell asleep, snarking and snoring like the
gurgling of a lamb or a cow with its throat cut; nor did he awake
till morning, when he rose and fared forth and went his ways. As
soon as we were certified that he was gone, we began to talk with
one another, weeping and bemoaning ourselves for the risk we ran,
and saying, "Would Heaven we had been drowned in the sea or that
the apes had eaten us! That were better than to be roasted over
the coals; by Allah, this is a vile, foul death! But whatso the
Lord willeth must come to pass and there is no Majesty and there
is no Might, save in Him, the Glorious, the Great! We shall
assuredly perish miserably and none will know of us; as there is
no escape for us from this place." Then we arose and roamed about
the island, hoping that haply we might find a place to hide us in
or a means of flight, for indeed death was a light matter to us,
provided we were not roasted over the fire[FN#29] and eaten.
However, we could find no hiding-place and the evening overtook
us; so, of the excess of our terror, we returned to the castle
and sat down awhile. Presently, the earth trembled under our feet
and the black ogre came up to us and turning us over, felt one
after other, till he found a man to his liking, whom he took and
served as he had done the captain, killing and roasting and
eating him: after which he lay down on the bench[FN#30] and slept
all night, snarking and snoring like a beast with its throat cut,
till daybreak, when he arose and went out as before. Then we drew
together and conversed and said one to other, "By Allah, we had
better throw ourselves into the sea and be drowned than die
roasted; for this is an abominable death!" Quoth one of us, "Hear
ye my words! let us cast about to kill him, and be at peace from
the grief of him and rid the Moslems of his barbarity and
tyranny." Then said I, "Hear me, O my brothers; if there is
nothing for it but to slay him, let us carry some of this
firewood and planks down to the sea-shore and make us a boat
wherein, if we succeed in slaughtering him, we may either embark
and let the waters carry us whither Allah willeth, or else abide
here till some ship pass, when we will take passage in it. If we
fail to kill him, we will embark in the boat and put out to sea;
and if we be drowned, we shall at least escape being roasted over
a kitchen fire with sliced weasands; whilst, if we escape, we
escape, and if we be drowned, we die martyrs." "By Allah," said
they all, "this rede is a right;" and we agreed upon this, and
set about carrying it out. So we haled down to the beach the
pieces of wood which lay about the bench; and, making a boat,
moored it to the strand, after which we stowed therein somewhat
of victual and returned to the castle. As soon as evening fell
the earth trembled under our feet and in came the blackamoor upon
us, snarling like a dog about to bite. He came up to us and
feeling us and turning us over one by one, took one of us and did
with him as he had done before and ate him, after which he lay
down on the bench and snored and snorted like thunder. As soon as
we were assured that he slept, we arose and taking two iron spits
of those standing there, heated them in the fiercest of the fire,
till they were red-hot, like burning coals, when we gripped fast
hold of them and going up to the giant, as he lay snoring on the
bench, thrust them into his eyes and pressed upon them, all of
us, with our united might, so that his eyeballs burst and he
became stone blind. Thereupon he cried with a great cry, whereat
our hearts trembled, and springing up from the bench, he fell a-
groping after us, blind-fold. We fled from him right and left and
he saw us not, for his sight was altogether blent; but we were in
terrible fear of him and made sure we were dead men despairing of
escape. Then he found the door, feeling for it with his hands and
went out roaring aloud; and behold, the earth shook under us, for
the noise of his roaring, and we quaked for fear. As he quitted
the castle we followed him and betook ourselves to the place
where we had moored our boat, saying to one another, "If this
accursed abide absent till the going down of the sun and come not
to the castle, we shall know that he is dead; and if he come
back, we will embark in the boat and paddle till we escape,
committing our affair to Allah." But, as we spoke, behold, up
came the blackamoor with other two as they were Ghuls, fouler and
more frightful than he, with eyes like red-hot coals; which when
we saw, we hurried into the boat and casting off the moorings
paddled away and pushed out to sea.[FN#31] As soon as the ogres
caught sight of us, they cried out at us and running down to the
sea-shore, fell a-pelting us with rocks, whereof some fell
amongst us and others fell into the sea. We paddled with all our
might till we were beyond their reach, but the most part of us
were slain by the rock-throwing, and the winds and waves sported
with us and carried us into the midst of the dashing sea, swollen
with billows clashing. We knew not whither we went and my fellows
died one after another, till there remained but three, myself and
two others;--And Shahrazad perceived the dawn of day and ceased
to say her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman thus continued:--Most part of us were slain by the rock-
thowing and only three of us remained on board the boat for, as
often as one died, we threw him into the sea. We were sore
exhausted for stress of hunger, but we took courage and heartened
one another and worked for dear life and paddled with main and
might, till the winds cast us upon an island, as we were dead men
for fatigue and fear and famine. We landed on the island and
walked about it for a while, finding that it abounded in trees
and streams and birds; and we ate of the fruits and rejoiced in
our escape from the black and our deliverance from the perils of
the sea; and thus we did till nightfall, when we lay down and
fell asleep for excess of fatigue. But we had hardly closed our
eyes before we were aroused by a hissing sound like the sough of
wind, and awaking, saw a serpent like a dragon, a seld-seen
sight, of monstrous make and belly of enormous bulk which lay in
a circle around us. Presently it reared its head and, seizing one
of my companions, swallowed him up to his shoulders; then it
gulped down the rest of him, and we heard his ribs crack in its
belly. Presently it went its way, and we abode in sore amazement
and grief for our comrade and mortal fear for ourselves, saying,
"By Allah, this is a marvellous thing! Each kind of death that
threatened us is more terrible than the last. We were rejoicing
in our escape from the black ogre and our deliverance from the
perils of the sea; but now we have fallen into that which is
worse. There is no Majesty and there is no Might save in Allah!
By the Almighty, we have escaped from the blackamoor and from
drowning: but how shall we escape from this abominable and
viperish monster?" Then we walked about the island, eating of its
fruits and drinking of its streams till dusk, when we climbed up
into a high tree and went to sleep there, I being on the topmost
bough. As soon as it was dark night, up came the serpent, looking
right and left; and, making for the tree whereon we were, climbed
up to my comrade and swallowed him down to his shoulders. Then it
coiled about the bole[FN#32] with him, whilst I, who could not
take my eyes off the sight, heard his bones crack in its belly,
and it swallowed him whole, after which it slid down from the
tree. When the day broke and the light showed me that the serpent
was gone, I came down, as I were a dead man for stress of fear
and anguish, and thought to cast myself into the sea and be at
rest from the woes of the world; but could not bring myself to
this, for verily life is dear. So I took five pieces of wood,
broad and long, and bound one crosswise to the soles of my feet
and others in like fashion on my right and left sides and over my
breast; and the broadest and largest I bound across my head and
made them fast with ropes. Then I lay down on the ground on my
back, so that I was completely fenced in by the pieces of wood,
which enclosed me like a bier.[FN#33] So as soon as it was dark,
up came the serpent, as usual, and made towards me, but could not
get at me to swallow me for the wood that fenced me in. So it
wriggled round me on every side, whilst I looked on, like one
dead by reason of my terror; and every now and then it would
glide away and come back; but as often as it tried to come at me,
it was hindered by the pieces of wood wherewith I had bound
myself on every side. It ceased not to beset me thus from sundown
till dawn, but when the light of day shone upon the beast it made
off, in the utmost fury and extreme disappointment. Then I put
out my hand and unbound myself, well-nigh down among the dead men
for fear and suffering; and went down to the island-shore, whence
a ship afar off in the midst of the waves suddenly struck my
sight. So I tore off a great branch of a tree and made signs with
it to the crew, shouting out the while; which when the ship's
company saw they said to another, "We must stand in and see what
this is; peradventure 'tis a man." So they made for the island
and presently heard my cries, whereupon they took me on board and
questioned me of my case. I told them all my adventures from
first to last, whereat they marvelled mightily and covered my
shame[FN#34] with some of their clothes. Moreover, they set
before me somewhat of food and I ate my fill and I drank cold
sweet water and was mightily refreshed; and Allah Almighty
quickened me after I was virtually dead. So I praised the Most
Highest and thanked Him for His favours and exceeding mercies,
and my heart revived in me after utter despair, till meseemed as
if all I had suffered were but a dream I had dreamed. We sailed
on with a fair wind the Almighty sent us till we came to an
island, called Al-Saláhitah,[FN#35] which aboundeth in sandal-
wood when the captain cast anchor,--And Shahrazad perceived the
dawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued:--And when we had cast anchor, the merchants and
the sailors landed with their goods to sell and to buy. Then the
captain turned to me and said, "Hark'ee, thou art a stranger and
a pauper and tellest us that thou hast undergone frightful
hardship; wherefore I have a mind to benefit thee with somewhat
that may further thee to thy native land, so thou wilt ever bless
me and pray for me." "So be it," answered I; "thou shalt have my
prayers." Quoth he, "Know then that there was with us a man, a
traveller, whom we lost, and we know not if he be alive or dead,
for we had no news of him; so I purpose to commit his bales of
goods to thy charge, that thou mayst sell them in this island. A
part of the proceeds we will give thee as an equivalent for thy
pains and service, and the rest we will keep till we return to
Baghdad, where we will enquire for his family and deliver it to
them, together with the unsold goods. Say me then, wilt thou
undertake the charge and land and sell them as other merchants
do?" I replied "Hearkening and obedience to thee, O my lord; and
great is thy kindness to me," and thanked him; whereupon he bade
the sailors and porters bear the bales in question ashore and
commit them to my charge. The ship's scribe asked him, "O master,
what bales are these and what merchant's name shall I write upon
them?"; and he answered, "Write on them the name of Sindbad the
Seaman, him who was with us in the ship and whom we lost at the
Rukh's island, and of whom we have no tidings; for we mean this
stranger to sell them; and we will give him a part of the price
for his pains and keep the rest till we return to Baghdad where,
if we find the owner we will make it over to him, and if not, to
his family." And the clerk said, "Thy words are apposite and thy
rede is right." Now when I heard the captain give orders for the
bales to be inscribed with my name, I said to myself, "By Allah,
I am Sindbad the Seaman!" So I armed myself with courage and
patience and waited till all the merchants had landed and were
gathered together, talking and chaffering about buying and
selling; then I went up to the captain and asked him, "O my lord,
knowest thou what manner of man was this Sindbad, whose goods
thou hast committed to me for sale?"; and he answered, "I know of
him naught save that he was a man from Baghdad-city, Sindbad
hight the Seaman, who was drowned with many others when we lay
anchored at such an island and I have heard nothing of him since
then." At this I cried out with a great cry and said, "O captain,
whom Allah keep! know that I am that Sindbad the Seaman and that
I was not drowned, but when thou castest anchor at the island, I
landed with the rest of the merchants and crew; and I sat down in
a pleasant place by myself and ate somewhat of food I had with me
and enjoyed myself till I became drowsy and was drowned in sleep;
and when I awoke, I found no ship and none near me. These goods
are my goods and these bales are my bales; and all the merchants
who fetch jewels from the Valley of Diamonds saw me there and
will bear me witness that I am the very Sindbad the Seaman; for I
related to them everything that had befallen me and told them how
you forgot me and left me sleeping on the island, and that
betided me which betided me." When the passengers and crew heard
my words, they gathered about me and some of them believed me and
others disbelieved; but presently, behold, one of the merchants,
hearing me mention the Valley of Diamonds, came up to me and said
to them, "Hear what I say, good people! When I related to you the
most wonderful thing in my travels, and I told you that, at the
time we cast down our slaughtered animals into the Valley of
Serpents (I casting with the rest as was my wont), there came up
a man hanging to mine, ye believed me not and gave me the lie."
"Yes," quoth they, "thou didst tell us some such tale, but we had
no call to credit thee." He resumed, "Now this is the very man,
by token that he gave me diamonds of great value, and high price
whose like are not to be found, requiting me more than would have
come up sticking to my quarter of meat; and I companied with him
to Bassorah-city, where he took leave of us and went on to his
native stead, whilst we returned to our own land. This is he; and
he told us his name, Sindbad the Seaman, and how the ship left
him on the desert island. And know ye that Allah hath sent him
hither, so might the truth of my story be made manifest to you.
Moreover, these are his goods for, when he first foregathered
with us, he told us of them; and the truth of his words is
patent." Hearing the merchant's speech the captain came up to me
and considered me straitly awhile, after which he said, "What was
the mark on thy bales?" "Thus and thus," answered I, and reminded
him of somewhat that had passed between him and me, when I
shipped with him from Bassorah. Thereupon he was convinced that I
was indeed Sindbad the Seaman and took me round the neck and gave
me joy of my safety, saying, "By Allah, O my lord, thy case is
indeed wondrous and thy tale marvellous; but lauded be Allah who
hath brought thee and me together again, and who hath restored to
thee thy goods and gear!"--And Shahrazad perceived the dawn of
day and ceased to say her permitted say.

        When it was the Five Hundred and Fiftieth Night,

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman thus continued:--"Alhamdolillah!" quoth the captain,
"lauded be Allah who hath restored unto thee thy goods and gear."
Then I disposed of my merchandise to the best of my skill, and
profited largely on them whereat I rejoiced with exceeding joy
and congratulated myself on my safety and the recovery of my
goods. We ceased not to buy and sell at the several islands till
we came to the land of Hind, where we bought cloves and ginger
and all manner spices; and thence we fared on to the land of
Sind, where also we bought and sold. In these Indian seas, I saw
wonders without number or count, amongst others a fish like a cow
which bringeth forth its young and suckleth them like human
beings; and of its skin bucklers are made.[FN#36] There were eke
fishes like asses and camels[FN#37] and tortoises twenty cubits
wide.[FN#38] And I saw also a bird that cometh out of a sea-shell
and layeth eggs and hatcheth her chicks on the surface of the
water, never coming up from the sea to the land.[FN#39] Then we
set sail again with a fair wind and the blessing of Almighty
Allah; and, after a prosperous voyage, arrived safe and sound at
Bassorah. Here I abode a few days and presently returned to
Baghdad where I went at once to my quarter and my house and
saluted my family and familiars and friends. I had gained on this
voyage what was beyond count and reckoning, so I gave alms and
largesse and clad the widow and the orphan, by way of
thanksgiving for my happy return, and fell to feasting and making
merry with my companions and intimates and forgot, while eating
well and drinking well and dressing well, everything that had
befallen me and all the perils and hardships I had suffered.
"These, then, are the most admirable things I sighted on my third
voyage, and to-morrow, an it be the will of Allah, you shall come
to me and I will relate the adventures of my fourth voyage, which
is still more wonderful than those you have already heard."
(Saith he who telleth the tale), Then Sindbad the Seaman bade
give Sindbad the Landsman an hundred golden dinars as of wont and
called for food. So they spread the tables and the company ate
the night-meal and went their ways, marvelling at the tale they
had heard. The Porter after taking his gold passed the night in
his own house, also wondering at what his namesake the Seaman had
told him, and as soon as day broke and the morning showed with
its sheen and shone, he rose and praying the dawn-prayer betook
himself to Sindbad the Seaman, who returned his salute and
received him with an open breast and cheerful favour and made him
sit with him till the rest of the company arrived, when he caused
set on food and they ate and drank and made merry. Then Sindbad
the Seaman bespake them and related to them the narrative of




The Fourth Voyage of Sindbad the Seaman.



Know, O my brethren that after my return from my third voyage and
foregathering with my friends, and forgetting all my perils and
hardships in the enjoyment of ease and comfort and repose, I was
visited one day by a company of merchants who sat down with me
and talked of foreign travel and traffic, till the old bad man
within me yearned to go with them and enjoy the sight of strange
countries, and I longed for the society of the various races of
mankind and for traffic and profit. So I resolved to travel with
them and buying the necessaries for a long voyage, and great
store of costly goods, more than ever before, transported them
from Baghdad to Bassorah where I took ship with the merchants in
question, who were of the chief of the town. We set out, trusting
in the blessing of Almighty Allah; and with a favouring breeze
and the best conditions we sailed from island to island and sea
to sea, till, one day, there arose against us a contrary wind and
the captain cast out his anchors and brought the ship to a
standsill, fearing lest she should founder in mid-ocean. Then we
all fell to prayer and humbling ourselves before the Most High;
but, as we were thus engaged there smote us a furious squall
which tore the sails to rags and tatters: the anchor-cable parted
and, the ship foundering, we were cast into the sea, goods and
all. I kept myself afloat by swimming half the day, till, when I
had given myself up for lost, the Almighty threw in my way one of
the planks of the ship, whereon I and some others of the
merchants scrambled.--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued as follows:--And when the ship foundered I
scrambled on to a plank with some others of the merchants and,
mounting it as we would a horse, paddled with our feet in the
sea. We abode thus a day and a night, the wind and waves helping
us on, and on the second day shortly before the mid-time between
sunrise and noon[FN#40] the breeze freshened and the sea wrought
and the rising waves cast us upon an island, well-nigh dead
bodies for weariness and want of sleep, cold and hunger and fear
and thirst. We walked about the shore and found abundance of
herbs, whereof we ate enough to keep breath in body and to stay
our failing spirits, then lay down and slept till morning hard by
the sea. And when morning came with its sheen and shone, we arose
and walked about the island to the right and left, till we came
in sight of an inhabited house afar off. So we made towards it,
and ceased not walking till we reached the door thereof when lo!
a number of naked men issued from it and without saluting us or a
word said, laid hold of us masterfully and carried us to their
king, who signed us to sit. So we sat down and they set food
before us such as we knew not[FN#41] and whose like we had never
seen in all our lives. My companions ate of it, for stress of
hunger, but my stomach revolted from it and I would not eat; and
my refraining from it was, by Allah's favour, the cause of my
being alive till now: for no sooner had my comrades tasted of it
than their reason fled and their condition changed and they began
to devour it like madmen possessed of an evil spirit. Then the
savages gave them to drink of cocoa-nut oil and anointed them
therewith; and straightway after drinking thereof, their eyes
turned into their heads and they fell to eating greedily, against
their wont. When I saw this, I was confounded and concerned for
them, nor was I less anxious about myself, for fear of the naked
folk. So I watched them narrowly, and it was not long before I
discovered them to be a tribe of Magian cannibals whose King was
a Ghul.[FN#42] All who came to their country or whoso they caught
in their valleys or on their roads they brought to this King and
fed them upon that food and anointed them with that oil,
whereupon their stomachs dilated that they might eat largely,
whilst their reason fled and they lost the power of thought and
became idiots. Then they stuffed them with cocoa-nut oil and the
aforesaid food, till they became fat and gross, when they
slaughtered them by cutting their throats and roasted them for
the King's eating; but, as for the savages themselves, they ate
human flesh raw.[FN#43] When I saw this, I was sore dismayed for
myself and my comrades, who were now become so stupefied that
they knew not what was done with them and the naked folk
committed them to one who used every day to lead them out and
pasture them on the island like cattle. And they wandered amongst
the trees and rested at will, thus waxing very fat. As for me, I
wasted away and became sickly for fear and hunger and my flesh
shrivelled on my bones; which when the savages saw, they left me
alone and took no thought of me and so far forgot me that one day
I gave them the slip and walking out of their place made for the
beach which was distant and there espied a very old man seated on
a high place, girt by the waters. I looked at him and knew him
for the herdsman, who had charge of pasturing my fellows, and
with him were many others in like case. As soon as he saw me, he
knew me to be in possession of my reason and not afflicted like
the rest whom he was pasturing; so signed to me from afar, as who
should say, "Turn back and take the right-hand road, for that
will lead thee into the King's highway." So I turned back, as he
bade me, and followed the right-hand road, now running for fear
and then walking leisurely to rest me, till I was out of the old
man's sight. By this time, the sun had gone down and the darkness
set in; so I sat down to rest and would have slept, but sleep
came not to me that night, for stress of fear and famine and
fatigue. When the night was half spent, I rose and walked on,
till the day broke in all its beauty and the sun rose over the
heads of the lofty hills and athwart the low gravelly plains. Now
I was weary and hungry and thirsty; so I ate my fill of herbs and
grasses that grew in the island and kept life in body and stayed
my stomach, after which I set out again and fared on all that day
and the next night, staying my greed with roots and herbs; nor
did I cease walking for seven days and their nights, till the
morn of the eighth day, when I caught sight of a faint object in
the distance. So I made towards it, though my heart quaked for
all I had suffered first and last, and behold it was a company of
men gathering pepper-grains.[FN#44] As soon as they saw me, they
hastened up to me and surrounding me on all sides, said to me,
"Who art thou and whence come?" I replied, "Know, O folk, that I
am a poor stranger," and acquainted them with my case and all the
hardships and perils I had suffered,--And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued:--And the men gathering pepper in the island
questioned me of my case, when I acquainted them with all the
hardships and perils I had suffered and how I had fled from the
savages; whereat they marvelled and gave me joy of my safety,
saying, "By Allah, this is wonderful! But how didst thou escape
from these blacks who swarm in the island and devour all who fall
in with them; nor is any safe from them, nor can any get out of
their clutches?" And after I had told them the fate of my
companions, they made me sit by them, till they got quit of their
work; and fetched me somewhat of good food, which I ate, for I
was hungry, and rested awhile, after which they took ship with me
and carrying me to their island-home brought me before their
King, who returned my salute and received me honourably and
questioned me of my case. I told him all that had befallen me,
from the day of my leaving Baghdad-city, whereupon he wondered
with great wonder at my adventures, he and his courtiers, and
bade me sit by him; then he called for food and I ate with him
what sufficed me and washed my hands and returned thanks to
Almighty Allah for all His favours praising Him and glorifying
Him. Then I left the King and walked for solace about the city,
which I found wealthy and populous, abounding in market-streets
well stocked with food and merchandise and full of buyers and
sellers. So I rejoiced at having reached so pleasant a place and
took my ease there after my fatigues; and I made friends with the
townsfolk, nor was it long before I became more in honour and
favour with them and their King than any of the chief men of the
realm. Now I saw that all the citizens, great and small, rode
fine horses, high-priced and thorough-bred, without saddles or
housings, whereat I wondered and said to the King, "Wherefore, O
my lord, dost thou not ride with a saddle? Therein is ease for
the rider and increase of power." "What is a saddle?" asked he:
"I never saw nor used such a thing in all my life;" and I
answered, "With thy permission I will make thee a saddle, that
thou mayest ride on it and see the comfort thereof." And quoth
he, "Do so." So quoth I to him, "Furnish me with some wood,"
which being brought, I sought me a clever carpenter and sitting
by him showed him how to make the saddle-tree, portraying for him
the fashion thereof in ink on the wood. Then I took wool and
teased it and made felt of it, and, covering the saddle-tree with
leather, stuffed it and polished it and attached the girth and
stirrup leathers; after which I fetched a blacksmith and
described to him the fashion of the stirrups and bridle-bit. So
he forged a fine pair of stirrups and a bit, and filed them
smooth and tinned[FN#45] them. Moreover, I made fast to them
fringes of silk and fitted bridle-leathers to the bit. Then I
fetched one of the best of the royal horses and saddling and
bridling him, hung the stirrups to the saddle and led him to the
King. The thing took his fancy and he thanked me; then he mounted
and rejoiced greatly in the saddle and rewarded me handsomely for
my work. When the King's Wazir saw the saddle, he asked of me one
like it and I made it for him. Furthermore, all the grandees and
officers of state came for saddles to me; so I fell to making
saddles (having taught the craft to the carpenter and
blacksmith), and selling them to all who sought, till I amassed
great wealth and became in high honour and great favour with the
King and his household and grandees. I abode thus till, one day,
as I was sitting with the King in all respect and contentment, he
said to me, "Know thou, O such an one, thou art become one of us,
dear as a brother, and we hold thee in such regard and affection
that we cannot part with thee nor suffer thee to leave our city;
wherefore I desire of thee obedience in a certain matter, and I
will not have thee gainsay me." Answered I, "O King, what is it
thou desirest of me? Far be it from me to gainsay thee in aught,
for I am indebted to thee for many favours and bounties and much
kindness, and (praised be Allah!) I am become one of thy
servants." Quoth he, "I have a mind to marry thee to a fair,
clever and agreeable wife who is wealthy as she is beautiful; so
thou mayst be naturalised and domiciled with us: I will lodge
thee with me in my palace; wherefore oppose me not neither cross
me in this." When I heard these words I was ashamed and held my
peace nor could make him any answer,[FN#46] by reason of my much
bashfulness before him. Asked he, "Why dost thou not reply to me,
O my son?"; and I answered saying, "O my master, it is thine to
command, O King of the age!" So he summoned the Kazi and the
witnesses and married me straightway to a lady of a noble tree
and high pedigree; wealthy in moneys and means; the flower of an
ancient race; of surpassing beauty and grace, and the owner of
farms and estates and many a dwelling-place.--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued in these words:--Now after the King my master
had married me to this choice wife, he also gave me a great and
goodly house standing alone, together with slaves and officers,
and assigned me pay and allowances. So I became in all ease and
contentment and delight and forgot everything which had befalled
me of weariness and trouble and hardship; for I loved my wife
with fondest love and she loved me no less, and we were as one
and abode in the utmost comfort of life and in its happiness. And
I said in myself, "When I return to my native land, I will carry
her with me." But whatso is predestined to a man, that needs must
be, and none knoweth what shall befal him. We lived thus a great
while, till Almighty Allah bereft one of my neighbours of his
wife. Now he was a gossip of mine; so hearing the cry of the
keeners I went in to condole with him on his loss and found him
in very ill plight, full of trouble and weary of soul and mind. I
condoled with him and comforted him, saying, "Mourn not for thy
wife who hath now found the mercy of Allah; the Lord will surely
give thee a better in her stead and thy name shall be great and
thy life shall be long in the land, Inshallah!"[FN#47] But he
wept bitter tears and replied, "O my friend, how can I marry
another wife and how shall Allah replace her to me with a better
than she, whenas I have but one day left to live?" "O my
brother," said I, "return to thy senses and announce not the glad
tidings of thine own death, for thou art well, sound and in good
case." "By thy life, O my friend," rejoined he, "to-morrow thou
wilt lose me and wilt never see me again till the Day of
Resurrection." I asked, "How so?" and he answered, "This very day
they bury my wife, and they bury me with her in one tomb; for it
is the custom with us, if the wife die first, to bury the husband
alive with her and in like manner the wife, if the husband die
first; so that neither may enjoy life after losing his or her
mate." "By Allah," cried I, "this is a most vile, lewd custom and
not to be endured of any!" Meanwhile, behold, the most part of
the townsfolk came in and fell to condoling with my gossip for
his wife and for himself. Presently they laid the dead woman out,
as was their wont; and, setting her on a bier, carried her and
her husband without the city, till they came to a place in the
side of the mountain at the end of the island by the sea; and
here they raised a great rock and discovered the mouth of a
stone-rivetted pit or well,[FN#48] leading down into a vast
underground cavern that ran beneath the mountain. Into this pit
they threw the corpse, then tying a rope of palm-fibres under the
husband's armpits, they let him down into the cavern, and with
him a great pitcher of fresh water and seven scones by was of
viaticum.[FN#49] When he came to the bottom, he loosed himself
from the rope and they drew it up; and, stopping the mouth of the
pit with the great stone, they returned to the city, leaving my
friend in the cavern with his dead wife. When I saw this, I said
to myself, "By Allah, this fashion of death is more grievous than
the first!" And I went in to the King and said to him, "O my
lord, why do ye bury the quick with the dead?" Quoth he, "It hath
been the custom, thou must know, of our forbears and our olden
Kings from time immemorial, if the husband die first, to bury his
wife with him, and the like with the wife, so we may not sever
them, alive or dead." I asked, "O King of the age, if the wife of
a foreigner like myself die among you, deal ye with him as with
yonder man?"; and he answered, "Assuredly, we do with him even as
thou hast seen." When I heard this, my gall-bladder was like to
burst, for the violence of my dismay and concern for myself: my
wit became dazed; I felt as if in a vile dungeon; and hated their
society; for I went about in fear lest my wife should die before
me and they bury me alive with her. However, after a while, I
comforted myself, saying, "Haply I shall predecease her, or shall
have returned to my own land before she die, for none knoweth
which shall go first and which shall go last." Then I applied
myself to diverting my mind from this thought with various
occupations; but it was not long before my wife sickened and
complained and took to her pillow and fared after a few days to
the mercy of Allah; and the King and the rest of the folk came,
as was their wont, to condole with me and her family and to
console us for her loss and not less to condole with me for
myself. Then the women washed her and arraying her in her richest
raiment and golden ornaments, necklaces and jewellery, laid her
on the bier and bore her to the mountain aforesaid, where they
lifted the cover of the pit and cast her in; after which all my
intimates and acquaintances and my wife's kith and kin came round
me, to farewell me in my lifetime and console me for my own
death, whilst I cried out among them, saying, "Almighty Allah
never made it lawful to bury the quick with the dead! I am a
stranger, not one of your kind; and I cannot abear your custom,
and had I known it I never would have wedded among you!" They
heard me not and paid no heed to my words, but laying hold of me,
bound me by force and let me down into the cavern, with a large
gugglet of sweet water and seven cakes of bread, according to
their custom. When I came to the bottom, they called out to me to
cast myself loose from the cords, but I refused to do so; so they
threw them down on me and, closing the mouth of the pit with the
stones aforesaid, went their ways,--And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued:--When they left me in the cavern with my dead
wife and, closing the mouth of the pit, went their ways, I looked
about me and found myself in a vast cave full of dead bodies,
that exhaled a fulsome and loathsome smell and the air was heavy
with the groans of the dying. Thereupon I fell to blaming myself
for what I had done, saying, "By Allah, I deserve all that hath
befallen me and all that shall befal me! What curse was upon me
to take a wife in this city? There is no Majesty and there is no
Might save in Allah, the Glorious, the Great! As often as I say,
I have escaped from one calamity, I fall into a worse. By Allah,
this is an abominable death to die! Would Heaven I had died a
decent death and been washed and shrouded like a man and a
Moslem. Would I had been drowned at sea or perished in the
mountains! It were better than to die this miserable death!" And
on such wise I kept blaming my own folly and greed of gain in
that black hole, knowing not night from day; and I ceased not to
ban the Foul Fiend and to bless the Almighty Friend. Then I threw
myself down on the bones of the dead and lay there, imploring
Allah's help and in the violence of my despair, invoking death
which came not to me, till the fire of hunger burned my stomach
and thirst set my throat aflame when I sat up and feeling for the
bread, ate a morsel and upon it swallowed a mouthful of water.
After this, the worst night I ever knew, I arose, and exploring
the cavern, found that it extended a long way with hollows in its
sides; and its floor was strewn with dead bodies and rotten
bones, that had lain there from olden time. So I made myself a
place in a cavity of the cavern, afar from the corpses lately
thrown down and there slept. I abode thus a long while, till my
provision was like to give out; and yet I ate not save once every
day or second day; nor did I drink more than an occasional
draught, for fear my victual should fail me before my death; and
I said to myself, "Eat little and drink little; belike the Lord
shall vouchsafe deliverance to thee!" One day, as I sat thus,
pondering my case and bethinking me how I should do, when my
bread and water should be exhausted, behold, the stone that
covered the opening was suddenly rolled away and the light
streamed down upon me. Quoth I, "I wonder what is the matter:
haply they have brought another corpse." Then I espied folk
standing about the mouth of the pit, who presently let down a
dead man and a live woman, weeping and bemoaning herself, and
with her an ampler supply of bread and water than usual.[FN#50] I
saw her and she was a beautiful woman; but she saw me not; and
they closed up the opening and went away. Then I took the leg-
bone of a dead man and, going up to the woman, smote her on the
crown of the head; and she cried one cry and fell down in a
swoon. I smote her a second and a third time, till she was dead,
when I laid hands on her bread and water and found on her great
plenty of ornaments and rich apparel, necklaces, jewels and gold
trinkets;[FN#51] for it was their custom to bury women in all
their finery. I carried the vivers to my sleeping place in the
cavern-side and ate and drank of them sparingly, no more than
sufficed to keep the life in me, lest the provaunt come speedily
to an end and I perish of hunger and thirst. Yet did I never
wholly lose hope in Almighty Allah. I abode thus a great while,
killing all the live folk they let down into the cavern and
taking their provisions of meat and drink; till one day, as I
slept, I was awakened by something scratching and burrowing among
the bodies in a corner of the cave and said, "What can this be?"
fearing wolves or hyaenas. So I sprang up and seizing the leg-
bone aforesaid, made for the noise. As soon as the thing was ware
of me, it fled from me into the inward of the cavern, and lo! it
was a wild beast. However, I followed it to the further end, till
I saw afar off a point of light not bigger than a star, now
appearing and then disappearing. So I made for it, and as I drew
near, it grew larger and brighter, till I was certified that it
was a crevice in the rock, leading to the open country; and I
said to myself, "There must be some reason for this opening:
either it is the mouth of a second pit, such as that by which
they let me down, or else it is a natural fissure in the
stonery." So I bethought me awhile and nearing the light, found
that it came from a breach in the back side of the mountain,
which the wild beasts had enlarged by burrowing, that they might
enter and devour the dead and freely go to and fro. When I saw
this, my spirits revived and hope came back to me and I made sure
of life, after having died a death. So I went on, as in a dream,
and making shift to scramble through the breach found myself on
the <DW72> of a high mountain, overlooking the salt sea and
cutting off all access thereto from the island, so that none
could come at that part of the beach from the city.[FN#52] I
praised my Lord and thanked Him, rejoicing greatly and heartening
myself with the prospect of deliverance; then I returned through
the crack to the cavern and brought out all the food and water I
had saved up and donned some of the dead folk's clothes over my
own; after which I gathered together all the collars and
necklaces of pearls and jewels and trinkets of gold and silver
set with precious stones and other ornaments and valuables I
could find upon the corpses; and, making them into bundles with
the grave clothes and raiment of the dead, carried them out to
the back of the mountain facing the sea-shore, where I
established myself, purposing to wait there till it should please
Almighty Allah to send me relief by means of some passing ship. I
visited the cavern daily and as often as I found folk buried
alive there, I killed them all indifferently, men and women, and
took their victual and valuables and transported them to my seat
on the sea-shore. Thus I abode a long while,--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued:--And after carrying all my victuals and
valuables from the cavern to the coast I abode a long while by
the sea, pondering my case, till one day I caught sight of a ship
passing in the midst of the clashing sea, swollen with dashing
billows. So I took a piece of a white shroud I had with me and,
tying it to a staff, ran along the sea-shore, making signals
therewith and calling to the people in the ship, till they espied
me and hearing my shouts, sent a boat to fetch me off. When it
drew near, the crew called out to me, saying, "Who art thou and
how camest thou to be on this mountain, whereon never saw we any
in our born days?" I answered, "I am a gentleman[FN#53] and a
merchant, who hath been wrecked and saved myself on one of the
planks of the ship, with some of my goods; and by the blessing of
the Almighty and the decrees of Destiny and my own strength and
skill, after much toil and moil I have landed with my gear in
this place where I awaited some passing ship to take me off." So
they took me in their boat together with the bundles I had made
of the jewels and valuables from the cavern, tied up in clothes
and shrouds, and rowed back with me to the ship, where the
captain said to me, "How camest thou, O man, to yonder place on
yonder mountain behind which lieth a great city? All my life I
have sailed these seas and passed to and fro hard by these
heights; yet never saw I here any living thing save wild beasts
and birds." I repeated to him the story I had told the
sailors,[FN#54] but acquainted him with nothing of that which had
befallen me in the city and the cavern, lest there should be any
of the islandry in the ship. Then I took out some of the best
pearls I had with me and offered them to the captain, saying, "O
my lord, thou hast been the means of saving me off this mountain.
I have no ready money; but take this from me in requital of thy
kindness and good offices." But he refused to accept it of me,
saying, "When we find a shipwrecked man on the sea-shore or on an
island, we take him up and give him meat and drink, and if he be
naked we clothe him; nor take we aught from him; nay, when we
reach a port of safety, we set him ashore with a present of our
own money and entreat him kindly and charitably, for the love of
Allah the Most High." So I prayed that his life be long in the
land and rejoiced in my escape, trusting to be delivered from my
stress and to forget my past mishaps; for every time I remembered
being let down into the cave with my dead wife I shuddered in
horror. Then we pursued our voyage and sailed from island to
island and sea to sea, till we arrived at the Island of the Bell,
which containeth a city two days' journey in extent, whence after
a six days' run we reached the Island Kala, hard by the land of
Hind.[FN#55] This place is governed by a potent and puissant King
and it produceth excellent camphor and an abundance of the Indian
rattan: here also is a lead mine. At last by the decree of Allah,
we arrived in safety at Bassorah-town where I tarried a few days,
then went on to Baghdad-city, and, finding my quarter, entered my
house with lively pleasure. There I foregathered with my family
and friends, who rejoiced in my happy return and gave my joy of
my safety. I laid up in my storehouses all the goods I had
brought with me, and gave alms and largesse to Fakirs and beggars
and clothed the widow and the orphan. Then I gave myself up to
pleasure and enjoyment, returning to my old merry mode of life.
"Such, then, be the most marvellous adventures of my fourth
voyage, but to-morrow if you will kindly come to me, I will tell
you that which befel me in my fifth voyage, which was yet rarer
and more marvellous than those which forewent it. And thou, O my
brother Sindbad the Landsman, shalt sup with me as thou art
wont." (Saith he who telleth the tale), When Sindbad the Seaman
had made an end of his story, he called for supper; so they
spread the table and the guests ate the evening meal; after which
he gave the Porter an hundred dinars as usual, and he and the
rest of the company went their ways, glad at heart and marvelling
at the tales they had heard, for that each story was more
extraordinary than that which forewent it. The porter Sindbad
passed the night in his own house, in all joy and cheer and
wonderment; and, as soon as morning came with its sheen and
shone, he prayed the dawn-prayer and repaired to the house of
Sindbad the Seaman, who welcomed him and bade him sit with him
till the rest of the company arrived, when they ate and drank and
made merry and the talk went round amongst them. Presently, their
host began the narrative of the fifth voyage,--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that the host
began in these words the narrative of



The Fifth Voyage of Sindbad the Seaman.



Know, O my brothers, that when I had been awhile on shore after
my fourth voyage; and when, in my comfort and pleasures and
merry-makings and in my rejoicing over my large gains and
profits, I had forgotten all I had endured of perils and
sufferings, the carnal man was again seized with the longing to
travel and to see foreign countries and islands.[FN#56]
Accordingly I bought costly merchandise suited to my purpose and,
making it up into bales, repaired to Bassorah, where I walked
about the river-quay till I found a fine tall ship, newly builded
with gear unused and fitted ready for sea. She pleased me; so I
bought her and, embarking my goods in her, hired a master and
crew, over whom I set certain of my slaves and servants as
inspectors. A number of merchants also brought their outfits and
paid me freight and passage-money; then, after reciting the
Fatihah we set sail over Allah's pool in all joy and cheer,
promising ourselves a prosperous voyage and much profit. We
sailed from city to city and from island to island and from sea
to sea viewing the cities and countries by which we passed, and
selling and buying in not a few till one day we came to a great
uninhabited island, deserted and desolate, whereon was a white
dome of biggest bulk half buried in the sands. The merchants
landed to examine this dome, leaving me in the ship; and when
they drew near, behold, it was a huge Rukh's egg. They fell a-
beating it with stones, knowing not what it was, and presently
broke it open, whereupon much water ran out of it and the young
Rukh appeared within. So they pulled it forth of the shell and
cut its throat and took of it great store of meat. Now I was in
the ship and knew not what they did; but presently one of the
passengers came up to me and said, "O my lord, come and look at
the egg we thought to be a dome." So I looked and seeing the
merchants beating it with stones, called out to them, "Stop,
stop! do not meddle with that egg, or the bird Rukh will come out
and break our ship and destroy us."[FN#57] But they paid no heed
to me and gave not over smiting upon the egg, when behold, the
day grew dark and dun and the sun was hidden from us, as if some
great cloud had passed over the firmament.[FN#58] So we raised
our eyes and saw that what we took for a cloud was the Rukh
poised between us and the sun, and it was his wings that darkened
the day. When he came and saw his egg broken, he cried a loud
cry, whereupon his mate came flying up and they both began
circling about the ship, crying out at us with voices louder than
thunder. I called to the Rais and crew, "Put out to sea and seek
safety in flight, before we be all destroyed." So the merchants
came on board and we cast off and made haste from the island to
gain the open sea. When the Rukhs saw this, they flew off and we
crowded all sail on the ship, thinking to get out of their
country; but presently the two re-appeared and flew after us and
stood over us, each carrying in its claws a huge boulder which it
had brought from the mountains. As soon as the he-Rukh came up
with us, he let fall upon us the rock he held in his pounces; but
the master put about ship, so that the rock missed her by some
small matter and plunged into the waves with such violence, that
the ship pitched high and then sank into the trough of the sea
and the bottom of the ocean appeared to us. Then the she-Rukh let
fall her rock, which was bigger than that of her mate, and as
Destiny had decreed, it fell on the poop of the ship and crushed
it, the rudder flying into twenty pieces; whereupon the vessel
foundered and all and everything on board were cast into the
main.[FN#59] As for me I struggled for sweet life, till Almighty
Allah threw in my way one of the planks of the ship, to which I
clung and bestriding it, fell a-paddling with my feet. Now the
ship had gone down hard by an island in the midst of the main and
the winds and waves bore me on till, by permission of the Most
High, they cast me up on the shore of the island, at the last
gasp for toil and distress and half dead with hunger and thirst.
So I landed more like a corpse than a live man and throwing
myself down on the beach, lay there awhile, till I began to
revive and recover spirits, when I walked about the island and
found it as it were one of the garths and gardens of Paradise.
Its trees, in abundance dight, bore ripe-yellow fruit for
freight; its streams ran clear and bright; its flowers were fair
to scent and to sight and its birds warbled with delight the
praises of Him to whom belong permanence and all-might. So I ate
my fill of the fruits and slaked my thirst with the water of the
streams till I could no more and I returned thanks to the Most
High and glorified Him;--And Shahrazad perceived the dawn of day
and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued:--So when I escaped drowning and reached the
island which afforded me fruit to eat and water to drink, I
returned thanks to the Most High and glorified Him; after which I
sat till nightfall, hearing no voice and seeing none inhabitant.
Then I lay down, well-nigh dead for travail and trouble and
terror, and slept without surcease till morning, when I arose and
walked about under the trees, till I came to the channel of a
draw-well fed by a spring of running water, by which well sat an
old man of venerable aspect, girt about with a waist-cloth[FN#60]
made of the fibre of palm-fronds.[FN#61] Quoth I to myself,
"Haply this Shaykh is one of those who were wrecked in the ship
and hath made his way to this island." So I drew near to him and
saluted him, and he returned my salam by signs, but spoke not;
and I said to him, "O nuncle mine, what causeth thee to sit
here?" He shook his head and moaned and signed to me with his
hands as who should say, "Take me on thy shoulders and carry me
to the other side of the well-channel." And quoth I in my mind,
"I will deal kindly with him and do what he desireth; it may be I
shall win me a reward in Heaven for he may be a paralytic." So I
took him on my back and carrying him to the place whereat he
pointed, said to him, "Dismount at thy leisure." But he would not
get off my back and wound his legs about my neck. I looked at
them and seeing that they were like a buffalo's hide for
blackness and roughness,[FN#62] was affrighted and would have
cast him off; but he clung to me and gripped my neck with his
legs, till I was well-nigh choked, the world grew black in my
sight and I fell senseless to the ground like one dead. But he
still kept his seat and raising his legs drummed with his heels
and beat harder than palm-rods my back and shoulders, till he
forced me to rise for excess of pain. Then he signed to me with
his hand to carry him hither and thither among the trees which
bore the best fruits; and if ever I refused to do his bidding or
loitered or took my leisure he beat me with his feet more
grievously than if I had been beaten with whips. He ceased not to
signal with his hand wherever he was minded to go; so I carried
him about the island, like a captive slave, and he bepissed and
conskited my shoulders and back, dismounting not night nor day;
and whenas he wished to sleep he wound his legs about my neck and
leaned back and slept awhile, then arose and beat me; whereupon I
sprang up in haste, unable to gainsay him because of the pain he
inflicted on me. And indeed I blamed myself and sore repented me
of having taken compassion on him and continued in this
condition, suffering fatigue not to be described, till I said to
myself, "I wrought him a weal and he requited me with my ill; by
Allah, never more will I do any man a service so long as I live!"
And again and again I besought the Most High that I might die,
for stress of weariness and misery; and thus I abode a long while
till, one day, I came with him to a place wherein was abundance
of gourds, many of them dry. So I took a great dry gourd and,
cutting open the head, scooped out the inside and cleaned it;
after which I gathered grapes from a vine which grew hard by and
squeezed them into the gourd, till it was full of the juice. Then
I stopped up the mouth and set it in the sun, where I left it for
some days, until it became strong wine; and every day I used to
drink of it, to comfort and sustain me under my fatigues with
that froward and obstinate fiend; and as often as I drank myself
drunk, I forgot my troubles and took new heart. One day he saw me
drinking and signed to me with his hand, as who should say, "What
is that?" Quoth I, "It is an excellent cordial, which cheereth
the heart and reviveth the spirits." Then, being heated with
wine, I ran and danced with him among the trees, clapping my
hands and singing and making merry; and I staggered under him by
design. When he saw this, he signed to me to give him the gourd
that he might drink, and I feared him and gave it him. So he took
it and, draining it to the dregs, cast it on the ground,
whereupon he grew frolicsome and began to clap hands and jig to
and fro on my shoulders and he made water upon me so copiously
that all my dress was drenched. But presently the fumes of the
wine rising to his head, he became helplessly drunk and his side-
muscles and limbs relaxed and he swayed to and fro on my back.
When I saw that he had lost his senses for drunkenness, I put my
hand to his legs and, loosing them from my neck, stooped down
well-nigh to the ground and threw him at full length,--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued:--So I threw the devil off my shoulders, hardly
crediting my deliverance from him and fearing lest he should
shake off his drunkenness and do me a mischief. Then I took up a
great stone from among the trees and coming up to him smote him
therewith on the head with all my might and crushed in his skull
as he lay dead drunk. Thereupon his flesh and fat and blood being
in a pulp, he died and went to his deserts, The Fire, no mercy of
Allah be upon him! I then returned, with a heart at ease, to my
former station on the sea-shore and abode in that island many
days, eating of its fruits and drinking of its waters and keeping
a look-out for passing ships; till one day, as I sat on the
beach, recalling all that had befallen me and saying, "I wonder
if Allah will save me alive and restore me to my home and family
and friends!" behold, a ship was making for the island through
the dashing sea and clashing waves. Presently, it cast anchor and
the passengers landed; so I made for them, and when they saw me
all hastened up to me and gathering round me questioned me of my
case and how I came thither. I told them all that had betided me,
whereat they marvelled with exceeding marvel and said, "He who
rode on thy shoulder is called the 'Shaykh al-Bahr' or Old Man of
the Sea,[FN#63] and none ever felt his legs on neck and came off
alive but thou; and those who die under him he eateth: so praised
be Allah for thy safety!" Then they set somewhat of food before
me, whereof I ate my fill, and gave me somewhat of clothes
wherewith I clad myself anew and covered my nakedness; after
which they took me up into the ship, and we sailed days and
nights, till fate brought us to a place called the City of Apes,
builded with lofty houses, all of which gave upon the sea and it
had a single gate studded and strengthened with iron nails. Now
every night, as soon as it is dusk the dwellers in this city use
to come forth of the gates and, putting out to sea in boats and
ships, pass the night upon the waters in their fear lest the apes
should come down on them from the mountains. Hearing this I was
sore troubled remembering what I had before suffered from the
ape-kind. Presently I landed to solace myself in the city, but
meanwhile the ship set sail without me and I repented of having
gone ashore, and calling to mind my companions and what had
befallen me with the apes, first and after, sat down and fell a-
weeping and lamenting. Presently one of the townsfolk accosted me
and said to me, "O my lord, meseemeth thou art a stranger to
these parts?" "Yes," answered I, "I am indeed a stranger and a
poor one, who came hither in a ship which cast anchor here, and I
landed to visit the town; but when I would have gone on board
again, I found they had sailed without me." Quoth he, "Come and
embark with us, for if thou lie the night in the city, the apes
will destroy thee." "Hearkening and obedience," replied I, and
rising, straightway embarked with him in one of the boats,
whereupon they pushed off from shore and anchoring a mile or so
from the land, there passed the night. At daybreak, they rowed
back to the city and landing, went each about his business. Thus
they did every night, for if any tarried in the town by night the
apes came down on him and slew him. As soon as it was day, the
apes left the place and ate of the fruits of the gardens, then
went back to the mountains and slept there till nightfall, when
they again came down upon the city.[FN#64] Now this place was in
the farthest part of the country of the blacks, and one of the
strangest things that befel me during my sojourn in the city was
on this wise. One of the company with whom I passed the night in
the boat, asked me, "O my lord, thou art apparently a stranger in
these parts; hast thou any craft whereat thou canst work?"; and I
answered, "By Allah, O my brother, I have no trade nor know I any
handicraft, for I was a merchant and a man of money and substance
and had a ship of my own, laden with great store of goods and
merchandise; but it foundered at sea and all were drowned
excepting me who saved myself on a piece of plank which Allah
vouchsafed to me of His favour." Upon this he brought me a cotton
bag and giving it to me, said, "Take this bag and fill it with
pebbles from the beach and go forth with a company of the
townsfolk to whom I will give a charge respecting thee. Do as
they do and belike thou shalt gain what may further thy return
voyage to thy native land." Then he carried me to the beach,
where I filled my bag with pebbles large and small, and presently
we saw a company of folk issue from the town, each bearing a bag
like mine, filled with pebbles. To these he committed me,
commending me to their care, and saying, "This man is a stranger,
so take him with you and teach him how to gather, that he may get
his daily bread, and you will earn your reward and recompense in
Heaven." "On our head and eyes be it!" answered they and bidding
me welcome, fared on with me till we came to a spacious Wady,
full of lofty trees with trunks so smooth that none might climb
them. Now sleeping under these trees were many apes, which when
they saw us rose and fled from us and swarmed up among the
branches; whereupon my companions began to pelt them with what
they had in their bags, and the apes fell to plucking of the
fruit of the trees and casting them at the folk. I looked at the
fruits they cast at us and found them to be Indian[FN#65] or
cocoa-nuts; so I chose out a great tree, full of apes, and going
up to it, began to pelt them with stones, and they in return
pelted me with nuts, which I collected, as did the rest; so that
even before I had made an end of my bagful of pebbles, I had
gotten great plenty of nuts; and as soon as my companions had in
like manner gotten as many nuts as they could carry, we returned
to the city, where we arrived at the fag-end of day. Then I went
in to the kindly man who had brought me in company with the nut-
gatherers and gave him all I had gotten, thanking him for his
kindness; but he would not accept them, saying, "Sell them and
make profit by the price; and presently he added (giving me the
key of a closet in his house) "Store thy nuts in this safe place
and go thou forth every morning and gather them as thou hast done
to-day, and choose out the worst for sale and supplying thyself;
but lay up the rest here, so haply thou mayst collect enough to
serve thee for thy return home." "Allah requite thee!" answered I
and did as he advised me, going out daily with the cocoa-nut
gatherers, who commended me to one another and showed me the
best-stocked trees.[FN#66] Thus did I for some time, till I had
laid up great store of excellent nuts, besides a large sum of
money, the price of those I had sold. I became thus at my ease
and bought all I saw and had a mind to, and passed my time
pleasantly greatly enjoying my stay in the city, till, as I stood
on the beach, one day, a great ship steering through the heart of
the sea presently cast anchor by the shore and landed a company
of merchants, who proceeded to sell and buy and barter their
goods for cocoa-nuts and other commodities. Then I went to my
friend and told him of the coming of the ship and how I had a
mind to return to my own country; and he said, "'Tis for thee to
decide." So I thanked him for his bounties and took leave of him;
then, going to the captain of the ship, I agreed with him for my
passage and embarked my cocoa-nuts and what else I possessed. We
weighed anchor,--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued:--So I left the City of the Apes and embarked my
cocoa-nuts and what else I possessed. We weighed anchor the same
day and sailed from island to island and sea to sea; and whenever
we stopped, I sold and traded with my cocoa-nuts, and the Lord
requited me more than I erst had and lost. Amongst other places,
we came to an island abounding in cloves[FN#67] and cinnamon and
pepper; and the country people told me that by the side of each
pepper-bunch groweth a great leaf which shadeth it from the sun
and casteth the water off it in the wet season; but, when the
rain ceaseth the leaf turneth over and droopeth down by the side
of the bunch.[FN#68] Here I took in great store of pepper and
cloves and cinnamon, in exchange for cocoa-nuts, and we passed
thence to the Island of Al-Usirat,[FN#69] whence cometh the
Comorin aloes-wood and thence to another island, five days'
journey in length, where grows the Chinese lign-aloes, which is
better than the Comorin; but the people of this island[FN#70] are
fouler of condition and religion than those of the other, for
that they love fornication and wine-bibbing, and know not prayer
nor call to prayer. Thence we came to the pearl-fisheries, and I
gave the divers some of my cocoa-nuts and said to them, "Dive for
my luck and lot!" They did so and brought up from the deep
bight[FN#71] great store of large and priceless pearls; and they
said to me, "By Allah, O my master, thy luck is a lucky!" Then we
sailed on, with the blessing of Allah (whose name be exalted!);
and ceased not sailing till we arrived safely at Bassorah. There
I abode a little and then went on to Baghdad, where I entered my
quarter and found my house and foregathered with my family and
saluted my friends who gave me joy of my safe return, and I laid
up all my goods and valuables in my storehouses. Then I
distributed alms and largesse and clothed the widow and the
orphan and made presents to my relations and comrades; for the
Lord had requited me fourfold that I had lost. After which I
returned to my old merry way of life and forgot all I had
suffered in the great profit and gain I had made. "Such, then, is
the history of my fifth voyage and its wonderments, and now to
supper; and to-morrow, come again and I will tell you what befel
me in my sixth voyage; for it was still more wonderful than
this." (Saith he who telleth the tale), Then he called for food;
and the servants spread the table, and when they had eaten the
evening-meal, he bade give Sindbad the porter an hundred golden
dinars and the Landsman returned home and lay him down to sleep,
much marvelling at all he had heard. Next morning, as soon as it
was light, he prayed the dawn-prayer; and, after blessing
Mohammed the Cream of all creatures, betook himself to the house
of Sindbad the Seaman and wished him a good day. The merchant
bade him sit and talked with him, till the rest of the company
arrived. Then the servants spread the table and when they had
well eaten and drunken and were mirthful and merry, Sindbad the
Seaman began in these words the narrative of




The Sixth Voyage of Sindbad the Seaman.



Know, O my brothers and friends and companions all, that I abode
some time, after my return from my fifth voyage, in great solace
and satisfaction and mirth and merriment, joyance and enjoyment;
and I forgot what I had suffered, seeing the great gain and
profit I had made till, one day, as I sat making merry and
enjoying myself with my friends, there came in to me a company of
merchants whose case told tales of travel, and talked with me of
voyage and adventure and greatness of pelf and lucre. Hereupon I
remembered the days of my return from abroad, and my joy at once
more seeing my native land and foregathering with my family and
friends; and my soul yearned for travel and traffic. So compelled
by Fate and Fortune I resolved to undertake another voyage; and,
buying me fine and costly merchandise meet for foreign trade,
made it up into bales, with which I journeyed from Baghdad to
Bassorah. Here I found a great ship ready for sea and full of
merchants and notables, who had with them goods of price; so I
embarked my bales therein. And we left Bassorah in safety and
good spirits under the safeguard of the King, the Preserver.--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

        When it was the Five Hundred and Sixtieth Night,

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued:--And after embarking my bales and leaving
Bassorah in safety and good spirits, we continued our voyage from
place to place and from city to city, buying and selling and
profiting and diverting ourselves with the sight of countries
where strange folk dwell. And Fortune and the voyage smiled upon
us, till one day, as we went along, behold, the captain suddenly
cried with a great cry and cast his turband on the deck. Then he
buffeted his face like a woman and plucked out his beard and fell
down in the waist of the ship will nigh fainting for stress of
grief and rage, and crying, "Oh and alas for the ruin of my house
and the orphanship of my poor children!" So all the merchant and
sailors came round about him and asked him, "O master, what is
the matter?"; for the light had become night before their sight.
And he answered, saying, "Know, O folk, that we have wandered
from our course and left the sea whose ways we wot, and come into
a sea whose ways I know not; and unless Allah vouchsafe us a
means of escape, we are all dead men; wherefore pray ye to the
Most High, that He deliver us from this strait. Haply amongst you
is one righteous whose prayers the Lord will accept." Then he
arose and clomb the mast to see an there were any escape from
that strait; and he would have loosed the sails; but the wind
redoubled upon the ship and whirled her round thrice and drave
her backwards; whereupon her rudder brake and she fell off
towards a high mountain. With this the captain came down from the
mast, saying, "There is no Majesty and there is no Might save in
Allah, the Glorious, the Great; nor can man prevent that which is
fore-ordained of fate! By Allah, we are fallen on a place of sure
destruction, and there is no way of escape for us, nor can any of
us be saved!" Then we all fell a-weeping over ourselves and
bidding one another farewell for that our days were come to an
end, and we had lost all hopes of life. Presently the ship struck
the mountain and broke up, and all and everything on board of her
were plunged into the sea. Some of the merchants were drowned and
others made shift to reach the shore and save themselves upon the
mountain; I amongst the number, and when we got ashore, we found
a great island, or rather peninsula[FN#72] whose base was strewn
with wreckage of crafts and goods and gear cast up by the sea
from broken ships whose passengers had been drowned; and the
quantity confounded compt and calculation. So I climbed the
cliffs into the inward of the isle and walked on inland, till I
came to a stream of sweet water, that welled up at the nearest
foot of the mountains and disappeared in the earth under the
range of hills on the opposite side. But all the other passengers
went over the mountains to the inner tracts; and, dispersing
hither and thither, were confounded at what they saw and became
like madmen at the sight of the wealth and treasures wherewith
the shores were strewn. As for me I looked into the bed of the
stream aforesaid and saw therein great plenty of rubies, and
great royal pearls[FN#73] and all kinds of jewels and precious
stones which were as gravel in the bed of the rivulets that ran
through the fields, and the sands sparkled and glittered with
gems and precious ores. Moreover we found in the island abundance
of the finest lign-aloes, both Chinese and Comorin; and there
also is a spring of crude ambergris[FN#74] which floweth like wax
or gum over the stream-banks, for the great heat of the sun, and
runneth down to the sea-shore, where the monsters of the deep
come up and swallowing it, return into the sea. But it burneth in
their bellies; so they cast it up again and it congealeth on the
surface of the water, whereby its color and quantities are
changed; and at last, the waves cast it ashore, and the
travellers and merchants who know it, collect it and sell it. But
as to the raw ambergris which is not swallowed, it floweth over
the channel and congealeth on the banks and when the sun shineth
on it, it melteth and scenteth the whole valley with a musk-like
fragrance: then, when the sun ceaseth from it, it congealeth
again. But none can get to this place where is the crude
ambergris, because of the mountains which enclose the island on
all sides and which foot of man cannot ascend.[FN#75] We
continued thus to explore the island, marvelling at the wonderful
works of Allah and the riches we found there, but sore troubled
for our own case, and dismayed at our prospects. Now we had
picked up on the beach some small matter of victual from the
wreck and husbanded it carefully, eating but once every day or
two, in our fear lest it should fail us and we die miserably of
famine or affright. Moreover, we were weak for colic brought on
by sea-sickness and low diet, and my companions deceased, one
after other, till there was but a small company of us left. Each
that died we washed and shrouded in some of the clothes and linen
cast ashore by the tides; and after a little, the rest of my
fellows perished, one by one, till I had buried the last of the
party and abode alone on the island, with but a little provision
left, I who was wont to have so much. And I wept over myself,
saying, "Would Heaven I had died before my companions and they
had washed and buried me! It had been better than I should perish
and none wash me and shroud me and bury me. But there is Majesty
and there is no Might save in Allah, the Glorious, the Great!"--
And Shahrazad perceived the dawn of day and ceased saying her
permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued in these words:--Now after I had buried the last
of my party and abode alone on the island, I arose and dug me a
deep grave on the sea-shore, saying to myself, "Whenas I grow
weak and know that death cometh to me, I will cast myself into
the grave and die there, so the wind may drift the sand over me
and cover me and I be buried therein."[FN#76] Then I fell to
reproaching myself for my little wit in leaving my native land
and betaking me again to travel, after all I had suffered during
my first five voyages, and when I had not made a single one
without suffering more horrible perils and more terrible
hardships than in its forerunner and having no hope of escape
from my present stress; and I repented me of my folly and
bemoaned myself, especially as I had no need of money, seeing
that I had enough and more than enough and could not spend what I
had, no, nor a half of it in all my life. However, after a while
Allah sent me a thought and I said to myself, "By God, needs must
this stream have an end as well as a beginning; ergo an issue
somewhere, and belike its course may lead to some inhabited
place; so my best plan is to make me a little boat[FN#77] big
enough to sit in, and carry it and launching it on the river,
embark therein and drop down the stream. If I escape, I escape,
by God's leave; and if I perish, better die in the river than
here." Then, sighing for myself, I set to work collecting a
number of pieces of Chinese and Comorin aloes-wood and I bound
them together with ropes from the wreckage; then I chose out from
the broken-up ships straight planks of even size and fixed them
firmly upon the aloes-wood, making me a boat-raft a little
narrower than the channel of the stream; and I tied it tightly
and firmly as though it were nailed. Then I loaded it with the
goods, precious ores and jewels: and the union pearls which were
like gravel and the best of the ambergris crude and pure,
together with what I had collected on the island and what was
left me of victual and wild herbs. Lastly I lashed a piece of
wood on either side, to serve me as oars; and launched it, and
embarking, did according to the saying of the poet,

"Fly, fly with life whenas evils threat; * Leave the house to
     tell of its builder's fate!
Land after land shalt thou seek and find * But no other life on
     thy wish shall wait:
Fret not thy soul in thy thoughts o' night; * All woes shall end
     or sooner or late.
Whoso is born in one land to die, * There and only there shall
     gang his gait:
Nor trust great things to another wight, * Soul hath only soul
     for confederate."[FN#78]

My boat-raft drifted with the stream, I pondering the issue of my
affair; and the drifting ceased not till I came to the place
where it disappeared beneath the mountain. I rowed my conveyance
into the place which was intensely dark; and the current carried
the raft with it down the underground channel.[FN#79] The thin
stream bore me on through a narrow tunnel where the raft touched
either side and my head rubbed against the roof, return therefrom
being impossible. Then I blamed myself for having thus risked my
life, and said, "If this passage grow any straiter, the raft will
hardly pass, and I cannot turn back; so I shall inevitably perish
miserably in this place." And I threw myself down upon my face on
the raft, by reason of the narrowness of the channel, whilst the
stream ceased not to carry me along, knowing not night from day,
for the excess of the gloom which encompassed me about and my
terror and concern for myself lest I should perish. And in such
condition my course continued down the channel which now grew
wide and then straiter till, sore aweary by reason of the
darkness which could be felt, I fell asleep, as I lay prone on
the raft, and I slept knowing not an the time were long or short.
When I awoke at last, I found myself in the light of Heaven and
opening my eyes I saw myself in a broad stream and the raft
moored to an island in the midst of a number of Indians and
Abyssinians. As soon as these blackamoors[FN#80] saw that I was
awake, they came up to me and bespoke me in their speech; but I
understood not what they said and thought that this was a dream
and a vision which had betided me for stress of concern and
chagrin. But I was delighted at my escape from the river. When
they saw I understood them not and made them no answer, one of
them came forward and said to me in Arabic, "Peace be with thee,
O my brother! Who art thou and whence faredst thou thither? How
camest thou into this river and what manner of land lies behind
yonder mountains, for never knew we any one make his way thence
to us?" Quoth I, "And upon thee be peace and the ruth of Allah
and his blessing! Who are ye and what country is this?" "O my
brother," answered he, "we are husbandmen and tillers of the
soil, who came out to water our fields and plantations; and,
finding thee asleep on this raft, laid hold of it and made it
fast by us, against thou shouldst awake at thy leisure. So tell
us how thou camest hither?" I answered, "For Allah's sake, O my
lord, ere I speak give me somewhat to eat, for I am starving, and
after ask me what thou wilt." So he hastened to fetch me food and
I ate my fill, till I was refreshed and my fear was calmed by a
good belly-full and my life returned to me. Then I rendered
thanks to the Most High for mercies great and small, glad to be
out of the river and rejoicing to be amongst them, and I told
them all my adventures from first to last, especially my troubles
in the narrow channel.--And Shahrazad perceived the dawn of day
and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued:--When I landed and found myself amongst the
Indians and Abyssinians and had taken some rest, they consulted
among themselves and said to one another, "There is no help for
it but we carry him with us and present him to our King, that he
may acquaint him with his adventures." So they took me, together
with the raft-boat and its lading of monies and merchandise;
jewels, minerals and golden gear, and brought me to their King,
who was King of Sarandib,[FN#81] telling him what had happened;
whereupon he saluted me and bade me welcome. Then he questioned
me of my condition and adventures through the man who had spoken
Arabic and I repeated to him my story from beginning to end,
whereat he marvelled exceedingly and gave me joy of my
deliverance; after which I arose and fetched from the raft great
store of precious ores and jewels and ambergris and lign-aloes
and presented them to the King, who accepted them and entreated
me with the utmost honour, appointing me a lodging in his own
palace. So I consorted with the chief of the islanders, and they
paid me the utmost respect. And I quitted not the royal palace.
Now the Island Sarandib lieth under the equinoctial line, its
night and day both numbering twelve house. It measureth eighty
leagues long by a breadth of thirty and its wideth is bounded by
a lofty mountain[FN#82] and a deep valley, The mountain is
conspicuous from a distance of three days and it containeth many
kinds of rubies and other minerals, and spice-trees of all sorts.
The surface is covered with emery wherewith gems are cut and
fashioned; diamonds are in its rivers and pearls are in its
valleys. I ascended that mountain and solaced myself with a view
of its marvels which are indescribable and afterwards I returned
to the King.[FN#83] Thereupon, all the travellers and merchants
who came to the place questioned me of the affairs of my native
land and of the Caliph Harun al-Rashid and his rule and I told
them of him and of that wherefor he was renowned, and they
praised him because of this; whilst I in turn questioned them of
the manners and customers of their own countries and got the
knowledge I desired. One day, the King himself asked me of the
fashions and form of government of my country, and I acquainted
him with the circumstance of the Caliph's sway in the city of
Baghdad and the justice of his rule. The King marvelled at my
account of his appointments and said, "By Allah, the Caliph's
ordinances are indeed wise and his fashions of praiseworthy guise
and thou hast made me love him by what thou tellest me; wherefore
I have a mind to make him a present and send it by thee." Quoth
I, "Hearkening and obedience, O my lord; I will bear thy gift to
him and inform him that thou art his sincere lover and true
friend." Then I abode with the King in great honour and regard
and consideration for a long while till, one day, as I sat in his
palace, I heard news of a company of merchants, that were fitting
out a ship for Bassorah, and said to myself, "I cannot do better
than voyage with these men." So I rose without stay or delay and
kissed the King's hand and acquainted him with my longing to set
out with the merchants, for that I pined after my people and mine
own land. Quoth he, "Thou art thine own master; yet, if it be thy
will to abide with us, on our head and eyes be it, for thou
gladdenest us with thy company." "By Allah, O my lord," answered
I, "thou hast indeed overwhelmed me with thy favours and well-
doings; but I weary for a sight of my friends and family and
native country." When he heard this, he summoned the merchants in
question and commended me to their care, paying my freight and
passage-money. Then he bestowed on me great riches from his
treasuries and charged me with a magnificent present for the
Caliph Harun al-Rashid. Moreover he gave me a sealed letter,
saying, "Carry this with thine own hand to the Commander of the
Faithful and give him many salutations from us!" "Hearing and
obedience," I replied. The missive was written on the skin of the
Kháwi[FN#84] (which is finer than lamb-parchment and of yellow
colour), with ink of ultramarine and the contents were as
follows. "Peace be with thee from the King of Al-Hind, before
whom are a thousand elephants and upon whose palace-crenelles are
a thousand jewels. But after (laud to the Lord and praises to His
Prophet!): we send thee a trifling gift which be thou pleased to
accept. Thou art to us a brother and a sincere friend; and great
is the love we bear for thee in heart; favour us therefore with a
reply. The gift besitteth not thy dignity: but we beg of thee, O
our brother, graciously to accept it and peace be with thee." And
the present was a cup of ruby a span high[FN#85] the inside of
which was adorned with precious pearls; and a bed covered with
the skin of the serpent which swalloweth the elephant, which skin
hath spots each like a dinar and whoso sitteth upon it never
sickeneth;[FN#86] and an hundred thousand miskals of Indian lign-
aloes and a slave-girl like a shining moon. Then I took leave of
him and of all my intimates and acquaintances in the island and
embarked with the merchants aforesaid. We sailed with a fair
wind, committing ourselves to the care of Allah (be He extolled
and exalted!) and by His permission arrived at Bassorah, where I
passed a few days and nights equipping myself and packing up my
bales. Then I went on to Baghdad-city, the House of Peace, where
I sought an audience of the Caliph and laid the King's presents
before him. He asked me whence they came and I said to him, "By
Allah, O Commander of the Faithful, I know not the name of the
city nor the way thither!" He then asked me, "O Sindbad, is this
true which the King writeth?"; and I answered, after kissing the
ground, "O my lord, I saw in his kingdom much more than he hath
written in his letter. For state processions a throne is set for
him upon a huge elephant, eleven cubits high: and upon this he
sitteth having his great lords and officers and guests standing
in two ranks, on his right hand and on his left. At his head is a
man hending in hand a golden javelin and behind him another with
a great mace of gold whose head is an emerald[FN#87] a span long
and as thick as a man's thumb. And when he mounteth horse there
mount with him a thousand horsemen clad in gold brocade and silk;
and as the King proceedeth a man precedeth him, crying, 'This is
the King of great dignity, of high authority!' And he continueth
to repeat his praises in words I remember not, saying at the end
of his panegyric, 'This is the King owning the crown whose like
nor Solomon nor the Mihraj[FN#88] ever possessed.' Then he is
silent and one behind him proclaimeth, saying, 'He will die!
Again I say he will die!;' and the other addeth, 'Extolled be the
perfection of the Living who dieth not!'[FN#89] Moreover by
reason of his justice and ordinance and intelligence, there is no
Kazi in his city, and all his lieges distinguish between Truth
and Falsehood." Quoth the Caliph, "How great is this King! His
letter hath shown me this; and as for the mightiness of his
dominion thou hast told us what thou hast eye-witnessed. By
Allah, he hath been endowed with wisdom as with wide rule." Then
I related to the Commander of the Faithful all that had befallen
me in my last voyage; at which he wondered exceedingly and bade
his historians record my story and store it up in his treasuries,
for the edification of all who might see it. Then he conferred on
me exceeding great favours, and I repaired to my quarter and
entered my home, where I warehoused all my goods and possessions.
Presently, my friends came to me and I distributed presents among
my family and gave alms and largesse; after which I yielded
myself to joyance and enjoyment, mirth and merry-making, and
forgot all that I had suffered. "Such, then, O my brothers, is
the history of what befel me in my sixth voyage, and to-morrow,
Inshallah! I will tell you the story of my seventh and last
voyage, which is still more wondrous and marvellous than that of
the first six." (Saith he who telleth the tale), Then he bade lay
the table, and the company supped with him; after which he gave
the Porter an hundred dinars, as of wont, and they all went their
ways, marvelling beyond measure at that which they had heard.--
And Shahrazad perceived the dawn of day and ceased saying her
permitted say.

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

She said, It hath reached me, O auspicious King, that when
Sindbad the Seaman had related the history of what befel him in
his sixth voyage, and all the company had dispersed, Sindbad the
Landsman went home and slept as of wont. Next day he rose and
prayed the dawn-prayer and repaired to his namesake's house
where, after the company was all assembled, the host began to
relate



The Seventh Voyage of Sindbad the Seaman.



Know, O company, that after my return from my sixth voyage, which
brought me abundant profit, I resumed my former life in all
possible joyance and enjoyment and mirth and making merry day and
night; and I tarried some time in this solace and satisfaction
till my soul began once more to long to sail the seas and see
foreign countries and company with merchants and hear new things.
So having made up my mind, I packed up in bales a quantity of
precious stuffs suited for sea-trade and repaired with them from
Baghdad-city to Bassorah-town, where I found a ship ready for
sea, and in her a company of considerable merchants. I shipped
with them and becoming friends, we set forth on our venture, in
health and safety; and sailed with a fair wind, till we came to a
city called Madínat-al-Sín; but after we had left it, as we fared
on in all cheer and confidence, devising of traffic and travel,
behold, there sprang up a violent head-wind and a tempest of rain
fell on us and drenched us and our goods. So we covered the bales
with our cloaks and garments and drugget and canvas, lest they be
spoiled by the rain, and betook ourselves to prayer and
supplication to Almighty Allah and humbled ourselves before Him
for deliverance from the peril that was upon us. But the captain
arose and tightening his girdle tucked up his skirts and, after
taking refuge with Allah from Satan the Stoned, clomb to the
mast-head, whence he looked out right and left and gazing at the
passengers and crew fell to buffeting his face and plucking out
his beard. So we cried to him, "O Rais, what is the matter?"; and
he replied saying, "Seek ye deliverance of the Most High from the
strait into which we have fallen and bemoan yourselves and take
leave of one another; for know that the wind hath gotten the
mastery of us and hath driven us into the uttermost of the seas
of the world." Then he came down from the mast-head and opening
his sea-chest, pulled out a bag of blue cotton, from which he
took a powder like ashes. This he set in a saucer wetted with a
little water and, after waiting a short time, smelt and tasted
it; and then he took out of the chest a booklet, wherein he read
awhile and said weeping, "Know, O ye passengers, that in this
book is a marvellous matter, denoting that whoso cometh hither
shall surely die, without hope of escape; for that this ocean is
called the Sea of the Clime of the King, wherein is the sepulchre
of our lord Solomon, son of David (on both be peace!) and therein
are serpents of vast bulk and fearsome aspect: and what ship
soever cometh to these climes there riseth to her a great
fish[FN#90] out of the sea and swalloweth her up with all and
everything on board her." Hearing these words from the captain
great was our wonder, but hardly had he made an end of speaking,
when the ship was lifted out of the water and let fall again and
we applied to praying the death-prayer[FN#91] and committing our
souls to Allah. Presently we heard a terrible great cry like the
loud-pealing thunder, whereat we were terror-struck and became as
dead men, giving ourselves up for lost. Then behold, there came
up to us a huge fish, as big as a tall mountain, at whose sight
we became wild for affight and, weeping sore, made ready for
death, marvelling at its vast size and gruesome semblance; when
lo! a second fish made its appearance than which we had seen
naught more monstrous. So we bemoaned ourselves of our lives and
farewelled one another; but suddenly up came a third fish bigger
than the two first; whereupon we lost the power of thought and
reason and were stupefied for the excess of our fear and horror.
Then the three fish began circling round about the ship and the
third and biggest opened his mouth to swallow it, and we looked
into its mouth and behold, it was wider than the gate of a city
and its throat was like a long valley. So we besought the
Almighty and called for succour upon His Apostle (on whom be
blessing and peace!), when suddenly a violent squall of wind
arose and smote the ship, which rose out of the water and settled
upon a great reef, the haunt of sea-monsters, where it broke up
and fell asunder into planks and all and everything on board were
plunged into the sea. As for me, I tore off all my clothes but my
gown and swam a little way, till I happened upon one of the
ship's planks whereto I clung and bestrode it like a horse,
whilst the winds and the waters sported with me and the waves
carried me up and cast me down; and I was in most piteous plight
for fear and distress and hunger and thirst. Then I reproached
myself for what I had done and my soul was weary after a life of
ease and comfort; and I said to myself, "O Sindbad, O Seaman,
thou repentest not and yet thou art ever suffering hardships and
travails; yet wilt thou not renounce sea-travel; or, an thou say,
'I renounce,' thou liest in thy renouncement. Endure then with
patience that which thou sufferest, for verily thou deservest all
that betideth thee!"--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman continued:--But when I had bestridden the plank, quoth I
to myself, "Thou deservest all that betideth thee. All this is
decreed to me of Allah (whose name be exalted!), to turn me from
my greed of gain, whence ariseth all that I endure, for I have
wealth galore." Then I returned to my senses and said, "In very
sooth, this time I repent to the Most High, with a sincere
repentance, of my lust for gain and venture; and never will I
again name travel with tongue nor in thought." And I ceased not
to humble myself before Almighty Allah and weep and bewail
myself, recalling my former estate of solace and satisfaction and
mirth and merriment and joyance; and thus I abode two days, at
the end of which time I came to a great island abounding in trees
and streams. There I landed and ate of the fruits of the island
and drank of its waters, till I was refreshed and my life
returned to me and my strength and spirits were restored and I
recited,

"Oft when thy case shows knotty and tangled skein, * Fate downs
     from Heaven and straightens every ply:
In patience keep thy soul till clear thy lot * For He who ties
     the knot can eke untie."

Then I walked about, till I found on the further side, a great
river of sweet water, running with a strong current; whereupon I
called to mind the boat-raft I had made aforetime and said to
myself, "Needs must I make another; haply I may free me from this
strait. If I escape, I have my desire and I vow to Allah Almighty
to foreswear travel; and if I perish I shall be at peace and
shall rest from toil and moil." So I rose up and gathered
together great store of pieces of wood from the trees (which were
all of the finest sanders-wood, whose like is not albe I knew it
not), and made shift to twist creepers and tree-twigs into a kind
of rope, with which I bound the billets together and so contrived
a raft. Then saying, "An I be saved, 'tis of God's grace," I
embarked thereon and committed myself to the current, and it bore
me on for the first day and the second and the third after
leaving the island; whilst I lay in the raft, eating not and
drinking, when I was athirst, of the water of the river, till I
was weak and giddy as a chicken, for stress of fatigue and famine
and fear. At the end of this time I came to a high mountain,
whereunder ran the river; which when I saw, I feared for my life
by reason of the straitness I had suffered in my former journey,
and I would fain have stayed the raft and landed on the mountain-
side; but the current overpowered me and drew it into the
subterranean passage like an archway; whereupon I gave myself up
for lost and said, "There is no Majesty and there is no Might
save in Allah, the Glorious, the Great!" However, after a little,
the raft glided into open air and I saw before me a wide valley,
whereinto the river fell with a noise like the rolling of thunder
and a swiftness as the rushing of the wind. I held on to the
raft, for fear of falling off it, whilst the waves tossed me
right and left; and the craft continued to descend with the
current nor could I avail to stop it nor turn it shorewards, till
it stopped with me at a great and goodly city, grandly edified
and containing much people. And when the townsfolk saw me on the
raft, dropping down with the current, they threw me out ropes
which I had not strength enough to hold; then they tossed a net
over the craft and drew it ashore with me, whereupon I fell to
the ground amidst them, as I were a dead man, for stress of fear
and hunger and lack of sleep. After awhile, there came up to me
out of the crowd an old man of reverend aspect, well stricken in
years, who welcomed me and threw over me abundance of handsome
clothes, wherewith I covered my nakedness. Then he carried me to
the Hammam-bath and brought me cordial sherbets and delicious
perfumes; moreover, when I came out, he bore me to his house,
where his people made much of me and, seating me in a pleasant
place, set rich food before me, whereof I ate my fill and
returned thanks to God the Most High for my deliverance.
Thereupon his pages fetched me hot water, and I washed my hands,
and his handmaids brought me silken napkins, with which I dried
them and wiped my mouth. Also the Shaykh set apart for me an
apartment in a part of his house and charged his pages and slave-
girls to wait upon me and do my will and supply my wants. They
were assiduous in my service, and I abode with him in the guest-
chamber three days, taking my ease of good eating and good
drinking and good scents till life returned to me and my terrors
subsided and my heart was calmed and my mind was eased. On the
fourth day the Shaykh, my host, came in to me and said, "Thou
cheerest us with thy company, O my son, and praised be Allah for
thy safety! Say: wilt thou now come down with me to the beach and
the bazar and sell thy goods and take their price? Belike thou
mayst buy thee wherewithal to traffic. I have ordered my servants
to remove thy stock-in-trade from the sea and they have piled it
on the shore." I was silent awhile and said to myself, "What mean
these words and what goods have I?" Then said he, "O my son, be
not troubled nor careful, but come with me to the market and if
any offer for thy goods what price contenteth thee, take it; but,
an thou be not satisfied, I will lay them up for thee in my
warehouse, against a fitting occasion for sale." So I bethought
me of my case and said to myself, "Do his bidding and see what
are these goods!"; and I said to him, "O my nuncle the Shaykh, I
hear and I obey; I may not gainsay thee in aught for Allah's
blessing is on all thou dost." Accordingly he guided me to the
market-street, where I found that he had taken in pieces the raft
which carried me and which was of sandal-wood and I heard the
broker calling it for sale.--And Shahrazad perceived the dawn of
day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman thus resumed his tale:--I found that the Shaykh had taken
to pieces my raft which lay on the beach and the broker was
crying the sandal-wood for sale. Then the merchants came and
opened the gate of bidding for the wood and bid against one
another till its price reached a thousand dinars, when they left
bidding and my host said to me, "Hear, O my son, this is the
current price of thy goods in hard times like these: wilt thou
sell them for this or shall I lay them up for thee in my
storehouses, till such time as prices rise?" "O my lord,"
answered I, "the business is in thy hands: do as thou wilt." Then
asked he, "Wilt thou sell the wood to me, O my son, for an
hundred gold pieces over and above what the merchants have bidden
for it?" and I answered, "Yes, I have sold it to thee for monies
received."[FN#92] So, he bade his servants transport the wood to
his storehouses and, carrying me back to his house, seated me and
counted out to me the purchase money; after which he laid it in
bags and setting them in a privy place, locked them up with an
iron padlock and gave me its key. Some days after this, the
Shaykh said to me, "O my son, I have somewhat to propose to thee,
wherein I trust thou wilt do my bidding." Quoth I, "What is it?"
Quoth he, "I am a very old man and have no son; but I have a
daughter who is young in years and fair of favour and endowed
with abounding wealth and beauty. Now I have a mind to marry her
to thee, that thou mayst abide with her in this our country, and
I will make thee master of all I have in hand for I am an old man
and thou shalt stand in my stead." I was silent for shame and
made him no answer, whereupon he continued, "Do my desire in
this, O my son, for I wish but thy weal; and if thou wilt but do
as I say, thou shalt have her at once and be as my son; and all
that is under my hand or that cometh to me shall be thine. If
thou have a mind to traffic and travel to thy native land, none
shall hinder thee, and thy property will be at thy sole disposal;
so do as thou wilt." "By Allah, O my uncle," replied I, "thou art
become to me even as my father, and I am a stranger and have
undergone many hardships: while for stress of that which I have
suffered naught of judgment or knowledge is left to me. It is for
thee, therefore, to decide what I shall do." Hereupon he sent his
servants for the Kazi and the witnesses and married me to his
daughter making us for a noble marriage-feast[FN#93] and high
festival. When I went in to her, I found her perfect in beauty
and loveliness and symmetry and grace, clad in rich raiment and
covered with a profusion of ornaments and necklaces and other
trinkets of gold and silver and precious stones, worth a mint of
money, a price none could pay. She pleased me and we loved each
other; and I abode with her in solace and delight of life, till
her father was taken to the mercy of Allah Almighty. So we
shrouded him and buried him, and I laid hands on the whole of his
property and all his servants and slaves became mine. Moreover,
the merchants installed me in his office, for he was their Shaykh
and their Chief; and none of them purchased aught but with his
knowledge and by his leave. And now his rank passed on to me.
When I became acquainted with the townsfolk, I found that at the
beginning of each month they were transformed, in that their
faces changed and they became like birds and they put forth wings
wherewith they flew unto the upper regions of the firmament and
none remained in the city save the women and children; and I said
in my mind, "When the first of the month cometh, I will ask one
of them to carry me with them, whither they go." So when the time
came and their complexion changed and their forms altered, I went
in to one of the townsfolk and said to him, "Allah upon thee!
carry me with thee, that I might divert myself with the rest and
return with you." "This may not be," answered he; but I ceased
not to solicit him and I importuned him till he consented. Then I
went out in his company, without telling any of my family[FN#94]
or servants or friends, and he took me on his back and flew up
with me so high in air, that I heard the angels glorifying God in
the heavenly dome, whereat I wondered and exclaimed, "Praised be
Allah! Extolled be the perfection of Allah!" Hardly had I made an
end of pronouncing the Tasbih--praised be Allah!--when there came
out a fire from heaven and all but consumed the company;
whereupon they fled from it and descended with curses upon me
and, casting me down on a high mountain, went away, exceeding
wroth with me, and left me there alone. As I found myself in this
plight, I repented of what I had done and reproached myself for
having undertaken that for which I was unable, saying, "There is
no Majesty and there is no Might, save in Allah, the Glorious,
the Great! No sooner am I delivered from one affliction than I
fall into a worse." And I continued in this case knowing not
whither I should go, when lo! there came up two young men, as
they were moons, each using as a staff a rod of red gold. So I
approached them and saluted them; and when they returned my
salam, I said to them, "Allah upon you twain; who are ye and what
are ye?" Quoth they, "We are of the servants of the Most High
Allah, abiding in this mountain;" and, giving me a rod of red
gold they had with them, went their ways and left me. I walked on
along the mountain-ridge staying my steps with the staff and
pondering the case of the two youths, when behold, a serpent came
forth from under the mountain, with a man in her[FN#95] jaws,
whom she had swallowed even to below his navel, and he was crying
out and saying, "Whoso delivereth me, Allah will deliver him from
all adversity!" So I went up to the serpent and smote her on the
head with the golden staff, whereupon she cast the man forth of
her mouth.--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

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

She said, It hath reached me, O auspicious King, that Sindbad the
Seaman thus continued:--When I smote the serpent on the head with
my golden staff she cast the man forth of her mouth. Then I smote
her a second time, and she turned and fled; whereupon he came up
to me and said, "Since my deliverance from yonder serpent hath
been at thy hands I will never leave thee, and thou shalt be my
comrade on this mountain." "And welcome," answered I; so we fared
on along the mountain, till we fell in with a company of folk,
and I looked and saw amongst them the very man who had carried me
and cast me down there. I went up to him and spake him fair,
excusing myself to him and saying, "O my comrade, it is not thus
that friend should deal with friend." Quoth he, "It was thou who
well-nigh destroyed us by thy Tasbih and thy glorifying God on my
back." Quoth I, "Pardon me, for I had no knowledge of this
matter; but, if thou wilt take me with thee, I swear not to say a
word." So he relented and consented to carry me with him, but he
made an express condition that, so long as I abode on his back, I
should abstain from pronouncing the Tasbih or otherwise
glorifying God. Then I gave the wand of gold to him whom I had
delivered from the serpent and bade him farewell, and my friend
took me on his back and flew with me as before, till he brought
me to the city and set me down in my own house. My wife came to
meet me and saluting me gave me joy of my safety and then said,
"Beware of going forth hereafter with yonder folk, neither
consort with them, for they are brethren of the devils, and know
not how to mention the name of Allah Almighty; neither worship
they Him." "And how did thy father with them?" asked I; and she
answered, "My father was not of them, neither did he as they; and
as now he is dead methinks thou hadst better sell all we have and
with the price buy merchandise and journey to thine own country
and people, and I with thee; for I care not to tarry in this
city, my father and my mother being dead." So I sold all the
Shaykh's property piecemeal, and looked for one who should be
journeying thence to Bassorah that I might join myself to him.
And while thus doing I heard of a company of townsfolk who had a
mind to make the voyage, but could not find them a ship; so they
bought wood and built them a great ship wherein I took passage
with them, and paid them all the hire. Then we embarked, I and my
wife, with all our moveables, leaving our houses and domains and
so forth, and set sail, and ceased not sailing from island to
island and from sea to sea, with a fair wind and a favouring,
till we arrived at Bassorah safe and sound. I made no stay there,
but freighted another vessel and, transferring my goods to her,
set out forthright for Baghdad-city, where I arrived in safety,
and entering my quarter and repairing to my house, foregathered
with my family and friends and familiars who laid up my goods in
my warehouses. When my people who, reckoning the period of my
absence on this my seventh voyage, had found it to be seven and
twenty years, and had given up all hope of me, heard of my
return, they came to welcome me and to give me joy of my safety;
and I related to them all that had befallen me; whereat they
marvelled with exceeding marvel. Then I forswore travel and vowed
to Allah the Most High I would venture no more by land or sea,
for that this seventh and last voyage had surfeited me of travel
and adventure; and I thanked the Lord (be He praised and
glorified!), and blessed Him for having restored me to my kith
and kin and country and home. "Consider, therefore, O Sindbad, O
Landsman," continued Sindbad the Seaman, "what sufferings I have
undergone and what perils and hardships I have endured before
coming to my present state." "Allah upon thee, O my Lord!"
answered Sindbad the Landsman, "pardon me the wrong I did
thee."[FN#96] And they ceased not from friendship and fellowship,
abiding in all cheer and pleasures and solace of life till there
came to them the Destoyer of delights and the Sunderer of
Societies, and the Shatterer of palaces and the Caterer for
Cemeteries to wit, the Cup of Death, and glory be to the Living
One who dieth not!"[FN#97]




                        A Translation of
            The Seventh Voyage of Sindbad the Seaman

                          according to
                       the version of the
                        Calcutta Edition

                which differs in essential form
                       from the preceding
                              tale


Know, O my brothers and friends and companions all, that when I
left voyaging and commercing, I said in myself, "Sufficeth me
that hath befallen me;" and I spent my time in solace and
pleasure. One day as I sat at home there came a knock at the
door, and when the porter opened a page entered and said, "The
Caliph biddeth thee to him." I went with him to the King's
majesty and kissed ground and saluted him; whereupon he welcomed
me and entreated me with honour and said, "O Sindbad, I have an
occasion for thee: wilt thou do it?" So I kissed his hand and
asked him, saying, "O my lord, what occasion hath the master for
the slave?"; whereto he answered me, "I am minded that thou
travel to the King of Sarandib and carry to him our writ and our
gift, for that he hath sent to us a present and a letter. I
trembled at these words and rejoined, "By Allah the Omnipotent, O
my lord, I have taken a loathing to wayfare, and when I hear the
words 'Voyage' or 'Travel,' my limbs tremble for what hath
befallen me of hardships and horrors. Indeed I have no desire
whatever for this; more by token as I have bound myself by oath
not to quit Baghdad." Then I informed the Caliph of all I had
passed through from first to last, and he marvelled with
exceeding marvel and said, "By the Almighty, O Sindbad, from ages
of old such mishaps as happened to thee were never know to happen
to any, and thou dost only right never even to talk of travel.
For our sake, however, thou wilt go this time and carry our
present and our letter to him of Sarandib; and Inshallah--by
God's leave!--thou shalt return quickly; and on this wise we
shall be under no obligation to the said King." I replied that I
heard and obeyed, being unable to oppose his command, so he gave
me the gifts and the missive with money to pay my way and I
kissed hands and left the presence. Then I dropped down from
Baghdad to the Gulf, and with other merchants embarked, and our
ship sailed before a fair wind many days and nights till, by
Allah's aid, we reached the island of Sarandib. As soon as we had
made fast we landed and I took the present and the letter; and,
going in with them to the King, kissed ground before him. When he
saw me, he said, "Well come, O Sindbad! By Allah Omnipotent we
were longing to see thee, and glory be to God who hath again
shown us thy face!" Then taking me by the hand he made me sit by
his side, rejoicing, and he welcomed me with familiar kindness
again and entreated me as a friend. After this he began to
converse with me and courteously addressed me and asked, "What
was the cause of thy coming to us, O Sindbad?" So after kissing
his hand and thanking him I answered, "O my lord, I have brought
thee a present from my master, the Caliph Harun Al-Rashid;" and
offered him the present and the letter which he read and at which
he rejoiced with passing joy. The present consisted of a mare
worth ten thousand ducats, bearing a golden saddle set with
jewels; a book; a sumptuous suit of clothes and an hundred
different kinds of white Cairene cloths and silks of Suez,[FN#98]
Cufa and Alexandria; Greek carpets and an hundred maunds[FN#99]
weight of linen and raw silk. Moreover there was a wondrous
rarety, a marvellous cup of crystal middlemost of which was the
figure of a lion faced by a kneeling man grasping a bow with
arrow drawn to the very head, together with the food-tray[FN#100]
of Sulayman the son of David (on whom be peace!). The missive ran
as follows, "Peace from King Al-Rashid, the aided of Allah (who
hath vouchsafed to him and his forefathers noble rank and wide-
spread glory), be on the fortunate Sultan. But after. Thy letter
came to our hands and we rejoiced thereat; and we have sent the
book entitled 'Delight of the Intelligent and for Friends the
Rare Present,'[FN#101] together with sundry curiosities suitable
for Kings; so do thou favour us by accepting them: and peace be
with thee!" Then the King lavished upon me much wealth and
entreated me with all honour; so I prayed for him and thanked him
for his munificence. Some days after I craved his leave to
depart, but could not obtain it except by great pressing,
whereupon I farewelled him and fared forth from his city, with
merchants and other companions, homewards-bound without any
desire for travel or companions, homewards-bound without any
desire for travel or trade. We continued voyaging and coasting
along many islands; but, when we were half-way, we were
surrounded by a number of canoes, wherein were men like devils
armed with bows and arrows, swords and daggers; habited in mail-
coats and other armoury. They fell upon us and wounded and slew
all who opposed them; then, having captured the ship and her
contents, carried us to an island, where they sold us at the
meanest price. Now I was bought by a wealthy man who, taking me
to his house, gave me meat and drink and clothing and treated me
in the friendliest manner; so I was heartened and I rested a
little. One day he asked me, "Dost thou know any art or craft?"
and I answered him, "O my lord, I am a merchant and know nothing
but trade and traffic." "Dost thou know," rejoined he, "how to
use bow and arrow?" "Yes," replied I, "I know that much."
Thereupon he brought me a bow and arrows and mounted me behind
him upon an elephant: then he set out as night was well nigh over
and, passing through a forest of huge growths, came to a tall and
sturdy tree up which he made me climb. Then he gave me the bow
and arrows, saying, "Sit here now, and when the elephants troop
hither in early morning, shoot at them; belike thou wilt hit one;
and, if he fall, come and tell me." With this he left me. I hid
myself in the tree being in sore terror and trembled till the sun
arose; and, when the elephants appeared and wandered about among
the trees, I shot my arrows at them and continued till I had shot
down one of them. In the evening I reported my success to my
master who was delighted in me and entreated me with high honour;
and next morning he removed the slain elephant. In this wise I
continued, every morning shooting an elephant which my master
would remove till, one day, as I was perched in hiding on the
tree there came on suddenly and unexpectedly an innumerable host
of elephants whose screaming and trumpeting were such that I
imagined the earth trembled under them. All surrounded my tree,
whose circumference was some fifty cubits,[FN#102] and one
enormous monster came up to it and winding his trunk round the
bole haled it up by the roots, and dashed it to the ground. I
fell down fainting amongst the beasts when the monster elephant
wound his trunk about me and, setting me on his back, went off
with me, the others accompanying us. He carried me still
unconscious till he reached the place for which he was making,
when he rolled me off his back and presently went his ways
followed by the others. So I rested a little; and, when my terror
had subsided, I looked about me and I found myself among the
bones of elephants, whereby I concluded that this was their
burial-place, and that the monster elephant had led me thither on
account of the tusks.[FN#103] So I arose and walked a whole day
and night till I arrived at the house of my master, who saw my
colour changed by stress of affright and famine. He rejoiced in
my return and said to me, "By Allah, thou hast made my heart
sore! I went when thou wast missing and found the tree torn up,
and thought that the elephants had slain thee. Tell me how it was
with thee." I acquainted him with all that had betided me;
whereat he wondered greatly, and rejoiced and at last asked me,
"Dost thou know the place?"; whereto I answered, "Yes, O my
master!" So we mounted an elephant and fared until we came to the
spot and, when my master beheld the heaps of tusks, he rejoiced
greatly; then carrying away as many as he wanted he returned with
me home. After this, he entreated me with increased favour and
said, "O my son, thou hast shown us the way to great gain,
wherefore Allah requite thee! Thou art freed for the Almighty's
sake and before His face! The elephants used to destroy many of
us on account of our hunting them for their ivories and
sorivellos; but Allah hath preserved thee from them, and thou
hast profited us by the heaps to which thou hast led us." "O my
master," replied I, "God free thy neck from the fire! And do thou
grant me, O my master, thy gracious leave to return to my own
country." "Yes" quoth he, "thou shalt have that permission. But
we have a yearly fair, when merchants come to us from various
quarters to buy up these ivories. The time is drawing near; and,
when they shall have done their business, I will send thee under
their charge and will give thee wherewithal to reach thy home."
So I blessed and thanked him and remained with him, treated with
respect and honour, for some days, when the merchants came as he
had foretold, and bought and sold and bartered; and when they had
made their preparations to return, my master came to me and said,
"Rise and get thee ready to travel with the traders en route to
thy country." They had bought a number of tusks which they had
bound together in loads and were embarking them when my master
sent me with them, paying for my passage and settling all my
debts; besides which he gave me a large present in goods. We set
out and voyaged from island to island till we had crossed the sea
and landed on the shores of the Persian Gulf, when the merchants
brought out and sold their stores: I also sold what I had at a
high profit; and I bought some of the prettiest things in the
place for presents and beautiful rareties and everything else I
wanted. I likewise bought for myself a beast and we fared forth
and crossed the deserts from country to country till I reached
Baghdad. Here I went in to the Caliph and, after saluting him and
kissing hands, informed him of all that had befallen me;
whereupon he rejoiced in my safety and thanked Almighty Allah;
and he bade my story be written in letters of gold. I then
entered my house and met my family and brethren: and such is the
end of the history that happened to me during my seven voyages.
Praise be to Allah, the One, the Creator, the Maker of all things
in Heaven and Earth!--

Now when Shahrazad had ended her story of the two Sindbads,
Dinarzad exclaimed, "O my sister, how pleasant is thy tale and
how tasteful! How sweet and how grateful!" She replied, "And what
is this compared with that I could tell thee tomorrow night?"
Quoth the King, "What may it be?" And she said:--It is a tale
touching



               THE CITY OF BRASS.[FN#104]



It is related that there was, in tide of yore and in times and
years long gone before, at Damascus of Syria, a Caliph known as
Abd al-Malik bin Marwan, the fifth of the Ommiade house. As this
Commander of the Faithful was seated one day in his palace,
conversing with his Sultans and Kings and the Grandees of his
empire, the talk turned upon the legends of past peoples and the
traditions of our lord Solomon, David's son (on the twain be
peace!), and on that which Allah Almighty had bestowed on him of
lordship and dominion over men and Jinn and birds and beasts and
reptiles and the wind and other created things; and quoth the
Caliph, "Of a truth we hear from those who forewent us that the
Lord (extolled and exalted be He!) vouchsafed unto none the like
of that which He vouchsafed unto our lord Solomon and that he
attained unto that whereto never attained other than he, in that
he was wont to imprison Jinns and Marids and Satans in cucurbites
of copper and to stop them with lead and seal[FN#105] them with
his ring."--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

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

She said, It hath reached me, O auspicious King, that when the
Caliph Abd al-Malik bin Marwan sat conversing with his Grandees
concerning our lord Solomon, and these noted what Allah had
bestowed upon him of lordship and dominion, quoth the Commander
of the Faithful, "Indeed he attained unto that whereto never
attained other than he, in that he was wont to imprison Jinns and
Marids and Satans in cucurbites of copper and stop them with lead
and seal them with his ring." Then said Talib bin Sahl (who was a
seeker after treasures and had books that discovered to him
hoards and wealth hidden under the earth), "O Commander of the
Faithful,--Allah make thy dominion to endure and exalt thy
dignity here and hereafter!--my father told me of my grandfather,
that he once took ship with a company, intending for the island
of Sikiliyah or Sicily, and sailed until there arose against them
a contrary wind, which drove them from their course and brought
them, after a month, to a great mountain in one of the lands of
Allah the Most High, but where that land was they wot not. Quoth
my grandfather:--This was in the darkness of the night and as
soon as it was day, there came forth to us, from the caves of the
mountain, folk black of colour and naked of body, as they were
wild beasts, understanding not one word of what was addressed to
them; nor was there any of them who knew Arabic, save their King
who was of their own kind. When he saw the ship, he came down to
it with a company of his followers and saluting us, bade us
welcome and questioned us of our case and our faith. We told him
all concerning ourselves and he said, Be of good cheer for no
harm shall befal you.' And when we, in turn, asked them of their
faith, we found that each was of one of the many creeds
prevailing before the preaching of Al-Islam and the mission of
Mohammed, whom may Allah bless and keep! So my shipmates
remarked, We wot not what thou sayest.' Then quoth the King, No
Adam-son hath ever come to our land before you: but fear not, and
rejoice in the assurance of safety and of return to your own
country.' Then he entertained us three days, feeding us on the
flesh of birds and wild beasts and fishes, than which they had no
other meat; and, on the fourth day, he carried us down to the
beach, that we might divert ourselves by looking upon the fisher-
folk. There we saw a man casting his net to catch fish, and
presently he pulled them up and behold, in them was a cucurbite
of copper, stopped with lead and sealed with the signet of
Solomon, son of David, on whom be peace! He brought the vessel to
land and broke it open, when there came forth a smoke, which rose
a-twisting blue to the zenith, and we heard a horrible voice,
saying, I repent! I repent! Pardon, O Prophet of Allah! I will
never return to that which I did aforetime.' Then the smoke
became a terrible Giant frightful of form, whose head was level
with the mountain-tops, and he vanished from our sight, whilst
our hearts were well-nigh torn out for terror; but the blacks
thought nothing of it. Then we returned to the King and
questioned him of the matter; whereupon quoth he, Know that this
was one of the Jinns whom Solomon, son of David, being wroth with
them, shut up in these vessels and cast into the sea, after
stopping the mouths with melted lead. Our fishermen ofttimes, in
casting their nets, bring up such bottles, which being broken
open, there come forth of them Jinnis who, deeming that Solomon
is still alive and can pardon them, make their submission to him
and say, I repent, O Prophet of Allah!'" The Caliph marvelled at
Talib's story and said, "Glory be to God! Verily, to Solomon was
given a mighty dominion." Now al-Nábighah al-Zubyání[FN#106] was
present, and he said, "Talib hath spoken soothly as is proven by
the saying of the All-wise, the Primæval One,

And Solomon, when Allah to him said, * Rise, be thou Caliph,
     rule with righteous sway:
Honour obedience for obeying thee; * And who rebels imprison him
     for aye'

Wherefore he used to put them in copper-bottles and cast them
into the sea." The poet's words seemed good to the Caliph, and he
said, "By Allah, I long to look upon some of these Solomonic
vessels, which must be a warning to whoso will be warned." "O
Commander of the Faithful," replied Talib, "it is in thy power to
do so, without stirring abroad. Send to thy brother Abd al-Aziz
bin Marwán, so he may write to Músá bin Nusayr,[FN#107] governor
of the Maghrib or Morocco, bidding him take horse thence to the
mountains whereof I spoke and fetch thee therefrom as many of
such cucurbites as thou hast a mind to; for those mountains
adjoin the frontiers of his province." The Caliph approved his
counsel and said "Thou hast spoken sooth, O Talib, and I desire
that, touching this matter, thou be my messenger to Musa bin
Nusayr; wherefore thou shalt have the White Flag[FN#108] and all
thou hast a mind to of monies and honour and so forth; and I will
care for thy family during thine absence." "With love and
gladness, O Commander of the Faithful!" answered Talib. "Go, with
the blessing of Allah and His aid," quoth the Caliph, and bade
write a letter to his brother, Abd al-Aziz, his viceroy in Egypt,
and another to Musa bin Nusayr, his viceroy in North Western
Africa, bidding him go himself in quest of the Solomonic bottles,
leaving his son to govern in his stead. Moreover, he charged him
to engage guides and to spare neither men nor money, nor to be
remiss in the matter as he would take no excuse. Then he sealed
the two letters and committed them to Talib bin Sahl, bidding him
advance the royal ensigns before him and make his utmost speed
and he gave him treasure and horsemen and footmen, to further him
on his way, and made provision for the wants of his household
during his absence. So Talib set out and arrived in due course at
Cairo.[FN#109]--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that Talib bin
Sahl set out with his escort and crossed the desert country
between Syria and Egypt, where the Governor came out to meet him
and entreated him and his company with high honour whilst they
tarried with him. Then he gave them a guide to bring them to the
Sa'íd or Upper Egypt, where the Emir Musa had his abiding-place;
and when the son of Nusayr heard of Talib's coming, he went forth
to meet him and rejoiced in him. Talib gave him the Caliph's
letter, and he took it reverently and, laying it on his head,
cried, "I hear and I obey the Prince of the Faithful." Then he
deemed it best to assemble his chief officers and when all were
present he acquainted them with the contents of the Caliph's
letter and sought counsel of them how he should act. "O Emir,"
answered they, "if thou seek one who shall guide thee to the
place summon the Shaykh 'Abd al-Samad, ibn 'Abd al-Kuddús, al-
Samúdí;[FN#110] for he is a man of varied knowledge, who hath
travelled much and knoweth by experience all the seas and wastes
and words and countries of the world and the inhabitants and
wonders thereof; wherefore send thou for him and he will surely
guide thee to thy desire." So Musa sent for him, and behold, he
was a very ancient man shot in years and broken down with lapse
of days. The Emir saluted him and said, "O Shaykh Abd al-Samad,
our lord the Commander of the Faithful, Abd al-Malik bin Marwan'
hath commanded me thus and thus. I have small knowledge of the
land wherein is that which the Caliph desireth; but it is told me
that thou knowest it well and the ways thither. Wilt thou,
therefore, go with me and help me to accomplish the Caliph's
need? So it please Allah the Most High, thy trouble and travail
shall not go waste." Replied the Shaykh, "I hear and obey the
bidding of the Commander of the Faithful; but know, O Emir, that
the road thither is long and difficult and the ways few." "How
far is it?" asked Musa, and the Shaykh answered, "It is a journey
of two years and some months going and the like returning; and
the way is full of hardships and terrors and things wondrous and
marvellous. Now thou art a champion of the Faith[FN#111] and our
country is hard by that of the enemy; and peradventure the
Nazarenes may come out upon us in thine absence; wherefore it
behoveth thee to leave one to rule thy government in thy stead."
"It is well," answered the Emir and appointed his son Hárún
Governor during his absence, requiring the troops to take the
oath of fealty to him and bidding them obey him in all he should
com mend. And they heard his words and promised obedience. Now
this Harun was a man of great prowess and a renowned warrior and
a doughty knight, and the Shaykh Abd al-Samad feigned to him that
the place they sought was distant but four months' journey along
the shore of the sea, with camping-places all the way, adjoining
one another, and grass and springs, adding, "Allah will assuredly
make the matter easy to us through thy blessing, O Lieutenant of
the Commander of the Faithful!" Quoth the Emir Musa, "Knowest
thou if any of the Kings have trodden this land before us?"; and
quoth the Shaykh, "Yes, it belonged aforetime to Darius the
Greek, King of Alexandria." But he said to Musa privily, "O Emir,
take with thee a thousand camels laden with victual and store of
gugglets."[FN#112] The Emir asked, "And what shall we do with
these?", and the Shaykh answered. "On our way is the desert of
Kayrwán or Cyrene, the which is a vast wold four days' journey
long, and lacketh water; nor therein doth sound of voice ever
sound nor is soul at any time to be seen. Moreover, there bloweth
the Simoon[FN#113] and other hot winds called Al-Juwayb, which
dry up the water-skins; but if the water be in gugglets, no harm
can come to it." "Right," said Musa and sending to Alexandria,
let bring thence great plenty of gugglets. Then he took with him
his Wazir and two thousand cavalry, clad in mail cap-á-pie and
set out, without other to guide them but Abd al-Samad who
forewent them, riding on his hackney. The party fared on
diligently, now passing through inhabited lands, then ruins and
anon traversing frightful words and thirsty wastes and then
mountains which spired high in air; nor did they leave journeying
a whole year's space till, one morning, when the day broke, after
they had travelled all night, behold, the Shaykh found himself in
a land he knew not and said, "There is no Majesty and there is no
Might save in Allah, the Glorious, the Great!" Quoth the Emir,
"What is to do, O Shaykh?"; and he answered, saying, "By the Lord
of the Ka'abah, we have wandered from our road!" "How cometh
that?" asked Musa, and Abd al-Samad replied, "The stars were
overclouded and I could not guide myself by them." "Where on
God's earth are we now?" asked the Emir, and the Shaykh answered,
"I know not; for I never set eyes on this land till this moment."
Said Musa, "Guide us back to the place where we went astray", but
the other, "I know it no more." Then Musa, "Let us push on; haply
Allah will guide us to it or direct us aright of His power." So
they fared on till the hour of noon-prayer, when they came to a
fair champaign, and wide and level and smooth as it were the sea
when calm, and presently there appeared to them, on the horizon
some great thing, high and black, in whose midst was as it were
smoke rising to the confines of the sky. They made for this, and
stayed not in their course till they drew near thereto, when, lo!
it was a high castle, firm of foundations and great and gruesome,
as it were a towering mountain, builded all of black stone, with
frowning crenelles and a door of gleaming China steel, that
dazzled the eyes and dazed the wits. Round about it were a
thousand steps and that which appeared afar off as it were smoke
was a central dome of lead an hundred cubits high. When the Emir
saw this, he marvelled thereat with exceeding marvel and how this
place was void of inhabitants; and the Shaykh, after he had
certified himself thereof, said, "There is no god but the God and
Mohammed is the Apostle of God!" Quoth Musa, "I hear thee praise
the Lord and hallow Him, and meseemeth thou rejoicest." "O Emir,"
answered Abd al-Samad, "Rejoice, for Allah (extolled and exalted
be He!) hath delivered us from the frightful words and thirsty
wastes." "How knowest thou that?" said Musa, and the other, "I
know it for that my father told me of my grandfather that he
said, We were once journeying in this land and, straying from
the road, we came to this palace and thence to the City of Brass;
between which and the place thou seekest is two full months'
travel; but thou must take to the sea-shore and leave it not, for
there be watering-places and wells and camping-grounds
established by King Zú al-Karnayn Iskandar who, when he went to
the conquest of Mauritania, found by the way thirsty deserts and
wastes and wilds and dug therein water-pits and built cisterns.'
" Quoth Musa, "Allah rejoice thee with good news!" and quoth the
Shaykh, "Come, let us go look upon yonder palace and its marvels,
for it is an admonition to whose will be admonished." So the Emir
went up to the palace, with the Shaykh and his officers, and
coming to the gate, found it open. Now this gate was builded with
lofty columns and porticoes whose walls and ceilings were inlaid
with gold and silver and precious stones; and there led up to it
flights of steps, among which were two wide stairs of 
marble, never was seen their like; and over the doorway was a
tablet whereon were graven letters of gold in the old ancient
Ionian character. "O Emir," asked the Shaykh, "Shall I read?";
and Musa answered, "Read and God bless thee!; for all that
betideth us in this journey dependeth upon thy blessing." So the
Shaykh, who was a very learned man and versed in all tongues and
characters, went up to the tablet and read whatso was thereon and
it was verse like this,

"The signs that here their mighty works portray * Warn us that
     all must tread the self-same way:
O thou who standest in this stead to hear * Tidings of folk,
     whose power hath passed for aye,
Enter this palace-gate and ask the news * Of greatness fallen
     into dust and clay:
Death has destroyed them and dispersed their might * And in the
     dust they lost their rich display;
As had they only set their burdens down * To rest awhile, and
     then had rode away."

When the Emir Musa heard these couplets, he wept till he lost his
senses and said, "There is no god but the God, the Living, the
Eternal, who ceaseth not!" Then he entered the palace and was
confounded at its beauty and the goodliness of its construction.
He diverted himself awhile by viewing the pictures and images
therein, till he came to another door, over which also were
written verses, and said to the Shaykh, "Come read me these!" So
he advanced and read as follows,

"Under these domes how many a company * Halted of old and fared
     with-outen stay:
See thou what might displays on other wights * Time with his
     shifts which could such lords waylay:
They shared together what they gathered * And left their joys and
     fared to Death-decay:
What joys they joyed! what food they ate! and now * In dust
     they're eaten, for the worm a prey."

At this the Emir Musa wept bitter tears; and the world waxed
yellow before his eyes and he said, "Verily, we were created for
a mighty matter!"[FN#114] Then they proceeded to explore the
palace and found it desert and void of living thing, its courts
desolate and dwelling places waste laid. In the midst stood a
lofty pavilion with a dome rising high in air, and about it were
four hundred tombs, builded of yellow marble. The Emir drew near
unto these and behold, amongst them was a great tomb, wide and
long; and at its head stood a tablet of white marble, whereon
were graven these couplets,

"How oft have I fought! and how many have slain! * How much have
     I witnessed of blessing and bane!
How much have I eaten! how much have I drunk! * How oft have I
     hearkened to singing-girl's strain!
How much have I bidden! how oft have forbid! * How many a castle
     and castellain
I have sieged and have searched, and the cloistered maids * In
     the depths of its walls for my captives were ta'en!
But of ignorance sinned I to win me the meeds * Which won proved
     naught and brought nothing of gain:
Then reckon thy reck'ning, O man, and be wise * Ere the goblet of
     death and of doom thou shalt drain;
For yet but a little the dust on thy head * They shall strew, and
     thy life shall go down to the dead."

The Emir and his companions wept; then, drawing near unto the
pavilion, they saw that it had eight doors of sandal-wood,
studded with nails of gold and stars of silver and inlaid with
all manner precious stones. On the first door were written these
verses,

"What I left, I left it not for nobility of soul, * But through
     sentence and decree that to every man are dight.
What while I lived happy, with a temper haught and high, * My
     hoarding-place defending like a lion in the fight,
I took no rest, and greed of gain forbad me give a grain * Of
     mustard seed to save from the fires of Hell my sprite,
Until stricken on a day, as with arrow, by decree * Of the Maker,
     the Fashioner, the Lord of Might and Right.
When my death was appointed, my life I could not keep * By the
     many of my stratagems, my cunning and my sleight:
My troops I had collected availed me not, and none * Of my
     friends and of my neighbours had power to mend my plight:
Through my life I was weaned in journeying to death * In stress
     or in solace, in joyance or despight:
So when money-bags are bloated, and dinar unto dinar * Thou
     addest, all may leave thee with fleeting of the night:
And the driver of a camel and the digger of a grave[FN#115] * Are
     what thine heirs shall bring ere the morning dawneth bright:
And on Judgment Day alone shalt thou stand before thy Lord, *
     Overladen with thy sins and thy crimes and thine affright:
Let the world not seduce thee with lurings, but behold * What
     measure to thy family and neighbours it hath doled."

When Musa heard these verses, he wept with such weeping that he
swooned away; then, coming to himself, he entered the pavilion
and saw therein a long tomb, awesome to look upon, whereon was a
tablet of China steel and Shaykh Abd al-Samad drew near it and
read this inscription: "In the name of Ever-lasting Allah, the
Never-beginning, the Never-ending; in the name of Allah who
begetteth not nor is He begot and unto whom the like is not; in
the name of Allah the Lord of Majesty and Might; in the name of
the Living One who to death is never dight!"--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that Shaykh Abd
al-Samad, having read the aforesaid, also found the following, "O
thou who comest to this place, take warning by that which thou
seest of the accidents of Time and the vicissitudes of Fortune
and be not deluded by the world and its pomps and vanities and
fallacies and falsehoods and vain allurements, for that it is
flattering, deceitful end treacherous, and the things thereof are
but a loan to us which it will borrow back from all borrowers. It
is like unto the dreams of the dreamer and the sleep-visions of
the sleeper or as the mirage of the desert, which the thirsty
take for water;[FN#116] and Satan maketh it fair for men even
unto death These are the ways of the world; wherefore put not
thou thy trust therein neither incline thereto, for it betrayeth
him who leaneth upon it and who committeth himself thereunto in
his affairs. Fall not thou into its snares neither take hold upon
its skirts, but be warned by my example. I possessed four thou
sand bay horses and a haughty palace, and I had to wife a thou
sand daughters of kings, high-bosomed maids, as they were moons:
I was blessed with a thousand sons as they were fierce lions, and
I abode a thousand years, glad of heart and mind, and I amassed
treasures beyond the competence of all the Kings of the regions
of the earth, deeming that delight would still endure to me. But
there fell on me unawares the Destroyer of delights and the
Sunderer of societies, the Desolator of domiciles and the Spoiler
of inhabited spots, the Murtherer of great and small, babes and
children and mothers, he who hath no ruth on the poor for his
poverty, or feareth the King for all his bidding or forbidding.
Verily, we abode safe and secure in this palace, till there
descended upon us the judgment of the Lord of the Three Worlds,
Lord of the Heavens, and Lord of the Earths, the vengeance of the
Manifest Truth[FN#117] overtook us, when there died of us every
day two, till a great company of us had perished. When I saw that
destruction had entered our dwellings and had homed with us and
in the sea of deaths had drowned us, I summoned a writer and bade
him indite these verses and instances and admonitions, the which
I let grave, with rule and compass, on these doors and tablets
and tombs. Now I had an army of a thousand thousand bridles, men
of warrior mien with forearms strong and keen, armed with spears
and mail-coats sheen and swords that gleam; so I bade them don
their long-hanging hauberks and gird on their biting blades and
mount their high-mettled steeds and level their dreadful lances;
and whenas there fell on us the doom of the Lord of heaven and
earth, I said to them, Ho, all ye soldiers and troopers, can ye
avail to ward off that which is fallen on me from the Omnipotent
King?' But troopers and soldiers availed not unto this and said,
How shall we battle with Him to whom no chamberlain barreth
access, the Lord of the door which hath no doorkeeper?' Then
quoth I to them, Bring me my treasures' Now I had in my
treasuries a thousand cisterns in each of which were a thousand
quintals[FN#118] of red gold and the like of white silver,
besides pearls and jewels of all kinds and other things of price,
beyond the attainment of the kings of the earth. So they did that
and when they had laid all the treasure in my presence, I said to
them, Can ye ransom me with all this treasure or buy me one day
of life therewith?' But they could not! So they resigned
themselves to fore-ordained Fate and fortune and I submitted to
the judgment of Allah, enduring patiently that which he decreed
unto me of affliction, till He took my soul and made me to dwell
in my grave. And if thou ask of my name, I am Kúsh, the son of
Shaddád son of Ád the Greater." And upon the tablets were
engraved these lines,

"An thou wouldst know my name, whose day is done * With shifts of
     time and chances 'neath the sun,
Know I am Shaddád's son, who ruled mankind * And o'er all earth
     upheld dominion!
All stubborn peoples abject were to me; * And Shám to Cairo and
     to Adnanwone;[FN#119]
I reigned in glory conquering many kings; * And peoples feared my
     mischief every one.
Yea, tribes and armies in my hand I saw; * The world all dreaded
     me, both friends and fone.
When I took horse, I viewed my numbered troops, * Bridles on
     neighing steeds a million.
And I had wealth that none could tell or count, * Against
     misfortune treasuring all I won;
Fain had I bought my life with all my wealth, * And for a
     moment's space my death to shun;
But God would naught save what His purpose willed; * So from my
     brethren cut I 'bode alone:
And Death, that sunders man, exchanged my lot * To pauper hut
     from grandeur's mansion
When found I all mine actions gone and past * Wherefor I'm
     pledged[FN#120] and by my sin undone.
Then fear, O man, who by a brink dost range, * The turns of
     Fortune and the chance of Change."

The Emir Musa was hurt to his heart and loathed his life for what
he saw of the slaughtering-places of the folk; and, as they went
about the highways and byeways of the palace, viewing its
sitting-chambers and pleasaunces, behold they came upon a table
of yellow onyx, upborne on four feet of juniper-wood,[FN#121] and
there-on these words graven, "At this table have eaten a thousand
kings blind of the right eye and a thousand blind of the left and
yet other thousand sound of both eyes, all of whom have departed
the world and have taken up their sojourn in the tombs and the
catacombs." All this the Emir wrote down and left the palace,
carrying off with him naught save the table aforesaid. Then he
fared on with his host three days' space, under the guidance of
the Shaykh Abd al-Samad, till they came to a high hill, whereon
stood a horseman of brass. In his hand he held a lance with a
broad head, in brightness like blinding leven, whereon was
graven, "O thou that comest unto me, if thou know not the way to
the City of Brass, rub the hand of this rider and he will turn
round and presently stop. Then take the direction whereto he
faceth and fare fearless, for it will bring thee, without
hardship, to the city aforesaid."--And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

       When it was the Five Hundred and Seventieth Night,

She said, It hath reached me, O auspicious King, that when the
Emir Musa rubbed the horseman's hand he revolved like the
dazzling lightning, and stopped facing in a direction other than
that wherein they were journeying. So they took the road to which
he pointed (which was the right way) and, finding it a beaten
track, fared on through their days and nights till they had
covered a wide tract of country. Then they came upon a pillar of
black stone like a furnace chimney wherein was one sunken up to
his armpits. He had two great wings and four arms, two of them
like the arms of the sons of Adam and other two as they were
lion's paws, with claws of iron, and he was black and tall and
frightful of aspect, with hair like horses' tails and eyes like
blazing coals, slit upright in his face. Moreover, he had in the
middle of his forehead a third eye, as it were that of a lynx,
from which flew sparks of fire, and he cried out saying, "Glory
to my Lord, who hath adjudged unto me this grievous torment and
sore punishment until the Day of Doom!" When the folk saw him,
they lost their reason for affright and turned to flee; so the
Emir Musa asked the Shaykh Abd al-Samad, "What is this?"; and he
answered, "I know not." Whereupon quoth Musa, "Draw near and
question him of his condition; haply he will discover to thee his
case." "Allah assain thee, Emir! Indeed, I am afraid of him;"
replied the Shaykh; but the Emir rejoined, saying, "Fear not; he
is hindered from thee and from all others by that wherein he is."
So Abd al-Samad drew near to the pillar and said to him which was
therein, "O creature, what is thy name and what art thou and how
camest thou here in this fashion?" "I am an Ifrit of the Jinn,"
replied he, "by name Dáhish, son of Al-A'amash,[FN#122] and am
confined here by the All-might, prisoned here by the Providence
and punished by the judgement of Allah, till it pleases Him, to
whom belong Might and Majesty, to release me." Then said Musa,
"Ask him why he is in durance of this column?" So the Shaykh
asked him of this, and the Ifrit replied, saying, "Verily my tale
is wondrous and my case marvellous, and it is this. One of the
sons of Iblis had an idol of red carnelian, whereof I was
guardian, and there served it a King of the Kings of the sea, a
Prince of puissant power and prow of prowess, over-ruling a
thousand thousand warriors of the Jann who smote with swords
before him and answered his summons in time of need. All these
were under my commandment and obeyed my behest, being each and
every rebels against Solomon, son of David, on whom be peace! And
I used to enter the belly of the idol and thence bid and forbid
them. Now this King's daughter loved the idol and was frequent in
prostration to it and assiduous in its service; and she was the
fairest woman of her day, accomplished in beauty and loveliness,
elegance and grace. She was described unto Solomon and he sent to
her father, saying, Give me thy daughter to wife and break thine
idol of carnelian and testify saying, There is no god but the God
and Solomon is the Prophet of Allah!' an thou do this, our due
shall be thy due and thy debt shall be our debt, but, if thou
refuse, make ready to answer the summons of the Lord and don thy
grave-gear, for I will come upon thee with an irresistible host,
which shall fill the waste places of earth and make thee as
yesterday that is passed away and hath no return for aye.' When
this message reached the King, he waxed insolent and rebellious,
pride-full and contumacious and he cried to his Wazirs, What say
ye of this? Know ye that Solomon son of David hath sent requiring
me to give him my daughter to wife, and break my idol of
carnelian and enter his faith!' And they replied, O mighty King,
how shall Solomon do thus with thee? Even could he come at thee
in the midst of this vast ocean, he could not prevail against
thee, for the Marids of the Jann will fight on thy side and thou
wilt ask succour of thine idol whom thou servest, and he will
help thee and give thee victory over him. So thou wouldst do well
to consult on this matter thy Lord,' (meaning the idol aforesaid)
and hear what he saith. If he say, Fight him, fight him, and if
not, not.' So the King went in without stay or delay to his idol
and offered up sacrifices and slaughtered victims; after which he
fell down before him, prostrate and weeping, and repeated these
verses,

O my Lord, well I weet thy puissant hand: * Sulaymán would break
     thee and see thee bann'd.
O my Lord, to crave succour here I stand * Command and I bow to
     thy high command!'

Then I" (continued the Ifrit addressing the Shaykh and those
about him), "of my ignorance and want of wit and recklessness of
the commandment of Solomon and lack of knowledge anent his power,
entered the belly of the idol and made answer as follows.


As for me, of him I feel naught affright, * For my lore and my
     wisdom are infinite:
If he wish for warfare I'll show him fight * And out of his body
     I'll tear his sprite!'

When the King heard my boastful reply, he hardened his heart and
resolved to wage war upon the Prophet and to offer him battle;
wherefore he beat the messenger with a grievous beating and
returned a foul answer to Solomon, threatening him and saying,
Of a truth, thy soul hath suggested to thee a vain thing; dost
thou menace me with mendacious words? But gird thyself for
battle; for, an thou come not to me, I will assuredly come to
thee.' So the messenger returned to Solomon and told him all that
had passed and whatso had befallen him, which when the Prophet
heard, he raged like Doomsday and addressed himself to the fray
and levied armies of men and Jann and birds and reptiles. He
commanded his Wazir Al-Dimiryát, King of the Jann, to gather
together the Marids of the Jinn from all parts, and he collected
for him six hundred thousand thousand of devils.[FN#123]
Moreover, by his order, his Wazir Ásaf bin Barkhiyá levied him an
army of men, to the number of a thousand thousand or more. These
all he furnished with arms and armour and mounting, with his
host, upon his carpet, took flight through air, while the beasts
fared under him and the birds flew overhead, till he lighted down
on the island of the refractory King and encompassed it about,
filling earth with his hosts."--And Shahrazad perceived the dawn
of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that the Ifrit
continued, "So when Solomon the prophet (with whom be peace!)
lighted down with his host on the island he sent to our King,
saying, Behold, I am come: defend thy life against that which is
fallen upon thee, or else make thy submission to me and confess
my apostleship and give me thy daughter to lawful wife and break
thine idol and worship the one God, the alone Worshipful; and
testify, thou and thine, and say, There is no God but the God,
and Solomon is the Apostle of Allah![FN#124] This if thou do,
thou shalt have pardon and peace; but if not, it will avail thee
nothing to fortify thyself in this island, for Allah (extolled
and exalted be He!) hath bidden the wind obey me; so I will bid
it bear me to thee on my carpet and make thee a warning and an
example to deter others.' But the King made answer to his
messenger, saying, It may not on any wise be as he requireth of
me; so tell him I come forth to him,' With this reply the
messenger returned to Solomon, who thereupon gathered together
all the Jinn that were under his hand, to the number of a
thousand thousand, and added to them other than they of Marids
and Satans from the islands of the sea and the tops of the
mountains and, drawing them up on parade, opened his armouries
and distributed to them arms and armour. Then the Prophet drew
out his host in battle array, dividing the beasts into two
bodies, one on the right wing of the men and the other on the
left, and bidding them tear the enemies' horses in sunder.
Furthermore, he ordered the birds which were in the island to
hover over their heads and, whenas the assault should be made,
that they should swoop down and tear out the foe's eyes with
their beaks and buffet their faces with their wings; and they
answered, saying, We hear and we obey Allah and thee, O Prophet
of Allah!' Then Solomon seated himself on a throne of alabaster,
studded with precious stones and plated with red gold; and,
commanding the wind to bear him aloft, set his Wazir Asaf bin
Barkhiya[FN#125] and the kings of mankind on his right and his
Wazir Al-Dimiryat and the kings of the Jinn on his left, arraying
the beasts and vipers and serpents in the van. Thereupon they all
set on us together, and we gave them battle two days over a vast
plain; but, on the third day, disaster befel us, and the judgment
of Allah the Most High was executed upon us. Now the first to
charge upon them were I and my troops, and I said to my
companions, Abide in your places, whilst I sally forth to them
and provoke Al-Dimiryat to combat singular.' And behold, he came
forth to the duello as he were a vast mountain, with his fires
flaming and his smoke spireing, and shot at me a falling star of
fire; but I swerved from it and it missed me. Then I cast at him
in my turn, a flame of fire, and smote him; but his shaft[FN#126]
overcame my fire and he cried out at me so terrible a cry that
meseemed the skies were fallen flat upon me, and the mountains
trembled at his voice. Then he commanded his hosts to charge;
accordingly they rushed on us and we rushed on them, each crying
out upon other, and battle reared its crest rising in volumes and
smoke ascending in columns and hearts well nigh cleaving. The
birds and the flying Jinn fought in the air and the beasts and
men and the foot-faring Jann in the dust and I fought with Al-
Dimiryat, till I was aweary and he not less so. At last, I grew
weak and turned to flee from him, whereupon my companions and
tribesmen likewise took to flight and my hosts were put to the
rout, and Solomon cried out, saying, Take yonder furious tyrant,
the accursed, the infamous!' Then man fell upon man and Jinn upon
Jinn and the armies of the Prophet charged down upon us, with the
wild beasts and lions on their right hand and on their left,
rending our horses and tearing our men; whilst the birds hovered
over-head in air pecking out our eyes with their claws and beaks
and beating our faces with their wings, and the serpents struck
us with their fangs, till the most of our folk lay prone upon the
face of the earth, like the trunks of date-trees. Thus defeat
befel our King and we became a spoil unto Solomon. As to me, I
fled from before Al-Dimiryat, but he followed me three months'
journey, till I fell down for weariness and he overtook me, and
pouncing upon me, made me prisoner. Quoth I, By the virtue of
Him who hath exalted thee and abased me, spare me and bring me
into the presence of Solomon, on whom be peace!' So he carried me
before Solomon, who received me after the foulest fashion and
bade bring this pillar and hollow it out. Then he set me herein
and chained me and sealed me with his signet-ring, and Al-
Dimiryat bore me to this place wherein thou seest me. Moreover,
he charged a great angel to guard me, and this pillar is my
prison until Judgment-day." Shahrazad perceived the dawn of day
and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that when the
Jinni who was prisoned in the pillar had told them his tale, from
first to last, the folk marvelled at his story and at the
frightfulness of his favour, and the Emir Musa said, "There is no
God but the God! Soothly was Solomon gifted with a mighty
dominion." Then said the Shaykh Abd al-Samad to the Jinni, "Ho
there! I would fain ask thee of a thing, whereof do thou inform
us." "Ask what thou wilt," answered the Ifrit Dahish and the
Shaykh said, "Are there hereabouts any of the Ifrits imprisoned
in bottles of brass from the time of Solomon (on whom be
peace!)?" "Yes," replied the Jinni; "there be such in the sea of
al-Karkar[FN#127] on the shores whereof dwell a people of the
lineage of Noah (on whom be peace!); for their country was not
reached by the Deluge and they are cut off there from the other
sons of Adam." Quoth Abd al-Samad, "And which is the way to the
City of Brass and the place wherein are the cucurbites of
Solomon, and what distance lieth between us and it?" Quoth the
Ifrit, "It is near at hand," and directed them in the way
thither. So they left him and fared forward till there appeared
to them afar off a great blackness and therein two fires facing
each other, and the Emir Musa asked the Shaykh, "What is yonder
vast blackness and its twin fires?"; and the guide answered,
"Rejoice O Emir, for this is the City of Brass, as it is
described in the Book of Hidden Treasures which I have by me. Its
walls are of black stone and it hath two towers of Andalusian
brass,[FN#128] which appear to the beholder in the distance as
they were twin fires, and hence is it named the City of Brass."
Then they fared on without ceasing till they drew near the city
and behold, it was as it were a piece of a mountain or a mass of
iron cast in a mould and impenetrable for the height of its walls
and bulwarks; while nothing could be more beautiful than its
buildings and its ordinance. So they dismounted down and sought
for an entrance, but saw none neither found any trace of opening
in the walls, albeit there were five-and-twenty portals to the
city, but none of them was visible from without. Then quoth the
Emir, "O Shaykh, I see to this city no sign of any gate;" and
quoth he, "O Emir, thus is it described in my Book of Hidden
Treasures; it hath five-and-twenty portals; but none thereof may
be opened save from within the city." Asked Musa, " And how shall
we do to enter the city and view its wonders?" and Talib son of
Sahl, his Wazir, answered, "Allah assain the Emir! let us rest
here two or three days and, God willing, we will make shift to
come within the walls." Then said Musa to one of his men, "Mount
thy camel and ride round about the city, so haply thou may light
upon a gate or a place somewhat lower than this fronting us, or
Inshallah! a breach whereby we can enter." Accordingly he mounted
his beast, taking water and victuals with him, and rode round the
city two days and two nights, without drawing rein to rest, but
found the wall thereof as it were one block, without breach or
way of ingress; and on the third day, he came again in sight of
his companions, dazed and amazed at what he had seen of the
extent and loftiness of the place, and said, "O Emir, the easiest
place of access is this where you have alighted." Then Musa took
Talib and Abd al-Samad and ascended the highest hill which
overlooked the city. When they reached the top, they beheld
beneath them a city, never saw eyes a greater or a goodlier, with
dwelling-places and mansions of towering height, and palaces and
pavilions and domes gleaming gloriously bright and sconces and
bulwarks of strength infinite; and its streams were a-flowing and
flowers a-blowing and fruits a glowing. It was a city with gates
impregnable; but void and still, without a voice or a cheering
inhabitant. The owl hooted in its quarters; the bird skimmed
circling over its squares and the raven croaked in its great
thoroughfares weeping and bewailing the dwellers who erst made it
their dwelling.[FN#129] The Emir stood awhile, marvelling and
sorrowing for the desolation of the city and saying, Glory to Him
whom nor ages nor changes nor times can blight, Him who created
all things of His Might!" Presently, he chanced to look aside and
caught sight of seven tablets of white marble afar off. So he
drew near them and finding inscriptions graven thereon, called
the Shaykh and bade him read these. Accordingly he came forward
and, examining the inscriptions, found that they contained matter
of admonition and warning and instances and restraint to those of
understanding. On the first tablet was inscribed, in the ancient
Greek character: "O son of Adam, how heedless art thou of that
which is before thee! Verily, thy years and months and days have
diverted thee therefrom. Knowest thou not that the cup of death
is filled for thy bane which in a little while to the dregs thou
shalt drain? Look to thy doom ere thou enter thy tomb. Where be
the Kings who held dominion over the lands and abased Allah's
servants and built these palaces and had armies under their
commands? By Allah, the Destroyer of delights and the Severer of
societies and the Devastator of dwelling-places came down upon
them and transported them from the spaciousness of their palaces
to the staitness of their burial-places." And at the foot of the
tablet were written the following verses,

"Where are the Kings earth-peopling, where are they? * The built
     and peopled left they e'er and aye!
They're tombed yet pledged to actions past away * And after death
     upon them came decay.
Where are their troops? They failed to ward and guard! * Where
     are the wealth and hoards in treasuries lay?
Th' Empyrean's Lord surprised them with one word, * Nor wealth
     nor refuge could their doom delay!"

When the Emir heard this, he cried out and the tears ran down his
cheeks and he exclaimed, "By Allah, from the world abstaining is
the wisest course and the sole assaining!" And he called for pen-
case and paper and wrote down what was graven on the first
tablet. Then he drew near the second tablet and found these words
graven thereon, "O son of Adam, what hath seduced thee from the
service of the Ancient of Days and made thee forget that one day
thou must defray the debt of death? Wottest thou not that it is a
transient dwelling wherein for none there is abiding; and yet
thou taketh thought unto the world and cleaves" fast thereto?
Where be the kings who Irak peopled and the four quarters of the
globe possessed? Where be they who abode in Ispahan and the land
of Khorasan? The voice of the Summoner of Death summoned them and
they answered him, and the Herald of Destruction hailed them and
they replied, Here are we! Verily, that which they builded and
fortified profited them naught; neither did what they had
gathered and provided avail for their defence." And at the foot
of the tablet were graven the following verses,

Where be the men who built and fortified * High places never man
     their like espied?
In fear of Fate they levied troops and hosts, * Availing naught
     when came the time and tide,
Where be the Kisrás homed in strongest walls? * As though they
     ne'er had been from home they tried!"

The Emir Musa wept and exclaimed, "By Allah, we are indeed
created for a grave matter!" Then he copied the inscription and
passed on to the third tablet,--And Shahrazad perceived the dawn
of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that the Emir
Musa passed on to the third tablet, whereon was written, "O son
of Adam, the things of this world thou lovest and prizest and the
hest of thy Lord thou spurnest and despisest. All the days of thy
life pass by and thou art content thus to aby. Make ready thy
viaticum against the day appointed for thee to see and prepare to
answer the Lord of every creature that be!" And at the foot were
written these verses,

"Where is the wight who peopled in the past * Hind land and Sind;
     and there the tyrant played?
Who Zanj[FN#130] and Habash bound beneath his yoke, * And Nubia
     curbed and low its puissance laid.
Look not for news of what is in his grave. * Ah, he is far who
     can thy vision aid!
The stroke of death fell on him sharp and sure; * Nor saved him
     palace, nor the lands he swayed."

At this Musa wept with sore weeping and, going on to the fourth
tablet, he read inscribed thereon, "O son of Adam, how long shall
thy Lord bear with thee and thou every day sunken in the sea of
thy folly? Hath it then been stablished unto thee that some day
thou shalt not die? O son of Adam, let not the deceits of thy
days and nights and times and hours delude thee with their
delights; but remember that death lieth ready for thee ambushing,
fain on thy shoulders to spring, nor doth a day pass but he
morneth with thee in the morning and nighteth with thee by night.
Beware, then, of his onslaught and make provision there-against.
As was with me, so it is with thee; thou wastest thy whole life
and squanderest the joys in which thy days are rife. Hearken,
therefore, to my words and put thy trust in the Lord of Lords;
for in the world there is no stability; it is but as a spider's
web to thee." And at the foot of the tablet were written these
couplets,

"Where is the man who did those labours ply * And based and built
     and reared these walls on high?
Where be the castles' lords? Who therein dwelt * Fared forth and
     left them in decay to lie.
All are entombed, in pledge against the day * When every sin
     shall show to every eye.
None but the Lord Most High endurance hath, * Whose Might and
     Majesty shall never die."

When the Emir read this, he swooned away and presently coming to
himself marvelled exceedingly and wrote it down. Then he drew
near the fifth tablet and behold, thereon was graven, "O son of
Adam, what is it that distracteth thee from obedience of thy
Creator and the Author of thy being, Him who reared thee whenas
thou west a little one, and fed thee whenas thou west full-grown?
Thou art ungrateful for His bounty, albeit He watcheth over thee
with His favours, letting down the curtain of His protection over
thee. Needs must there be for thee an hour bitterer than aloes
and hotter than live coals. Provide thee, therefore, against it;
for who shall sweeten its gall or quench its fires? Bethink thee
who forewent thee of peoples and heroes and take warning by them,
ere thou perish." And at the foot of the tablet were graven these
couplets,

"Where be the Earth-kings who from where they bode, * Sped and
     to grave yards with their hoardings yode:
Erst on their mounting-days there hadst beheld * Hosts that
     concealed the ground whereon they rode:
How many a king they humbled in their day! * How many a host they
     led and laid on load!
But from th' Empyrean's Lord in haste there came * One word, and
     joy waxed grief ere morning glowed."

The Emir marvelled at this and wrote it down; after which he
passed on to the sixth tablet and behold, was inscribed thereon,
"O son of Adam, think not that safety will endure for ever and
aye, seeing that death is sealed to thy head alway. Where be thy
fathers, where be thy brethren, where thy friends and dear ones?
They have all gone to the dust of the tombs and presented
themselves before the Glorious, the Forgiving, as if they had
never eaten nor drunken, and they are a pledge for that which
they have earned. So look to thyself, ere thy tomb come upon
thee." And at the foot of the tablet were these couplets,

"Where be the Kings who ruled the Franks of old? * Where be the
     King who peopled Tingis-wold[FN#131]?
Their works are written in a book which He, * The One, th' All-
    father shall as witness hold."

At this the Emir Musa marvelled and wrote it down, saying, "There
is no god but the God! Indeed, how goodly were these folk!" Then
he went up to the seventh tablet and behold, thereon was written,
"Glory to Him who fore-ordaineth death to all He createth, the
Living One, who dieth not! O son of Adam, let not thy days and
their delights delude thee, neither thine hours and the delices
of their time, and know that death to thee cometh and upon thy
shoulder sitteth. Beware, then, of his assault and make ready for
his onslaught. As it was with me, so it is with thee; thou
wastest the sweet of thy life and the joyance of thine hours.
Give ear, then, to my rede and put thy trust in the Lord of Lords
and know that in the world is no stability, but it is as it were
a spider's web to thee and all that is therein shall die and
cease to be. Where is he who laid the foundation of Amid[FN#132]
and builded it and builded Fárikín[FN#133] and exalted it? Where
be the peoples of the strong places? Whenas them they had
inhabited, after their might into the tombs they descended. They
have been carried off by death and we shall in like manner be
afflicted by doom. None abideth save Allah the Most High, for He
is Allah the Forgiving One." The Emir Musa wept and copied all
this, and indeed the world was belittled in his eyes. Then he
descended the hill and rejoined his host, with whom he passed the
rest of tile day, casting about for a means of access to the
city. And he said to his Wazir Talib bin Sahl and to the chief
officers about him, "How shall we contrive to enter this city and
view its marvels?: haply we shall find therein wherewithal to win
the favour of the Commander of the Faithful." "Allah prolong the
Emir's fortune!" replied Talib, "let us make a ladder and mount
the wall therewith, so peradventure we may come at the gate from
within." Quoth the Emir, "This is what occurred to my thought
also, and admirable is the advice!" Then he called for carpenters
and blacksmiths and bade them fashion wood and build a ladder
plated and banded with iron. So they made a strong ladder and
many men wrought at it a whole month. Then all the company laid
hold of it and set it up against the wall, and it reached the top
as truly as if it had been built for it before that time. The
Emir marvelled and said, "The blessing of Allah be upon you. It
seems as though ye had taken the measure of the mure, so
excellent is your work." Then said he to his men, "Which of you
will mount the ladder and walk along the wall and cast about for
a way of descending into the city, so to see how the case stands
and let us know how we may open the gate?" Whereupon quoth one of
them, "I will go up, O Emir, and descend and open to you"; and
Musa answered, saying, "Go and the blessing of Allah go with
thee!" So the man mounted the ladder; but, when he came to the
top of the wall, he stood up and gazed fixedly down into the
city, then clapped his hands and crying out, at the top of his
voice, "By Allah, thou art fair!" cast himself down into the
place, and Musa cried, "By Allah, he is a dead man!" But another
came up to him and said, "O Emir, this was a madman and doubtless
his madness got the better of him and destroyed him. I will go up
and open the gate to you, if it be the will of Allah the Most
High." "Go up," replied Musa, "and Allah be with thee! But beware
lest thou lose thy head, even as did thy comrade." Then the man
mounted the ladder, but no sooner had he reached the top of the
wall than he laughed aloud, saying, "Well done! well done!"; and
clapping palms cast himself down into the city and died
forthright. When the Emir saw this, he said, "An such be the
action of a reasonable man, what is that of the madman? If all
our men do on this wise, we shall have none left and shall fail
of our errand and that of the Commander of the Faithful. Get ye
ready for the march: verily we have no concern with this city."
But a third one of the company said, "Haply another may be
steadier than they." So a third mounted the wall and a fourth and
a fifth and all cried out and cast themselves down, even as did
the first, nor did they leave to do thus, till a dozen had
perished in like fashion. Then the Shaykh Abd al-Samad came
forward and heartened himself and said, "This affair is reserved
to none other than myself; for the experienced is not like the
inexperienced." Quoth the Emir, "Indeed thou shalt not do that
nor will I have thee go up: an thou perish, we shall all be cut
off to the last man since thou art our guide." But he answered,
saying, "Peradventure, that which we seek may be accomplished at
my hands, by the grace of God Most High!" So the folk all agreed
to let him mount the ladder, and he arose and heartening himself,
said, "In the name of Allah, the Compassionating, the
Compassionate!" and mounted the ladder, calling on the name of
the Lord and reciting the Verses of Safety.[FN#134] When he
reached the top of the wall, he clapped his hands and gazed
fixedly down into the city; whereupon the folk below cried out to
him with one accord, saying "O Shaykh Abd al-Samad, for the
Lord's sake, cast not thyself down!"; and they added, "Verily we
are Allah's and unto Him we are returning! If the Shaykh fall, we
are dead men one and all." Then he laughed beyond all measure and
sat a long hour, reciting the names of Allah Almighty and
repeating the Verses of Safety; then he rose arid cried out at
the top of his voice, saying, O Emir, have no fear; no hurt shall
betide you, for Allah (to whom belong Might and Majesty!) hath
averted from me the wiles and malice of Satan, by the blessing of
the words, In the name of Allah the Compassionating the
Compassionate!'" Asked Musa, "What didst thou see, O Shaykh?";
and Abd al-Samad answered, "I saw ten maidens, as they were
Houris of Heaven calling to me with their hands"--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that the Shaykh
Abd al-Samad answered, "I saw ten maidens like Houris of
Heaven,[FN#135] and they calling and signing,[FN#136] Come
hither to us'; and meseemed there was below me a lake of water.
So I thought to throw myself down, when behold, I espied my
twelve companions lying dead; so I restrained myself and recited
somewhat of Allah's Book, whereupon He dispelled from me the
damsels' witchlike wiles and malicious guiles and they
disappeared. And doubtless this was an enchantment devised by the
people of the city, to repel any who should seek to gaze upon or
to enter the place. And it hath succeeded in slaying our
companions." Then he walked on along the wall, till he came to
the two towers of brass aforesaid and saw therein two gates of
gold, without pad locks or visible means of opening. Hereat he
paused as long as Allah pleased[FN#137] and gazed about him
awhile, till he espied in the middle of one of the gates, a
horseman of brass with hand outstretched as if pointing, and in
his palm was somewhat written. So he went up to it and read these
words, "O thou who comest to this place, an thou wouldst enter
turn the pin in my navel twelve times and the gate will open."
Accordingly, he examined the horseman and finding in his navel a
pin of gold, firm-set and fast fixed, he turned it twelve times,
whereupon the horseman revolved like the blinding lightning and
the gate swung open with a noise like thunder. He entered and
found himself in a long passage,[FN#138] which brought him down
some steps into a guard-room furnished with goodly wooden
benches, whereon sat men dead, over whose heads hung fine shields
and keen blades and bent bows and shafts ready notched. Thence,
he came to the main gate of the city; and, finding it secured
with iron bars and curiously wrought locks and bolts and chains
and other fastenings of wood and metal, said to himself, "Belike
the keys are with yonder dead folk." So he turned back to the
guard-room and seeing amongst the dead an old man seated upon a
high wooden bench, who seemed the chiefest of them, said in his
mind, "Who knows but they are with this Shaykh? Doubtless he was
the warder of the city and these others were under his hand." So
he went up to him and lifting his gown, behold, the keys were
hanging to his girdle; whereat he joyed with exceeding joy and
was like to fly for gladness. Then he took them and going up to
the portal, undid the padlocks and drew back the bolts and bars,
whereupon the great leaves flew open with a crash like the
pealing thunder by reason of its greatness and terribleness. At
this he cried out saying, "Allaho Akbar--God is most great!" And
the folk without answered him with the same words, rejoicing and
thanking him for his deed. The Emir Musa also was delighted at
the Shaykh's safety and the opening of the city-gate, and the
troops all pressed forward to enter; but Musa cried out to them,
saying, "O folk, if we all go in at once we shall not be safe
from some ill-chance which may betide us. Let half enter and
other half tarry without." So he pushed forwards with half his
men, bearing their weapons of war, and finding their comrades
lying dead, they buried them; and they saw the doorkeepers and
eunuchs and chamberlains and officers reclining on couches of
silk and all were corpses. Then they fared on till they came to
the chief market-place, full of lofty buildings whereof none
overpassed the others, and found all its shops open, with the
scales hung out and the brazen vessels ordered and the
caravanserais full of all manner goods; and they beheld the
merchants sitting on the shop-boards dead, with shrivelled skin
and rotted bones, a warning to those who can take warning; and
here they saw four separate markets all replete with wealth. Then
they left the great bazar and went on till they came to the silk
market, where they found silks and brocades, orfrayed with red
gold and diapered with white silver upon all manner of colours,
and the owners lying dead upon mats of scented goats' leather,
and looking as if they would speak; after which they traversed
the market-street of pearls and rubies and other jewels and came
to that of the schroffs and money-changers, whom they saw sitting
dead upon carpets of raw silk and dyed stuffs in shops full of
gold and silver. Thence they passed to the perfumers' bazar where
they found the shops filled with drugs of all kinds and bladders
of musk and ambergris and Nadd-scent and camphor and other
perfumes, in vessels of ivory and ebony and Khalanj-wood and
Andalusian copper, the which is equal in value to gold; and
various kinds of rattan and Indian cane; but the shopkeepers all
lay dead nor was there with them aught of food. And hard by this
drug-market they came upon a palace, imposingly edified and
magnificently decorated; so they entered and found therein
banners displayed and drawn sword blades and strung bows and
bucklers hanging by chains of gold and silver and helmets gilded
with red gold. In the vestibules stood benches of ivory, plated
with glittering gold and covered with silken stuffs, whereon lay
men, whose skin had dried up on their bones; the fool had deemed
them sleeping; but, for lack of food, they had perished and
tasted the cup of death. Now when the Emir Musa saw this, he
stood still, glorifying Allah the Most High and hallowing Him and
contemplating the beauty of the palace and the massiveness of its
masonry and fair perfection of its ordinance, for it was builded
after the goodliest and stablest fashion and the most part of its
adornment was of green[FN#139] lapis-lazuli, and on the inner
door, which stood open, were written in characters of gold and
ultramarine, these couplets,

"Consider thou, O man, what these places to thee showed * And be
     upon thy guard ere thou travel the same road:
And prepare thee good provision some day may serve thy turn * For
     each dweller in the house needs must yede wi' those who yode
Consider how this people their palaces adorned * And in dust have
     been pledged for the seed of acts they sowed
They built but their building availed them not, and hoards * Nor
     saved their lives nor day of Destiny forslowed:
How often did they hope for what things were undecreed. * And
     passed unto their tombs before Hope the bounty showed
And from high and awful state all a sudden they were sent * To
     the straitness of the grave and oh! base is their abode:
Then came to them a Crier after burial and cried, * What booted
     thrones or crowns or the gold to you bestowed:
Where now are gone the faces hid by curtain and by veil, * Whose
     charms were told in proverbs, those beauties à-la-mode?
The tombs aloud reply to the questioners and cry, * Death's
     canker and decay those rosy cheeks corrode'
Long time they ate and drank, but their joyaunce had a term, *
     And the eater eke was eaten, and was eaten by the worm."

When the Emir read this, he wept, till he was like to swoon away-
-And Shahrazad perceived the dawn of day and ceased saying her
permitted say.

     When it was the Five Hundred ante Seventy-fifth Night,

She said, It hath reached me, O auspicious King, that the Emir
wept till he was like to swoon away, and bade write down the
verses, after which he passed on into the inner palace and came
to a vast hall, at each of whose four corners stood a pavilion
lofty and spacious, washed with gold and silver and painted in
various colours. In the heart of the hall was a great jetting-
fountain of alabaster, surmounted by a canopy of brocade, and in
each pavilion was a sitting-place and each place had its richly-
wrought fountain and tank paved with marble and streams flowing
in channels along the floor and meeting in a great and grand
cistern of many- marbles. Quoth the Emir to the Shaykh
Abd al-Samad, "Come let us visit yonder pavilion!" So they
entered the first and found it full of gold and silver and pearls
and jacinths and other precious stones and metals, besides chests
filled with brocades, red and yellow and white. Then they
repaired to the second pavilion, and, opening a closet there,
found it full of arms and armour, such as gilded helmets and
Davidean[FN#140] hauberks and Hindi swords and Arabian spears and
Chorasmian[FN#141] maces and other gear of fight and fray. Thence
they passed to the third pavilion, wherein they saw closets
padlocked and covered with curtains wrought with all manner of
embroidery. They opened one of these and found it full of weapons
curiously adorned with open work and with gold and silver
damascene and jewels. Then they entered the fourth pavilion, and
opening one of the closets there, beheld in it great store of
eating and drinking vessels of gold and silver, with platters of
crystal and goblets set with fine pearls and cups of carnelian
and so forth. So they all fell to taking that which suited their
tastes and each of the soldiers carried off what he could. When
they left the pavilions, they saw in the midst of the palace a
door of teak-wood marquetried with ivory and ebony and plated
with glittering gold, over which hung a silken curtain purfled
with all manner of embroideries; and on this door were locks of
white silver, that opened by artifice without a key. The Shaykh
Abd al-Samad went valiantly up thereto and by the aid of his
knowledge and skill opened the locks, whereupon the door admitted
them into a corridor paved with marble and hung with veil-
like[FN#142] tapestries embroidered with figures of all manner
beasts and birds, whose bodies were of red gold and white silver
and their eyes of pearls and rubies, amazing all who looked upon
them. Passing onwards they came to a saloon builded all of
polished marble, inlaid with jewels, which seemed to the beholder
as though the floor were flowing water[FN#143] and whoso walked
thereon slipped. The Emir bade the Shaykh strew somewhat upon it,
that they might walk over it; which being done, they made shift
to fare forwards till they came to a great domed pavilion of
stone, gilded with red gold and crowned with a cupola of
alabaster, about which were set lattice-windows carved and
jewelled with rods of emerald,[FN#144] beyond the competence of
any King. Under this dome was a canopy of brocede, reposing upon
pillars of red gold and wrought with figures of birds whose feet
were of smaragd, and beneath each bird was a network of fresh-
hued pearls. The canopy was spread above a jetting fountain of
ivory and carnelian, plated with glittering gold and thereby
stood a couch set with pearls and rubies and other jewels and
beside the couch a pillar of gold. On the capital of the column
stood a bird fashioned of red rubies and holding in his bill a
pearl which shone like a star; and on the couch lay a damsel, as
she were the lucident sun, eyes never saw a fairer. She wore a
tight-fitting body-robe of fine pearls, with a crown of red gold
on her head, filleted with gems, and on her forehead were two
great jewels, whose light was as the light of the sun. On her
breast she wore a jewelled amulet, filled with musk and ambergris
and worth the empire of the Caesars; and around her neck hung a
collar of rubies and great pearls, hollowed and filled with
odoriferous musk And it seemed as if she gazed on them to the
right and to the left.--And Shahrazad perceived the dawn of day
and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that the damsel
seemed to be gazing at the folk to the right and to the left. The
Emir Musa marvelled at her exceeding beauty and was confounded at
the blackness of her hair and the redness of her cheeks, which
made the beholder deem her alive and not dead, and said to her,
"Peace be with thee, O damsel!" But Talib ibn Sahl said to him,
"Allah preserve thee, O Emir, verily this damsel is dead and
there is no life in her; so how shall she return thy salam?"
adding,  Indeed, she is but a corpse embalmed with exceeding
art; her eyes were taken out after her death and quicksilver set
under them, after which they were restored to their sockets.
Wherefore they glisten and when the air moveth the lashes, she
seemeth to wink and it appeareth to the beholder as though she
looked at him, for all she is dead." At this the Emir marvelled
beyond measure and said, "Glory be to God who subjugateth His
creatures to the dominion of Death!" Now the couch on which the
damsel lay, had steps, and thereon stood two statues of
Andalusian copper representing slaves, one white and the other
black. The first held a mace of steel[FN#145] and the second a
sword of watered steel which dazzled the eye; and between them,
on one of the steps of the couch, lay a golden tablet, whereon
were written, in characters of white silver, the following words:
"In the name of God, the Compassionating, the Compassionate!
Praise be to Allah, the Creator of mankind; and He is the Lord of
Lords, the Causer of Causes! In the name of Allah, the Never
beginning, the Everlasting, the Ordainer of Fate and Fortune! O
son of Adam! what hath befooled thee in this long esperance? What
hath unminded thee of the Death-day's mischance? Knowest thou not
that Death calleth for thee and hasteneth to seize upon the soul
of thee? Be ready, therefore, for the way and provide thee for
thy departure from the world; for, assuredly, thou shalt leave it
without delay. Where is Adam, first of humanity? Where is Noah
with his progeny? Where be the Kings of Hind and Irak-plain and
they who over earth's widest regions reign? Where do the
Amalekites abide and the giants and tyrants of olden tide?
Indeed, the dwelling-places are void of them and they have
departed from kindred and home. Where be the Kings of Arab and
Ajam? They are dead, all of them, and gone and are become rotten
bones. Where be the lords so high in stead? They are all done
dead. Where are Kora and Haman? Where is Shaddad son of Ad? Where
be Canaan and Zul-Autad,[FN#146] Lord of the Stakes? By Allah,
the Reaper of lives hath reaped them and made void the lands of
them. Did they provide them against the Day of Resurrection or
make ready to answer the Lord of men? O thou, if thou know me
not, I will acquaint thee with my name: I am Tadmurah,[FN#147]
daughter of the Kings of the Amalekites, of those who held
dominion over the lands in equity and brought low the necks of
humanity. I possessed that which never King possessed and was
righteous in my rule and did justice among my lieges; yea, I gave
gifts and largesse and freed bondsmen and bondswomen. Thus lived
I many years in all ease and delight of life, till Death knocked
at my door and to me and to my folk befel calamities galore; and
it was on this wise. There betided us seven successive years of
drought, wherein no drop of rain fell on us from the skies and no
green thing sprouted for us on the face of earth.[FN#148] So we
ate what was with us of victual, then we fell upon the cattle and
devoured them, until nothing was left. Thereupon I let bring my
treasures and meted them with measures and sent out trusty men to
buy food. They circuited all the lands in quest thereof and left
no city unsought, but found it not to be bought and returned to
us with the treasure after a long absence; and gave us to know
that they could not succeed in bartering fine pearls for poor
wheat, bushel for bushel, weight for weight. So, when we
despaired of succour, we displayed all our riches and things of
price and, shutting the gates of the city and its strong places,
resigned ourselves to the deme of our Lord and committed our case
to our King. Then we all died,[FN#149] as thou seest us, and left
what we had builded and all we had hoarded. This, then, is our
story, and after the substance naught abideth but the trace."
Then they looked at the foot of the tablet and read these
couplets,

"O child of Adam, let not hope make mock and flyte at thee, *
     Prom all thy hands have treasuréd, removéd thou shalt be;
I see thou covetest the world and fleeting worldly charms, * And
     races past and gone have done the same as thou I see.
Lawful and lawless wealth they got; but all their hoarded store,
     * Their term accomplished, naught delayed of Destiny's
     decree.
Armies they led and puissant men and gained them gold galore; *
     Then left their wealth and palaces by Pate compelled to
     flee,
To straitness of the grave-yard and humble bed of dust * Whence,
     pledged for every word and deed, they never more win free:
As a company of travellers had unloaded in the night * At house
     that lacketh food nor is o'erfain of company:
Whose owner saith, O folk, there be no lodging here for you;' *
     So packed they who had erst unpacked and faréd hurriedly:
Misliking much the march, nor the journey nor the halt * Had
     aught of pleasant chances or had aught of goodly greet
Then prepare thou good provision for to-morrow's journey stored,
     * Naught but righteous honest life shall avail thee with the
     Lord!"

And the Emir Musa wept as he read, "By Allah, the fear of the
Lord is the best of all property, the pillar of certainty and the
sole sure stay. Verily, Death is the truth manifest and the sure
behest, and therein, O thou, is the goal and return place
evident. Take warning, therefore, by those who to the dust did
wend and hastened on the way of the predestined end. Seest thou
not that hoary hairs summon thee to the tomb and that the
whiteness of thy locks maketh moan of thy doom? Wherefore be thou
on the wake ready for thy departure and thine account to make. O
son of Adam, what hath hardened thy heart in mode abhorred? What
hath seduced thee from the service of thy Lord? Where be the
peoples of old time? They are a warning to whoso will be warned!
Where be the Kings of al-Sín and the lords of majestic mien?
Where is Shaddad bin Ad and whatso he built and he stablished?
Where is Nimrod who revolted against Allah and defied Him? Where
is Pharaoh who rebelled against God and denied Him? Death
followed hard upon the trail of them all, and laid them low
sparing neither great nor small, male nor female; and the Reaper
of Mankind cut them off, yea, by Him who maketh night to return
upon day! Know, O thou who comest to this place, that she whom
thou seest here was not deluded by the world and its frail
delights, for it is faithless, perfidious, a house of ruin, vain
and treacherous; and salutary to the creature is the remembrance
of his sins; wherefore she feared her Lord and made fair her
dealings and provided herself with provaunt against the appointed
marching day. Whoso cometh to our city and Allah vouchsafeth him
competence to enter it, let him take of the treasure all he can,
but touch not aught that is on my body, for it is the covering of
my shame[FN#150] and the outfit for the last journey; wherefore
let him fear Allah and despoil naught thereof; else will he
destroy his own self. This have I set forth to him for a warning
from me and a solemn trust to be; wherewith, peace be with ye and
I pray Allah to keep you from sickness and calamity." And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

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

She said, it hath reached me, O auspicious King, that when the
Emir Musa read this, he wept with exceeding weeping till he
swooned away and presently coming to himself, wrote down all he
had seen and was admonished by all he had witnessed. Then he said
to his men, "Fetch the camels and load them with these treasures
and vases and jewels." "O Emir," asked Talib, "shall we leave our
damsel with what is upon her, things which have no equal and
whose like is not to be found and more perfect than aught else
thou takest; nor couldst thou find a goodlier offering
wherewithal to propitiate the favour of the Commander of the
Faithful?" But Musa answered, "O man, heardest thou not what the
Lady saith on this tablet? More by token that she giveth it in
trust to us who are no traitors." "And shall we," rejoined the
Wazir Talib, "because of these words, leave all these riches and
jewels, seeing that she is dead? What should she do with these
that are the adornments of the world and the ornament of the
worldling, seeing that one garment of cotton would suffice for
her covering? We have more right to them than she." So saying he
mounted the steps of the couch between the pillars, but when he
came within reach of the two slaves, lo! the mace-bearer smote
him on the back and the other struck him with the sword he held
in his hand and lopped off his head, and he dropped down dead.
Quoth the Emir, "Allah have no mercy on thy resting-place! Indeed
there was enough in these treasures, and greed of gain assuredly
degradeth a man." Then he bade admit the troops; so they entered
and loaded the camels with those treasures and precious ores;
after which they went forth and the Emir commanded them to shut
the gate as before. They fared on along the sea-shore a whole
month, till they came in sight of a high mountain overlooking the
sea and full of caves, wherein dwelt a tribe of blacks, clad in
hides, with burnooses also of hide and speaking an unknown
tongue. When they saw the troops they were startled like shying
steeds and fled into the caverns, whilst their women and children
stood at the cave doors, looking on the strangers. "O Shaykh Abd
al-Samad," asked the Emir, "what are these folk?" and he
answered, "They are those whom we seek for the Commander of the
Faithful." So they dismounted and setting down their loads,
pitched their tents; whereupon, almost before they had done, down
came the King of the blacks from the mountain and drew near the
camp. Now he understood the Arabic tongue; so, when he came to
the Emir he saluted him with the salam and Musa returned his
greeting and entreated him with honour. Then quoth he to the
Emir, "Are ye men or Jinn?" "Well, we are men," quoth Musa; "but
doubtless ye are Jinn, to judge by your dwelling apart in this
mountain which is cut off from mankind, and by your inordinate
bulk." "Nay," rejoined the black; "we also are children of Adam,
of the lineage of Ham, son of Noah (with whom be peace!), and
this sea is known as Al-Karkar." Asked Musa, "O King, what is
your religion and what worship ye?"; and he answered, saying, "We
worship the God of the heavens and our religion is that of
Mohammed, whom Allah bless and preserve!" "And how came ye by the
knowledge of this," questioned the Emir, "seeing that no prophet
was inspired to visit this country?" "Know, Emir," replied the
King, "that there appeared to us whilere from out the sea a man,
from whom issued a light that illumined the horizons and he cried
out, in a voice which was heard of men far and near, saying, O
children of Ham, reverence to Him who seeth and is not seen and
say ye, There is no god but the God, and Mohammed is the
messenger of God!' And he added, I am Abu al-Abbás al-Khizr.'
Before this we were wont to worship one another, but he summoned
us to the service of the Lord of all creatures; and he taught us
to repeat these words, There is no god save the God alone, who
hath for partner none, and His is the kingdom and His is the
praise. He giveth life and death and He over all things is
Almighty.' Nor do we draw near unto Allah (be He exalted and
extolled!) except with these words, for we know none other; but
every eve before Friday[FN#151] we see a light upon the face of
earth and we hear a voice saying, Holy and glorious, Lord of the
Angels and the Spirit! What He willeth is, and what He willeth
not, is not. Every boon is of His grace and there is neither
Majesty nor is there Might save in Allah, the Glorious, the
Great!' But ye," quoth the King, "who and what are ye and what
bringeth you to this land?" Quoth Musa, "We are officers of the
Sovereign of Al-Islam, the Commander of the Faithful, Abd al-
Malik bin Marwan, who hath heard tell of the lord Solomon, son of
David (on whom be peace!) and of that which the Most High
bestowed upon him of supreme dominion; how he held sway over Jinn
and beast and bird and was wont when he was wroth with one of the
Marids, to shut him in a cucurbite of brass and, stopping its
mouth on him with lead, whereon he impressed his seal ring, to
cast him into the sea of Al-Karkar. Now we have heard tell that
this sea is nigh your land; so the Commander of the Faithful hath
sent us hither, to bring him some of these cucurbites, that he
may look thereon and solace himself with their sight. Such, then,
is our case and what we seek of thee, O King, and we desire that
thou further us in the accomplishment of our errand commanded by
the Commander of the Faithful." "With love and gladness," replied
the black King, and carrying them to the guest house, entreated
them with the utmost honour and furnished them with all they
needed, feeding them upon fish. They abode thus three days, when
he bade his divers fetch from out the sea some of the vessels of
Solomon. So they dived and brought up twelve cucurbites, whereat
the Emir and the Shaykh and all the company rejoiced in the
accomplishment of the Caliph's need. Then Musa gave the King of
the blacks many and great gifts; and he, in turn, made him a
present Of the wonders of the deep, being fishes in human
form,[FN#152] saying "Your entertainment these three days hath
been of the meat of these fish." Quoth the Emir, "Needs must we
carry some of these to the Caliph, for the sight of them will
please him more than the cucurbites of Solomon." Then they took
leave of the black King and, setting out on their homeward
journey, travelled till they came to Damascus, where Musa went in
to the Commander of the Faithful and told him all that he had
sighted and heard of verses and legends and instances, together
with the manner of the death of Talib bin Sahl; and the Caliph
said, "Would I had been with you, that I might have seen what you
saw!" Then he took the brazen vessels and opened them, cucurbite
after cucurbite, whereupon the devils came forth of them, saying,
"We repent, O Prophet of Allah! Never again will we return to the
like of this thing; no never!" And the Caliph marvelled at this.
As for the daughters of the deep presented to them by the black
King, they made them cisterns of planks, full of water, and laid
them therein; but they died of the great heat. Then the Caliph
sent for the spoils of the Brazen City and divided them among the
Faithful,--And Shahrazad perceived the dawn of day and ceased to
say her permitted say,

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

She said, It hath reached me, O auspicious King, that the Caliph
marvelled much at the cucurbites and their contents; then he sent
for the spoils and divided them among the Faithful, saying,
"Never gave Allah unto any the like of that which he bestowed
upon Solomon David-son!" Thereupon the Emir Musa sought leave of
him to appoint his son Governor of the Province in his stead,
that he might be take himself to the Holy City of Jerusalem,
there to worship Allah. So the Commander of the Faithful invested
his son Harun with the government and Musa repaired to the
Glorious and Holy City, where he died. This, then, is all that
hath come down to us of the story of the City of Brass, and God
is All-knowing! Now (continued Shahrazad) I have another tale to
tell anent the



           CRAFT AND MALICE OF WOMEN,[FN#153] OR THE
          TALE OF THE KING, HIS SON, HIS CONCUBINE AND
                       THE SEVEN WAZIRS.



There was, in days of yore and in ages and times long gone
before, a puissant King among the Kings of China, the crown of
crowned heads, who ruled over many men of war and vassals with
wisdom and justice, might and majesty; equitable to his Ryots,
liberal to his lieges and dearly beloved by the hearts of his
subjects. He was wealthy as he was powerful, but he had grown old
without being blessed with a son, and this caused him sore
affliction. He could only brood over the cutting off of his seed
and the oblivion that would bury his name and the passing of his
realm into the stranger's hands. So he secluded himself in his
palace, never going in and out or rising and taking rest till the
lieges lost all tidings of him and were sore perplexed and began
to talk about their King. Some said, "He's dead"; others said,
"No, he's not"; but all resolved to find a ruler who could reign
over them and carry out the customs of government. At last,
utterly despairing of male issue, he sought the intercession of
the Prophet (whom Allah bless and keep!) with the Most High and
implored Him, by the glory of His Prophets and Saints and Martyrs
and others of the Faithful who were acceptable to Heaven that he
would grant him a son, to be the coolth of his eyes and heir to
the kingdom after him. Then he rose forthright and, withdrawing
to his sitting-saloon, sent for his wife who was the daughter of
his uncle. Now this Queen was of surpassing beauty and
loveliness, the fairest of all his wives and the dearest to him
as she was the nearest: and to boot a woman of excellent wit and
passing judgement. She found the King dejected and sorrowful,
tearful-eyed and heavy-hearted; so she kissed ground between his
hands and said, "O King, may my life ransom thy life! may Time
never prove thy foe, nor the shifts of Fortune prevail over thee;
may Allah grant thee every joy and ward off from thee all annoy!
How is it I see thee brooding over thy case and tormented by the
displeasures of memory?" He replied, "Thou wottest well that I am
a man now shotten in years, who hath never been blessed with a
son, a sight to cool his eyes; so I know that my kingdom shall
pass away to the stranger in blood and my name and memory will be
blotted out amongst men. 'Tis this causeth me to grieve with
excessive grief." "Allah do away with thy sorrows," quoth she:
"long ere this day a thought struck me; and yearning for issue
arose in my heart even as in thine. One night I dreamed a dream
and a voice said to me, 'The King thy husband pineth for progeny:
if a daughter be vouchsafed to him, she will be the ruin of his
realm; if a son, the youth will undergo much trouble and annoy
but he will pass through it without loss of life. Such a son can
be conceived by thee and thee only and the time of thy conception
is when the moon conjoineth with Gemini!' I woke from my dream,
but after what I heard that voice declare I refrained from
breeding and would not consent to bear children." "There is no
help for it but that I have a son, Inshallah, --God willing!"
cried the King. Thereupon she soothed and consoled him till he
forgot his sorrows and went forth amongst the lieges and sat, as
of wont, upon his throne of estate. All rejoiced to see him once
more and especially the Lords of his realm. Now when the
conjunction of the moon and Gemini took place, the King knew his
wife carnally and, by order of Allah Almighty she became
pregnant. Presently she anounced the glad tidings to her husband
and led her usual life until her nine months of pregnancy were
completed and she bare a male child whose face was as the rondure
of the moon on its fourteenth night. The lieges of the realm
congratulated one another thereanent and the King commanded an
assembly of his Olema and philosophers, astrologers and
horoscopists, whom he thus addressed, "I desire you to forecast
the fortune of my son and to determine his ascendant[FN#154] and
whatever is shown by his nativity." They replied "'Tis well, in
Allah's name, let us do so!" and cast his nativity with all
diligence. After ascertaining his ascendant, they pronounced
judgement in these words, "We see his lot favourable and his life
viable and durable; save that a danger awaiteth his youth." The
father was sorely concerned at this saying, when they added "But,
O King, he shall escape from it nor shall aught of injury accrue
to him!" Hereupon the King cast aside all cark and care and robed
the wizards and dismissed them with splendid honoraria; and he
resigned himself to the will of Heaven and acknowledged that the
decrees of destiny may not be countervailed. He committed his boy
to wet nurses and dry nurses, handmaids and eunuchs, leaving him
to grow and fill out in the Harim till he reached the age of
seven. Then he addressed letters to his Viceroys and Governors in
every clime and by their means gathered together Olema and
philosophers and doctors of law and religion, from all countries,
to a number of three hundred and three score. He held an especial
assembly for them and, when all were in presence, he bade them
draw near him and be at their ease while he sent for the
food-trays and all ate their sufficiency. And when the banquet
ended and the wizards had taken seats in their several degrees,
the King asked them, "Wot ye wherefore I have gathered ye
together?"; whereto all answered, "We wot not, O King!" He
continued, "It is my wish that you select from amongst you fifty
men, and from these fifty ten, and from these ten one, that he
may teach my son omnem rem scibilem; for whenas I see the youth
perfect in all science, I will share my dignity with the Prince
and make him partner with me in my possessions." "Know, O King,"
they replied, "that among us none is more learned or more
excellent than Al-Sindibad,[FN#155] hight the Sage, who woneth in
thy capital under thy protection. If such be thy design, summon
him and bid him do thy will." The King acted upon their advice
and the Sage, standing in the presence, expressed his loyal
sentiments with his salutation, whereupon his Sovereign bade him
draw nigh and thus raised his rank, saying, "I would have thee to
know, O Sage, that I summoned this assembly of the learned and
bade them choose me out a man to teach my son all knowledge; when
they selected thee without dissenting thought or voice. If, then,
thou feel capable of what they claimed for thee, come thou to the
task and understand that a man's son and heir is the very fruit
of his vitals and core of his heart and liver. My desire of thee
is thine instruction of him; and to happy issue Allah guideth!"
The King then sent for his son and committed him to Al-Sindibad
conditioning the Sage to finish his education in three years. He
did accordingly but, at the end of that time, the young Prince
had learned nothing, his mind being wholly occupied with play and
disport; and when summoned and examined by his sire, behold, his
knowledge was as nil. Thereupon the King turned his attention to
the learned once more and bade them elect a tutor for his youth;
so they asked, "And what hath his governor, Al-Sindibad, been
doing?" and when the King answered, "He hath taught my son
naught;" the Olema and philosophers and high officers summoned
the instructor and said to him, "O Sage, what prevented thee from
teaching the King's son during this length of days?" "O wise
men," he replied, "the Prince's mind is wholly occupied with
disport and play; yet, an the King will make with me three
conditions and keep to them, I will teach him in seven months
what he would not learn (nor indeed could any other lesson him)
within seven years." "I hearken to thee," quoth the King, "and I
submit myself to thy conditions;" and quoth Al-Sindibad, "Hear
from me, Sire, and bear in mind these three sayings, whereof the
first is, 'Do not to others what thou wouldest not they do unto
thee';[FN#156] and second, 'Do naught hastily without consulting
the experienced'; and thirdly, 'Where thou hast power show
pity.'[FN#157] In teaching this lad I require no more of thee but
to accept these three dictes and adhere thereto." Cried the King,
"Bear ye witness against me, O all ye here assembled, that I
stand firm by these conditions!"; and caused a proces verbal to
be drawn up with his personal security and the testimony of his
courtiers. Thereupon the Sage, taking the Prince's hand, led him
to his place, and the King sent them all requisites of provaunt
and kitchen-batteries, carpets and other furniture. Moreover the
tutor bade build a house whose walls he lined with the whitest
stucco painted over with ceruse,[FN#158] and, lastly, he
delineated thereon all the objects concerning which he proposed
to lecture his pupil. When the place was duly furnished, he took
the lad's hand and installed him in the apartment which was amply
furnished with belly-timber; and, after stablishing him therein,
went forth and fastened the door with seven padlocks. Nor did he
visit the Prince save every third day when he lessoned him on the
knowledge to be extracted from the wall-pictures and renewed his
provision of meat and drink, after which he left him again to
solitude. So whenever the youth was straitened in breast by the
tedium and ennui of loneliness, he applied himself diligently to
his object-lessons and mastered all the deductions therefrom. His
governor seeing this turned his mind into other channel and
taught him the inner meanings of the external objects; and in a
little time the pupil mastered every requisite. Then the Sage
took him from the house and taught him cavalarice and Jerid play
and archery. When the pupil had thoroughly mastered these arts,
the tutor sent to the King informing him that the Prince was
perfect and complete in all things required to figure favourably
amongst his peers. Hereat the King rejoiced; and, summoning his
Wazirs and Lords of estate to be present at the examination,
commanded the Sage to send his son into the presence. Thereupon
Al-Sindibad consulted his pupil's horoscope and found it barred
by an inauspicious conjunction which would last seven days; so,
in sore affright for the youth's life, he said, "Look into thy
nativity-scheme." The Prince did so and, recognising the portent,
feared for himself and presently asked the Sage, saying, "What
dost thou bid me do?" "I bid thee," he answered, "remain silent
and speak not a word during this se'nnight; even though thy sire
slay thee with scourging. An thou pass safely through this
period, thou shalt win to high rank and succeed to thy sire's
reign; but an things go otherwise then the behest is with Allah
from the beginning to the end thereof." Quoth the pupil, "Thou
art in fault, O preceptor, and thou hast shown undue haste in
sending that message to the King before looking into my
horoscope. Hadst thou delayed till the week had passed all had
been well." Quoth the tutor, "O my son, what was to be was; and
the sole defaulter therein was my delight in thy scholarship. But
now be firm in thy resolve; rely upon Allah Almighty and
determine not to utter a single word." Thereupon the Prince fared
for the presence and was met by the Wazirs who led him to his
father. The King accosted him and addressed him but he answered
not; and sought speech of him but he spake not. Whereupon the
courtiers were astounded and the monarch, sore concerned for his
son, summoned Al-Sindibad. But the tutor so hid himself that none
could hit upon his trace nor gain tidings of him; and folk said,
"He was ashamed to appear before the King's majesty and the
courtiers." Under these conditions the Sovereign heard some of
those present saying, "Send the lad to the Serraglio where he
will talk with the women and soon set aside this bashfulness;"
and, approving their counsel, gave orders accordingly. So the
Prince was led into the palace, which was compassed about by a
running stream whose banks were planted with all manner of
fruit-trees and sweet-smelling flowers. Moreover, in this palace
were forty chambers and in every chamber ten slave-girls, each
skilled in some instrument of music, so that whenever one of them
played, the palace danced to her melodious strains. Here the
Prince passed one night; but, on the following morning, the
King's favourite concubine happened to cast eyes upon his beauty
and loveliness, his symmetrical stature, his brilliancy and his
perfect grace, and love gat hold of her heart and she was
ravished with his charms.[FN#159] So she went up to him and threw
herself upon him, but he made her no response; whereupon, being
dazed by his beauty, she cried out to him and required him of
himself and importuned him; then she again threw herself upon him
and clasped him to her bosom kissing him and saying, "O King's
son, grant me thy favours and I will set thee in thy father's
stead; I will give him to drink of poison, so he may die and thou
shalt enjoy his realm and wealth." When the Prince heard these
words, he was sore enraged against her and said to her by signs,
"O accursed one, so it please Almighty Allah, I will assuredly
requite thee this thy deed, whenas I can speak; for I will go
forth to my father and will tell him, and he shall kill thee." So
signing, he arose in rage, and went out from her chamber; whereat
she feared for herself. Thereupon she buffeted her face and rent
her raiment and tare her hair and bared her head, then went in to
the King and cast herself at his feet, weeping and wailing. When
he saw her in this plight, he was sore concerned and asked her,
"What aileth thee, O damsel? How is it with thy lord, my son? Is
he not well?"; and she answered, "O King, this thy son, whom thy
courtiers avouch to be dumb, required me of myself and I repelled
him, whereupon he did with me as thou seest and would have slain
me; so I fled from him, nor will I ever return to him, nor to the
palace again, no, never again!" When the King heard this, he was
wroth with exceeding wrath and, calling his seven Wazirs, bade
them put the Prince to death. However, they said one to other,
"If we do the King's commandment, he will surely repent of having
ordered his son's death, for he is passing dear to him and this
child came not to him save after despair; and he will round upon
us and blame us, saying, 'Why did ye not contrive to dissuade me
from slaying him?'" So they took counsel together, to turn him
from his purpose, and the chief Wazir said, "I will warrant you
from the King's mischief this day." Then he went in to the
presence and prostrating himself craved leave to speak. The King
gave him permission, and he said, "O King, though thou hadst a
thousand sons, yet were it no light matter to thee to put one of
them to death, on the report of a woman, be she true or be she
false; and belike this is a lie and a trick of her against thy
son; for indeed, O King, I have heard tell great plenty of
stories of the malice, the craft and perfidy of women." Quoth the
King, "Tell me somewhat of that which hath come to thy knowledge
thereof." And the Wazir answered, saying, 'Yes, there hath
reached me, O King, a tale entituled




The King and his Wazir's Wife.[FN#160]



There was once a King of the Kings, a potent man and a proud, who
was devoted to the love of women and one day being in the privacy
of his palace, he espied a beautiful woman on the terraceroof of
her house and could not contain himself from falling consumedly
in love with her.[FN#161] He asked his folk to whom the house and
the damsel belonged and they said, "This is the dwelling of the
Wazir such an one and she is his wife." So he called the Minister
in question and despatched him on an errand to a distant part of
the kingdom, where he was to collect information and to return;
but, as soon as he obeyed and was gone, the King contrived by a
trick to gain access to his house and his spouse. When the
Wazir's wife saw him, she knew him and springing up, kissed his
hands and feet and welcomed him. Then she stood afar off, busying
herself in his service, and said to him, "O our lord, what is the
cause of thy gracious coming? Such an honour is not for the like
of me." Quoth he, "The cause of it is that love of thee and
desire thee-wards have moved me to this. Whereupon she kissed
ground before him a second time and said, "By Allah, O our lord,
indeed I am not worthy to be the handmaid of one of the King's
servants; whence then have I the great good fortune to be in such
high honour and favour with thee?" Then the King put out his hand
to her intending to enjoy her person, when she said, "This thing
shall not escape us; but take patience, O my King, and abide with
thy handmaid all this day, that she may make ready for thee
somewhat to eat and drink." So the King sat down on his
Minister's couch and she went in haste and brought him a book
wherein he might read, whilst she made ready the food. He took
the book and, beginning to read, found therein moral instances
and exhortations, such as restrained him from adultery and broke
his courage to commit sin and crime. After awhile, she returned
and set before him some ninety dishes of different kinds of
colours, and he ate a mouthful of each and found that, while the
number was many, the taste of them was one. At this, he marvelled
with exceeding marvel and said to her, "O damsel, I see these
meats to be manifold and various, but the taste of them is simple
and the same." "Allah prosper the King!" replied she, "this is a
parable I have set for thee, that thou mayst be admonished
thereby." He asked, "And what is its meaning?"; and she answered,
"Allah amend the case of our lord the King!; in thy palace are
ninety concubines of various colours, but their taste is
one."[FN#162] When the King heard this, he was ashamed and rising
hastily, went out, without offering her any affront and returned
to his palace; but, in his haste and confusion, he forgot his
signet-ring and left it under the cushion where he had been
sitting and albeit he remembered it he was ashamed to send for
it. Now hardly had he reached home when the Wazir returned and,
presenting himself before the King, kissed the ground and made
his report to him of the state of the province in question. Then
he repaired to his own house and sat down on his couch and
chancing to put his hand under the cushion, behold, he found the
King's seal-ring. So he knew it and taking the matter to heart,
held aloof in great grief from his wife for a whole year, not
going in unto her nor even speaking to her, whilst she knew not
the reason of his anger. --And Shahrazad perceived the dawn of
day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that the Wazir
held aloof from his wife, whilst she knew not the cause of his
wrath. At last, being weary of the longsome neglect, she sent for
her sire and told him the case; whereupon quoth he, "I will
complain of him to the King, at some time when he is in the
presence." So, one day, he went in to the King and, finding the
Wazir and the Kazi of the army before him,[FN#163] complained
thus saying, "Almighty Allah amend the King's case! I had a fair
flower-garden, which I planted with mine own hand and thereon
spent my substance till it bare fruit; and its fruitage was ripe
for plucking, when I gave it to this thy Wazir, who ate of it
what seemed good to him, then deserted it and watered it not, so
that its bloom wilted and withered and its sheen departed and its
state changed." Then said the Wazir, "O my King, this man saith
sooth. I did indeed care for and guard the garden and kept it in
good condition and ate thereof, till one day I went thither and I
saw the trail of the lion there, wherefore I feared for my life
and withdrew from the garden." The King understood him that the
trail of the lion meant his own seal-ring, which he had forgotten
in the woman's house; so he said, "Return, O Wazir, to thy
flower-garden and fear nothing, for the lion came not near it. It
hath reached me that he went thither; but, by the honour of my
fathers and forefathers, he offered it no hurt." "Hearkening and
obedience," answered the Minister and, returning home sent for
his wife and made his peace with her and thenceforth put faith in
her chastity. "This I tell thee, O King (continued the Wazir),
for no other purpose save to let thee know how great is their
craft and how precipitancy bequeatheth repentance.[FN#164] And I
have also heard the following



Story of the Confectioner, his Wife, and the Parrot.



Once upon a time there dwelt in Egypt a confectioner who had a
wife famed for beauty and loveliness; and a parrot which, as
occasion required, did the office of watchman and guard, bell and
spy, and flapped her wings did she but hear a fly buzzing about
the sugar. This parrot caused abundant trouble to the wife,
always telling her husband what took place in his absence. Now
one evening, before going out to visit certain friends, the
confectioner gave the bird strict injunctions to watch all night
and bade his wife make all fast, as he should not return until
morning. Hardly had he left the door than the woman went for her
old lover, who returned with her and they passed the night
together in mirth and merriment, while the parrot observed all.
Betimes in the morning the lover fared forth and the husband,
returning, was informed by the parrot of what had taken place;
whereupon he hastened to his wife's room and beat her with a
painful beating. She thought in herself, "Who could have informed
against me?" and she asked a woman that was in her confidence
whether it was she. The woman protested by the worlds visible and
invisible that she had not betrayed her mistress; but informed
her that on the morning of his return home, the husband had stood
some time before the cage listening to the parrot's talk. When
the wife heard this, she resolved to contrive the destruction of
the bird. Some days after, the husband was again invited to the
house of a friend where he was to pass the night; and, before
departing, he enjoined the parrot with the same injunctions as
before; wherefore his heart was free from care, for he had his
spy at home. The wife and her confidante then planned how they
might destroy the credit of the parrot with the master. For this
purpose they resolved to counterfeit a storm; and this they did
by placing over the parrot's head a hand-mill (which the lover
worked by pouring water upon a piece of hide), by waving a fan
and by suddenly uncovering a candle hid under a dish. Thus did
they raise such a tempest of rain and lightning, that the parrot
was drenched and half-drowned in a deluge. Now rolled the
thunder, then flashed the lightning; that from the noise of the
hand-mill, this from the reflection of the candle; when thought
the parrot to herself, "In very sooth the flood hath come on,
such an one as belike Noah himself never witnessed." So saying
she buried her head under her wing, a prey to terror. The
husband, on his return, hastened to the parrot to ask what had
happened during his absence; and the bird answered that she found
it impossible to describe the deluge and tempest of the last
night; and that years would be required to explain the uproar of
the hurricane and storm. When the shopkeeper heard the parrot
talk of last night's deluge, he said: "Surely O bird, thou art
gone clean daft! Where was there, even in a dream, rain or
lightning last night? Thou hast utterly ruined my house and
ancient family. My wife is the most virtuous woman of the age and
all thine accusations of her are lies." So in his wrath he dashed
the cage upon the ground, tore off the parrot's head, and threw
it from the window. Presently his friend, coming to call upon
him, saw the parrot in this condition with head torn off, and
without wings or plumage. Being informed of the circumstances he
suspected some trick on the part of the woman, and said to the
husband, "When your wife leaves home to go to the Hammam-bath,
compel her confidante to disclose the secret." So as soon as his
wife went out, the husband entered his Harim and insisted on the
woman telling him the truth. She recounted the whole story and
the husband now bitterly repented having killed the parrot, of
whose innocence he had proof. "This I tell thee, O King
(continued the Wazir), that thou mayst know how great are the
craft and malice of women and that to act in haste leadeth to
repent at leisure." So the King turned from slaying his son: but,
next day, the favourite came in to him and, kissing the ground
before him, said, "O King, why dost thou delay to do me justice?
Indeed, the Kings have heard that thou commandest a thing and thy
Wazir countermandeth it. Now the obedience of Kings is in the
fulfilment of their commandments, and every one knows thy justice
and equity: so do thou justice for me on the Prince. I also have
heard tell a tale concerning




The Fuller and his Son.



There was once a man which was a fuller, and he used every day to
go forth to the Tigris-bank a-cleaning clothes; and his son was
wont to go with him that he might swim whilst his father was
fulling, nor was he forbidden from this. One day, as the boy was
swimming,[FN#165] he was taken with cramp in the forearms and
sank, whereupon the fuller plunged into the water and caught hold
of him; but the boy clung about him and pulled him down and so
father and son were both drowned. "Thus it is with thee, O King.
Except thou prevent thy son and do me justice on him, I fear lest
both of you sink together, thou and he."--And Shahrazad perceived
the dawn of day and ceased to say her permitted say.

       When it Was the Five Hundred and Eightieth Night,

She said, It hath reached me, O auspicious King, that when the
favourite had told her tale of the Fuller and his son, she ended
with, "I fear lest both of you sink together, thou and he.
Moreover," continued she, "for an instance of the malice of men,
I have heard tell a tale concerning




The Rake's Trick against the Chaste Wife.



A certain man loved a beautiful and lovely woman, a model of
charms and grace, married to a man whom she loved and who loved
her. Moreover, she was virtuous and chaste, like unto me, and her
rake of a lover found no way to her; so when his patience was at
an end, he devised a device to win his will. Now the husband had
a young man, whom he had brought up in his house and who was in
high trust with him as his steward. So the rake addressed himself
to the youth and ceased not insinuating himself into his favour
by presents and fair words and deeds, till he became more
obedient to him than the hand to the mouth and did whatever he
ordered him. One day, he said to him, "Harkye, such an one; wilt
thou not bring me into the family dwelling-place some time when
the lady is gone out?" "Yes," answered the young steward so, when
his master was at the shop and his mistress gone forth to the
Hammam, he took his friend by the hand and, bringing him into the
house, showed him the sitting-rooms and all that was therein. Now
the lover was determined to play a trick upon the woman; so he
took the white of an egg which he had brought with him in a
vessel, and spilt it on the merchant's bedding, unseen by the
young man; after which he returned thanks and leaving the house
went his way. In an hour or so the merchant came home; and, going
to the bed to rest himself, found thereon something wet. So he
took it up in his hand and looked at it and deemed it man's seed;
whereat he stared at the young man with eyes of wrath, and asked
him, "Where is thy mistress?"; and he answered, "She is gone
forth to the Hammam and will return forthright after she has made
her ablutions."[FN#166] When the man heard this, his suspicion
concerning the semen was confirmed; and he waxed furious and
said, "Go at once and bring her back." The steward accordingly
fetched her and when she came before her husband, the jealous man
sprang upon her and beat her a grievous beating; then, binding
her arms behind her, offered to cut her throat with a knife; but
she cried out to the neighbours, who came to her, and she said to
them, "This my man hath beaten me unjustly and without cause and
is minded to kill me, though I know not what is mine offence." So
they rose up and asked him, "Why hast thou dealt thus by her?"
And he answered, "She is divorced." Quoth they, "Thou hast no
right to maltreat her; either divorce her or use her kindly, for
we know her prudence and purity and chastity. Indeed, she hath
been our neighbour this long time and we wot no evil of her."
Quoth he, "When I came home, I found on my bed seed like human
sperm, and I know not the meaning of this." Upon this a little
boy, one of those present, came forward and said, "Show it to me,
nuncle mine!" When he saw it, he smelt it and, calling for fire
and a frying-pan, he took the white of egg and cooked it so that
it became solid. Then he ate of it and made the husband and the
others taste if it, and they were certified that it was white of
egg. So the husband was convinced that he had sinned against his
wife's innocence, she being clear of all offence, and the
neighbours made peace between them after the divorce, and he
prayed her pardon and presented her with an hundred gold pieces.
And so the wicked lover's cunning trick came to naught. "And
know, O King, that this is an instance of the malice of men and
their perfidy." When the King heard this, he bade his son be
slain; but on the next day the second Wazir came forward for
intercession and kissed ground in prostration. Whereupon the King
said, "Raise thy head: prostration must be made to Allah
only."[FN#167] So the Minister rose from before him and said, "O
King, hasten not to slay thy son, for he was not granted to his
mother by the Almighty but after despair, nor didst thou expect
such good luck; and we hope that he will live to become a guerdon
to thy reign and a guardian of thy good. Wherefore, have
patience, O King; belike he will offer a fit excuse; and, if thou
make haste to slay him, thou wilt surely repent, even as the
merchant-wight repented." Asked the King, "And how was it with
the merchant, O Wazir?"; and the Wazir answered, "O King, I have
heard a tale of



The Miser and the Loaves of Bread.



There was once a merchant, who was a niggard and miserly in his
eating and drinking. One day, he went on a journey to a certain
town and as he walked in the market-streets, behold, he met an
old trot with two scones of bread which looked sound and fair, He
asked her, "Are these for sale?"; and she answered, "Yes!" So he
beat her down and bought them at the lowest price and took them
home to his lodging, where he ate them that day. When morning
morrowed, he returned to the same place and, finding the old
woman there with other two scones, bought these also; and thus he
ceased not during twenty-five days' space when the old wife
disappeared. He made enquiry for her, but could hear no tidings
of her, till, one day as he was walking about the high streets,
he chanced upon her: so he accosted her and, after the usual
salutation and with much praise and politeness, asked why she had
disappeared from the market and ceased to supply the two cakes of
bread? Hearing this, at first she evaded giving him a reply; but
he conjured her to tell him her case; so she said, "Hear my
excuse, O my lord, which is that I was attending upon a man who
had a corroding ulcer on his spine, and his doctor bade us knead
flour with butter into a plaster and lay it on the place of pain,
where it abode all night. In the morning, I used to take that
flour and turn it into dough and make it into two scones, which I
cooked and sold to thee or to another; but presently the man died
and I was cut off from making cakes."[FN#168] When the merchant
heard this, he repented whenas repentance availed him naught,
saying, "Verily, we are Allah's and verily unto Him we are
returning! There is no Majesty and there is no Might save in Him,
the Glorious, the Great!" --And Shahrazad perceived the dawn of
day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that when the
old trot told the merchant the provenance of the scones, he
cried, "There is no Majesty and there is no Might save in Allah,
the Glorious, the Great!" And he repeated the saying of the Most
High, "Whatever evil falleth to thee it is from thyself;"[FN#169]
and vomited till he fell sick and repented whenas repentance
availed him naught. "Moreover, O King" (continued the second
Wazir), "I have heard tell, of the malice of women, a tale of



The Lady and her Two Lovers.



Once upon a time there was a man, who was sword-bearer to one of
the Kings, and he loved a damsel of the common sort. One day, he
sent his page to her with a message, as of wont between them, and
the lad sat down with her and toyed with her. She inclined to him
and pressed him to her breast and groped him and kissed him
whereupon he sought carnal connection of her and she consented;
but, as the two were thus, lo! the youth's master knocked at the
door. So she pushed the page through a trapdoor into an
underground chamber there and opened the door to his lord, who
entered hending sword in hand and sat down upon her bed. Then she
came up to him and sported and toyed with him, kissing him and
pressing him to her bosom, and he took her and lay with her.
Presently, her husband knocked at the door and the gallant asked
her, "Who is that?"; whereto she answered, "My husband." Quoth
he, "How shall I do?" Quoth she, "Draw thy sword and stand in the
vestibule and abuse me and revile me; and when my husband comes
in to thee, do thou go forth and wend thy ways." He did as she
bade him; and, when the husband entered, he saw the King's
sword-bearer standing with naked brand in hand, abusing and
threatening his wife; but, when the lover saw him, he was ashamed
and sheathing his scymitar, went forth the house. Said the man to
his wife, "What means this?"; and she replied, "O man, how
blessed is the hour of thy coming! Thou hast saved a True
Believer from slaughter, and it happed after this fashion. I was
on the house-terrace, spinning,[FN#170] when behold, there came
up to me a youth, distracted and panting for fear of death,
fleeing from yonder man, who followed upon him as hard as he
could with his drawn sword. The young man fell down before me,
and kissed my hands and feet, saying, "O Protector, of thy mercy,
save me from him who would slay me wrongously!" So I hid him in
that underground chamber of ours and presently in came yonder man
to me, naked brand in hand, demanding the youth. But I denied him
to him, whereupon he fell to abusing and threatening me as thou
sawest. And praised be Allah who sent thee to me, for I was
distraught and had none to deliver me!" "Well hast thou done, O
woman!" answered the husband. "Thy reward is with Allah the
Almighty, and may He abundantly requite thy good deed!" Then he
went to the trap door and called to the page, saying, "Come forth
and fear not; no harm shall befal thee." So he came out,
trembling for fear, and the husband said, "Be of good cheer: none
shall I hurt thee;" condoling with him on what had befallen him;
whilst the page called down blessings on his head. Then they both
went forth, nor was that Cornuto nor was the page aware of that
which the woman had contrived. "This, then, O King," said the
Wazir, "is one of the tricks of women; so beware lest thou rely
upon their words." The King was persuaded and turned from
putting his son to death; but, on the third day, the favourite
came in to him and, kissing the ground before him, cried, "O
King, do me justice on thy son and be not turned from thy purpose
by thy Ministers' prate, for there is no good in wicked Wazirs,
and be not as the King of Baghdad, who relied on the word of a
certain wicked counsellor of his." Quoth he, "And how was that?"
Quoth she, "There hath been told me, O auspicious and
well-advised King, a tale of



The Kings Son and the Ogress.[FN#171]



A certain King had a son, whom he loved and favoured with
exceeding favour, over all his other children; and this son said
to him one day, "O my father, I have a mind to fare a-coursing
and a-hunting." So the King bade furnish him and commanded one of
his Wazirs to bear him company and do all the service he needed
during his trip. The Minister accordingly took everything that
was necessary for the journey and they set out with a retinue of
eunuchs and officers and pages, and rode on, sporting as they
went, till they came to a green and well-grassed champaign
abounding in pasture and water and game. Here the Prince turned
to the Minister and told him that the place pleased him and he
purposed to halt there. So they set down in that site and they
loosed the falcons and lynxes and dogs and caught great plenty of
game, whereat they rejoiced and abode there some days, in all
joyance of life and its delight. Then the King's son gave the
signal for departure; but, as they went along, a beautiful
gazelle, as if the sun rose shining from between her horns, that
had strayed from her mate, sprang up before the Prince, whereupon
his soul longed to make prize of her and he coveted her. So he
said to the Wazir, "I have a mind to follow that gazelle;" and
the Minister replied, "Do what seemeth good to thee." Thereupon
the Prince rode single-handed after the gazelle, till he lost
sight of his companions, and chased her all that day till dusk,
when she took refuge in a bit of rocky ground[FN#172] and
darkness closed in upon him. Then he would have turned back, but
knew not the way; whereat he was sore concerned and said, "There
is no Majesty and there is no Might save in Allah, the Glorious,
the Great!" He sat his mare all night till morning dawned, in
quest of relief, but found none; and, when the day appeared, he
fared on at hazard fearful, famished, thirsty, and knowing not
whither to wend till it was noon and the sun beat down upon him
with burning heat. By that time he came in sight of a great city,
with massive base and lofty bulwarks; but it was ruined and
desolate, nor was there any live thing therein save owl and
raven. As he stood among the buildings, marvelling at their
ordinance, lo! his eyes fell on a damsel, young, beautiful and
lovely, sitting under one of the city walls wailing and weeping
copious tears. So he drew nigh to her and asked, "Who art thou
and who brought thee hither?" She answered, "I am called Bint
al-Tamimah, daughter of Al-Tiyakh, King of the Gray Country. I
went out one day to obey a call of nature,[FN#173] when an Ifrit
of the Jinn snatched me up and soared with me between heaven and
earth; but as he flew there fell on him a shooting-star in the
form of a flame of fire and burned him, and I dropped here, where
these three days I have hungered and thirsted; but when I saw
thee I longed for life." --And Shahrazad perceived the dawn of
day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that the Prince
when addressed by the daughter of King Al-Tiyakh who said to him,
"When I saw thee I longed for life," was smitten with ruth and
grief for her and took her up on his courser's crupper, saying,
"Be of good cheer and keep thine eyes cool and clear; for, if
Allah (extolled and exalted be He!) restore me to my people and
family, I will send thee back to thine own folk." Then he rode
on, praying for deliverance, and presently the damsel said to
him, "O King's son, set me down, that I may do an occasion under
this wall." So he drew bridle and she alighted. He waited for her
a long while as she hid herself behind the wall; and she came
forth, with the foulest of favours; which when he saw, his hair
stood on end and he quaked for fear of her and he turned deadly
pale. Then she sprang up on his steed, behind him, wearing the
most loathly of aspects, and presently she said to him, "O King's
son, what ails thee that I see thee troubled and thy favour
changed?" "I have bethought me of somewhat that troubles me."
"Seek aid against it of thy father's troops and his braves." "He
whom I fear careth naught for troops, neither can braves affright
him." "Aid thyself against him with thy father's monies and
treasures." "He whom I fear will not be satisfied with wealth."
"Ye hold that ye have in Heaven a God who seeth and is not seen
and is Omnipotent and Omniscient." "Yes, we have none but Him."
"Then pray thou to Him; haply He will deliver thee from me thine
enemy!" So the King's son raised his eyes to heaven and began to
pray with his whole heart, saying, "O my God, I implore Thy
succour against that which troubleth me." Then he pointed to her
with his hand, and she fell to the ground, burnt black as
charcoal. Therewith he thanked Allah and praised Him and ceased
not to fare forwards; and the Almighty (extolled and exalted be
He!) of His grace made the way easy to him and guided him into
the right road, so that he reached his own land and came upon his
father's capital, after he had despaired of life. Now all this
befel by the contrivance of the Wazir, who travelled with him, to
the end that he might cause him to perish on the way; but
Almighty Allah succoured him. "And this" (said the damsel) "have
I told thee, O King, that thou mayst know that wicked Wazirs deal
not honestly by nor counsel with sincere intent their Kings;
wherefore be thou wise and ware of them in this matter." The King
gave ear to her speech and bade put his son to death; but the
third Wazir came in and said to his brother Ministers, "I will
warrant you from the King's mischief this day" and, going in to
him, kissed the ground between his hands and said, "O King, I am
thy true counsellor and solicitous for thee and for thine estate,
and indeed I rede thee the best of rede; it is that thou hasten
not to slay thy son, the coolth of thine eyes and the fruit of
thy vitals. Haply his sin is but a slight slip, which this damsel
hath made great to thee; and indeed I have heard tell that the
people of two villages once destroyed one another, because of a
drop of honey." Asked the King, "How was that?"; and the Wazir
answered, saying, "Know, O King, that I have heard this story
anent



The Drop of Honey.[FN#174]



A certain hunter used to chase wild beasts in wold, and one day
he came upon a grotto in the mountains, where he found a hollow
full of bees' honey. So he took somewhat thereof in a water-skin
he had with him and, throwing it over his shoulder, carried it to
the city, followed by a hunting dog which was dear to him. He
stopped at the shop of an oilman and offered him the honey for
sale and he bought it. Then he emptied it out of the skin, that
he might see it, and in the act a drop fell to the ground,
whereupon the flies flocked to it and a bird swooped down upon
the flies. Now the oilman had a cat, which sprang upon the bird,
and the huntsman's dog, seeing the cat, sprang upon it and slew
it; whereupon the oilman sprang upon the dog and slew it, and the
huntsman in turn sprang upon the oilman and slew him. Now the
oilman was of one village and the huntsman of another; and when
the people of the two places heard what had passed, they took up
arms and weapons and rose one on other in wrath and the two lines
met; nor did the sword leave to play amongst them, till there
died of them much people, none knoweth their number save Almighty
Allah. "And amongst other stories of the malice of women"
(continued the Wazir) "I have heard tell, O King, one concerning



The Woman who made her Husband Sift Dust.[FN#175]



A man once gave his wife a dirham to buy rice; so she took it and
went to the rice-seller, who gave her the rice and began to jest
with her and ogle her, for she was dowered with beauty and
loveliness, saying, "Rice is not good but with sugar which if
thou wilt have, come in with me for an hour." So, saying, "Give
me sugar," she went in with him into his shop and he won his will
of her and said to his slave, "Weigh her out a dirham's worth of
sugar." But he made the slave a privy sign, and the boy, taking
the napkin, in which was the rice, emptied it out and put in
earth and dust in its stead, and for the sugar set stones, after
which he again knotted up the napkin and left it by her. His
object, in doing this, was that she should come to him a second
time; so, when she went forth of the shop, he gave her the napkin
and she took it, thinking to have in it rice and sugar, and
ganged her gait; but when she returned home and, setting it
before her husband, went for a cooking-pot, he found in it earth
and stones. So, as soon as she came back bringing the pot, he
said to her, "Did I tell thee I had aught to build, that thou
bringest me earth and stones?" When she saw this; she knew that
the rice-seller's slave had tricked her; so she said to her
husband, "O man, in my trouble of mind for what hath befallen me,
I went to fetch the sieve and brought the cooking-pot." "What
hath troubled thee?" asked he; and she answered, "O husband, I
dropped the dirham thou gavest me in the market-street and was
ashamed to search for it before the folk; yet I grudged to lose
the silver, so I gathered up the earth from the place where it
fell and brought it away, thinking to sift it at home. Wherefore
I went to fetch the sieve, but brought the cooking-pot instead."
Then she fetched the sieve and gave it to her husband, saying,
"Do thou sift it; for thine eyes are sharper than mine."
Accordingly he sat, sifting the clay, till his face and beard
were covered with dust; and he discovered not her trick, neither
knew what had befallen her. "This then, O King," said the Wazir,
"is an instance of the malice of women, and consider the saying
of Allah Almighty, "Surely the cunning of you (women) is
great!'[FN#176] And again, 'Indeed, the malice of Satan is weak
in comparison with the malice of women.'"[FN#177] The King gave
ear to his Wazir's speech and was persuaded thereby and was
satisfied by what he cited to him of the signs of Allah[FN#178];
and the lights of good counsel arose and shone in the firmament
of his understanding and he turned from his purpose of slaying
his son. But on the fourth day, the favourite came in to him
weeping and wailing and, kissing the ground before him, said, "O
auspicious King, and lord of good rede, I have made plainly
manifest to thee my grievance and thou hast dealt unjustly by me
and hast forborne to avenge me on him who hath wronged me,
because he is thy son and the darling of thy heart; but Allah
(extolled and exalted be He!) will presently succour me against
him, even as He succoured the King's son against his father's
Wazir." "And how was that?" asked the King; and she answered, "I
have heard tell, O King, a tale of



The Enchanted String.[FN#179]



There was once in times gone by a King who had one son and none
other; and, when the Prince grew up to man's estate, he
contracted him in marriage to another King's daughter. Now the
damsel was a model of beauty and grace and her uncle's son had
sought her in wedlock of her sire, but she would none of him. So,
when he knew that she was to be married to another, envy and
jealousy gat hold of him and he bethought himself and sent a
noble present to the Wazir of the bridegroom's father and much
treasure, desiring him to use craft for slaying the Prince or
contrive to make him leave his intent of espousing the girl and
adding, "O Wazir, indeed jealousy moveth me to this for she is my
cousin."[FN#180] The Wazir accepted the present and sent an
answer, saying, "Be of good cheer and of eyes cool and clear, for
I will do all that thou wishest." Presently, the bride's father
wrote to the Prince, bidding him to his capital, that he might go
in to his daughter; whereupon the King his father gave him leave
to wend his way thither, sending with him the bribed Wazir and a
thousand horse, besides presents and litters, tents and
pavilions. The Minister set out with the Prince, plotting the
while in his heart to do him a mischief; and when they came into
the desert, he called to mind a certain spring of running water
in the mountains there, called Al-Zahra,[FN#181] whereof
whosoever drank from a man became a woman. So he called a halt of
the troops near the fountain and presently mounting steed again,
said to the Prince, "Hast thou a mind to go with me and look upon
a spring of water near hand?" The Prince mounted, knowing not
what should befal him in the future,[FN#182] and they rode on,
unattended by any, and without stopping till they came to the
spring. The Prince being thirsty said to the Wazir, "O Minister,
I am suffering from drouth," and the other answered, "Get thee
down and drink of this spring!" So he alighted and washed his
hands and drank, when behold, he straightway became a woman. As
soon as he knew what had befallen him, he cried out and wept till
he fainted away, and the Wazir came up to him as if to learn what
had befallen him and cried, "What aileth thee?" So he told him
what had happened, and the Minister feigned to condole with him
and weep for his affliction, saying, "Allah Almighty be thy
refuge in thine affliction! How came this calamity upon thee and
this great misfortune to betide thee, and we carrying thee with
joy and gladness, that thou mightest go in to the King's
daughter? Verily, now I know not whether we shall go to her or
not; but the rede[FN#183] is thine. What dost thou command me to
do?" Quoth the Prince, "Go back to my sire and tell him what hath
betided me, for I will not stir hence till this matter be removed
from me or I die in my regret." So he wrote a letter to his
father, telling him what had happened, and the Wazir took it and
set out on his return to the city, leaving what troops he had
with the Prince and inwardly exulting for the success of his
plot. As soon as he reached the King's capital, he went in to him
and, telling him what had passed, delivered the letter. The King
mourned for his son with sore mourning and sent for the wise men
and masters of esoteric science, that they might discover and
explain to him this thing which had befallen his son, but none
could give him an answer. Then the Wazir wrote to the lady's
cousin, conveying to him the glad news of the Prince's
misfortune, and he when he read the letter rejoiced with great
joy and thought to marry the Princess and answered the Minister
sending him rich presents and great store of treasure and
thanking him exceedingly. Meanwhile, the Prince abode by the
stream three days and three nights, eating not nor drinking and
committing himself, in his strait, unto Allah (extolled and
exalted be He!) who disappointeth not whoso relieth on him. On
the fourth night, lo! there came to him a cavalier on a
bright-bay steed[FN#184] with a crown on his head, as he were of
the sons of the Kings, and said to him, "Who brought thee hither,
O youth?" The Prince told him his mishap, how he was wending to
his wedding, and how the Wazir had led him to a spring whereof he
drank and incurred what had occurred; and as he spoke his speech
was broken by tears. Having heard him the horseman pitied his
case and said, "It was thy father's Wazir who cast thee into this
strait, for no man alive save he knoweth of this spring;"
presently adding, "Mount thee behind me and come with me to my
dwelling, for thou art my guest this night." "Acquaint me who
thou art ere I fare with thee," quoth the Prince; and quoth the
other, "I am a King's son of the Jánn, as thou a King's son of
mankind; so be of good cheer and keep thine eyes clear of tear,
for I will surely do away thy cark and care; and this is a slight
thing unto me." So the Prince mounted him behind the stranger,
and they rode on, leaving the troops, from the first of the day
till midnight, when the King's son of the Jinn asked the Prince,
"Knowest thou how many days' march we have covered in this time?"
"Not I." "We have come a full year's journey for a diligent
horseman." The Prince marvelled at this and said, "How shall I do
to return to my people?" "That is not thine affair, but my
business. As soon as thou art quit of thy complaint, thou shalt
return to thy people in less than the twinkling of an eye; for
that is an easy matter to me." When the Prince heard these words
he was ready to fly for excess of joy; it seemed to him as he
were in the imbroglio of a dream and he exclaimed, "Glory be to
Him who can restore the unhappy to happiness!"--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that the Prince
of the Jinn said to the Prince of mankind, "When thou art quit of
thy complaint, thou shalt return to thy folk in less than the
twinkling of an eye;" and the King's son rejoiced. They fared on
all that night till the morning morrowed when lo! they found
themselves in a green and smiling country, full of trees spireing
and birds quiring and garths fruit-growing and palaces
highshowing and waters a-flowing and odoriferous flowers
a-blowing. Here the King's son of the Jinn alighted from his
steed and, bidding the Prince do the like, took him by the hand
and carried him into one of the palaces, where he found a great
King and puissant Sultan; and abode with him all that day eating
and drinking, till nightfall. Then the King's son of the Jinn
mounted his courser and taking the Prince up behind him, fared on
swiftly through the murks and glooms until morning, when lo, they
found themselves in a dark land and a desert, full of black rocks
and stones, as it were a piece of Hell; and the Prince asked the
Jinni, "What is the name of this land?" Answered the other, "It
is called the Black Country, and belongs to one of the Kings of
the Jinn, by name Zu'l Janahayn, against whom none of the other
Kings may prevail, neither may any enter his dominions save by
his permit; so tarry thou here, whilst I go ask leave." So
saying, he went away and, returning after awhile, they fared on
again, till they landed at a spring of water welling forth of a
black rock, and the King's son of the Jinn said to the King's son
of men, "Alight!" He dismounted and the other cried, "Drink of
this water!" So he drank of the spring without stay or delay;
and, no sooner had he done so than, by grace of Allah, he became
a man as before. At this he joyed with exceeding joy and asked
the Jinni, "O my brother, how is this spring called?" Answered
the other, "It is called the Women's Spring, for that no woman
drinketh thereof but she becometh a man: wherefore do thou praise
Allah the Most High and thank Him for thy restoration and mount."
So the Prince prostrated himself in gratitude to the Almighty,
after which he mounted again and they fared on diligently all
that day, till they returned to the Jinni's home, where the
Prince passed the night in all solace of life. They spent the
next day in eating and drinking till nightfall, when the King's
son of the Jinn asked the Prince, "Hast thou a mind to return to
thy people this very night?" "Yes," he answered; "for indeed I
long for them." Then the Jinni called one of his father's slaves,
Rajiz[FN#185] hight, and said to him, "Take this young man
mounted on thy shoulders, and let not the day dawn ere he be with
his father-in-law and his wife." Replied the slave, "Hearkening
and obedience, and with love and gladness, and upon my head and
eyes!" then, withdrawing awhile, re-appeared in the form of an
Ifrit. When the Prince saw this, he lost his senses for affright,
but the Jinni said to him, "Fear not; no harm shall befal thee.
Mount thy horse and leap him on to the Ifrit's shoulders." "Nay,"
answered he, "I will leave my horse with thee and bestride his
shoulders myself." So he bestrode the Ifrit's shoulders and, when
the Jinni cried, "Close thine eyes, O my lord, and be not a
craven!" he strengthened his heart and shut his eyes. Thereupon
the Ifrit rose with him into the air and ceased not to fly
between sky and earth, whilst the Prince was unconscious, nor was
the last third of the night come before he alighted down with him
on the terrace-roof of his father-in-law's palace. Then said the
Ifrit, "Dismount and open thine eyes; for this is the palace of
thy father-in-law and his daughter." So he came down and the
Ifrit flew away and left him on the roof of the palace. When the
day broke and the Prince recovered from his troubles, he
descended into the palace and as his father-in-law caught sight
of him, he came to meet him and marvelled to see him descend from
the roof of the palace, saying, "We see folk enter by the doors;
but thou comest from the skies." Quoth the Prince, "Whatso Allah
(may He be extolled and exalted!) willeth that cometh to pass."
And he told him all that had befallen him, from first to last,
whereat the King marvelled and rejoiced in his safety; and, as
soon as the sun rose, bade his Wazir make ready splendid
bride-feasts. So did he and they held the marriage festival:
after which the Prince went in unto his bride and abode with her
two months, then departed with her for his father's capital. As
for the damsel's cousin, he died forthright of envy and jealousy.
When the Prince and his bride drew near his father's city, the
King came out to meet them with his troops and Wazirs, and so
Allah (blessed and exalted be He!) enabled the Prince to prevail
against his bride's cousin and his father's Minister. "And I pray
the Almighty" (added the damsel) "to aid thee against thy Wazirs,
O King, and I beseech thee to do me justice on thy son!" When the
King heard this, he bade put his son to death;--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

      When is was the Five Hundred and Eighty-forth Night,

She said, It hath reached me, O auspicious King, that when the
favourite had told her tale to the King she said, "I beseech thee
to do me justice by putting thy son to death." Now this was the
fourth day, so the fourth Wazir entered and, kissing the ground
before him, said, "Allah stablish and protect the King! O King,
be deliberate in doing this thou art resolved upon, for the wise
man doth naught till he hath considered the issue thereof, and
the proverb saith, 'Whoso looketh not to his actions' end, hath
not the world to friend; and whoso acteth without consideration,
there befalleth him what befel the Hammam-keeper with his wife.'"
"And what betided him?" asked the King. And the Wazir answered,
"I have heard tell, O King, a tale of the



Wazir's Son and the Hammam-Keepeer's Wife."[FN#186]



There was once a bath-keeper, to whom resorted the notables of
the folk and head men, and one day there came in to him a
handsome youth of the sons of Wazirs who was fat and bulky of
body. So he stood to serve him and when the young man put off his
clothes[FN#187] he saw not his yard, for that it was hidden
between his thighs, by reason of the excess of his fat, and there
appeared thereof but what was like unto a filbert.[FN#188] At
this the bath-keeper fell a-lamenting and smiting hand upon hand,
which when the youth saw, he said to him, "What ails thee, O
bath-keeper, to lament thus?" And he answered, saying, "O my
lord, my lamentation is for thee, because thou art in sore
straits, for all thy fair fortune and goodliness and exceeding
comeliness, seeing thou hast naught wherewithal to do and receive
delight, like unto other men." Quoth the youth, "Thou sayst
sooth, but thou mindest me of somewhat I had forgotten." "What is
that?" asked the bathkeeper, and the youth answered, "Take this
gold piece and fetch me a pretty woman, that I may prove my
nature on her." So he took the money and betaking himself to his
wife, said to her, "O woman, there is come to me in the bath a
young man of the sons of the Wazirs, as he were the moon on the
fullest night; but he hath no prickle like other men, for that
which he hath is but some small matter like unto a filbert. I
lamented over his youth and he gave me this dinar and asked me to
fetch him a woman on whom he might approve himself. Now thou art
worthier of the money than another, and from this no harm shall
betide us, for I will protect thee. So do thou sit with him
awhile and laugh at him and take this dinar from him." So the
good wife took the dinar and rising, adorned herself and donned
the richest of her raiment. Now she was the fairest woman of her
time. Then she went out with her husband and he carried her in to
the Wazir's son in a privy place. When she came in to him, she
looked at him and finding him a handsome youth, fair of favour as
he were the moon at full, was confounded at his beauty and
loveliness; and on like wise his heart and wit were amazed at the
first sight of her and the sweetness of her smile. So he rose
forthright and locking the door, took the damsel in his arms and
pressed her to his bosom and they embraced, whereupon the young
man's yard swelled and rose on end, as it were that of a jackass,
and he rode upon her breast and futtered her, whilst she sobbed
and sighed and writhed and wriggled under him. Now the bathkeeper
was standing behind the door, awaiting what should betide between
them, and he began to call her saying, "O Umm Abdillah, enough!
Come out, for the day is long upon thy sucking child." Quoth the
youth, "Go forth to thy boy and come back;" but quoth she, "If I
go forth from thee, my soul will depart my body; as regards the
child, so I must either leave him to die of weeping or let him be
reared an orphan, without a mother." So she ceased not to abide
with him till he had done his desire of her ten times running,
while her husband stood at the door, calling her and crying out
and weeping and imploring succour. But none came to aid him and
he ceased not to do thus, saying, "I will slay myself!"; till at
last, finding no way of access to his wife, and being distraught
with rage and jealousy, to hear her sighing and murmuring and
breathing hard under the young man, he went up to the top of the
bath and, casting himself down therefrom, died. "Moreover, O
King" (continued the Wazir), "there hath reached me another story
of the malice of women." "What is that?" asked the King, and the
Wazir said, "Know, O King, that it is anent




The Wife's Device to Cheat her Husband."



There was once a woman who had no equal in her day for beauty and
loveliness and grace and perfection; and a certain lewd youth and
an obscene setting eyes on her, fell in love with her and loved
her with exceeding passion, but she was chaste and inclined not
to adultery. It chanced one day that her husband went on a
journey to a certain town, whereupon the young man fell to
sending to her many times a day; but she made him no reply. At
last, he resorted to an old woman, who dwelt hard by, and after
saluting her he sat down and complained to her of his sufferings
for love of the woman and his longing to enjoy her. Quoth she, "I
will warrant thee this; no harm shall befal thee, for I will
surely bring thee to thy desire, Inshallah, --an it please Allah
the Most High!" At these words he gave her a dinar and went his
way. When the morning morrowed she appeared before the woman and,
renewing an old acquaintance with her, fell to visiting her
daily, eating the undertime with her and the evening meal and
carrying away food for her children. Moreover, she used to sport
and jest with her, till the wife became corrupted[FN#189] and
could not endure an hour without her company. Now she was wont,
when she left the lady's house, to take bread and fat wherewith
she mixed a little pepper and to feed a bitch, that was in that
quarter; and thus she did day by day, till the bitch became fond
of her and followed her wherever she went. One day she took a
cake of dough and, putting therein an overdose of pepper, gave it
to the bitch to eat, whereupon the beast's eyes began to shed
tears, for the heat of the pepper, and she followed the old
woman, weeping. When the lady saw this she was amazed and asked
the ancient, "O my mother, what ails this bitch to weep?"
Answered she, "Learn, O my heart's love, that hers is a strange
story. Know that she was once a close friend of mine, a lovely
and accomplished young lady, a model of comeliness and perfect
grace. A young Nazarene of the quarter fell in love with her and
his passion and pining increased on him, till he took to his
pillow, and he sent to her times manifold, begging her to have
compassion on him and show him mercy, but she refused, albeit I
gave her good counsel, saying, "O my daughter, have pity on him
and be kind and consent to all he wisheth." She gave no heed to
my advice, until, the young man's patience failing him, he
complained at last to one of his friends, who cast an enchantment
on her and changed her human shape into canine form. When she saw
what transformation had befallen her and that there was none to
pity her case save myself, she came to my house and began to fawn
on me and buss my hands and feet and whine and shed tears, till I
recognised her and said to her, 'How often did I not warn thee?;
but my advice profited thee naught.'"--And Shahrazad perceived
the dawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that the old
trot related to the young lady the tale of the bitch and
recounted the case in her cunning and deceit, with the view to
gain her consent and said to her, "When the enchanted beast came
to me and wept I reminded her, 'How often did I not warn thee?;
but my advice profited thee naught.' However, O my daughter,
seeing her misery, I had compassion on her case and kept her by
me; and as often as she bethinketh herself of her former estate,
she weepeth thus, in pity for herself." When the lady heard this,
she was taken with great alarm and said, "O my mother, by Allah,
thou affrightest me with this thy story." "Why so?" asked the old
woman. Answered the lady, "Because a certain handsome young man
fell in love with me and hath sent many times to me, but hitherto
I have repelled him; and now I fear lest there befal me the like
of what befel this bitch." "O my daughter," rejoined the old
woman, "look thou to what I counsel thee and beware of crossing
me, for I am in great fear for thee. If thou know not his
abiding-place, describe his semblance to me, that I may fetch him
to thee, and let not any one's heart be angered against thee." So
the lady described him to her, and she showed not to know him and
said, "When I go out, I will ask after him." But when she left
the lady, she went straight to the young man and said to him, "Be
of good cheer, for I have played with the girl's wits; so
to-morrow at noon wait thou at the head of the street, till I
come and carry thee to her house, where thou shalt take thine
ease with her the rest of the day and all night long." At this
the young man rejoiced with exceeding joy and gave her two
dinars, saying, "When I have won my wish of her, I will give thee
ten gold pieces." Then she returned to the lady and said to her,
"I have seen him and spoken with him on this matter. I found him
exceeding wroth with thee and minded to do thee a harm, but I
plied him with fair words till he agreed to come to-morrow at the
time of the call to noon-prayer." When the lady heard this she
rejoiced exceedingly and said, "O my mother, if he keep his
promise, I will give thee ten dinars." Quoth the old woman, "Look
to his coming from none but from me." When the next morn morrowed
she said to the lady, "Make ready the early meal and forget not
the wine and adorn thyself and don thy richest dress and
decoration, whilst I go and fetch him to thee." So she clad
herself in her finest finery and prepared food, whilst the old
woman went out to look for the young man, who came not. So she
went around searching for him, but could come by no news of him,
and she said to herself, "What is to be done? Shall the food and
drink she hath gotten ready be wasted and I lose the gold pieces
she promised me? Indeed, I will not allow my cunning contrivance
to come to naught, but will look her out another man and carry
him to her." So she walked about the highways till her eyes fell
on a pretty fellow, young and distinguished-looking, to whom the
folk bowed and who bore in his face the traces of travel. She
went up to him and saluting him, asked, "Hast thou a mind to meat
and drink and a girl adorned and ready?" Answered he, "Where is
this to be had?" "At home, in my house," rejoined she and
carrying him to his own house, knocked at the door. The lady
opened to them and ran in again, to make an end of her dressing
and perfuming; whilst the wicked old woman brought the man, who
was the husband and house-master, into the saloon and made him
sit down congratulating herself on her cunning contrivance.
Presently in walked the lady, who no sooner set eyes on her
husband sitting by the old trot than she knew him and guessed how
the case stood; nevertheless, she was not taken aback and without
stay or delay bethought her of a device to hoodwink him. So she
pulled off her outer boot and cried at her husband, "Is this how
thou keepest the contract between us? How canst thou betray me
and deal thus with me? Know that, when I heard of thy coming, I
sent this old woman to try thee and she hath made thee fall into
that against which I warned thee: so now I am certified of thine
affair and that thou hast broken faith with me. I thought thee
chaste and pure till I saw thee, with my own eyes, in this old
woman's company and knew that thou didst frequent loose
baggages." So saying, she fell to beating him with her slipper
about the head, and crying out, "Divorce me! Divorce me!"; whilst
he excused himself and swore to her, by Allah the Most High, that
he had never in his life been untrue to her nor had done aught of
that whereof she suspected him. But she stinted not to weep and
scream and bash him, crying out and saying, "Come to my help, O
Moslems!"; till he laid hold of her mouth with his hand and she
bit it. Moreover, he humbled himself to her and kissed her hands
and feet, whilst she would not be appeased and continued to cuff
him. At last, she winked at the old woman to come and hold her
hand from him. So she came up to her and kissed her hands and
feet, till she made peace between them and they sat down
together; whereupon the husband began to kiss her hands, saying,
"Allah Almighty requite thee with all good, for that thou hast
delivered me from her!" And the old woman marvelled at the wife's
cunning and ready wit. "This, then, O King" (said the Wazir) "is
one of many instances of the craft and malice and perfidy of
women." When the King heard this story, he was persuaded by it
and turned from his purpose to slay his son;-- And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that when the
fourth Wazir had told his tale, the King turned from his purpose
to slay his son; but, on the fifth day, the damsel came in to him
hending a bowl of poison in hand, calling on Heaven for help and
buffeting her cheeks and face, and said to him, "O King, either
thou shalt do me justice and avenge me on thy son, or I will
drink up this poison-cup and die, and the sin of my blood shall
be on thy head at the Day of Doom. These thy Ministers accuse me
of malice and perfidy, but there be none in the world more
perfidious than men. Hast thou not heard the story of the
Goldsmith and the Cashmere[FN#190] singing-girl?" "What befel the
twain, O damsel?" asked the King; and she answered, saying,
"There hath come to my knowledge, O august King, a tale of the



Goldsmith and the Cashmere Singing-Girl.



There lived once, in a city of Persia a goldsmith who delighted
in women and in drinking wine. One day, being in the house of one
of his intimates, he saw painted on the wall the figure of a
lutanist, a beautiful damsel, beholder never beheld a fairer or a
more pleasant. He looked at the picture again and again,
marvelling at its beauty, and fell so desperately in love with
it, that he sickened for passion and came near to die. It chanced
that one of his friends came to visit him and sitting down by his
side, asked how he did and what ailed him, whereto the goldsmith
answered, "O my brother, that which ails me is love, and it befel
on this wise. I saw a figure of a woman painted on the house-
wall of my brother such an one and became enamoured of it."
Hereupon the other fell to blaming him and said, "This was of thy
lack of wit; how couldst thou fall in love with a painted figure
on a wall, that can neither harm nor profit, that seeth not
neither heareth, that neither taketh nor withholdeth." Said the
sick man, "He who painted yonder picture never could have limned
it save after the likeness of some beautiful woman." "Haply,"
rejoined his friend, "he painted it from imagination." "In any
case," replied the goldsmith, "here am I dying for love of the
picture, and if there live the original thereof in the world, I
pray Allah Most High to protect my life till I see her." When
those who were present went out, they asked for the painter of
the picture and, finding that he had travelled to another town,
wrote him a letter, complaining of their comrade's case and
enquiring whether he had drawn the figure of his own inventive
talents or copied it from a living model; to which he replied, "I
painted it after a certain singing-girl belonging to one of the
Wazirs in the city of Cashmere in the land of Hind." When the
goldsmith heard this, he left Persia for Cashmere-city, where he
arrived after much travail. He tarried awhile there till one day
he went and clapped up an acquaintance with a certain of the
citizens who was a druggist, a fellow of a sharp wit, keen,
crafty; and, being one even-tide in company with him, asked him
of their King and his polity; to which the other answered,
saying, "Well, our King is just and righteous in his governance,
equitable to his lieges and beneficent to his commons and
abhorreth nothing in the world save sorcerers; but, whenever a
sorcerer or sorceress falls into his hands, he casteth them into
a pit without the city and there leaveth them in hunger to die."
Then he questioned him of the King's Wazirs, and the druggist
told him of each Minister, his fashion and condition, till the
talk came round to the singing-girl and he told him, "She
belongeth to such a Wazir." The goldsmith took note of the
Minister's abiding place and waited some days, till he had
devised a device to his desire; and one night of rain and thunder
and stormy winds, he provided himself with thieves' tackle and
repaired to the house of the Wazir who owned the damsel. Here he
hanged a rope-ladder with grappling-irons to the battlements and
climbed up to the terrace-roof of the palace. Thence he descended
to the inner court and, making his way into the Harim, found all
the slave-girls lying asleep, each on her own couch; and amongst
them reclining on a couch of alabaster and covered with a
coverlet of cloth of gold a damsel, as she were the moon rising
on a fourteenth night. At her head stood a candle of ambergris,
and at her feet another, each in a candlestick of glittering
gold, her brilliancy dimming them both; and under her pillow lay
a casket of silver, wherein were her Jewels. He raised the
coverlet and drawing near her, considered her straitly, and
behold, it was the lutanist whom he desired and of whom he was
come in quest. So he took out a knife and wounded her in the back
parts, a palpable outer wound, whereupon she awoke in terror;
but, when she saw him, she was afraid to cry out, thinking he
came to steal her goods. So she said to him, "Take the box and
what is therein, but slay me not, for I am in thy protection and
under thy safe-guard[FN#191] and my death will profit thee
nothing." Accordingly, he took the box and went away.--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

     When is was the Five Hundred and Eighty-seventh Night,

She said, It hath reached me, O auspicious King, that when the
goldsmith had entered the Wazir's palace he wounded the damsel
slightly in the back parts and, taking the box which contained
her jewels, wended his way. And when morning morrowed he donned
clothes after the fashion of men of learning and doctors of the
law and, taking the jewel-case went in therewith to the King of
the city, before whom he kissed the ground and said to him, "O
King, I am a devout man; withal a loyal well-wisher to thee and
come hither a pilgrim to thy court from the land of Khorasan,
attracted by the report of thy just governance and righteous
dealing with thy subjects and minded to be under thy standard. I
reached this city at the last of the day and finding the gate
locked and barred, threw me down to sleep without the walls; but,
as I lay betwixt sleep and wake, behold, I saw four women come
up; one riding on a broom-stick, another on a wine-jar, a third
on an oven-peel and a fourth on a black bitch,[FN#192] and I knew
that they were witches making for thy city. One of them came up
to me and kicked me with her foot and beat me with a fox's tail
she had in her hand, hurting me grievously, whereat I was wroth
and smote her with a knife I had with me, wounding her in the
back parts, as she turned to flee from me. When she felt the
wound, she fled before me and in her flight let drop this casket,
which I picked up and opening, found these costly jewels therein.
So do thou take it, for I have no need thereof, being a wanderer
in the mountains[FN#193] who hath rejected the world from my
heart and renounced it and all that is in it, seeking only the
face of Allah the Most High." Then he set the casket before the
King and fared forth. The King opened the box and emptying out
all the trinkets it contained, fell to turning them over with his
hand, till he chanced upon a necklace whereof he had made gift to
the Wazir to whom the girl belonged. Seeing this, he called the
Minister in question and said to him, "This is the necklace I
gave thee?" He knew it at first sight and answered, "It is; and I
gave it to a singing girl of mine." Quoth the King, "Fetch that
girl to me forthwith." So he fetched her to him, and he said,
"Uncover her back parts and see if there be a wound therein or
no." The Wazir accordingly bared her backside and finding a
knife-wound there, said, "Yes, O my lord, there is a wound." Then
said the King, "This is the witch of whom the devotee told me,
and there can be no doubt of it," and bade cast her into the
witches' well. So they carried her thither at once. As soon as it
was night and the goldsmith knew that his plot had succeeded, he
repaired to the pit, taking with him a purse of a thousand
dinars, and, entering into converse with the warder, sat talking
with him till a third part of the night was passed, when he
broached the matter to him, saying, "Know, O my brother, that
this girl is innocent of that they lay to her charge and that it
was I brought this calamity upon her." Then he told him the whole
story, first and last, adding, "Take, O my brother, this purse of
a thousand dinars and give me the damsel, that I may carry her to
my own land, for these gold pieces will profit thee more than
keeping her in prison; moreover Allah will requite thee for us,
and we too will both offer up prayers for thy prosperity and
safety." When the warder heard this story, he marvelled with
exceeding marvel at that device and its success; then taking the
money, he delivered the girl to the goldsmith, conditioning that
he should not abide one hour with her in the city. Thereupon the
goldsmith took the girl and fared on with her, without ceasing,
till he reached his own country and so he won his wish. "See,
then, O King" (said the damsel), "the malice of men and their
wiles. Now thy Wazirs hinder thee from doing me justice on thy
son; but to-morrow we shall stand, both thou and I, before the
Just Judge, and He shall do me justice on thee, O King." When the
King heard this, he commanded to put his son to death; but the
fifth Wazir came in to him and kissing the ground before him,
said, "O mighty King, delay and hasten not to slay thy son: speed
will oftentimes repentance breed; and I fear for thee lest thou
repent, even as did the man who never laughed for the rest of his
days." "And how was that, O Wazir?" asked the King. Quoth he, "I
have heard tell, O King, this tale concerning



The Man who never Laughed during the Rest of his Days.



There was once a man who was rich in lands and houses and monies
and goods, eunuchs and slaves, and he died and went to the mercy
of Allah the Most High; leaving a young son, who, when he grew
up, gave himself to feasting and carousing and hearing music and
singing and the loud laughter of parasites; and he wasted his
substance in gifts and prodigality till he had squandered all the
money his father left him, --And Shahrazad perceived the dawn of
day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that the young
man, when he had squandered all the money his father had left him
and naught thereof remained to him, betook himself to selling his
slaves and handmaids, lands and houses and spent the proceeds on
like wise, till he was reduced to beggary and must needs labour
for his living. He abode thus a year's space, at the end of which
time he was sitting one day under a wall, awaiting who should
hire him when behold, there came up to him an old man of comely
aspect and apparel and saluted him. The young man asked, "O
uncle, hast thou known me aforetime?" and the other answered,
"Not so, O my son, I know thee not at all, at all; but I see the
trace of gentle breeding on thee despite thy present case." "O
uncle, " rejoined the poor man, "needs must Fate and Fortune be
accomplished; but, O uncle, O bright of blee, hast thou any
occasion wherein thou wouldst employ me?" Said the other, "I
wish, O my son, to employ thee in a slight matter." "What is it?"
quoth the young man, and quoth the stranger, "We are eleven old
men in one house, but we have none to serve us; so an thou wilt
stay and take service with us, thou shalt have food and clothing
to thy heart's content, besides what cometh to thee of coin and
other good; and haply Allah will restore thee thy fortune by our
means." Replied the youth, "Hearkening and obedience!" "But I
have a condition to impose on thee." "What is that?" "O my son,
it is that thou keep our secret in what thou seest us do, and if
thou see us weep, that thou question us not of the cause of our
weeping." "It is well, O uncle;" "Come with me, O my son, with
the blessing of Allah Almighty." So he followed him to the bath,
where the old man caused cleanse his body of the crusted dirt,
after which he sent one to fetch a handsome garment of linen and
clad him therein. Then he carried him to his company which was in
his domicile and the youth found a house lofty and spacious and
strongly builded, wherein were sitting-chambers facing one
another; and saloons, in each one a fountain of water, with the
birds warbling over it, and windows on every side, giving upon a
fair garden within the house. The old man brought him into one of
the parlours, which was variegated with many- marbles,
the ceiling thereof being decorated with ultramarine and glowing
gold; and the floor bespread with silken carpets. Here he found
ten Shaykhs in mourning apparel, seated one opposite other,
weeping and wailing. He marvelled at their case and purposed to
ask the reason, when he remembered the condition and held his
peace. Then he who had brought him delivered to him a chest
containing thirty thousand dinars and said to him, "O my son,
spend freely from this chest what is fitting for our
entertainment and thine own; and be thou faithful and remember
that wherewith I charged thee." "I hear and I obey, " answered he
and served them days and nights, till one of them died, whereupon
his fellows washed him and shrouded him and buried him in a
garden behind the house,[FN#194] nor did death cease to take
them, one after other, till there remained but the Shaykh who had
hired the youth for service. Then the two men, old and young,
dwelt together in that house alone for years and years, nor was
there with them a third save Allah the Most High, till the elder
fell sick; and when the younger despaired of his life, he went up
to him and condoling with him, said, "O nuncle mine, I have
waited upon you twelve years and have not failed of my duties a
single hour, but have been loyal and faithful to you and served
you with my might and main." "Yes, O my son," answered the old
man, "thou hast served us well until all my comrades are gone to
the mercy of Allah (to whom belong honour and glory!) and needs
must I die also." "O my lord," said the other, "thou art in
danger of death and I would fain have thee acquaint me with the
cause of your weeping and wailing and of your unceasing mourning
and lamentation and regrets." "O my son," answered the old man,
"it concerns thee not to know this, so importune me not of what I
may not do: for I have vowed to Almighty Allah that I would
acquaint none of His creatures with this, lest he be afflicted
with what befel me and my comrades. If, then, thou desire to be
delivered from that into which we fell, look thou open not yonder
door, "[FN#195] and pointed to a certain part of the house; "but,
if thou have a mind to suffer what we have suffered, then open it
and thou shalt learn the cause of that thou hast seen us do; and
whenas thou knowest it, thou shalt repent what time repentance
will avail thee not."--And Shahrazad perceived the dawn of day
and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that the
surviving Shaykh of the ten said to the youth, "Beware how thou
open yonder door or thou shalt repent what time repentance will
avail thee not." Then his sickness grew on him and he
accomplished his term and departed life to the presence of his
Lord; and the young man washed him with his own hands and
shrouded him and buried him by the side of his comrades; after
which he abode alone in the place and took possession of
whatsoever was therein. Withal he was uneasy and troubled
concerning the case of the old men, till, one day, as he sat
pondering the words of his dead master and his injunction not to
open the door, he suddenly bethought himself to go and look for
it. So he rose up and repaired to the part whither the dead man
had pointed and sought till, in a dark unfrequented corner, he
found a little door, over which the spider had spun her webs and
which was fastened with four padlocks of steel. Seeing this he
recalled the old man's warning and restrained himself and went
away; and he held aloof from it seven days, whilst all the time
his heart prompted him to open it. On the eighth day his
curiosity got the better of him and he said, "Come what will,
needs must I open the door and see what will happen to me
therefrom. Nothing can avert what is fated and fore-ordained of
Allah the Most High; nor doth aught befal but by His will." So
saying, he rose and broke the padlocks and opening the door saw a
narrow passage, which he followed for some three hours when lo!
he came out on the shore of a vast ocean[FN#196] and fared on
along the beach, marvelling at this main, whereof he had no
knowledge and turning right and left. Presently, a great eagle
swooped down upon him from the lift and seizing him in its
talons, flew away with him betwixt heaven and earth, till it came
to an island in the midst of the sea, where it cast him down and
flew away. The youth was dazed and knew not whither he should
wend, but after a few days as he sat pondering his case, he
caught sight of the sails of a ship in the middlemost of the
main, as it were a star in the sky; and his heart clave to it, so
haply his deliverance might be therein. He continued gazing at
the ship, until it drew nigh, when he saw that it was a foyst
builded all of ivory and ebony, inlaid with glistening gold made
fast by nails of steel, with oars of sandal and lign-aloes. In it
were ten damsels, high-bosomed maids, as they were moons; and
when they saw him, they came ashore to him and kissed his hands,
saying, "Thou art the King, the Bridegroom!" Then there accosted
him a young lady, as she were the sun shining in sky serene
bearing in hand a silken napkin, wherein were a royal robe and a
crown of gold set with all manner rubies and pearls. She threw
the robe over him and set the crown upon his head, after which
the damsels bore him on their arms to the foyst, where he found
all kinds of silken carpets and hangings of various colours. Then
they spread the sails and stretched out into mid-ocean. Quoth the
young man, "Indeed, when they put to sea with me, meseemed it was
a dream and I knew not whither they were wending with me.
Presently, we drew near to land, and I saw the shore full of
troops none knoweth their number save Allah (extolled and exalted
be He!) and all were magnificently arrayed and clad in complete
steel. As soon as the vessel had made fast to the land, they
brought me five marked[FN#197] horses of noble breeds, housed and
saddled with gold, inlaid with all manner pearls and high-priced
bezel stones. I chose out one of them and mounted it, whilst they
led the four others before me. Then they raised the banners and
the standards over my head, whilst the troops ranged themselves
right and left, and we set out, with drums beating and cymbals
clashing, and rode on; whilst I debated in myself whether I were
in sleep or on wake; and we never ceased faring, I believing not
in that my estate, but taking all this for the imbroglio of a
dream, till we drew near to the green mead, full of palaces and
gardens and trees and streams and blooms and birds chanting the
praises of Allah the One, the Victorious. Hereupon, behold, an
army sallied out from amid the palaces and gardens, as it were
the torrent when it poureth down,[FN#198] and the host overflowed
the mead. These troops halted at a little distance from me and
presently there rode forth from amongst them a King, preceded by
some of his chief officers on foot." When he came up to the young
man (saith the tale-teller) he dismounted also, and the two
saluted each other after the goodliest fashion. Then said the
King, "Come with us, for thou art my guest." So they took horse
again and rode on stirrup touching stirrup in great and stately
procession, conversing as they went, till they came to the royal
palace, where they alighted together.--And Shahrazad perceived
the dawn of day and ceased to say her permitted say.

       When it was the Five Hundred and Ninetieth Night,

She said, It hath reached me, O auspicious King, that the two
rode together in stately procession till they entered the palace,
when the King taking the young man by the hand, led him into a
domed room followed by his suite, and making him sit down on a
throne of gold, seated himself beside him. Then he unbound the
swathe from his lower face; and behold, the King was a young
lady, like the splendid sun shining in the sheeny sky, perfect in
beauty and loveliness, brilliancy and grace, arrogance[FN#199]
and all perfection. The youth looked upon this singular blessing
and embodied boon and was lost in wonder at her charms and
comeliness and seemlihead and at the splendour and affluence he
saw about him, when she said "Know, O King, that I am the Queen
of this land and that all the troops thou hast seen, whether
horse or foot, are women, there is no man amongst them; for in
this our state the men delve and sow and ear and occupy
themselves with the tillage of the earth and the building of
towns and other mechanical crafts and useful arts, whilst the
women govern and fill the great offices of state and bear arms."
At this the youth marvelled with exceeding marvel and, as they
were in discourse, behold, in came the Wazir who was a tall
gray-haired old woman of venerable semblance and majestic aspect,
and it was told him that this was the Minister. Quoth the Queen
to her, "Bring us the Kazi and witnesses." So she went out to do
this, and the Queen, turning to him, conversed with him in
friendly fashion, and enforced herself to reassure his awe of her
and do away his shame with speech blander than the zephyr,
saying, "Art thou content to be to me baron and I to thee feme?"
Thereupon he arose and would have kissed ground between her
hands, but she forbade him and he replied, saying, "O my lady, I
am the least of thy slaves who serve thee." "Seest thou all these
servants and soldiers and riches and hoards and treasures?" asked
she, and he answered, "Yes!" Quoth she, "All these are at thy
commandment to dispose of them and give and bestow as seemeth
good to thee." Then she pointed to a closed door and said, "All
these things are at thy disposal, save yonder door; that shalt
thou not open, and if thou open it thou shalt repent when
repentance will avail thee naught. So beware! and again I say,
beware!" Hardly had she made an end of speaking when the Waziress
entered followed by the Kazii and witnesses, all old women, with
their hair streaming over their shoulders and of reverend and
majestic presence; and the Queen bade them draw up the contract
of marriage between herself and the young man. Accordingly, they
performed the marriage-ceremony and the Queen made a great
bride-feast, to which she bade all the troops; and after they had
eaten and drunken, he went in unto his bride and found her a maid
virginal. So he did away her hymen and abode with her seven years
in all joyance and solace and delight of life, till, one day of
the days, he bethought himself of the forbidden door and said in
himself, "Except there were therein treasures greater and grander
than any I have seen, she had not forbidden me therefrom." So he
rose and opened the door, when, lo! behind it was the very bird
which had brought him from the sea-shore to the island, and it
said to him, "No welcome to a face that shall never prosper!"
When he saw it and heard what it said, he fled from it; but it
followed him and seizing him in its talons, flew with him an
hour's journey betwixt heaven and earth, till it set him down in
the place whence it had first carried him off and flew away. When
he came to his senses, he remembered his late estate, great,
grand and glorious, and the troops which rode before him and his
lordly rule and all the honour and fair fortune he had lost and
fell to weeping and wailing.[FN#200] He abode two months on the
sea-shore, where the bird had set him down, hoping yet to return
to his wife, till, as he sat one night wakeful, mourning and
musing, behold, he heard one speaking, albeit he saw no one, and
saying, "How great were the delights! Alas, far from thee is the
return of that which is past!" When he heard this, he redoubled
in his regrets and despaired of recovering his wife and his fair
estate that was; so he returned, weary and broken-hearted, to the
house where he had dwelt with the old men and knew that they had
fared even as he and that this was the cause of their shedding
tears and lamenting their lot; wherefore he ever after held them
excused. Then, being overcome with chagrin and concern, he took
to his chamber and gave himself up to mourning and lamentation;
and he ceased not crying and complaining and left eating and
drinking and pleasant scents and merriment; nor did he laugh once
till the day of his death, when they buried him beside the
Shaykhs. "See, then, O King," continued the Wazir "what cometh of
precipitance; verily, it is unpraiseworthy and bequeatheth
repentance; and in this I give thee true advice and loyal
counsel." When the King heard this story, he turned from slaying
his son;--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

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

She said, It hath reached me, O auspicious King, that when the
King heard this story he turned from slaying his son; but, on the
sixth day, the favourite came in to him hending a naked knife in
hand, and said to him, "Know, O my lord, that except thou hearken
to my complaint and protect thy right and thine honour against
these thy Ministers, who are banded together against me, to do me
wrong, I will kill myself with this knife, and my blood will
testify against thee on the Day of Doom. Indeed, they pretend
that women are full of tricks and malice and perfidy; and they
design thereby to defeat me of my due and hinder the King from
doing me justice; but, behold, I will prove to thee that men are
more perfidious than women by the story of a King among the Kings
and how he gained access to the wife of a certain merchant." "And
what passed between them?" asked the King, and she answered, "I
have heard tell, O august King, a tale of



The King's Son and the Merchant's Wife.



A certain merchant, who was addicted to jealousy, had a wife that
was a model of beauty and loveliness; and of the excess of his
fear and jealousy of her, he would not abide with her in any
town, but built her a pavilion without the city, apart from all
other buildings. And he raised its height and strengthened its
doors and provided them with curious locks; and when he had
occasion to go into the city, he locked the doors and hung the
keys about his neck.[FN#201] One day, when the merchant was
abroad, the King's son of that city came forth, to take his
pleasure and solace in the open country without the walls, and
seeing the solitary pavilion, stood still to examine it for a
long while. At last he caught sight of a charming lady looking
and leaning out of one of the windows,[FN#202] and being smitten
with amazement at her grace and charms, cast about for a means of
getting to her, but could find none. So he called up one of his
pages, who brought him ink-case[FN#203] and paper and wrote her a
letter, setting forth his condition for love of her. Then he set
it on the pile-point of an arrow and shot it at the pavilion, and
it fell in the garden, where the lady was then walking with her
maidens. She said to one of the girls, "Hasten and bring me yon
letter," for she could read writing;[FN#204] and, when she had
read it and understood what he said in it of his love and
passion, yearning and longing, she wrote him a merciful reply, to
the effect that she was smitten with a yet fiercer desire for
him; and then threw the letter down to him from one of the
windows of the pavilion. When he saw her, he picked up the reply
and after reading it, came under the window and said to her, "Let
me down a thread, that I may send thee this key; which do thou
take and keep by thee." So she let down a thread and he tied the
key to it.[FN#205] Then he went away and repairing to one of his
father's Wazirs, complained to him of his passion for the lady
and that he could not live without her; and the Minister said,
"And how dost thou bid me contrive?" Quoth the Prince, "I would
have thee set me in a chest[FN#206] and commit it to the
merchant, feigning to him that it is thine and desiring him to
keep it for thee in his country-house some days, that I may have
my will of her; then do thou demand it back from him." The Wazir
answered, "With love and gladness." So the Prince returned to his
palace and fixing the padlock, the key whereof he had given the
lady, on a chest he had by him, entered therein. Then the Wazir
locked it upon him and setting it on a mule, carried it to the
pavilion of the merchant, who, seeing the Minister, came forth to
him and kissed his hands, saying, "Belike our lord the Wazir hath
some need or business which we may have the pleasure and honour
of accomplishing for him?" Quoth the Minister, "I would have thee
set this chest in the safest and best place within thy house and
keep it till I seek it of thee." So the merchant made the porters
carry it inside and set it down in one of his store-closets,
after which he went out on business. As soon as he was gone, his
wife arose and went up to the chest and unlocked it with the key
the King's son had given her, whereupon there came forth a youth
like the moon. When she saw him, she donned her richest raiment
and carried him to her sitting-saloon, where they abode seven
days, eating and drinking and making merry: and as often as her
husband came home, she put the Prince back into the chest and
locked it upon him. One day the King asked for his son and the
Wazir hurried off to the merchant's place of business and sought
of him the chest.--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that when the
Wazir reached the merchant's counting-house he asked for the box.
The man accordingly repaired in haste to his pavilion, contrary
to his custom and knocked at the door. When his wife was ware of
him, she hurried the Prince back into the chest, but, in her
confusion, forgot to lock it. The merchant bade the porters take
it up and carry it to his house in the town. So they took up the
box by the lid, whereupon it flew open and lo! the Prince was
lying within. When the merchant saw him and knew him for the
King's son, he went out to the Wazir and said to him, "Go in,
thou, and take the King's son; for none of us may lay hands on
him." So the Minister went in and taking the Prince, went away
with him. As soon as they were gone, the merchant put away his
wife and swore that he would never marry again. "And," continued
the damsel, "I have heard tell, also, O King, a tale of



The Page who Feigned to Know the Speech of Birds.[FN#207]



A certain man of rank once entered the slave-market and saw a
page being cried for sale; so he bought him and carrying him
home, said to his wife, "Take good care of him." The lad abode
there for a while till, one day, the man said to his wife, "Go
forth to-morrow to the garden and take thy solace therein and
amuse thyself and enjoy thyself." And she replied, "With love and
gladness!" Now when the page heard this, he made ready in secret
meat and drink and fruits and desert, and sallied forth with them
privily that night to the garden, where he laid the meat under
one tree, the wine under another and the fruit and conserves
under a third, in the way his mistress must pass. When morning
morrowed the husband bade him accompany the lady to that garden
carrying with him all the provisions required for the day; so she
took horse and riding thither with him, dismounted and entered.
Presently, as they were walking about, a crow croaked,[FN#208]
and the page said, "Thou sayst sooth;" whereupon his mistress
asked him, "Dost thou know what the crow said?"; and he answered,
"Yes, O my lady, he said, Under yonder tree is meat; go and eat
it." So she said, "I see thou really dost understand them;" then
she went up to the tree and, finding a dish of meat ready
dressed, was assured that the youth told the truth and marvelled
with exceeding marvel. They ate of the meat and walked about
awhile, taking their pleasure in the garden, till the crow
croaked a second time, and the page again replied, "Thou sayst
sooth." "What said he?" quoth the lady, and quoth the page, "O my
lady, he saith that under such a tree are a gugglet of water
flavoured with musk and a pitcher of old wine." So she went up
with him to the tree and, finding the wine and water there,
redoubled in wonderment and the page was magnified in her eyes.
They sat down and drank, then arose and walked in another part of
the garden. Presently the crow croaked again and the page said,
"Thou sayst sooth." Said the lady, "What saith he now?" and the
page replied, "He saith that under yonder tree are fruits, fresh
and dried." So they went thither and found all as he said and sat
down and ate. Then they walked about again till the crow croaked
a fourth time, whereupon the page took up a stone and threw it at
him. Quoth she, "What said he, that thou shouldst stone him?" "O
my lady," answered he, "he said what I cannot tell thee." "Say
on," rejoined she, "and be not abashed in my presence, for there
is naught between me and thee." But he ceased not to say, "No,"
and she to press him to speak, till at last she conjured him to
tell her, and he answered, "The crow said to me, 'Do with thy
lady even as doth her husband.'" When she heard his words she
laughed till she fell backward and said, "This is a light matter,
and I may not gainsay thee therein." So saying, she went up to a
tree and, spreading the carpet under it, lay down, and called to
him to come and do her need, when, lo! her husband, who had
followed them unawares and saw this, called out to the page,
saying, "Harkye, boy! What ails thy mistress to lie there,
weeping?" Answered the page, "O my lord, she fell off the tree
and was killed;[FN#209] and none but Allah (be He extolled and
exalted!) restored her to thee. Wherefore she lay down awhile to
recover herself by rest." When the lady saw her husband standing
by her head, she rose and made a show of weakness and pain,
saying, "O my back! O my sides! Come to my help, O my friends! I
shall never survive this." So her husband was deceived and said
to the page, "Fetch thy mistress's horse and set her thereon."
Then he carried her home, the boy holding one stirrup and the man
the other and saying, "Allah vouchsafe thee ease and recovery!"
"These then, O King," (said the damsel) "are some instances of
the craft of men and their perfidy; wherefore let not thy Wazirs
turn thee from succouring me and doing me justice." Then she
wept, and when the King saw her weeping (for she was the dearest
to him of all his slave-girls) he once more commanded to put his
son to death; but the sixth Minister entered and kissing ground
before him, said, "May the Almighty advance the King! Verily I am
a loyal counsellor to thee, in that I counsel thee to deal
deliberately in the matter of thy son;"--And Shahrazad perceived
the dawn of day and ceased saying her permitted say.

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

 She said, It hath reached me, O auspicious King, that the sixth
Wazir said, "O King, deal deliberately in the matter of thy son;
for falsehood is as smoke and fact is built on base which shall
not be broken; yea, and the light of sooth dispelleth the night
of untruth. Know that the perfidy of women is great, even as
saith Allah the Most High in His Holy Book, "Verily, the malice
of you is great.[FN#210] And indeed a tale hath reached me that a
certain woman befooled the Chiefs of the State on such wise as
never did any before her." Asked the King, "And how was that?"
And the Wazir answered, "I have heard tell a tale, O King, as
follows concerning




The Lady and her Five Suitors.[FN#211]



A woman of the daughters of the merchants was married to a man
who was a great traveller. It chanced once that he set out for a
far country and was absent so long that his wife, for pure ennui,
fell in love with a handsome young man of the sons of the
merchants, and they loved each other with exceeding love. One
day, the youth quarrelled with another man, who lodged a
complaint against him with the Chief of Police, and he cast him
into prison. When the news came to the merchant's wife his
mistress, she wellnigh lost her wits; then she arose and donning
her richest clothes repaired to the house of the Chief of Police.
She saluted him and presented a written petition to this purport,
"He thou hast clapped in jail is my brother, such and such, who
fell out with such an one; and those who testified against him
bore false witness. He hath been wrongfully imprisoned, and I
have none other to come in to me nor to provide for my support;
therefore I beseech thee of thy grace to release him." When the
magistrate had read the paper, he cast his eyes on her and fell
in love with her forthright; so he said to her, "Go into the
house, till I bring him before me; then I will send for thee and
thou shalt take him." "O my lord," replied she, "I have none to
protect me save Almighty Allah!: I am a stranger and may not
enter any man's abode." Quoth the Wali, "I will not let him go,
except thou come to my home and I take my will of thee." Rejoined
she, "If it must be so, thou must needs come to my lodging and
sit and sleep the siesta and rest the whole day there." "And
where is thy abode?" asked he; and she answered, "In such a
place," and appointed him for such a time. Then she went out from
him, leaving his heart taken with love of her, and she repaired
to the Kazi of the city, to whom she said, "O our lord the Kazi!"
He exclaimed, "Yes!" and she continued, "Look into my case, and
thy reward be with Allah the Most High!" Quoth he, "Who hath
wronged thee?" and quoth she, "O my lord, I have a brother and I
have none but that one, and it is on his account that I come to
thee; because the Wali hath imprisoned him for a criminal and men
have borne false witness against him that he is a wrong-doer; and
I beseech thee to intercede for him with the Chief of Police."
When the Kazi looked on her, he fell in love with her forthright
and said to her, "Enter the house and rest awhile with my
handmaids whilst I send to the Wali to release thy brother. If I
knew the money-fine which is upon him, I would pay it out of my
own purse, so I may have my desire of thee, for thou pleasest me
with thy sweet speech." Quoth she, "If thou, O my lord, do thus,
we must not blame others." Quoth he, "An thou wilt not come in,
wend thy ways." Then said she, "An thou wilt have it so, O our
lord, it will be privier and better in my place than in thine,
for here are slave-girls and eunuchs and goers-in and comers-out,
and indeed I am a woman who wotteth naught of this fashion; but
need compelleth." Asked the Kazi, "And where is thy house?"; and
she answered, "In such a place," and appointed him for the same
day and time as the Chief of Police. Then she went out from him
to the Wazir, to whom she preferred her petition for the release
from prison of her brother who was absolutely necessary to her:
but he also required her of herself, saying, "Suffer me to have
my will of thee and I will set thy brother free." Quoth she, "An
thou wilt have it so, be it in my house, for there it will be
privier both for me and for thee. It is not far distant and thou
knowest that which behoveth us women of cleanliness and
adornment." Asked he, "Where is thy house?" "In such a place,"
answered she and appointed him for the same time as the two
others. Then she went out from him to the King of the city and
told him her story and sought of him her brother's release. "Who
imprisoned him?" enquired he; and she replied, "Twas thy Chief of
Police." When the King heard her speech, it transpierced his
heart with the arrows of love and he bade her enter the palace
with him, that he might send to the Kazi and release her brother.
Quoth she, "O King, this thing is easy to thee, whether I will or
nill; and if the King will indeed have this of me, it is of my
good fortune; but, if he come to my house, he will do me the more
honour by setting step therein, even as saith the poet,

'O my friends, have ye seen or have ye heard * Of his visit whose
     virtues I hold so high?'"

Quoth the King, "We will not cross thee in this." So she
appointed him for the same time as the three others, and told him
where her house was.--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

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

 She said, It hath reached me, O auspicious King, that the woman
told the King where her house was and appointed him for the same
time as the Wali, the Kazi and the Wazir. Then she left him and
betaking herself to a man which was a carpenter, said to him, "I
would have thee make me a cabinet with four compartments one
above other, each with its door for locking up. Let me know thy
hire and I will give it thee." Replied he, "My price will be four
dinars; but, O noble lady and well-protected, if thou wilt
vouchsafe me thy favours, I will ask nothing of thee." Rejoined
she, "An there be no help but that thou have it so, then make
thou five compartments with their padlocks;" and she appointed
him to bring it exactly on the day required. Said he, "It is
well; sit down, O my lady, and I will make it for thee
forthright, and after I will come to thee at my leisure." So she
sat down by him, whilst he fell to work on the cabinet, and when
he had made an end of it she chose to see it at once carried home
and set up in the sitting-chamber. Then she took four gowns and
carried them to the dyer, who dyed them each of a different
colour; after which she applied herself to making ready meat and
drink; fruits, flowers and perfumes. Now when the appointed
trysting day came, she donned her costliest dress and adorned
herself and scented herself, then spread the sitting-room with
various kinds of rich carpets and sat down to await who should
come. And behold, the Kazi was the first to appear, devancing the
rest, and when she saw him, she rose to her feet and kissed the
ground before him; then, taking him by the hand, made him sit
down by her on the couch and lay with him and fell to jesting and
toying with him. By and by, he would have her do his desire, but
she said, "O my lord, doff thy clothes and turband and assume
this yellow cassock and this head-kerchief,[FN#212] whilst I
bring thee meat and drink; and after thou shalt win thy will." So
saying, she took his clothes and turband and clad him in the
cassock and the kerchief; but hardly had she done this, when lo!
there came a knocking at the door. Asked he, "Who is that rapping
at the door?" and she answered, "My husband." Quoth the Kazi,
"What is to be done, and where shall I go?" Quoth she, "Fear
nothing, I will hide thee in this cabinet;" and he, "Do as
seemeth good to thee." So she took him by the hand and pushing
him into the lowest compartment, locked the door upon him. Then
she went to the house-door, where she found the Wali; so she
bussed ground before him and taking his hand brought him into the
saloon, where she made him sit down and said to him, "O my lord,
this house is thy house; this place is thy place, and I am thy
handmaid: thou shalt pass all this day with me; wherefore do thou
doff thy clothes and don this red gown, for it is a sleeping
gown." So she took away his clothes and made him assume the red
gown and set on his head an old patched rag she had by her; after
which she sat by him on the divan and she sported with him while
he toyed with her awhile, till he put out his hand to her.
Whereupon she said to him, "O our lord, this day is thy day and
none shall share in it with thee; but first, of thy favour and
benevolence, write me an order for my brother's release from gaol
that my heart may be at ease." Quoth he, "Hearkening and
obedience: on my head and eyes be it!"; and wrote a letter to his
treasurer, saying, "As soon as this communication shall reach
thee, do thou set such an one free, without stay or delay;
neither answer the bearer a word." Then he sealed it and she took
it from him, after which she began to toy again with him on the
divan when, behold, some one knocked at the door. He asked, "Who
is that?" and she answered, "My husband." "What shall I do?" said
he, and she, "Enter this cabinet, till I send him away and return
to thee." So she clapped him into the second compartment from the
bottom and padlocked the door on him; and meanwhile the Kazi
heard all they said. Then she went to the house-door and opened
it, whereupon lo! the Wazir entered. She bussed the ground before
him and received him with all honour and worship, saying, "O my
lord, thou exaltest us by thy coming to our house; Allah never
deprive us of the light of thy countenance!" Then she seated him
on the divan and said to him, "O my lord, doff thy heavy dress
and turband and don these lighter vestments." So he put off his
clothes and turband and she clad him in a blue cassock and a tall
red bonnet, and said to him, "Erst thy garb was that of the
Wazirate; so leave it to its own time and don this light gown,
which is better fitted for carousing and making merry and sleep."
Thereupon she began to play with him and he with her, and he
would have done his desire of her; but she put him off, saying,
"O my lord, this shall not fail us." As they were talking there
came a knocking at the door, and the Wazir asked her, "Who is
that?": to which she answered, "My husband." Quoth he, "What is
to be done?" Quoth she, "Enter this cabinet, till I get rid of
him and come back to thee and fear thou nothing." So she put him
in the third compartment and locked the door on him, after which
she went out and opened the house-door when lo and behold! in
came the King. As soon as she saw him she kissed ground before
him, and taking him by the hand, led him into the saloon and
seated him on the divan at the upper end. Then said she to him,
"Verily, O King, thou dost us high honour, and if we brought thee
to gift the world and all that therein is, it would not be worth
a single one of thy steps us-wards."--And Shahrazad perceived the
dawn of day and ceased saying her permitted say.

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

 She said, It hath reached me, O auspicious King, that when the
King entered the lady's house she said to him, "Had we brought
thee to gift the world and all which is therein, it would not be
worth a single one of thy steps us-wards." And when he had taken
his seat upon the divan she said, "Give me leave to speak one
word." "Say what thou wilt," answered he, and she said, "O my
lord, take thine ease and doff thy dress and turband." Now his
clothes were worth a thousand dinars; and when he put them off
she clad him in a patched gown, worth at the very most ten
dirhams, and fell to talking and jesting with him; all this while
the folk in the cabinet hearing everything that passed, but not
daring to say a word. Presently, the King put his hand to her
neck and sought to do his desire of her; when she said, "This
thing shall not fail us, but I had first promised myself to
entertain thee in this sitting-chamber, and I have that which
shall content thee." Now as they were speaking, some one knocked
at the door and he asked her, "Who is that?" "My husband,"
answered she, and he, "Make him go away of his own good will, or
I will fare forth to him and send him away perforce." Replied
she, "Nay, O my lord, have patience till I send him away by my
skilful contrivance." "And I, how shall I do!" enquired the King;
whereupon she took him by the hand and making him enter the
fourth compartment of the cabinet, locked it upon him. Then she
went out and opened the house-door when behold, the carpenter
entered and saluted her. Quoth she, "What manner of thing is this
cabinet thou hast made me?" "What aileth it, O my lady?" asked
he, and she answered, "The top compartment is too strait."
Rejoined he, "Not so;" and she, "Go in thyself and see; it is not
wide enough for thee." Quoth he, "It is wide enough for four,"
and entered the fifth compartment, whereupon she locked the door
on him. Then she took the letter of the Chief of Police and
carried it to the treasurer who, having read and understood it,
kissed it and delivered her lover to her. She told him all she
had done and he said, "And how shall we act now?" She answered,
"We will remove hence to another city, for after this work there
is no tarrying for us here." So the twain packed up what goods
they had and, loading them on camels, set out forthright for
another city. Meanwhile, the five abode each in his compartment
of the cabinet without eating or drinking three whole days,
during which time they held their water until at last the
carpenter could retain his no longer; so he staled on the King's
head, and the King urined on the Wazir's head, and the Wazir
piddled on the Wali and the Wali pissed on the head of the Kazi;
whereupon the Judge cried out and said, "What nastiness[FN#213]
is this? Doth not what strait we are in suffice us, but you must
make water upon us?"' The Chief of Police recognised the Kazi's
voice and answered, saying aloud, "Allah increase thy reward, O
Kazi!" And when the Kazi heard him, he knew him for the Wali.
Then the Chief of Police lifted up his voice and said, "What
means this nastiness?" and the Wazir answered, saying, "Allah
increase thy reward, O Wali!" whereupon he knew him to be the
Minister. Then the Wazir lifted up his voice and said, "What
means this nastiness?"  But when the King heard and recognised
his Minister's voice, he held his peace and concealed his affair.
Then said the Wazir, "May God damn[FN#214] this woman for her
dealing with us! She hath brought hither all the Chief Officers
of the state, except the King." Quoth the King, "Hold your peace,
for I was the first to fall into the toils of this lewd
strumpet." Whereat cried the carpenter, "And I, what have I done?
I made her a cabinet for four gold pieces, and when I came to
seek my hire, she tricked me into entering this compartment and
locked the door on me." And they fell to talking with one
another, diverting the King and doing away his chagrin. Presently
the neighbours came up to the house and, seeing it deserted, said
one to other, "But yesterday our neighbour, the wife of such an
one, was in it; but now no sound is to be heard therein nor is
soul to be seen. Let us break open the doors and see how the case
stands, lest it come to the ears of the Wali or the King and we
be cast into prison and regret not doing this thing before." So
they broke open the doors and entered the saloon, where they saw
a large wooden cabinet and heard men within groaning for hunger
and thirst. Then said one of them, "Is there a Jinni in this
cabinet?" and his fellow, "Let us heap fuel about it and burn it
with fire." When the Kazi heard this, he bawled out to them, "Do
it not!"--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

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

 She said, It hath reached me, O auspicious King, that when the
neighbours proposed to heap fuel about the cabinet and to burn it
the Kazi bawled out to them, "Do it not!" And they said to one
another, "Verily the Jinn make believe to be mortals and speak
with men's voices." Thereupon the Kazi repeated somewhat of the
Sublime Koran and said to the neighbours, "Draw near to the
cabinet wherein we are." So they drew near, and he said, "I am so
and so the Kazi, and ye are such an one and such an one, and we
are here a company." Quoth the neighbours, "Who brought you
here?" And he told them the whole case from beginning to end.
Then they fetched a carpenter, who opened the five doors and let
out Kazi, Wazir, Wali, King and carpenter in their queer
disguises; and each, when he saw how the others were accoutred,
fell a-laughing at them. Now she had taken away all their
clothes; so every one of them sent to his people for fresh
clothes and put them on and went out, covering himself therewith
from the sight of the folk. "Consider, therefore, O our lord the
King" (said the Wazir), "what a trick this woman played off upon
the folk! And I have heard tell also a tale of




The Three Wishes,[FN#215] or the Man who Longed to see the
Night of Power.



A certain man had longed all his life to look upon the Night of
Power,[FN#216] and one night it befel that he gazed at the sky
and saw the angels, and Heaven's gates thrown open; and he beheld
all things prostrating themselves before their Lord, each in its
several stead. So he said to his wife, "Harkye, such an one,
verily Allah hath shown me the Night of Power, and it hath been
proclaimed to me, from the invisible world, that three prayers
will be granted unto me; so I consult thee for counsel as to what
shall I ask." Quoth she, "O man, the perfection of man and his
delight is in his prickle; therefore do thou pray Allah to
greaten thy yard and magnify it." So he lifted up his hands to
heaven and said, "O Allah, greaten my yard and magnify it."
Hardly had he spoken when his tool became as big as a column and
he could neither sit nor stand nor move about nor even stir from
his stead; and when he would have carnally known his wife, she
fled before him from place to place. So he said to her, "O
accursed woman, what is to be done? This is thy list, by reason
of thy lust." She replied, "No, by Allah, I did not ask for this
length and huge bulk, for which the gate of a street were too
strait. Pray Heaven to make it less." So he raised his eyes to
Heaven and said, "O Allah, rid me of this thing and deliver me
therefrom." And immediately his prickle disappeared altogether
and he became clean smooth. When his wife saw this, she said, "I
have no occasion for thee, now thou are become pegless as a
eunuch, shaven and shorn;" and he answered her, saying, "All this
comes of thine ill-omened counsel and thine imbecile judgment. I
had three prayers accepted of Allah, wherewith I might have
gotten me my good, both in this world and in the next, and now
two wishes are gone in pure waste, by thy lewd will, and there
remaineth but one." Quoth she, "Pray Allah the Most High to
restore thee thy yard as it was." So he prayed to his Lord and
his prickle was restored to its first estate. Thus the man lost
his three wishes by the ill counsel and lack of wit in the woman;
"And this, O King" (said the Wazir), "have I told thee, that thou
mightest be certified of the thoughtlessness of women and their
inconsequence and silliness and see what cometh of hearkening to
their counsel. Wherefore be not persuaded by them to slay thy
son, thy heart's core, who shall cause thy remembrance to survive
thee." The King gave ear to his Minister's words and forbore to
put his son to death; but, on the seventh day, the damsel came
in, shrieking, and after lighting a great fire in the King's
presence, made as she would cast herself therein; whereupon they
laid hands on her and brought her before him. He asked her, "Why
hast thou done this?"; and she answered, "Except thou do me
justice on thy son, I will cast myself into this very fire and
accuse thee of this on the Day of Resurrection, for I am a-weary
of my life, and before coming into thy presence I wrote my last
will and testament and gave alms of my goods and resolved upon
death. And thou wilt repent with all repentance, even as did the
King of having punished the pious woman who kept the Hammam."
Quoth the King, "How was that?" and quoth she, "I have heard
tell, O King, this tale concerning




The Stolen Necklace.



There was once a devotee, a recluse, a woman who had devoted
herself to religion. Now she used to resort to a certain King's
palace,[FN#217] whose dwellers were blessed by her presence and
she was held of them in high honour. One day she entered that
palace according to her custom and sat down beside the King's
wife. Presently the Queen gave her a necklace, worth a thousand
dinars, saying, "Keep this for me, O woman, whilst I go to the
Hammam." So she entered the bath, which was in the palace, and
the pious woman remaining in the place where the Queen was and
awaiting her return laid the necklace on the prayer-carpet and
stood up to pray. As she was thus engaged, there came a
magpie[FN#218] which snatched up the necklace, while she went out
to obey a call of nature and carrying it off, hid it inside a
crevice in a corner of the palace-walls. When the Queen came out
of the bath, she sought the necklace of the recluse, who also
searched for it, but found it not nor could light on any trace of
it; so she said to the King's wife, "By Allah, O my daughter,
none hath been with me. When thou gavest me the necklace, I laid
it on the prayer-carpet, and I know not if one of the servants
saw it and took it without my heed, whilst I was engaged in
prayer. Almighty Allah only knoweth what is come of it!" When the
King heard what had happened, he bade his Queen put the
bath-woman to the question by fire and grievous blows, --And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

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

She said, It hath reached me, O auspicious King, that when the
King bade his Queen question the bath-woman with fire and
grievous blows, they tortured her with all manner tortures, but
could not bring her to confess or to accuse any. Then he
commanded to cast her into prison and manacle and fetter her; and
they did as he bade. One day, after this, as the King sat in the
inner court of his palace, with the Queen by his side and water
flowing around him, he saw the pie fly into a crevice in a corner
of the wall and pull out the necklace, whereupon he cried out to
a damsel who was with him, and she caught the bird and took the
necklace from it. By this the King knew that the pious bath-woman
had been wronged and repented of that he had done with her. So he
sent for her to the presence and fell to kissing her head and
with many tears sought pardon of her. Moreover, he commanded much
treasure to be given to her, but she refused and would none of
it. However, she forgave him and went away, swearing never again
to enter any one's house. So she betook herself to wandering in
the mountains and valleys and worshipped God until she died, and
Almighty Allah have mercy upon her! "And for an instance of the
malice of the male sex" (continued the damsel), "I have heard, O
King, tell this tale of




The Two Pigeons.[FN#219]



 A pair of pigeons once stored up wheat and barley in their nest
during the winter, and when the summer came, the grain shrivelled
and became less; so the male pigeon said to his wife, "Thou hast
eaten of this grain." Replied she, "No, by Allah, I have never
touched it!" But he believed not her words and beat her with his
wings and pecked her with his bill, till he killed her. When the
cold season returned, the corn swelled out and became as before,
whereupon he knew that he had slain his wife wrongously and
wickedly, and he repented whenas repentance availed him naught.
Then he lay down by her side, mourning over her and weeping for
grief, and left meat and drink, till he fell sick and died. "But"
(added the damsel), "I know a story of the malice of men more
extraordinary than either of these." Quoth the King, "Let us hear
what thou hast to tell;" and quoth she, "I have heard tell, O
King, this




Story of Prince Behram and the Princess Al-Datma.



There was once a King's daughter, who had no equal in her time
for beauty and loveliness and symmetrical stature and grace,
brilliancy, amorous lace and the art of ravishing the wits of the
masculine race and her name was Al-Datmá. She used to boast,
"Indeed there is none like me in this age." Nor was there one
more accomplished than she in horsemanship and martial exercises
and all that behoveth a cavalier. So all the Kings' sons sought
her to wife; but she would take none of them, saying, "No man
shall marry me except he overcome me at lunge of lance and stroke
of sword in fair field and patent plain. If any can do this, I
will willingly wed him; but, if I overcome him, I will take his
horse and clothes and arms and write with fire upon his forehead,
'This is the freed man of Al-Datma.'" Now the sons of the Kings
flocked to her from every quarter far and near, and she overcame
them and put them to shame, stripping them of their arms and
branding them with fire. Presently the son of a King of the Kings
of the Persians, by name Behram ibn Tájí, heard of her and
journeyed from afar to her father's court, bringing with him men
and horses and great store of wealth and royal treasures. When he
drew near the city, he sent her parent a rich present and the
King came out to meet him and honoured him with the utmost
honour. Then the King's son sent a message to him by his Wazir,
demanding his daughter's hand in marriage; but the King answered,
saying, "O my son, as regards my daughter Al-Datma, I have no
power over her, for she hath sworn by her soul to marry none
except he overcome her in the listed field." Quoth the Prince, "I
journeyed hither from my father's court with no other object but
this; I came here to woo and for thine alliance to sue;" quoth
the King, "Thou shalt meet her tomorrow." So next day he sent to
bid his daughter who, making ready for battle, donned her harness
of war, and the folk, hearing of the coming joust, flocked from
all sides to the field. Presently the Princess rode into the
lists, armed cap-à-pie and belted and with vizor down, and the
Persian King's son came out singlehanded to meet her, equipped at
all points after the fairest of fashions. Then they drove at each
other and fought a great while, wheeling and falsing, advancing
and retreating, till the Princess, finding in him such courage
and cavalarice as she had seen in none else, began to fear for
herself lest he put her to shame before the bystanders and knew
that he would assuredly overcome her. So she resolved to trick
him and, raising her vizor, lo! her face appeared more brilliant
than the full moon, which when he saw, he was confounded by her
beauty and his strength failed and his spirit faltered. When she
perceived this, she fell upon him unawares in his moment of
weakness, and tare him from his saddle, and he became in her
hands as he were a sparrow in the clutches of an eagle, knowing
not what was done with him for amazement and confusion. So she
took his steed and clothes and armour and, branding him with
fire, let him wend his ways. When he recovered from his stupor,
he abode several days without meat or drink or sleep for despite
and love of the girl which had taken hold upon his heart. Then he
sent a letter by certain of his slaves to his father, advising
him that he could not return home till he had won his will of the
Princess or died for want of her. When his sire got the letter,
he was sore concerned for his son and would have succoured him by
sending troops and soldiers; but his Wazirs dissuaded him from
this and exhorted him to patience; so he committed his affair to
Almighty Allah. Meanwhile, the Prince cast about for a means of
coming to his desire; and presently, disguising himself as a
decrepit old man, with a white beard over his own black beard
repaired to a garden of the Princess wherein she used to walk
most of her days. Here he sought out the gardener and said to
him, "I am a stranger from a far country and from my youth
upwards I have been a gardener, and in the grafting of trees and
the culture of fruits and flowers and care of the vine none is
more skilled than I." When the gardener heard this, he rejoiced
in him with exceeding joy and carried him into the garden, where
he commended him to his underlings, and the Prince betook himself
to the service of the garden and the tending of the trees and the
bettering of their fruits and improving the Persian water-wheels
and disposing the irrigation-channels. One day, as he was thus
employed, lo! he saw some slaves enter the garden, leading mules
laden with carpets and vessels, and asked them the meaning of
this, to which they answered, "The Princess is minded to take her
pleasure." When he heard these words he hastened to his lodging
and, fetching some of the jewels and ornaments he had brought
with him from home, sat down in the garden and spread somewhat of
them out before him, shaking and making a show of extreme old
age,--And Shahrazad perceived the dawn of day and ceased to say
her permitted say.

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

 She said, It hath reached me, O auspicious King, that the son of
the Persian King, after disguising himself as an old man shotten
in years and taking a seat in the garden, spread out somewhat of
the jewels and ornaments before him and made a show of shaking
and trembling as if for decrepitude and the weakness of extreme
senility. After an hour or so a company of damsels and eunuchs
entered with the Princess in their midst, as she were the moon
among the stars, and dispersed about the garden, plucking the
fruits and diverting themselves. Presently they espied a man
sitting under one of the trees; and, making towards him (who was
the Prince), found him a very old man, whose hands and feet
trembled for decrepitude, and before him store of precious jewels
and royal ornaments. So they marvelled at his case and asked him
what he did there with the jewels; when he answered, "With these
trinkets I would fain buy me to wife one of you." They laughed
together at him and said, "If one of us marry thee, what wilt
thou do with her?" Said he, "I will give her one kiss and divorce
her." Then quoth the Princess, "I give thee this damsel to wife."
So he rose and coming up to her, leaning on his staff and
shivering and staggering, kissed her and gave her the jewels and
ornaments; whereat she rejoiced and they, laughing at him, went
their way. Next day, they came again to the garden, and finding
him seated in the same place, with more jewels and ornaments than
before spread in front of him, asked him, "O Shaykh, what wilt
thou do with this jewellery?"; and he answered, saying, "I wish
therewith to take one of you to wife even as yesterday." So the
Princess said, "I marry thee to this damsel;" and he came up to
her and kissed her and gave her the jewels, and they all went
their ways. But, seeing such generosity to her handmaids, the
Princess said in herself, "I have more right to all these fine
things than these baggages, and no harm can betide me." So when
morning morrowed she went down from her chamber singly into the
garden, in the habit of one of her damsels, and presenting
herself privily before the Prince, said to him, "O Shaykh, the
King's daughter hath sent me to thee, that thou mayst marry me."
He looked at her and knew her; so he answered, "With love and
gladness," and gave her jewels and ornaments of the finest and
costliest. Then he rose to kiss her, and she off her guard and
fearing nothing but, when he came up to her, he suddenly laid
hold of her with a strong hand and instantly throwing her down,
on the ground abated her maidenhead.[FN#220] Then he pulled the
beard from his face and said to her, "Dost thou not know me?"
Asked she, "Who art thou?" and he answered, "I am Behram, the
King's son of Persia, who have changed my favour and am become a
stranger to my people and estate for thy sake and have lavished
my treasures for thy love." So she rose from under him in silence
and answered not his address nor spake a word of reply to him,
being dazed for what had befallen her and seeing nothing better
than to be silent, for fear of shame; and she bethought herself
and said, "If I kill myself it will be useless and if I do him
die, his death will profit me naught;" and presently added,
"Nothing will serve me but that I elope with him to his own
country." Then she gathered together her monies and treasures and
sent to him, acquainting him therewith, to the intent that he
also might equip himself with his wealth and needs; and they
agreed upon a night on which to depart. So, at the appointed
time, they mounted race-horses and set out under cover of the
gloom, nor did morning morrow till they had traversed a great
distance; and they ceased not faring forwards till they drew near
his father's capital in the land of the Persians. When the King
heard of his son's coming, he rode out to meet him with his
troops and rejoiced in him with exceeding joy. Then, after a few
days, he sent the Princess's father a splendid present, and a
letter to the effect that his daughter was with him and demanding
her wedding equipage. Al-Datma's father came out to meet the
messengers with the greatest gladness (for that he had deemed his
daughter lost and had grieved sore for her loss): after which he
made bride-feasts and, summoning the Kazi and the witnesses, let
draw up the marriage-contract between his daughter and the Prince
of Persia. He invested the envoys with robes of honour, then he
made ready her equipage and despatched it to her; and Prince
Behram abode with her till death sundered their union. "See
therefore, O King" (continued the favourite), "the malice of men
in their dealing with women. As for me, I will not go back from
my due till I die." So the King once more commanded to put his
son to death; but the seventh Wazir came in to him and kissing
the ground before him, said, "O King, have patience with me
whilst I speak these words of good counsel to thee; how many
patient and slow-moving men unto their hope attain, and how many
who are precipitate fall into shameful state! Now I have seen how
this damsel hath profligately excited the King by lies to
horrible and unnatural cruelties; but I his Mameluke, whom he
hath overwhelmed with his favours and bounties, do proffer him
true and loyal rede; for that I, O King, know of the malice of
women that which none knoweth save myself; and in particular
there hath reached me, on this subject, the story of the old
woman and the son of the merchant with its warning instances."
Asked the King, "And what fell out between them, O Wazir?" and
the seventh Wazir answered, "I have heard tell, O King, the tale
of



The House with the Belvedere.[FN#221]



A wealthy merchant had a son who was very dear to him and who
said to him one day, "O my father, I have a boon to beg of thee."
Quoth the merchant, "O my son, what is it, that I may give it
thee and bring thee to thy desire, though it were the light of
mine eyes." Quoth the youth, "Give me money, that I may journey
with the merchants to the city of Baghdad and see its sights and
sail on the Tigris and look upon the palace of the
Caliphs[FN#222]; for the sons of the merchants have described
these things to me and I long to see them for myself." Said the
father, "O my child, O my little son, how can I endure to part
from thee?" But the youth replied, ' I have said my say and there
is no help for it but I journey to Baghdad with thy consent or
e'en without it: such a longing for its sight hath fallen upon me
as can only be assuaged by the going hither." --And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that the
merchant's son said to his sire, "There is no help for it but
that I journey to Baghdad." Now when the father saw that there
was no help for it, he provided his son with goods to the value
of thirty thousand gold pieces and sent him with certain
merchants in whom he trusted, committing him to their charge.
Then he took leave of the youth, who journeyed with his friends
the merchants till they reached Baghdad, the House of Peace,
where he entered the market and hired him a house, so handsome
and delectable and spacious and elegant that on seeing it he well
nigh lost his wits for admiration; for therein were pavilions
facing one another, with floors of  marbles and ceilings
inlaid with gold and lapis lazuli, and its gardens were full of
warbling birds. So he asked the door keeper[FN#223] what was its
monthly rent, and he replied, "Ten dinars." Quoth the young man,
"Speakest thou soothly or dost thou but jest with me?" Quoth the
porter, "By Allah, I speak naught but the truth, for none who
taketh up his abode in This house lodgeth in it more than a
week[FN#224] or two." "And how is that?" quoth the youth; and
quoth the porter, "O my son, whoso dwelleth in this house cometh
not forth of it, except sick or dead, wherefore it is known
amongst all the folk of Baghdad so that none offereth to inhabit
it, and thus cometh it that its rent is fallen so low." Hearing
this the young merchant marvelled with exceeding marvel and said,
"Needs must there be some reason for this sickening and
perishing." However after considering awhile and seeking refuge
with Allah from Satan the Stoned, he rented the house and took up
his abode there. Then he put away apprehension from his thought
and busied himself with selling and buying; and some days passed
by without any such ill case befalling him in the house, as the
doorkeeper had mentioned. One day as he sat upon the bench before
his door, there came up a grizzled crone, as she were a snake
speckled white and black, calling aloud on the name of Allah,
magnifying Him inordinately and, at the same time, putting away
the stones and other obstacles from the path.[FN#225] Seeing the
youth sitting there, she looked at him and marvelled at his case;
where upon quoth he to her, "O woman, dost thou know me or am I
like any thou knowest?" When she heard him speak, she toddled up
to him and saluting him with the salaam, asked, "How long hast
thou dwelt in this house?" Answered he, "Two months, O my
mother;" and she said, "It was hereat I marvelled; for I, O my
son, know thee not, neither dost thou know me, nor yet art thou
like unto any one I know; but I marvelled for that none other
than thou hath taken up his abode in this house but hath gone
forth from it, dead or dying, saving thee alone. Doubtless, O my
son, thou hast periled thy young years; but I suppose thou hast
not gone up to the upper story neither looked out from the
belvedere there." So saying, she went her way and he fell a
pondering her words and said to himself, "I have not gone up to
the top of the house; nor did I know that there was a belvedere
there." Then he arose forthright and going in, searched the by
ways of the house till he espied, in a wall corner among the
trees, a narrow door between whose posts[FN#226] the spider had
woven her webs, and said in himself, "Haply the spider hath not
webbed over the door, but because death and doom is within."
However, he heartened himself with the saying of God the Most
High, "Say, nothing shall befall us but what Allah hath written
for us;"[FN#227] and opening the door, ascended a narrow flight
of stairs, till he came to the terrace roof, where he found a
belvedere, in which he sat down to rest and solace himself with
the view. Presently, he caught sight of a fine house and a well
cared for hard by, surmounted by a lofty belvedere, over looking
the whole of Baghdad, in which sat a damsel fair as a Houri. Her
beauty took possession of his whole heart and made away with his
reason, bequeathing to him the pains and patience of Job and the
grief and weeping of Jacob. And as he looked at her and
considered her curiously, an object to enamour an ascetic and
make a devotee lovesick, fire was lighted in his vitals and he
cried, "Folk say that whoso taketh up his abode in this house
dieth or sickeneth. An this be so, yon damsel is assuredly the
cause. Would Heaven I knew how I shall win free of this affair,
for my wits are clean gone!" Then he descended from the terrace,
pondering his case, and sat down in the house, but being unable
to rest, he went out and took his seat at the door, absorbed in
melancholy thought when, behold, up came the old woman afoot,
praising and magnifying Allah as she went. When he saw her, he
rose and accosting her with a courteous salaam and wishes for her
life being prolonged said to her, "O my mother, I was healthy and
hearty till thou madest mention to me of the door leading to the
belvedere; so I opened it and ascending to the top Of the house,
saw thence what stole away my senses; and now methinks I am a
lost man, and I know no physician for me but thyself." When she
heard this, she laughed and said, "No harm shall befall thee
Inshallah so Allah please!" Whereupon he rose and went into the
house and coming back with an hundred dinars in his sleeve, said
to her, "Take this, O my mother, and deal with me the dealing of
lords with slaves and succour me quickly for, if I die, a claim
for my blood will meet thee on the Day of Doom." Answered she,
"With love and gladness; but, O my son, I expect thou lend me
thine aid in some small matter, whereby hangs the winning of thy
wish." Quoth he, "What wouldst thou have me do, O my mother?"
Quoth she, "Go to the silk market and enquire for the shop of Abú
al-Fath bin Kaydám. Sit thee down on his counter and salute him
and say to him, 'Give me the face veil[FN#228] thou hast by thee
orfrayed with gold:' for he hath none handsomer in his shop. Then
buy it of him, O my son, at his own price however high and keep
it till I come to thee to morrow, Allah Almighty willing." So
saying, she went away and he passed the night upon live coals of
the Ghazá[FN#229]-wood. Next morning he took a thousand ducats in
his pocket and repairing to the silk market, sought out the shop
of Abu al-Fath to whom he was directed by one of the merchants.
He found him a man of dignified aspect, surrounded by pages,
eunuchs and attendants; for he was a merchant of great wealth and
consideration befriended by the Caliph; and of the blessings
which Allah the Most High had bestowed upon him was the damsel
who had ravished the young man's heart. She was his wife and had
not her match for beauty, nor was her like to be found with any
of the sons of the Kings. The young man saluted him and Abu
al-Fath returned his salaam and bade him be seated. So he sat
down by him and said to him, "O merchant, I wish to look at such
a face veil." Accordingly he bade his slave bring him a bundle of
silk from the inner shop And opening it, brought out a number of
veils, whose beauty amazed the youth. Among them was the veil he
sought; so he bought it for fifty gold pieces and bore it home
well pleased.--And Shahrazad perceived the dawn of day and ceased
to say her permitted say.

              When it was the Six Hundredth Night,

She said, It hath reached me, O auspicious King, that the youth
after buying the veil of the merchant bore it home; but hardly
had he reached the house when lo! up came the old woman. He rose
to her and gave her his purchase when she bade him bring a live
coal, with which she burnt one of the corners of the veil, then
folded it up as before and, repairing to Abu al-Fath's house,
knocked at the door. Asked the damsel, "Who is there?"; and she
answered, "I, such an one." Now the damsel knew her for a friend
of her mother so, when she heard her voice, she came out and
opening the door to her, said, "What brought thee here, O my
mother? My mamma hath left me and gone to her own house." Replied
the old woman, "O my daughter, I know thy mother is not with
thee, for I have been with her in her home, and I come not to
thee, but because I fear to pass the hour of prayer; wherefore I
desire to make my Wuzu-ablution with thee, for I know thou art
clean and thy house pure."[FN#230] The damsel admitted the old
trot who saluted her and called down blessings upon her. Then she
took the ewer and went into the wash house, where she made her
ablutions and prayed in a place there. Presently, she came out
again and said to the damsel, "O my daughter, I suspect thy
handmaidens have been in yonder place and defiled it; so do thou
show me another place where I may pray, for the prayer I have
prayed I account null and void." Thereupon the damsel took her by
the hand and said to her, "O my mother, come and pray on my
carpet, where my husband sits." So she stood there and prayed and
worshipped, bowed and prostrated; and presently, she took the
damsel unawares and made shift to slip the veil under the
cushion, unseen of her. Then she blessed her and went her ways.
Now as the day was closing Abu al-Fath came home and sat down
upon the carpet, whilst his wife brought him food and he ate of
it his sufficiency and washed his hands; after which he leant
back upon the cushion. Presently, he caught sight of a corner of
the veil protruding from under the cushion; so he pulled it out
and considered it straitly, when, knowing it for that he had sold
to the young man, he at once suspected his wife of unchastity.
Thereupon he called her and said, "Whence hadst thou this veil?"
And she swore an oath to him, saying, "None hath come to me but
thou." The merchant was silent for fear of scandal, and said to
himself, "If I open up this chapter, I shall be put to shame
before all Baghdad;" for he was one of the intimates of the
Caliph and so he could do nothing save hold his peace. So he
asked no questions, but said to his wife, whose name was
Mahzíyah, "It hath reached me that thy mother lieth ill of heart
ache[FN#231] and all the women are with her, weeping over her;
wherefore I order thee to go to her." Accordingly, she repaired
to her mother's house and found her in the best of health; and
she asked her daughter, "What brings thee here at this hour?" So
she told her what her husband had said and sat with her awhile;
when behold, up came porters, who brought her clothes from her
husband's house, and transporting all her paraphernalia and what
not else belonged to her of goods and vessels, deposited them in
her mother's lodging. When the mother saw this, she said to her
daughter, "Tell me what hath passed between thee and thy husband,
to bring about this." But she swore to her that she knew not the
cause thereof and that there had befallen nothing between them to
call for this conduct. Quoth her mother, "Needs must there be a
cause for this." And she answered, saying, "I know of none, and
after this, with Almighty Allah be it to make provision!"
Whereupon her mother fell a weeping and lamented her daughter's
separation from the like of this man, by reason of his
sufficiency and fortune and the greatness of his rank and
dignity. On this wise things abode some days, after which the
curst, ill omened old woman, whose name was Miryam the
Koranist,[FN#232] paid a visit to Mahziyah, in her mother's house
and saluted her cordially, saying, "What ails thee, O my
daughter, O my darling? Indeed, thou hast troubled my mind." Then
she went in to her mother and said to her, "O my sister, what is
this business about thy daughter and her husband? It hath reached
me that he hath divorced her! What hath she done to call for
this?" Quoth the mother, "Belike her husband will return to her
by the blessed influence of thy prayers, O Háfizah; so do thou
pray for her, O my sister, for thou art a day faster and a night
prayer." Then the three fell to talking together and the old
woman said to the damsel, "O my daughter, grieve not for, if
Allah please, I will make peace between thee and thy husband
before many days." Then she left them and going to the young
merchant, said to him, "Get ready a handsome entertainment for
us, for I will bring her to thee this very night." So he sprang
up and went forth and provided all that was fitting of meat and
drink and so forth, then sat down to await the twain; whilst the
old woman returned to the girl's mother and said to her, "O my
sister, we have a splendid bride feast to night; so let thy
daughter go with me, that she may divert herself and make merry
with us and throw off her cark and care, and forget the ruin of
her home. I will bring her back to thee even as I took her away."
The mother dressed her daughter in her finest dress and costliest
jewels and accompanied her to the door, where she commended her
to the old woman's charge, saying, " 'Ware lest thou let any of
Almighty Allah's creatures look upon her, for thou knowest her
husband's rank with the Caliph; and do not tarry, but bring her
back to me as soon as possible." The old woman carried the girl
to the young man's house which she entered, thinking it the place
where the wedding was to be held: but as soon as she came into
the sitting saloon,--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

          When it was the Six Hundred and First Night,

She said, It hath reached me, O auspicious King, that as soon as
the damsel entered the sitting saloon, the youth sprang up to her
and flung his arms round her neck and kissed her hands and feet.
She was confounded at his loveliness, as well as at the beauty of
the place and the profusion of meat and drink, flowers and
perfumes that she saw therein, and deemed all was a dream. When
the old woman saw her amazement, she said to her, "The name of
Allah be upon thee, O my daughter! Fear not; I am here sitting
with thee and will not leave thee for a moment. Thou art worthy
of him and he is worthy of thee." So the damsel sat down
shame-fast and in great confusion; but the young man jested and
toyed with her and entertained her with laughable stories and
loving verses, till her breast broadened and she became at her
ease. Then she ate and drank and growing warm with wine, took the
lute and sang these couplets,

"My friend who went hath returned once more; * Oh, the welcome
     light that such beauty shows!
 And but for the fear of those arrowy eyes, * From his lovely
     cheek I had culled the rose."

And when the youth saw that she to his beauty did incline he waxt
drunken without wine and his life was a light matter to him
compared with his love.[FN#233] Presently the old woman went out
and left them alone together to enjoy their loves till the next
morning, when she went into them and gave them both good
morrow[FN#234] and asked the damsel, "How hast thou passed the
night, O my lady?" Answered the girl, "Right well, thanks to thy
adroitness and the excellence of thy going between."[FN#235] Then
said the old woman, ''Up, let us go back to thy mother." At these
words the young man pulled out an hundred sequins and gave them
to her, saying, "Take this and leave her with me to night." So
she left them and repaired to the girl's mother, to whom quoth
she, "Thy daughter saluteth thee, and the bride's mother hath
sworn her to abide with her this night." Replied the mother, "O
my sister, bear her my salaam, and, if it please and amuse the
girl, there is no harm in her staying the night; so let her do
this and divert herself and come back to me at her leisure, for
all I fear for her is chagrin on account of an angry husband."
The old woman ceased not to make excuse after excuse to the
girl's mother and to put off cheat upon cheat upon her, till
Mahziyah had tarried seven days with the young man, of whom she
took an hundred dinars each day for herself; while he enjoyed all
the solace of life and coition. But at the end of this time, the
girl's mother said to her, "Bring my daughter back to me
forthright; for I am uneasy about her, because she hath been so
long absent, and I misdoubt me of this." So the old woman went
out saying, "Woe to thee! shall such words be spoken to the like
of me?"; and, going to the young man's house, took the girl by
the hand and carried her away (leaving him lying asleep on his
bed, for he was drunken with wine) to her mother. She received
her with pleasure and gladness and seeing her in redoubled beauty
and brilliancy rejoiced in her with exceeding joy, saying, "O my
daughter, my heart was troubled about thee and in my uneasiness I
offended against this my sister the Koranist with a speech that
wounded her." Replied Mahziyah, "Rise and kiss her hands and
feet, for she hath been to me as a servant in my hour of need,
and if thou do it not thou art no mamma of mine, nor am I thy
girl." So the mother went up at once to the old woman and made
her peace with her. Meanwhile, the young man recovered from his
drunkenness and missed the damsel, but congratulated himself on
having enjoyed his desire. Presently Miryam the old Koranist came
in to him and saluted him, saying, "What thinkest thou of my
feat?" Quoth he, "Excellently well conceived and contrived of
thee was that same." Then quoth she, "Come, let us mend what we
have marred and restore this girl to her husband, for we have
been the cause of their separation and it is unrighteous." Asked
he, "How shall I do?" and she answered, "Go to Abu al-Fath's shop
and salute him and sit down by him, till thou seest me pass by,
when do thou rise in haste and catch hold of my dress and abuse
me and threaten me, demanding of me the veil. And do thou say to
the merchant, 'Thou knowest, O my lord, the face veil I bought of
thee for fifty dinars? It so chanced that my handmaid put it on
and burnt a corner of it by accident; so she gave it to this old
woman, who took it, promising to get it fine-drawn[FN#236] and
return it, and went away, nor have I seen her from that day to
this.'" "With joy and good will," replied the young man, and
rising forthright, walked to the shop of the silk merchant, with
whom he sat awhile till behold, the old woman passed telling her
beads on a rosary she held in hand; whereupon he sprang up and
laying hold of her dress began to abuse and rail at her, whilst
she answered him with fair words, saying, "Indeed, my son, thou
art excusable." So the people of the bazaar flocked round the
two, saying, "What is the matter?" and he replied, "O folk, I
bought of this merchant a veil for fifty dinars and gave it to my
slave girl, who wore it awhile, then sat down to fumigate it with
perfume. Presently a spark flew out of the censer and, lighting
on the edge of the veil, burnt a hole in it. So we committed it
to this pestilent old woman, that she might give it to who should
fine-draw it and return it to us; but from that time we have
never set eyes on her again till this day." Answered the old
woman, "This young man speaks sooth. I had the veil from him, but
I took it with me into one of the houses where I am wont to visit
and forgot it there, nor do I know where I left it; and, being a
poor woman, I feared its owner and dared not face him." Now the
girl's husband was listening to all they said,--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

         When it was the Six Hundred and Second Night,

She said, It hath reached me, O auspicious King, that when the
young man seized the old woman and spoke to her of the veil as
she had primed him, the girl's husband was listening to all they
said, from beginning to end, and when he heard the tale which the
crafty old woman had contrived with the young man, he rose to his
feet and said, "Allah Almighty! I crave pardon of the Omnipotent
One for my sins and for what my heart suspected!" And he praised
the Lord who had discovered to him the truth. Then he accosted
the old woman and said to her, "Dost thou use to visit
us?"[FN#237] Replied she, "O my son, I visit you and other than
you, for the sake of alms; but from that day to this, none hath
given me news of the veil." Asked the merchant, "Hast thou
enquired at my house?" and she answered, "O my lord, I did indeed
go to thy house and ask; but they told me that the person of the
house[FN#238] had been divorced by the merchant; so I went away
and asked no farther; nor have I enquired of anybody else until
this day." Hereupon the merchant turned to the young man and
said, "Let the old woman go her way; for the veil is with me." So
saying he brought it out from the shop and gave it to the
fine-drawer before all present. Then he betook himself to his
wife and, giving her somewhat of money, took her to himself
again, after making abundance of excuses to her and asking pardon
of Allah, because he knew not what the old woman had done. (Said
the Wazir), "This then, O King, is an instance of the malice of
women and for another to the same purport, I have heard tell the
following tale anent



The King's Son and the Ifrit's Mistress[FN#239]



A certain King's son was once walking alone for his pleasure,
when he came to a green meadow, abounding in trees laden with
fruit and birds singing on the boughs, and a river running
athwart it. The place pleased him; so he sat down there and
taking out some dried fruits he had brought with him, began to
eat, when lo! he espied a great smoke rising up to heaven and,
taking fright, he climbed up into a tree and hid himself among
the branches. Thence he saw an Ifrit rise out of the midst of the
stream bearing on his head a chest of marble, secured by a
padlock. He set down the chest on the meadow-sward and opened it
and there came forth a damsel of mortal race like the sun shining
in the sheeny sky. After seating her he solaced himself by gazing
on her awhile, then laid his head in her lap and fell asleep,
whereupon she lifted up his head and laying it on the chest, rose
and walked about. Presently, she chanced to raise her eyes to the
tree wherein was the Prince, and seeing him, signed to him to
come down. He refused, but she swore to him, saying, "Except thou
come down and do as I bid thee, I will wake the Ifrit and point
thee out to him, when he will straightway kill thee." The King's
son fearing she would do as she said, came down, whereupon she
kissed his hands and feet and besought him to do her need. To
this he consented and, when he had satisfied her wants, she said
to him, "Give me this seal ring I see on thy finger." So he gave
her his signet and she set it in a silken kerchief she had with
her, wherein were more than four score others. When the Prince
saw this, he asked her, "What dost thou with all these rings?";
and she answered, "In very sooth this Ifrit carried me off from
my father's palace and shut me in this box, which he beareth
about on his head wherever he goeth, with the keys about him; and
he hardly leaveth me one moment alone of the excess of his
jealousy over me, and hindereth me from what I desire. When I saw
this, I swore that I would deny my last favours to no man
whatsoever, and these rings thou seest are after the tale of the
men who have had me; for after coition I took from each a seal
ring and laid it in this kerchief." Then she added, "And now go
thy ways, that I may look for another than thyself, for the Ifrit
will not awake yet awhile." Hardly crediting what he had heard,
the Prince returned to his father's palace, but the King knew
naught of the damsel's malice (for she feared not this and took
no count thereof), and seeing that his son had lost his ring, he
bade put him to death.[FN#240] Then he rose from his place and
entered his palace; but his Wazirs came in to him and prevailed
with him to abandon his purpose. The same night, the King sent
for all of them and thanked them for having dissuaded him from
slaying his son; and the Prince also thanked them, saying, "It
was well done of you to counsel my father to let me live and
Inshallah! I will soon requite you abundantly." Then he related
to them how he had lost the ring, and they offered up prayers for
his long life and advancement and withdrew. "See then, O King,"
(said the Wazir), "the malice of women and what they do unto
men." The King hearkened to the Minister's counsel and again
countermanded his order to slay his son. Next morning, it being
the eighth day, as the King sat in his audience chamber in the
midst of his Grandees and Emirs and Wazirs and Olema, the Prince
entered, with his hand in that of his governor, Al Sindibad, and
praised his father and his Ministers and lords and divines in the
most eloquent words and thanked them for having saved his life;
so that all who were present wondered at his eloquence and
fluency of speech. His father rejoiced in him with exceeding, all
surpassing joy, and calling him to him, kissed him between the
eyes. Then he called his preceptor, al-Sindibad, and asked him
why his son had kept silence these seven days, to which he
replied, "O our lord, the truth is, it was I who enjoined him to
this, in my fear for him of death: I knew this from the day of
his birth; and, when I took his nativity, I found it written in
the stars that, if he should speak during this period, he would
surely die; but now the danger is over, by the King's fortune."
At this the King was glad and said to his Wazirs, "If I had
killed my son, would the fault have fallen on me or the damsel or
on the preceptor, al-Sindibad?" But all present refrained from
replying, and al-Sindibad said to the Prince, "Answer thou, O my
son."--And Shahrazad perceived the dawn of day and ceased saying
her permitted say.

          When it was the Six Hundred and Third Night,

She said, It hath reached me, O auspicious King, that when
Al-Sindibad said, "Answer thou, O my son," the Prince replied, "I
have heard tell that a merchant at whose house certain guests
once alighted sent his slave girl to the market to buy a jar of
clotted milk.[FN#241] So she bought it and set out on her return
home; but on the way there passed over her a kite, holding and
squeezing a serpent in its claws, and a drop of the serpent's
venom fell into the milk jar, unknown of the girl. So, when she
came back, the merchant took the milk from her and drank of it,
he and his guests; but hardly had it settled in their stomachs
when they all died.[FN#242] Now consider, O King, whose was the
fault in this matter?" Thereupon some present said, "It was the
fault of the company who drank the milk without examining it."
And other some, "That of the girl, who left the jar without
cover." But al-Sindibad asked the Prince, "What sayest thou, O my
son?" Answered he, "I say that the folk err; it was neither the
fault of the damsel nor of the company, for their appointed hour
was come, their divinely decreed provision was exhausted and
Allah had fore ordained them to die thus."[FN#243] When the
courtiers heard this, they marvelled greatly and lifted up their
voices, blessing the King's son, and saying, "O our lord, thou
hast made a reply sans peur, and thou art the sagest man of thine
age sans reproche." "Indeed, I am no sage," answered the Prince;
"the blind Shaykh and the son of three years and the son of five
years were wiser than I." Said the bystanders, "O youth, tell us
the stories of these three who were wiser than thou art, O
youth." Answered he, "With all my heart. I have heard tell this
tale concerning the



Sandal-Wood Merchant and the Sharpers.[FN#244]



There once lived an exceeding rich merchant, who was a great
traveller and who visited all manner of places. One day, being
minded to journey to a certain city, he asked those who came
thence, saying, "What kind of goods brought most profit there?"
and they answered, "Chanders-wood; for it selleth at a high
price." So he laid out all his money in sandal and set out for
that city; and arriving there at close of day, behold, he met and
old woman driving her sheep. Quoth she to him, "Who art thou, O
man? and quoth he, "I am a stranger, a merchant." "Beware of the
townsfolk," said she, "for they are cheats, rascals, robbers who
love nothing more than imposing on the foreigner that they may
get the better of him and devour his substance. Indeed I give
thee good counsel." Then she left him and on the morrow there met
him one of the citizens who saluted him and asked him, "O my
lord, whence comest thou?" Answered the merchant, "From such a
place." "And what merchandise hast thou brought with thee?"
enquired the other; and replied he, "Chanders-wood, for it is
high of price with you." Quoth the townsman, "He blundered who
told thee that; for we burn nothing under our cooking-pots save
sandal-wood, whose worth with us is but that of fuel." When the
merchant heard this he sighed and repented and stood balanced
between belief and unbelief. Then he alighted at one of the khans
of the city, and, when it was night, he saw a merchant make fire
of chanders-wood under his cooking pot. Now this was the man who
had spoken with him and this proceeding was a trick of his. When
the townsman saw the merchant looking at him, he asked, "Wilt
thou sell me thy sandal-wood for a measure[FN#245] of whatever
thy soul shall desire?" "I sell it to thee," answered the
merchant; and the buyer transported all the wood to his own house
and stored it up there; whilst the seller purposed to take an
equal quantity of gold for it. Next morning the merchant, who was
a blue-eyed man, went out to walk in the city but, as he went
along, one of the townsfolk, who was blue-eyed and one-eyed to
boot, caught hold of him, saying, "Thou are he who stole my eye
and I will never let thee go."[FN#246] The merchant denied this,
saying, "I never stole it: the thing is impossible." Whereupon
the folk collected round them and besought the one-eyed man to
grant him till the morrow, that he might give him the price of
his eye. So the merchant procured one to be surety for him, and
they let him go. Now his sandal had been rent in the struggle
with the one-eyed man; so he stopped at a cobbler's stall and
gave it to him, saying, "Mend it and thou shalt have of me what
shall content thee." Then he went on, till he came to some people
sitting at play of forfeits and sat down with them, to divert his
cark and care. They invited him to play with them and he did so;
but they practised on him and overcoming him, offered him his
choice,[FN#247] either to drink up the sea or disburse all the
money he had. "Have patience with me till to-morrow," said he,
and they granted him the delay he sought; whereupon he went away,
sore concerned for what had betided him and knowing not how he
should do, and sat down in a solitary place heart-heavy, care-
full, thought-opprest. And behold, the old woman passed by and
seeing him thus, said to him, "Peradventure the townsfolk have
gotten the better of thee, for I see the troubled at that which
hath befallen thee: recount to me what aileth thee." So he told
her all that had passed from first to last, and she said, "As for
him who diddled thee in the matter of the chanders-wood, thou
must know that with us it is worth ten gold pieces a pound. But I
will give thee a rede, whereby I trust thou shalt deliver
thyself; and it is this. Go to such and such a gate whereby lives
a blind Shaykh, a <DW36>, who is knowing, wise as a wizard and
experienced; and all resort to him and ask him what they require,
when he counsels them what will be their advantage; for he is
versed in craft[FN#248] and magic and trickery. Now he is a
sharper and the sharpers resort to him by night; therefore, I
repeat, go thou to his lodging and hide thyself from thine
adversaries, so thou mayst hear what they say, unseen of them;
for he telleth them which party got the better and which got the
worse; and haply thou shalt learn from them some plan which may
avail to deliver thee from them." --And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

         When it was the Six Hundred and Fourth Night,

She said, It hath reached me, O auspicious King, that the old
woman said to the merchant, "Go this night to that expert who is
frequented by the townsfolk and hide thine identity: haply shalt
thou hear from him some plea which shall deliver thee from thine
adversaries." So he went to the place she mentioned and hid
himself albeit he took seat near the blind man. Before long, up
came the Shaykh's company who were wont to choose him for their
judge: they saluted the oldster and one another and sat down
round him, whereupon the merchant recognised his four
adversaries. The Chief set somewhat of food before them and they
ate; then each began to tell what had befallen him during his
day, and amongst the rest came forward he of the chanders-wood
and told the Shaykh how he had bought of one man sandal below its
price, and had agreed to pay for it a Sá'a or measure of whatever
the seller should desire.[FN#249] Quoth the old man, "Thine
opponent hath the better of thee." Asked the other, "How can that
be?"; and the Shaykh answered, "What if he say, I will take the
measure full of gold or silver, wilt thou give it to him?" "Yes,"
replied the other, "I will give it to him and still be the
gainer." And the Shaykh answered, "And if he say, I will take the
measure full of fleas,[FN#250] half male and half female, what
wilt thou do?" So the sharper knew that he was worsted. Then came
forward the one-eyed man and said, "O Shaykh, I met to-day a
blue-eyed man, a stranger to the town; so I picked a quarrel with
him and caught hold of him, saying, ''Twas thou robbedst me of my
eye'; nor did I let him go, till some became surety for him that
he should return to me to-morrow and satisfy me for my eye."
Quoth the oldster, "If he will he may have the better of thee and
thou the worse." "How so?" asked the sharper; and the Chief said,
"he may say to thee, 'Pluck out thine eye, and I will pluck out
one of mine; then we will weigh them both, and if thine eye be of
the same weight as mine, thou sayest sooth in what thou
avouchest.' So wilt thou owe him the legal price of his eye and
be stone blind, whilst he will still see with his other eye." So
the sharper knew that the merchant might baffle him with such
plea. Then came the cobbler; and said, "O Shaykh, a man brought
me his sandal-shoe to-day, saying, 'Mend this;' and I asked him,
'What wage wilt thou give me?'; when he answered, 'Thou shalt
have of me what will content thee.' Now nothing will content me
but all the wealth he hath." Quoth the oldster, "And he will, he
may take his sandal from thee and give thee nothing." "How so?"
quoth the cobbler, and quoth the Shaykh, "He has but to say to
thee, 'The Sultan's enemies are put to the rout; his foes are
waxed weak and his children and helpers are multiplied. Art thou
content or no?' If thou say, 'I am content,'[FN#251] he will take
his sandal and go away; and if thou say, 'I am not content,' he
will take his sandal and beat thee therewith over the face and
neck." So the cobbler owned himself worsted. Then came forward
the gamester and said, "O Shaykh, I played at forfeits with a man
to-day and beat him and quoth I to hime, 'If thou drink the sea I
will give thee all my wealth; and if not I will take all that is
thine.'" Replied the Chief, "An he will he may worst thee." "How
so?" asked the sharper, and the Shaykh answered, "He hath but to
say, 'Hold for me the mouth of the sea in thine hand and give it
me and I will drink it.' But thou wilt not be able to do this; so
he will baffle thee with this plea." When the merchant heard
this, he knew how it behoved him to deal with his adversaries.
Then the sharpers left the Shaykh and the merchant returned to
his lodging. Now when morning morrowed, the gamester came to him
and summoned him to drink the sea; so he said to him, "Hold for
me its mouth and I will drink it up." Whereupon he confessed
himself beaten and redeemed his foreit by paying an hundred gold
pieces. Then came the cobbler and sought of him what should
content him. Quoth the merchant, "Our lord the Sultan hath
overcome his foes and hath destroyed his enemies and his children
are multiplied. Art thou content or no?" "I am content," replied
the cobbler and, giving up the shoe[FN#252] without wage, went
away. Next came the one-eyed man and demanded the legal price of
his eye. Said the merchant, "Pluck out thine eye, and I will
pluck out mine: then we will weigh them, and if they are equal in
weight, I will acknowledge thy truth, and pay thee the price of
thine eye; but, if they differ, thou liest and I will sue thee
for the price of mine eye." Quoth the one-eyed man, "Grant me
time;" but the merchant answered, saying, "I am a stranger and
grant time to none, nor will I part from thee till thou pay." So
the sharper ransomed his eye by paying him an hundred ducats and
went away. Last of all came the buyer of the chanders-wood and
said, "Take the price of thy ware." Asked the merchant, "What
wilt thou give me?"; and the other answered, "We agreed for a
Sá'a-measure of whatever thou shouldst desire; so, if thou wilt,
take it full of gold and silver." "Not I," rejoined the merchant,
"Not I! nothing shall serve me but I must have it full of fleas,
half male and half female." Said the sharper, "I can do nothing
of the kind;" and, confessing himself beaten, returned him his
sandal-wood and redeemed himself from him with an hundred
sequins, to be off his bargain. Then the merchant sold the
chanders-wood at his own price and, quitting the city of
sharpers, returned to his own land, ---And Shahrazad perceived
the dawn of day and ceased saying her permitted say.

          When it was the Six Hundred and Fifth Night

She said, It hath reached me, O auspicious King, that when the
merchant had sold his chanders-wood and had taken the money he
quitted that city and returned to his own land. Then the Prince
continued, "But this is not more wondrous than the tale of the
three-year-old child." "What may that be?" asked the King, and
the Prince answered, "I have heard tell this tale of



The Debauchee and the Three-Year-Old Child.



Know, O King that a certain profligate man, who was addicted to
the sex, once heard of a beautiful and lovely woman who dwelt in
a city other than his own. So he journeyed thither, taking with
him a present, and wrote her a note, setting forth all that he
suffered of love-longing and desire for her and how his passion
for her had driven him to forsake his native land and come to
her; and he ended by praying for an assignation. She gave him
leave to visit her and, as he entered her abode, she stood up and
received him with all honour and worship, kissing his hands and
entertaining him with the best entertainment of meat and drink.
Now she had a little son, but three years old, whom she left and
busied herself in cooking rice.[FN#253] Presently the man said to
her, "Come, let us go and lie together;" but she replied, "My son
is sitting looking at us." Quoth the man, "He is a little child,
understanding not neither knowing how to speak." Quoth the woman,
"Thou wouldst not say thus, and thou knew his intelligence." When
the boy saw that the rice was done, he wept with bitter weeping
and his mother said to him, "What gars thee weep, O my son?"
"Ladle me out some rice," answered he, "and put clarified butter
in it." So she ladled him out somewhat of rice and put butter
therein; and the child ate a little, then began to weep again.
Quoth she, "What ails thee now, O my son?"; and quoth he, "O
mother mine, I want some sugar with my rice." At this said the
man, who was an-angered, "Thou art none other than a curst
child." "Curst thyself, by Allah," answered the boy, "seeing thou
weariest thyself and journeyest from city to city, in quest of
adultery. As for me, I wept because I had somewhat in my eye, and
my tears brought it out; and now I have eaten rice with butter
and sugar and am content; so which is the curst of us twain?" The
man was confounded at this rebuke from a little child and
forthright grace entered him and he was reclaimed. Wherefor he
laid not a finger on the woman, but went out from her and
returned to his own country, where he lived a contrite life till
he died. "As for the story of the five-year-old child" (continued
the Prince), "I have heard tell, O King, the following anent



The Stolen Purse.



Four merchants once owned in common a thousand gold pieces; so
they laid them mingled together in one purse and set out to buy
merchandise therewith. They happened as they wended their way on
a beautiful garden; so they left the purse with a woman who had
care of the garden, saying to here, "Mind thee, thou shalt not
give it back save when all four of us in person demand it of
thee." She agreed to this and they entered and strolled awhile
about the garden-walks and ate and drank and made merry, after
which one of them said to the others, "I have with me scented
fuller's-earth; come, let us wash our heads therewith in this
running water." Quoth another, "We lack a comb;" and a third,
"Let us ask the keeper; belike she hath a comb." Thereupon one of
them arose and accosting the care-taker, said to her, "Give me
the purse." Said she, "Not until ye be all present or thy fellows
bid me give it thee." Then he called to his companions (who could
see him but not hear him) saying, "She will not give it me;" and
they said to her, "Give it him," thinking he meant the comb. So
she gave him the purse and he took it and made off as fast as he
could. When the three others were wary of waiting, they went to
the keeper and asked her, "Why wilt thou not give him the comb?"
Answered she, "He demanded naught of me save the purse, and I
gave not that same but with your consent, and he went his way
with it." When they heard her words they buffeted their faces
and, laying hands upon her, said, "We authorized thee only to
give him the comb;" and she rejoined, "He named not a comb to
me." Then they seized her and haled her before the Kazi, to whom
they related their claim and he condemned her to make good the
the purse and bound over sundry of her debtors to answer for her.
---And Shahrazad perceived the dawn of day and ceased to say her
permitted say.


          When it was the Six Hundred and Sixth Night

She said, It hath reached me, O auspicious King, that the Kazi
condemned the care-taker to make good the purse and bound over
sundry of her debtors to answer for her. So she went forth,
confounded and knowing not her way out of difficulty. Presently
she met a five-year-old boy who, seeing her troubled, said to
her, "What ails thee, O my mother?" But she gave him no answer,
contemning him because of his tender age, and he repeated his
question a second time and a third time till, at last, she told
him all that had passed,[FN#254] not forgetting the condition
that she was to keep the purse until all four had demanded it of
her. Said the boy, "Give me a dirham to buy sweetmeats withal and
I will tell the how thou mayst acquit thyself." So she gave him a
silver and said to him, "What hast thou to say?" Quoth he,
"Return to the Kazi, and say to him, It was agreed between myself
and them that I should not give them the purse, except all four
of them were present. Let them all four come and I will give them
the purse, as was agreed." So she went back to the Kazi and said
to him as the boy had counselled; and he asked the merchants,
"Was it thus agreed between you and this woman?"; and they
answered, "Yes." Quoth the Kazi, "Then bring me your comrade and
take the purse." So they went in quest of their fellow, whilst
the keeper came off scot-free and went her way without let or
hindrance. And Allah is Omniscient![FN#255] When the King and his
Wazir and those present in the assembly heard the Prince's words
they said to his father, "O our lord the King, in very sooth thy
son is the most accomplished man of his time;" and they called
down blessings upon the King and the Prince. Then the King
strained his son to his bosom and kissed him between the eyes and
questioned him of what had passed between the favourite and
himself; and the Prince sware to him, by Almighty Allah and by
His Holy Prophet that it was she who had required him of love
which he refused, adding, "Moreover, she promised me that she
would give thee poison to drink and kill the, so should the
kingship be mine; whereupon I waxed wroth and signed to her, 'O
accursed one, whenas I can speak I will requite thee!' So she
feared me and did what she did." The King believed his words and
sending for the favourite said to those present, "How shall we
put this damsel to death?" Some counselled him to cut out her
tongue and other some to burn it with fire; but, when she came
before the King, she said to him, "My case with thee is like unto
naught save the tale of the fox and the folk." "How so?" asked
he; and she said, "I have heard, O King, tell a



Story of the Fox and the Folk.[FN#256]



A fox once made his way into a city by the wall and, entering a
currier's store-house, played havoc with all therein and spoiled
the skins for the owner. One day, the currier set a trap for him
and taking him, beat him with the hides, till he fell down
senseless, whereupon the man deeming him to be dead, cast him out
into the road by the city-gate. Presently, an old woman who was
walking by, seeing the fox said, "This is a fox whose eye, hung
about a child's neck, is salutary against weeping." So she pluckt
out his right eye and went away. Then passed a boy, who said,
"What does this tail on this fox?"; and cut off his brush. After
a while, up came a man and saying, "This is a fox whose gall
cleareth away film and dimness from the eyes, if they be anointed
therewith like kohl," took out his knife to slit up the fox's
paunch. But Reynard said in himself, "We bore with the plucking
out of the eye and the cutting off of the tail; but, as for the
slitting of the paunch, there is no putting up with that!" So
saying, he sprang up and made off through the gate of the city,
hardly believing in his escape. Quoth the King, "I excuse her,
and in my son's hands be her doom. If he will, let him torture
her, and if he will, let him kill her." Quoth the Prince, "Pardon
is better than vengeance and mercy is of the quality of the
noble;" and the King repeated, "'Tis for thee to decide, O my
son." So the Prince set her free, saying, "Depart from our
neighbourhood and Alla pardon what is past!" Therewith the King
rose from his throne of estate and seating his son thereon,
crowned him with his crown and bade the Grandees of his realm
swear fealty and commanded them do homage to him. And he said, "O
folk, indeed, I am stricken in years and desire to withdraw apart
and devote myself only to the service of my Lord; and I call you
to witness that I divest myself of the kingly dignity, even as I
have divested myself of my crown and set it on my son's head." So
the troops and officers swore fealty to the Prince, and his
father gave himself up to the worship of his Lord nor stinted
from this, whilst his son abode in his kingship, doing justice
and righteousness; and his power was magnified and his sultanate
strengthened and he abode in all delight and solace of life, till
there came to him the Certainty.



                JUDAR[FN#257] AND HIS BRETHREN.



There was once a man and a merchant named Omar and he had for
issue three sons, the eldest called Sálim, the youngest Júdar and
the cadet Salím. He reared them all till they came to man's
estate, but the youngest he loved more than his brothers, who
seeing this, waxed jealous of Judar and hated him. Now when their
father, who was a man shotten in years, saw that his two eldest
sons hated their brother, he feared lest after his death trouble
should befall him from them. So he assembled a company of his
kinsfolk, together with divers men of learning and property
distributors of the Kazi's court, and bidding bring all his
monies and cloth, said to them, "O folk, divide ye this money and
stuff into four portions according to the law." They did so, and
he gave one part to each of his sons and kept the fourth himself,
saying, "This was my good and I have divided it among them in my
lifetime; and this that I have kept shall be for my wife, their
mother, wherewithal to provide for her subsistence whenas she
shall be a widow."--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

         When it was the Six Hundred and Seventh Night,

She said, It hath reached me, O auspicious King, that when the
merchant had divided his money and stuff into four portions he
said, "This share shall be for my wife, their mother, wherewithal
to provide for her subsistence whenas she shall be a widow." A
little while after this he died, and neither of the two elder
brothers was content with his share,[FN#258] but sought more of
Judar, saying, "Our father's wealth is in thy hands." So he
appealed to the judges; and the Moslems who had been present at
the partition came and bore witness of that which they knew,
wherefore the judge forbade them from one another; but Judar and
his brothers wasted much money in bribes to him. After this, the
twain left him awhile; presently, however, they began again to
plot against him and he appealed a second time to the magistrate,
who once more decided in his favour; but all three lost much
money which went to the judges. Nevertheless Sálim and Salím
forbore not to seek his hurt and to carry the case from court to
court,[FN#259] he and they losing till they had given all their
good for food to the oppressors and they became poor, all three.
Then the two elder brothers went to their mother and flouted her
and beat her, and seizing her money crave her away. So she betook
herself to her son Judar and told him how his brothers had dealt
with her and fell to cursing the twain. Said he, "O my mother, do
not curse them, for Allah will requite each of them according to
his deed. But, O mother mine, see, I am become poor, and so are
my brethren, for strife occasioneth loss ruin rife, and we have
striven amain, and fought, I and they, before the judges, and it
hath profited us naught: nay, we have wasted all our father left
us and are disgraced among the folk by reason of our testimony
one against other. Shall I then con tend with them anew on thine
account and shall we appeal to the judges? This may not be!
Rather do thou take up thine abode with me, and the scone I eat I
will share with thee. Do thou pray for me and Allah will give me
the means of thine alimony. Leave them to receive of the Almighty
the recompense of their deed, and console thyself with the saying
of the poet who said,

'If a fool oppress thee bear patiently; * And from Time expect
     thy revenge to see:
Shun tyranny; for if mount oppressed * A mount, 'twould be
     shattered by tyranny.' "

And he soothed and comforted her till she consented and took up
her dwelling with him. Then he get him a net and went a fishing
every day in the river or the banks about Bulák and old Cairo or
some other place in which there was water; and one day he would
earn ten coppers,[FN#260] another twenty and another thirty,
which he spent upon his mother and himself, and they ate well and
drank well. But, as for his brothers, they plied no craft and
neither sold nor bought; misery and ruin and overwhelming
calamity entered their houses and they wasted that which they had
taken from their mother and became of the wretched naked beggars.
So at times they would come to their mother, humbling themselves
before her exceedingly and complaining to her of hunger; and she
(a mother's heart being pitiful) would give them some mouldy,
sour smelling bread or, if there were any meat cooked the day
before, she would say to them, "Eat it quick and go ere your
brother come; for 'twould be grievous to him and he would harden
his heart against me, and ye would disgrace me with him." So they
would eat in haste and go. One day among days they came in to
their mother, and she set cooked meat and bread before them. As
they were eating, behold, in came their brother Judar, at whose
sight the parent was put to shame and confusion, fearing lest he
should be wroth with her; and she bowed her face earthwards
abashed before her son. But he smiled in their faces, saying,
"Welcome, O my brothers! A blessed day![FN#261] How comes it that
ye visit me this blessed day?" Then he embraced them both and
entreated them lovingly, saying to them, "I thought not that ye
would have left me desolate by your absence nor that ye would
have forborne to come and visit me and your mother." Said they,
"By Allah, O our brother, we longed sore for thee and naught
withheld us but abashment because of what befell between us and
thee; but indeed we have repented much. 'Twas Satan's doing, the
curse of Allah the Most High be upon him! And now we have no
blessing but thyself and our mother."--And Shahrazad perceived
the dawn of day and ceased to say her permitted say.

         When it was the Six Hundred and Eighth Night,

She said, It hath reached me, O auspicious King, that when Judar
entered his place and saw his brothers, he welcomed them both,
saying, "And I have no blessing but you twain." And his mother
exclaimed, "Allah whiten thy face, and increase thy prosperity,
for thou art the most generous of us all, O my son!" Then he said
"Welcome to you both! Abide with me; for the Lord is bountiful
and good aboundeth with me." So he made peace with them, and they
supped and righted with him; and next morning, after they had
broken their fast, Judar shouldered his net and went out,
trusting in The Opener[FN#262] whilst the two others also went
forth and were absent till midday, when they returned and their
mother set the noon meal before them. At nightfall Judar came
home, bearing meat and greens, and they abode on this wise a
month's space, Judar catching fish and selling it and spending
their price on his mother and his brothers, and these eating and
frolicking till, one day, it chanced he went down to the river
bank and throwing his net, brought it up empty. He cast it a
second time, but again it came up empty and he said in himself,
"No fish in this place!" So he removed to another and threw the
net there, but without avail. And he ceased not to remove from
place to place till night fall, but caught not a single
sprat[FN#263] and said to himself, "Wonderful! Hath the fish fled
the river or what?" Then he shouldered the net and made for home,
chagrined, concerned, feeling for his mother and brothers and
knowing not how he should feed them that night. Presently, he
came to a baker's oven and saw the folk crowding for bread, with
silver in their hands, whilst the baker took no note of them. So
he stood there sighing, and the baker said to him, "Welcome to
thee, O Judar! Dost thou want bread?" But he was silent and the
baker continued, "An thou have no dirhams, take thy sufficiency
and thou shalt get credit." So Judar said, "Give me ten coppers'
worth of bread and take this net in pledge." Rejoined the baker,
"Nay, my poor fellow, the net is thy gate of earning thy
livelihood, and if I take it from thee, I shall close up against
thee the door of thy subsistence. Take thee ten Nusfs' worth of
bread and take these other ten, and to morrow bring me fish for
the twenty." "On my head and eyes be it!" quoth Judar and took
the bread and money saying, "To morrow the Lord will dispel the
trouble of my case and will provide me the means of acquittance."
Then he bought meat and vegetables and carried them home to his
mother, who cooked them and they supped and went to bed. Next
morning he arose at daybreak and took the net, and his mother
said to him, "Sit down and break thy fast." But he said, "Do thou
and my brothers break fast," and went down to the river about
Bulak where he ceased not to cast once, twice, thrice; and to
shift about all day, without aught falling to him, till the hour
of mid afternoon prayer, when he shouldered his net and went away
sore dejected. His way led him perforce by the booth of the baker
who, when he saw him counted out to him the loaves and the money,
saying, "Come, take it and go; an it be not today, 'twill be
tomorrow." Judar would have excused himself, but the baker said
to him, "Go! There needeth no excuse; an thou had netted aught,
it would be with thee; so seeing thee empty handed, I knew thou
hadst gotten naught; and if tomorrow thou have no better luck,
come and take bread and be not abashed, for I will give thee
credit." So Judar took the bread and money and went home. On the
third day also he sallied forth and fished from tank to tank
until the time of afternoon prayer, but caught nothing; so he
went to the baker and took the bread and silver as usual. On this
wise he did seven days running, till he became disheartened and
said in himself, "To day I go to the Lake Kárún."[FN#264] So he
went thither and was about to cast his net, when there came up to
him unawares a Maghrabí, a Moor, clad in splendid attire and
riding a she mule with a pair of gold embroidered saddle bags on
her back and all her trappings also orfrayed. The Moor alighted
and said to him, "Peace be upon thee, O Judar, O son of Omar!"
"And on thee likewise be peace, O my lord the pilgrim!" replied
the fisherman. Quoth the Maghrabi, "O Judar, I have need of thee
and, given thou obey me, thou shalt get great good and shalt be
my companion and manage my affairs for me." Quoth Judar, "O my
lord, tell me what is in thy mind and I will obey thee, without
demur." Said the Moor, "Repeat the Fatihah, the Opening Chapter
of the Koran."[FN#265] So he recited it with him and the Moor
bringing out a silken cord, said to Judar, "Pinion my elbows
behind me with this cord, as fast as fast can be, and cast me
into the lake; then wait a little while; and, if thou see me put
forth my hands above the water, raising them high ere my body
show, cast thy net over me and drag me out in haste; but if thou
see me come up feet foremost, then know that I am dead; in which
case do thou leave me and take the mule and saddle bags and carry
them to the merchants' bazaar, where thou wilt find a Jew by name
Shamáyah. Give him the mule and he will give thee an hundred
dinars, which do thou take and go thy ways and keep the matter
secret with all secrecy." So Judar tied his arms tightly behind
his back and he kept saying, "Tie tighter." Then said he "Push me
till I fall into the lake:" so he pushed him in and he sank.
Judar stood waiting some time till, behold, the Moor's feet
appeared above the water, whereupon he knew that he was dead. So
he left him and drove the mule to the bazaar, where seated on a
stool at the door of his storehouse he saw the Jew who spying the
mule, cried, "In very sooth the man hath perished," adding, "and
naught undid him but covetise." Then he took the mule from Judar
and gave him an hundred dinars, charging him to keep the matter
secret. So Judar went and bought what bread he needed, saying to
the baker, "Take this gold piece!"; and the man summed up what
was due to him and said, "I still owe thee two days' bread"--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

          When it was the Six Hundred and Ninth Night,

She continued, It hath reached me, O auspicious King, that Judar,
when the baker after summing up what was due to him said, "I
still owe thee two days' bread," replied, "Good," and went on to
the butcher, to whom he gave a gold piece and took meat, saying,
"Keep the rest of the dinar on account." Then he bought
vegetables and going home, found his brothers importuning their
mother for victual, whilst she cried, "Have patience till your
brother come home, for I have naught." So he went in to them and
said, "Take and eat;" and they fell on the food like cannibals.
Then he gave his mother the rest of his gold saying, "If my
brothers come to thee, give them wherewithal to buy food and eat
in my absence." He slept well that night and next morning he took
his net and going down to Lake Karun stood there and was about to
cast his net, when behold, there came up to him a second
Maghribi, riding on a she mule more handsomely accoutred than he
of the day before and having with him a pair of saddle bags of
which each pocket contained a casket. "Peace be with thee, O
Judar!" said the Moor: "And with thee be peace, O my lord, the
pilgrim!" replied Judar. Asked the Moor, "Did there come to thee
yesterday a Moor riding on a mule like this of mine?" Hereat
Judar was alarmed and answered, "I saw none," fearing lest the
other say, "Whither went he?" and if he replied, "He was drowned
in the lake," that haply he should charge him with having drowned
him; wherefore he could not but deny. Rejoined the Moor, "Hark
ye, O unhappy![FN#266] this was my brother, who is gone before
me." Judar persisted, "I know naught of him." Then the Moor
enquired, "Didst thou not bind his arms behind him and throw him
into the lake, and did he not say to thee, 'If my hands appear
above the water first, cast thy net over me and drag me out in
haste; but, if my feet show first, know that I am dead and carry
the mule to the Jew Shamayah, who shall give thee an hundred
dinars?'" Quoth Judar, "Since thou knowest all this why and
wherefore dost thou question me?"; and quoth the Moor, "I would
have thee do with me as thou didst with my brother." Then he gave
him a silken cord, saying, "Bind my hands behind me and throw me
in, and if I fare as did my brother, take the mule to the Jew and
he will give thee other hundred dinars." Said Judar, "Come on;"
so he came and he bound him and pushed him into the lake, where
he sank. Then Judar sat watching and after awhile, his feet
appeared above the water and the fisher said, "He is dead and
damned! Inshallah, may Maghribis come to me every day, and I will
pinion them and push them in and they shall die; and I will
content me with an hundred dinars for each dead man." Then he
took the mule to the Jew, who seeing him asked, "The other is
dead?" Answered Judar, "May thy head live!"; and the Jew said,
"This is the reward of the covetous!" Then he took the mule and
gave Judar an hundred dinars, with which he returned to his
mother. "O my son," said she, "whence hast thou this?" So he told
her, and she said, "Go not again to Lake Karun, indeed I fear for
thee from the Moors." Said he, "O my mother, I do but cast them
in by their own wish, and what am I to do? This craft bringeth me
an hundred dinars a day and I return speedily; wherefore, by
Allah, I will not leave going to Lake Karun, till the race of the
Magháribah[FN#267] is cut off and not one of them is left." So,
on the morrow which was the third day, he went down to the lake
and stood there, till there came up a third Moor, riding on a
mule with saddle bags and still more richly accoutred than the
first two, who said to him, "Peace be with thee, O Judar, O son
of Omar!" And the fisherman saying in himself, "How comes it that
they all know me?" returned his salute. Asked the Maghribi, "Have
any Moors passed by here?" "Two," answered Judar. "Whither went
they?" enquired the Moor, and Judar replied, "I pinioned their
hands behind them and cast them into the lake, where they were
drowned, and the same fate is in store for thee." The Moor
laughed and rejoined, saying, "O unhappy! Every life hath its
term appointed." Then he alighted and gave the fisherman the
silken cord, saying, "Do with me, O Judar, as thou didst with
them." Said Judar, "Put thy hands behind thy back, that I may
pinion thee, for I am in haste, and time flies." So he put his
hands behind him and Judar tied him up and cast him in. Then he
waited awhile; presently the Moor thrust both hands forth of the
water and called out to him, saying, "Ho, good fellow, cast out
thy net!" So Judar threw the net over him and drew him ashore,
and lo! in each hand he held a fish as red as coral. Quoth the
Moor, "Bring me the two caskets that are in the saddle bags." So
Judar brought them and opened them to him, and he laid in each
casket a fish and shut them up. Then he pressed Judar to his
bosom and kissed him on the right cheek and the left, saying,
"Allah save thee from all stress! By the Almighty, hadst thou not
cast the net over me and pulled me out, I should have kept hold
of these two fishes till I sank and was drowned, for I could not
get ashore of myself." Quoth Judar, "O my lord the pilgrim, Allah
upon thee, tell me the true history of the two drowned men and
the truth anent these two fishes and the Jew."--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

          When it was the Six Hundred and Tenth Night,

She continued, It hath reached me, O auspicious King, that when
Judar asked the Maghribi, saying, "Prithee tell me first of the
drowned men," the Maghribi answered, "Know, O Judar, that these
drowned men were my two brothers, by name Abd al-Salám and Abd
al- Ahad. My own name is Abd al-Samad, and the Jew also is our
brother; his name is Abd al-Rahim and he is no Jew but a true
believer of the Maliki school. Our father, whose name was Abd al-
Wadúd,[FN#268] taught us magic and the art of solving mysteries
and bringing hoards to light, and we applied ourselves thereto,
till we compelled the Ifrits and Marids of the Jinn to do us
service. By and by, our sire died and left us much wealth, and we
divided amongst us his treasures and talismans, till we came to
the books, when we fell out over a volume called 'The Fables of
the Ancients,' whose like is not in the world, nor can its price
be paid of any, nor is its value to be evened with gold and
jewels; for in it are particulars of all the hidden hoards of the
earth and the solution of every secret. Our father was wont to
make use of this book, of which we had some small matter by
heart, and each of us desired to possess it, that he might
acquaint himself with what was therein. Now when we fell out
there was in our company an old man by name Cohen
Al-Abtan,[FN#269] who had reared our sire and taught him
divination and gramarye, and he said to us, 'Bring me the book.'
So we gave it him and he continued, 'Ye are my son's sons, and it
may not be that I should wrong any of you. So whoso is minded to
have the volume, let him address himself to achieve the treasure
of Al-Shamardal[FN#270] and bring me the celestial planisphere
and the Kohl phial and the seal ring and the sword. For the ring
hath a Marid that serveth it called Al-Ra'ad al-Kásif;[FN#271]
and whoso hath possession thereof, neither King nor Sultan may
prevail against him; and if he will, he may therewith make
himself master of the earth, in all the length and breadth
thereof. As for the brand, if its bearer draw it and brandish it
against an army, the army will be put to the rout; and if he say
the while, 'Slay yonder host,' there will come forth of that
sword lightning and fire, that will kill the whole many. As for
the planisphere, its possessor hath only to turn its face toward
any country, east or west, with whose sight he hath a mind to
solace himself, and therein he will see that country and its
people, as they were between his hands and he sitting in his
place; and if he be wroth with a city and have a mind to burn it,
he hath but to face the planisphere towards the sun's disc,
saying, 'Let such a city be burnt,' and that city will be
consumed with fire. As for the Kohl phial, whoso pencilleth his
eyes therefrom, he shall espy all the treasures of the earth. And
I make this condition with you which is that whoso faileth to hit
upon the hoards shall forfeit his right; and that none save he
who shall achieve the treasure and bring me the four precious
things which be therein shall have any claim to take this book.'
So we all agreed to this condition, and he continued, 'O my sons,
know that the treasure of Al-Shamardal is under the commandment
of the sons of the Red King, and your father told me that he had
himself essayed to open the treasure, but could not; for the sons
of the Red King fled from him into the land of Egypt and took
refuge in a lake there, called Lake Karun, whither he pursued
them, but could not prevail over them, by reason of their
stealing into that lake, which was guarded by a spell.' "--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

        When it was the Six Hundred and Eleventh Night,

She said, It hath reached me, O auspicious King, that when the
Cohen al-Abtan had told the youths this much, he continued his
tale as follows, "So your father returned empty handed and unable
to win to his wish; and after failing he complained to me of his
ill-success, whereupon I drew him an astrological figure and
found that the treasure could be achieved only by means of a
young fisherman of Cairo, highs Judar bin Omar, the place of
foregathering with whom was at Lake Karun, for that he should be
the means of capturing the sons of the Red King and that the
charm would not be dissolved, save if he should bind the hands of
the treasure seeker behind him and cast him into the lake, there
to do battle with the sons of the Red King. And he whose lot it
was to succeed would lay hands upon them; but, if it were not
destined to him he should perish and his feet appear above water.
As for him who was successful, his hands would show first,
whereupon it behoved that Judar should cast the net over him and
draw him ashore." Now quoth my brothers Abd al-Salam and Abd
al-Ahad, "We will wend and make trial, although we perish;" and
quoth I, "And I also will go;" but my brother Abd al- Rahim (he
whom thou sawest in the habit of a Jew) said, "I have no mind to
this." Thereupon we agreed with him that he should repair to
Cairo in the disguise of a Jewish merchant, so that, if one of us
perished in the lake, he might take his mule and saddle bags and
give the bearer an hundred dinars. The first that came to thee
the sons of the Red King slew, and so did they with my second
brother; but against me they could not prevail and I laid hands
on them." Cried Judar, "And where is thy catch?" Asked the Moor,
"Didst thou not see me shut them in the caskets?" "Those were
fishes," said Judar. "Nay," answered the Maghribi, "they are
Ifrits in the guise of fish. But, O Judar," continued he, "thou
must know that the treasure can be opened only by thy means: so
say, wilt thou do my bidding and go with me to the city Fez and
Mequinez[FN#272] where we will open the treasure?; and after I
will give thee what thou wilt and thou shalt ever be my brother
in the bond of Allah and return to thy family with a joyful
heart." Said Judar, "O my lord the pilgrim, I have on my neck a
mother and two brothers,"--And Shahrazad perceived the dawn of
day and ceased to say her permitted say.

         When it was the Six Hundred and Twelfth Night,

She continued, It hath reached me, O auspicious King, that Judar
said to the Maghribi, "I have on my neck a mother and two
brothers, whose provider I am; and if I go with thee, who shall
give them bread to eat?" Replied the Moor, "This is an idle
excuse! if it be but a matter of expenditure, I will give thee a
thousand ducats for thy mother, wherewith she may provide her
self till thou come back: and indeed thou shalt return before the
end of four months." So when Judar heard mention of the thousand
diners, he said, "Here with them, O Pilgrim, and I am thy man;"
and the Moor, pulling out the money, gave it to him, whereupon he
carried it to his mother and told her what had passed between
them, saying, "Take these thousand diners and expend of them upon
thyself and my brothers, whilst I journey to Marocco with the
Moor, for I shall be absent four months, and great good will
betide me; so bless me, O my mother!" Answered she, "O my son,
thou desolatest me and I fear for thee." "O my mother," rejoined
he, "no harm can befall him who is in Allah's keeping, and the
Maghribi is a man of worth;" and he went on to praise his
condition to her. Quoth she, "Allah incline his heart to thee! Go
with him, O my son; peradventure, he will give thee somewhat." So
he took leave of his mother and rejoined the Moor Abd al-Samad,
who asked him, "Hast thou consulted thy mother?" "Yes," answered
Judar; "and she blessed me." "Then mount behind me," said the
Maghribi. So Judar mounted the mule's crupper and they rode on
from noon till the time of mid afternoon prayer, when the
fisherman was an hungered; but seeing no victual with the Moor,
said to him, "O my lord the pilgrim, belike thou hast forgotten
to bring us aught to eat by the way?" Asked the Moor, "Art thou
hungry?" and Judar answered, "Yes." So Abd al-Samad alighted and
made Judar alight and take down the saddle bage[FN#273]; then he
said to him, "What wilt thou have, O my brother?" "Anything."
"Allah upon thee, tell me what thou hast a mind to." "Bread and
cheese." "O my poor fellow! bread and cheese besit thee not; wish
for some thing good." "Just now everything is good to me." "Dost
thou like nice browned chicken?" "Yes!" "Dost thou like rice and
honey?" "Yes!" And the Moor went on to ask him if he liked this
dish and that dish till he had named four and twenty kinds of
meats; and Judar thought to himself, "He must be daft! Where are
all these dainties to come from, seeing he hath neither cook nor
kitchen? But I'll say to him, ''Tis enough!'" So he cried, "That
will do: thou makest me long for all these meats, and I see
nothing." Quoth the Moor, "Thou art welcome, O Judar!" and,
putting his hand into the saddle bags, pulled out a golden dish
containing two hot browned chickens. Then he thrust his hand a
second time and drew out a golden dish, full of kabobs[FN#274];
nor did he stint taking out dishes from saddle bags, till he had
brought forth the whole of the four and twenty kinds he had
named, whilst Judar looked on. Then said the Moor, "Fall to poor
fellow!", and Judar said to him, "O my lord, thou carriest in
yonder saddle bags kitchen and kitcheners!" The Moor laughed and
replied, "These are magical saddle bags and have a servant, who
would bring us a thousand dishes an hour, if we called for them."
Quoth Judar, "By Allah, a meat thing in saddle bags'" Then they
ate their fill and threw away what was left; after which the Moor
replaced the empty dishes in the saddle bags and putting in his
hand, drew out an ewer. They drank and making the Wuzu ablution,
prayed the mid afternoon prayer; after which Abd al-Samad
replaced the ewer and the two caskets in the saddle bags and
throwing them over the mule's back, mounted and cried "Up with
thee and let us be off," presently adding, "O Judar, knowest thou
how far we have come since we left Cairo?" "Not I, by Allah,"
replied he, and Abd al-Samad, "We have come a whole month's
journey." Asked Judar, "And how is that?"; and the Moor answered,
"Know, O Judar, that this mule under us is a Marid of the Jinn
who every day performeth a year's journey; but, for thy sake, she
hath gone an easier pace." Then they set out again and fared on
westwards till nightfall, when they halted and the Maghribi
brought out supper from the saddle bags, and in like manner, in
the morning, he took forth wherewithal to break their fast. So
they rode on four days, journeying till midnight and then
alighting and sleeping until morning, when they fared on again;
and all that Judar had a mind to, he sought of the Moor, who
brought it out of the saddle bags. On the fifth day, they arrived
at Fez and Mequinez and entered the city, where all who met the
Maghribi saluted him and kissed his hands; and he continued
riding through the streets, till he came to a certain door, at
which he knocked, whereupon it opened and out came a girl like
the moon, to whom said he, "O my daughter, O Rahmah,[FN#275] open
us the upper chamber." "On my head and eyes, O my papa!" replied
she and went in, swaying her hips to and fro with a graceful and
swimming gait like a thirsting gazelle, movements that ravished
Judar's reason, and he said, "This is none other than a King's
daughter." So she opened the upper chamber, and the Moor, taking
the saddle bags from the mule's back, said, "Go, and God bless
thee!" when lo! the earth clove asunder and swallowing the mule,
closed up again as before. And Judar said, "O Protector! praised
be Allah, who hath kept us in safety on her back!" Quoth the
Maghribi, "Marvel not, O Judar. I told thee that the mule was an
Ifrit; but come with us into the upper chamber." So they went up
into it, and Judar was amazed at the profusion of rich furniture
and pendants of gold and silver and jewels and other rare and
precious things which he saw there. As soon as they were seated,
the Moor bade Rahmah bring him a certain bundle[FN#276] and
opening it, drew out a dress worth a thousand diners, which he
gave to Judar, saying, "Don this dress, O Judar, and welcome to
thee!" So Judar put it on and became a fair en sample of the
Kings of the West. Then the Maghribi laid the saddle bags before
him, and, putting in his hand, pulled out dish after dish, till
they had before them a tray of forty kinds of meat, when he said
to Judar, "Come near, O my master! eat and excuse us"--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say,

       When it was the Six Hundred and Thirteenth Night,

She continued, It hath reached me, O auspicious King, that
Maghribi having served up in the pavilion a tray of forty kinds
of meat, said to Judar, "Come near, O my master, and excuse us
for that we know not what meats thou desirest; but tell us what
thou hast a mind to, and we will set it before thee without
delay." Replied Judar, "By Allah, O my lord the pilgrim, I love
all kinds of meat and unlove none; so ask me not of aught, but
bring all that cometh to thy thought, for save eating to do I
have nought." After this he tarried twenty days with the Moor,
who clad him in new clothes every day, and all this time they ate
from the saddle bags; for the Maghribi bought neither meat nor
bread nor aught else, nor cooked, but brought everything out of
the bags, even to various sorts of fruit. On the twenty first
day, he said, "O Judar up with thee; this is the day appointed
for opening the hoard of Al-Shamardal." So he rose and they went
afoot[FN#277] without the city, where they found two slaves, each
holding a she mule. The Moor mounted one beast and Judar the
other, and they ceased not riding till noon, when they came to a
stream of running water, on whose banks Abd al-Samad alighted
saying, "Dismount, O Judar!" Then he signed with his hand to the
slaves and said, "To it!" So they took the mules and going each
his own way, were absent awhile, after which they returned, one
bearing a tent, which he pitched, and the other carpets, which he
spread in the tent and laid mattresses, pillows and cushions
there around. Then one of them brought the caskets containing the
two fishes; and another fetched the saddle bags; whereupon the
Maghribi arose and said, "Come, O Judar!" So Judar followed him
into the tent and sat down beside him; and he brought out dishes
of meat from the saddle bags and they ate the undurn meal. Then
the Moor took the two caskets and conjured over them both,
whereupon there came from within voices that said' "Adsumus, at
thy service, O diviner of the world! Have mercy upon us!" and
called aloud for aid. But he ceased not to repeat conjurations
and they to call for help, till the two caskets flew in sunder,
the fragments flying about, and there came forth two men, with
pinioned hands saying, "Quarter, O diviner of the world! What
wilt thou with us?" Quoth he, "My will is to burn you both with
fire, except ye make a covenant with me, to open to me the
treasure of Al-Shamardal." Quoth they, "We promise this to thee,
and we will open the tree sure to thee, so thou produce to us
Judar bin Omar, the fisherman, for the hoard may not be opened
but by his means, nor can any enter therein save Judar." Cried
the Maghribi "Him of whom ye speak, I have brought, and he is
here, listening to you and looking at you." Thereupon they
covenanted with him to open the treasure to him, and he released
them. Then he brought out a hollow wand and tablets of red
carnelian which he laid on the rod; and after this he took a
chafing dish and setting charcoal thereon, blew one breath into
it and it kindled forthwith. Presently he brought incense and
said, "O Judar, I am now about to begin the necessary
conjurations and fumigations, and when I have once begun, I may
not speak, or the charm will be naught; so I will teach thee
first what thou must do to win thy wish." "Teach me," quoth
Judar. "Know," quoth the Moor, "that when I have recited the
spell and thrown on the incense, the water will dry up from the
river's bed and discover to thee, a golden door, the bigness of
the city gate, with two rings of metal thereon; whereupon do thou
go down to the door and knock a light knock and wait awhile; then
knock a second time a knock louder than the first and wait
another while; after which give three knocks in rapid succession,
and thou wilt hear a voice ask, 'Who knocketh at the door of the
treasure, unknowing how to solve the secrets?' Do thou answer, 'I
am Judar the fisherman son of Omar': and the door will open and
there will come forth a figure with a brand in hand who will say
to thee: 'If thou be that man, stretch forth thy neck, that I may
strike off thy head.' Then do thou stretch forth thy neck and
fear not; for, when he lifts his hand and smites thee with the
sword, he will fall down before thee, and in a little thou wilt
see him a body sans soul; and the stroke shall not hurt thee nor
shall any harm befall thee; but, if thou gainsay him, he will
slay thee. When thou hast undone his enchantment by obedience,
enter and go on till thou see another door, at which do thou
knock, and there will come forth to thee a horseman riding a mare
with a lance on his shoulder and say to thee, 'What bringeth thee
hither, where none may enter ne man ne Jinni?' And he will shake
his lance at thee. Bare thy breast to him and he will smite thee
and fall down forthright and thou shalt see him a body without a
soul; but if thou cross him he will kill thee. Then go on to the
third door, whence there will come forth to thee a man with a bow
and arrows in his hand and take aim at thee. Bare thy breast to
him and he will shoot at thee and fall down before thee, a body
without a soul; but if thou oppose him, he will kill thee. Then
go on to the fourth door"--And Shahrazad perceived the dawn of
day and ceased to say her per misted say.

       When it was the Six Hundred and Fourteenth Night,

She continued, It hath reached me, O auspicious King, that the
Maghribi said to Judar, "Go on to the fourth door and knock and
it shall be opened to thee, when there will come forth to thee a
lion huge of bulk which will rush upon thee, opening his mouth
and showing he hath a mind to devour thee. Have no fear of him,
neither flee from him: but when he cometh to thee, give him thy
hand and he will bite at it and fall down straightway, nor shall
aught of hurt betide thee. Then enter the fifth door, where thou
shalt find a black slave, who will say to thee, 'Who art thou?'
Say, 'I am Judar!' and he will answer, 'If thou be that man, open
the sixth door.' Then do thou go up to the door and say, 'O Isa,
tell Musa to open the door'; whereupon the door will fly open and
thou wilt see two dragons, one on the left hand and another on
the right, which will open their mouths and fly at thee, both at
once. Do thou put forth to them both hands and they will bite
each a hand and fall down dead; but an thou resist them, they
will slay thee. Then go on to the seventh door and knock,
whereupon there will come forth to thee thy mother and say,
'Welcome, O my son! Come, that I may greet thee!' But do thou
reply, 'Hold off from me and doff thy dress.' And she will make
answer, 'O my son, I am thy mother and I have a claim upon thee
for suckling thee and for rearing thee: how then wouldst thou
strip me naked?' Then do thou say, 'Except thou put off thy
clothes, I will kill thee!' and look to thy right where thou wilt
see a sword hanging up. Take it and draw it upon her, saying,
'Strip!' where upon she will wheedle thee and humble herself to
thee; but have thou no ruth on her nor be beguiled, and as often
as she putteth off aught, say to her, 'Off with the rave'; nor do
thou cease to threaten her with death, till she doff all that is
upon her and fall down, whereupon the enchantment will be
dissolved and the charms undone, and thou wilt be safe as to thy
life. Then enter the hall of the treasure, where thou wilt see
the gold lying in heaps; but pay no heed to aught thereof, but
look to a closet at the upper end of the hall, where thou wilt
see a curtain drawn. Draw back the curtain and thou wilt descry
the enchanter, Al-Shamardal, lying upon a couch of gold, with
something at his head round and shining like the moon, which is
the celestial planisphere. He is baldrick'd with the
sword[FN#278]; his finger is the ring and about his neck hangs a
chain, to which hangs the Kohl phial. Bring me the four
talismans, and beware lest thou forget aught of that which I have
told thee, or thou wilt repent and there will be fear for thee."
And he repeated his directions a second and a third and a fourth
time, till Judar said, "I have them by heart: but who may face
all these enchantments that thou namest and endure against these
mighty terrors?" Replied the Moor, "O Judar, fear not, for they
are semblances without life;" and he went on to hearten him, till
he said, "I put my trust in Allah." Then Abd al-Samad threw
perfumes on the chafing dish, and addressed himself to reciting
conjurations for a time when, behold, the water disappeared and
uncovered the river bed and discovered the door of the treasure,
whereupon Judar went down to the door and knocked. Therewith he
heard a voice saying, "Who knocketh at the door of the treasure,
unknowing how to solve the secrets?" Quoth he, "I am Judar son of
Omar;" whereupon the door opened and there came forth a figure
with a drawn sword, who said to him, "Stretch forth thy neck." So
he stretched forth his neck and the species smote him and fell
down, lifeless. Then he went on to the second door and did the
like, nor did he cease to do thus, till he had undone the
enchantments of the first six doors and came to the seventh door,
whence there issued forth to him his mother, saying, "I salute
thee, O my son!" He asked, "What art thou?", and she answered, "O
my son, I am thy mother who bare thee nine months and suckled
thee and reared thee." Quoth he, "Put off thy clothes." Quoth
she, "Thou art my son, how wouldst thou strip me naked?" But he
said "Strip, or I will strike off thy head with this sword;" and
he stretched out his hand to the brand and drew it upon her
saying, "Except thou strip, I will slay thee." Then the strife
became long between them and as often as he redoubled on her his
threats, she put off somewhat of her clothes and he said to her,
"Doff the rest," with many menaces; while she removed each
article slowly and kept saying, "O my son, thou hast disappointed
my fosterage of thee," till she had nothing left but her
petticoat trousers Then said she, "O my son, is thy heart stone?
Wilt thou dishonour me by discovering my shame? Indeed, this is
unlawful, O my son!" And he answered, "Thou sayest sooth; put not
off thy trousers." At once, as he uttered these words, she cried
out, "He hath made default; beat him!" Whereupon there fell upon
him blows like rain drops and the servants of the treasure
flocked to him and dealt him a funding which he forgot not in all
his days; after which they thrust him forth and threw him down
without the treasure and the hoard doors closed of themselves,
whilst the waters of the river returned to their bed.--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

        When it was the Six Hundred and Fifteenth Night,

She said, It hath reached me, O auspicious King, that when the
servants of the treasure beat Judar and cast him out and the
hoard doors closed of themselves, whilst the river waters
returned to their bed, Abd al-Samad the Maghribi took Judar up in
haste and repeated conjurations over him, till he came to his
senses but still dazed as with drink, when he asked him, "What
hast thou done, O wretch?" Answered Judar, "O my brother, I undid
all the opposing enchantments, till I came to my mother and there
befell between her and myself a long contention. But I made her
doff her clothes, O my brother, till but her trousers remained
upon her and she said to me, 'Do not dishonour me; for to
discover one's shame is forbidden.' So I left her her trousers
out of pity, and behold, she cried out and said, 'He hath made
default; beat him!' Whereupon there came out upon me folk, whence
I know not, and funding me with a belabouring which was a Sister
of Death, thrust me forth; nor do I know what befell me after
this." Quoth the Moor, "Did I not warn thee not to swerve from my
directions? Verily, thou hast injured me and hast injured
thyself: for if thou hadst made her take off her petticoat
trousers, we had won to our wish; but now thou must abide with me
till this day next year." Then he cried out to the two slaves,
who struck the tent forthright and loaded it on the beasts; then
they were absent awhile and presently returned with the two
mules; and the twain mounted and rode back to the city of Fez,
where Judar tarried with the Maghribi, eating well and drinking
well and donning a grand dress every day, till the year was ended
and the anniversary day dawned. Then the Moor said to him, "Come
with me, for this is the appointed day." And Judar said, "'Tis
well." So the Maghribi carried him without the city, where they
found the two slaves with the mules, and rode on till they
reached the river. Here the slaves pitched the tent and furnished
it; and the Moor brought forth the tray of food and they ate the
morning meal; after which Abd al-Samad brought out the wand and
the tablets as before and, kindling the fire in the chafing dish,
made ready the incense. Then said he, "O Judar, I wish to renew
my charge to thee." "O my lord the pilgrim," replied he, "if I
have forgotten the bastinado, I have forgotten the
injunctions."[FN#279] Asked the Moor, "Dost thou indeed remember
them?" and he answered, "Yes." Quoth the Moor, "Keep thy wits,
and think not that the woman is thy very mother; nay, she is but
an enchantment in her semblance, whose purpose is to find thee
defaulting. Thou camest off alive the first time; but, an thou
trip this time, they will slay thee." Quoth Judar, "If I slip
this time, I deserve to be burnt of them." Then Abd al-Samad cast
the perfumes into the fire and recited the conjurations, till the
river dried up; whereupon Judar descended and knocked. The door
opened and he entered and undid the several enchantments, till he
came to the seventh door and the semblance of his mother appeared
before him, saying, "Welcome,[FN#280] O my son!" But he said to
her, "How am I thy son, O accursed? Strip!" And she began to
wheedle him and put off garment after garment, till only her
trousers remained; and he said to her, "Strip, O accursed!" So
she put off her trousers and became a body without a soul. Then
he entered the hall of the treasures, where he saw gold lying in
heaps, but paid no heed to it and passed on to the closet at the
upper end, where he saw the enchanter Al-Shamardal lying on a
couch of gold, baldrick'd with the sword, with the ring on his
finger, the Kohl phial on his breast and the celestial
planisphere hanging over his head. So he loosed the sword and
taking the ring, the Kohl phial and the planisphere, went forth,
when behold, a band of music sounded for him and the servants of
the treasure cried out, saying, "Mayest thou be assained with
that thou hast gained, O Judar!" Nor did the music leave
sounding, till he came forth of the treasure to the Maghribi, who
gave up his conjurations and fumigations and rose up and embraced
him and saluted him. Then Judar made over to him the four hoarded
talismans, and he took them and cried out to the slaves, who
carried away the tent and brought the mules. So they mounted and
returned to Fez-city, where the Moor fetched the saddle bags and
brought forth dish after dish of meat, till the tray was full,
and said, "O my brother, O Judar, eat!" So he ate till he was
satisfied, when the Moor emptied what remained of the meats and
other dishes and returned the empty platters to the saddle bags.
Then quoth he, "O Judar, thou hast left home and native land on
our account and thou hast accomplished our dearest desire;
wherefore thou hast a right to require a reward of us. Ask,
therefore, what thou wilt, it is Almighty Allah who giveth unto
thee by our means.[FN#281] Ask thy will and be not ashamed, for
thou art deserving." "O my lord," quoth Judar, "I ask first of
Allah the Most High and then of thee, that thou give me yonder
saddle bags." So the Maghribi called for them and gave them to
him, saying, "Take them, for they are thy due; and, if thou hadst
asked of me aught else instead, I had given it to thee. Eat from
them, thou and thy family; but, my poor fellow, these will not
profit thee, save by way of provaunt, and thou hast wearied
thyself with us and we promised to send thee home rejoicing. So
we will join to these other saddle bags, full of gold and gems,
and forward thee back to thy native land, where thou shalt become
a gentleman and a merchant and clothe thyself and thy family; nor
shalt thou want ready money for thine expenditure. And know that
the manner of using our gift is on this wise. Put thy hand
therein and say, 'O servant of these saddle bags, I conjure thee
by the virtue of the Mighty Names which have power over thee,
bring me such a dish!' And he will bring thee whatsoever thou
askest, though thou shouldst call for a thousand different dishes
a day." So saying, he filled him a second pair of saddle bags
half with gold and half with gems and precious stones; and,
sending for a slave and a mule, said to him, "Mount this mule,
and the slave shall go before thee and show thee the way, till
thou come to the door of thy house, where do thou take the two
pair of saddle bags and give him the mule, that he may bring it
back. But admit none into thy secret; and so we commend thee to
Allah!" "May the Almighty increase thy good!" replied Judar and,
laying the two pairs of saddle bags on the mule's back, mounted
and set forth. The slave went on before him and the mule followed
him all that day and night, and on the morrow he entered Cairo by
the Gate of Victory,[FN#282] where he saw his mother seated,
saying, "Alms, for the love of Allah!" At this sight he well nigh
lost his wits and alighting, threw himself upon her: and when she
saw him she wept. Then he mounted her on the mule and walked by
her stirrup,[FN#283] till they came to the house, where he set
her down and, taking the saddle bags, left the she mule to the
slave, who led her away and returned with her to his master, for
that both slave and mule were devils. As for Judar, it was
grievous to him that his mother should beg; so, when they were in
the house, he asked her, "O my mother, are my brothers well?";
and she answered, "They are both well." Quoth he, "Why dost thou
beg by the wayside?" Quoth she, "Because I am hungry, O my son,"
and he, 'Before I went away, I gave thee an hundred diners one
day, the like the next and a thousand on the day of my
departure." "O my son, they cheated me and took the money from
me, saying, 'We will buy goods with it.' Then they drove me away,
and I fell to begging by the wayside, for stress of hunger." "O
my mother, no harm shall befall thee, now I am come; so have no
concern, for these saddle bags are full of gold and gems, and
good aboundeth with me." "Verily, thou art blessed, O my son!
Allah accept of thee and increase thee of His bounties! Go, O my
son, fetch us some victual, for I slept not last night for excess
of hunger, having gone to bed supperless. "Welcome to thee, O my
mother! Call for what thou wilt to eat, and I will set it before
thee this moment; for I have no occasion to buy from the market,
nor need I any to cook. "O my son, I see naught with thee." "I
have with me in these saddle bags all manner of meats." "O my
son, whatever is ready will serve to stay hunger." "True, when
there is no choice, men are content with the smallest thing; but
where there is plenty, they like to eat what is good: and I have
abundance; so call for what thou hast a mind to." "O my son, give
me some hot bread and a slice of cheese." "O my mother, this
befitteth not thy condition." "Then give me to eat of that which
besitteth my case, for thou knowest it." "O my mother," rejoined
he, "what suit thine estate are browned meat and roast chicken
and peppered rice and it becometh thy rank to eat of sausages and
stuffed cucumbers and stuffed lamb and stuffed ribs of mutton and
vermicelli with broken almonds and nuts and honey and sugar and
fritters and almond cakes." But she thought he was laughing at
her and making mock of her; so she said to him, "Yauh!
Yauh![FN#284] what is come to thee? Dost thou dream or art thou
daft?" Asked he, "Why deemest thou that I am mad?" and she
answered, "Because thou namest to me all manner rich dishes. Who
can avail unto their price, and who knoweth how to dress them?"
Quoth he, "By my life! thou shalt eat of all that I have named to
thee, and that at once;" and quoth she, "I see nothing;" and he,
"Bring me the saddle bags." So she fetched them and feeling them,
found them empty. However, she laid them before him and he thrust
in his hand and pulled out dish after dish, till he had set
before her all he had named. Whereupon asked she, "O my son, the
saddle bags are small and moreover they were empty; yet hast thou
taken thereout all these dishes. Where then were they all?"; and
he answered, "O my mother, know that these saddle bags, which the
Moor gave me, are enchanted and they have a servant whom, if one
desire aught, he hath but to adjure by the Names which command
him, saying, 'O servant of these saddle bags, bring me such a
dish!' and he will bring it." Quoth his mother, "And may I put
out my hand and ask of him?" Quoth he, "Do so." So she stretched
out her hand and said, "O servant of the saddle bags, by the
virtue of the Names which command thee, bring me stuffed ribs."
Then she thrust in her hand and found a dish containing delicate
stuffed ribs of lamb. So she took it out, and called for bread
and what else she had a mind to: after which Judar said to her,
"O my mother, when thou hast made an end of eating, empty what is
left of the food into dishes other than these, and restore the
empty platters to the saddle bags carefully." So she arose and
laid them up in a safe place. "And look, O mother mine, that thou
keep this secret," added he; "and whenever thou hast a mind to
aught, take it forth of the saddle bags and give alms and feed my
brothers, whether I be present or absent." Then he fell to eating
with her and behold, while they were thus occupied, in came his
two brothers, whom a son of the quarter[FN#285] had apprised of
his return, saying, "Your brother is come back, riding on a she
mule, with a slave before him, and wearing a dress that hath not
its like." So they said to each other, "Would to Heaven we had
not evilly entreated our mother! There is no hope but that she
will surely tell him how we did by her, and then, oh our disgrace
with him!" But one of the twain said, "Our mother is soft
hearted, and if she tell him, our brother is yet tenderer over us
than she; and, given we excuse ourselves to him, he will accept
our excuse." So they went in to him and he rose to them and
saluting them with the friendliest salutation, bade them sit down
and eat. So they ate till they were satisfied, for they were weak
with hunger; after which Judar said to them, "O my brothers, take
what is left and distribute it to the poor and needy." "O
brother," replied they, "let us keep it to sup withal." But he
answered, "When supper time cometh, ye shall have more than
this." So they took the rest of the victual and going out, gave
it to every poor man who passed by them, saying, "Take and eat,"
till nothing was left. Then they brought back the dishes and
Judar said to his mother, "Put them in the saddle bags."--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

        When it was the Six Hundred and Sixteenth Night,

She continued, It hath reached me, O auspicious King, that Judar,
when his brethren had finished their under meal, said to his
mother, "Put back the platters in the saddle bags." And when it
was eventide, he entered the saloon and took forth of the saddle
bags a table of forty dishes; after which he went up to the upper
room and, sitting down between his brothers, said to his mother,
"Bring the supper."[FN#286] So she went down to the saloon and,
finding there the dishes ready, laid the tray and brought up the
forty dishes, one after other. Then they ate the evening meal,
and when they had done, Judar said to his brothers, "Take and
feed the poor and needy." So they took what was left and gave
alms thereof, and presently he brought forth to them sweetmeats,
whereof they ate, and what was left he bade them give to the
neighbours. On the morrow, they brake their fast after the same
fashion, and thus they fared ten days, at the end of which time
quoth Sálim to Salím, "How cometh it that our brother setteth
before us a banquet in the morning, a banquet at noon, and a
banquet at sundown, besides sweetmeats late at night, and all
that is left he giveth to the poor? Verily, this is the fashion
of Sultans. Yet we never see him buy aught, and he hath neither
kitchener nor kitchen, nor doth he light a fire. Whence hath he
this great plenty? Hast thou not a mind to discover the cause of
all this?" Quoth Salím, "By Allah, I know not: but knowest thou
any who will tell us the truth of the case?" Quoth Sálim, "None
will tell us save our mother." So they laid a plot and repairing
to their mother one day, in their brother's absence, said to her,
"O our mother, we are hungry." Replied she, "Rejoice, for ye
shall presently be satisfied;" and going into the saloon, sought
of the servant of the saddle bags hot meats, which she took out
and set before her sons. "O our mother," cried they, "this meat
is hot; yet hast thou not cooked, neither kindled a fire." Quoth
she, "It cometh from the saddle bags;" and quoth they, "What
manner of thing be these saddle bags?" She answered, "They are
enchanted; and the required is produced by the charm:" she then
told her sons their virtue, enjoining them to secrecy. Said they,
"The secret shall be kept, O our mother, but teach us the manner
of this." So she taught them the fashion thereof and they fell to
putting their hands into the saddle bags and taking forth
whatever they had a mind to. But Judar knew naught of this. Then
quoth Sálim privily to Salím, "O my brother, how long shall we
abide with Judar servant wise and eat of his alms? Shall we not
contrive to get the saddle bags from him and make off with them?"
"And how shall we make shift to do this?" "We will sell him to
the galleys." "How shall we do that?" "We two will go to the
Raís, the Chief Captain of the Sea of Suez and bid him to an
entertainment, with two of his company. What I say to Judar do
thou confirm, and at the end of the night I will show thee what I
will do." So they agreed upon the sale of their brother and going
to the Captain's quarters said to him, "O Rais, we have come to
thee on an errand that will please thee." "Good," answered he;
and they continued, "We two are brethren, and we have a third
brother, a lewd fellow and good for nothing. When our father
died, he left us some money, which we shared amongst us, and he
took his part of the inheritance and wasted it in frowardness and
debauchery, till he was reduced to poverty, when he came upon us
and cited us before the magistrates, avouching that we had taken
his good and that of his father, and we disputed the matter
before the judges and lost the money. Then he waited awhile and
attacked us a second time, until he brought us to beggary; nor
will he desist from us, and we are utterly weary of him;
wherefore we would have thee buy him of us." Quoth the Captain,
"Can ye cast about with him and bring him to me here? If so, I
will pack him off to sea forthright." Quoth they "We cannot
manage to bring him here; but be thou our guest this night and
bring with thee two of thy men, not one more; and when he is
asleep, we will aid one another to fall upon him, we five, and
seize and gag him. Then shalt thou carry him forth the house,
under cover of the night, and after do thou with him as thou
wilt." Rejoined the Captain, "With all my heart! Will ye sell him
for forty dinars?" and they, "Yes, come after nightfall to such a
street, by such a mosque, and thou shalt find one of us awaiting
thee." And he replied, "Now be off." Then they repaired to Judar
and waited awhile, after which Sálim went up to him and kissed
his hand. Quoth Judar, "What ails thee, O my brother?" And he
made answer, saying, "Know that I have a friend, who hath many a
time bidden me to his house in thine absence and hath ever
hospitably entreated me, and I owe him a thousand kindnesses, as
my brother here wotteth. I met him to day and he invited me to
his house, but I said to him, 'I cannot leave my brother Judar.'
Quoth he, 'Bring him with thee'; and quoth I, 'He will not
consent to that; but if ye will be my guests, thou and thy
brothers'[FN#287] * * * * * (for his brothers were sitting with
him); and I invited them thinking that they would refuse. But he
accepted my invitation for all of them, saying, 'Look for me at
the gate of the little mosque,[FN#288] and I will come to thee, I
and my brothers.' And now I fear they will come and am ashamed
before thee. So wilt thou hearten my heart and entertain them
this night, for thy good is abundant, O my brother? Or if thou
consent not, give me leave to take them into the neighbours'
houses." Replied Judar, "Why shouldst thou carry them into the
neighbours' houses? Is our house then so strait or have we not
wherewith to give them supper? Shame on thee to consult me! Thou
hast but to call for what thou needest and have rich viands and
sweetmeats and to spare. Whenever thou bringest home folk in my
absence, ask thy mother, and she will set before thee victual
more than enough. Go and fetch them; blessings have descended
upon us through such guests." So Sálim kissed his hand and going
forth, sat at the gate of the little mosque till after sundown,
when the Captain and his men came up to him, and he carried them
to the house. When Judar saw them he bade them welcome and seated
them and made friends of them, knowing not what the future had in
store for him at their hands. Then he called to his mother for
supper, and she fell to taking dishes out of the saddlebags,
whilst he said, "Bring such and such meats," till she had set
forty different dishes before them. They ate their sufficiency
and the tray was taken away, the sailors thinking the while that
this liberal entertainment came from Sálim. When a third part of
the night was past, Judar set sweetmeats before them and Sálim
served them, whilst his two brothers sat with the guests, till
they sought to sleep. Accordingly Judar lay down and the others
with him, who waited till he was asleep, when they fell upon him
together and gagging and pinioning him, before he was awake,
carried him forth of the house,[FN#289] under cover of the
night,--And Shahrazad perceived the dawn of day and ceased saying
her permitted say.

       When it was the Six Hundred and Seventeenth Night,

She said, It hath reached me, O auspicious King, that they seized
Judar and carrying him forth of the house under cover of the
night, at once packed him off to Suez, where they shackled him
and set him to work as a galley slave; and he ceased not to serve
thus in silence a whole year.[FN#290] So far concerning Judar;
but as for his brothers, they went in next morning to his mother
and said to her, "O our mother, our brother Judar is not awake."
Said she, "Do ye wake him." Asked they, "Where lieth he?" and she
answered, "With the guests." They rejoined, "Haply he went away
with them whilst we slept, O mother. It would seem that he had
tasted of strangerhood and yearned to get at hidden hoards; for
we heard him at talk with the Moors, and they said to him, 'We
will take thee with us and open the treasure to thee.'" She
enquired, "Hath he then been in company with Moors?;" and they
replied, saying, "Were they not our guests yester night?" And
she, "Most like he hath gone with them, but Allah will direct him
on the right way; for there is a blessing upon him and he will
surely come back with great good." But she wept, for it was
grievous to her to be parted from her son. Then said they to her,
"O accursed woman, dost thou love Judar with all this love,
whilst as for us, whether we be absent or present, thou neither
joyest in us nor sorrowest for us? Are we not thy sons, even as
Judar is thy son?" She said, "Ye are indeed my sons: but ye are
reprobates who deserve no favour of me, for since your father's
death I have never seen any good in you; whilst as for Judar, I
have had abundant good of him and he hath heartened my heart and
entreated me with honour; wherefore it behoveth me to weep for
him, because of his kindness to me and to you." When they heard
this, they abused her and beat her; after which they sought for
the saddle bags, till they found the two pairs and took the
enchanted one and all the gold from one pouch and jewels from the
other of the unenchanted, saying, "This was our father's good."
Said their mother, "Not so, by Allah!, it belongeth to your
brother Judar, who brought it from the land of the Magharibah."
Said they, "Thou liest, it was our father's property; and we will
dispose of it, as we please." Then they divided the gold and
jewels between them; but a brabble arose between them concerning
the enchanted saddle bags, Sálim saying, "I will have them;" and
Salím, saying, "I will take them;" and they came to high words.
Then said she, "O my sons, ye have divided the gold and the
jewels, but this may not be divided, nor can its value be made up
in money; and if it be cut in twain, its spell will be voided; so
leave it with me and I will give you to eat from it at all times
and be content to take a morsel with you. If ye allow me aught to
clothe me, 'twill be of your bounty, and each of you shall
traffic with the folk for himself. Ye are my sons and I am your
mother; wherefore let us abide as we are, lest your brother come
back and we be disgraced." But they accepted not her words and
passed the night, wrangling with each other. Now it chanced that
a Janissary[FN#291] of the King's guards was a guest in the house
adjoining Judar's and heard them through the open window. So he
looked out and listening, heard all the angry words that passed
between them and saw the division of the spoil. Next morning he
presented himself before the King of Egypt, whose name was Shams
al-Daulah,[FN#292] and told him all he had heard, whereupon he
sent for Judar's brothers and put them to the question, till they
confessed; and he took the two pairs of Saddle bags from them and
clapped them in prison, appointing a sufficient daily allowance
to their mother. Now as regards Judar, he abode a whole year in
service at Suez, till one day, being in a ship bound on a voyage
over the sea, a wind arose against them and cast the vessel upon
a rock projecting from a mountain, where she broke up and all on
board were drowned and none get ashore save Judar. As soon as he
landed he fared on inland, till he reached an encampment of
Badawi, who questioned him of his case, and he told them he had
been a sailor.[FN#293] Now there was in camp a merchant, a native
of Jiddah, who took pity on him and said to him, "Wilt thou take
service with me, O Egyptian, and I will clothe thee and carry
thee with me to Jiddah?" So Judar took service with him and
accompanied him to Jiddah, where he showed him much favour. After
awhile, his master the merchant set out on a pilgrimage to
Meccah, taking Judar with him, and when they reached the city,
the Cairene repaired to the Haram temple, to circumambulate the
Ka'abah. As he was making the prescribed circuits,[FN#294] he
suddenly saw his friend Abd al-Samad the Moor doing the like;--
And Shahrazad perceived the dawn of day and ceased to say her
permitted say.

       When it was the Six Hundred and Eighteenth Night,

She said, It hath reached me, O auspicious King, that Judar, as
he was making the circuits, suddenly saw his friend Abd al-Samad
also circumambulating; and when the Maghribi caught sight of him,
he saluted him and asked him of his state; whereupon Judar wept
and told him all that had befallen him. So the Moor carried him
to his lodging and entreated him with honour, clothing him in a
dress of which the like was not, and saying to him, "Thou hast
seen the end of thine ills, O Judar." Then he drew out for him a
geomantic figure, which showed what had befallen Sálim and Salím
and said to Judar, "Such and such things have befallen thy
brothers and they are now in the King of Egypt's prison; but thou
art right welcome to abide with me and accomplish thine
ordinances of pilgrimage and all shall be well." Replied Judar,
"O my lord, let me go and take leave of the merchant with whom I
am and after I will come back to thee." "Dost thou owe money?"
asked the Moor, and he answered, "No." Said Abd al-Samad, "Go
thou and take leave of him and come back forth right, for bread
hath claims of its own from the ingenuous." So Judar returned to
the merchant and farewelled him, saying, "I have fallen in with
my brother."[FN#295] "Go bring him here," said the merchant, "and
we will make him an entertainment." But Judar answered, saying,
"He hath no need of that; for he is a man of wealth and hath many
servants." Then the merchant gave Judar twenty dinars, saying,
"Acquit me of responsibility";[FN#296] and he bade him adieu and
went forth from him. Presently, he saw a poor man, so he gave him
the twenty ducats and returned to the Moor, with whom he abode
till they had accomplished the pilgrimage rites when Abd al-Samad
gave him the seal ring, that he had taken from the treasure of
Al-Shamardal, saying, "This ring will win thee thy wish, for it
enchanteth and hath a servant, by name Al-Ra'ad al-Kásif; so
whatever thou hast a mind to of the wants of this world, rub this
ring and its servant will appear and do all thou biddest him."
Then he rubbed the ring before him, whereupon the Jinni appeared,
saying, "Adsum, O my lord! Ask what thou wilt and it shall be
given thee. Hast thou a mind to people a ruined city or ruin a
populous one? to slay a king or to rout a host?" "O Ra'ad," said
Abd al-Samad, "this is become thy lord; do thou serve him
faithfully." Then he dismissed him and said to Judar, "Rub the
ring and the servant will appear and do thou command him to do
whatever thou desirest, for he will not gainsay thee. Now go to
thine own country and take care of the ring, for by means of it
thou wilt baffle thine enemies; and be not ignorant of its
puissance." "O my lord," quoth Judar, "with thy leave, I will set
out homewards." Quoth the Maghribi, "Summon the Jinni and mount
upon his back; and if thou say to him, 'Bring me to my native
city this very day,' he will not disobey thy commandment." So he
took leave of Moor Abd al-Samad and rubbed the ring, whereupon
Al-Ra'ad presented himself, saying, "Adsum; ask and it shall be
given to thee." Said Judar, "Carry me to Cairo this day;" and he
replied, "Thy will be done;" and, taking him on his back, flew
with him from noon till midnight, when he set him down in the
courtyard of his mother's house and disappeared. Judar went in to
his mother, who rose weeping, and greeted him fondly, and told
him how the King had beaten his brothers and cast them into gaol
and taken the two pairs of saddle bags; which when he heard, it
was no light matter to him and he said to her, "Grieve not for
the past; I will show thee what I can do and bring my brothers
hither forth right." So he rubbed the ring, whereupon its servant
appeared, saying, "Here am I! Ask and thou shalt have." Quoth
Judar, "I bid thee bring me my two brothers from the prison of
the King." So the Jinni sank into the earth and came not up but
in the midst of the gaol where Sálim and Salím lay in piteous
plight and sore sorrow for the plagues of prison,[FN#297] so that
they wished for death, and one of them said to the other, "By
Allah, O my brother, affliction is longsome upon us! How long
shall we abide in this prison? Death would be relief." As he
spoke, behold, the earth clove in sunder and out came Al-Ra'ad,
who took both up and plunged with them into the earth. They
swooned away for excess of fear, and when they recovered, they
found themselves in their mother's house and saw Judar seated by
her side. Quoth he, "I salute you, O my brothers! you have
cheered me by your presence." And they bowed their heads and
burst into tears. Then said he, "Weep not, for it was Satan and
covetise that led you to do thus. How could you sell me? But I
comfort myself with the thought of Joseph, whose brothers did
with him even more than ye did with me, because they cast him
into the pit."--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

       When it was the Six Hundred and Nineteenth Night,

She continued, It hath reached me, O auspicious King, that Judar
said to his brothers, "How could you do with me thus? But repent
unto Allah and crave pardon of Him, and He will forgive you both,
for He is the Most Forgiving, the Merciful. As for me, I pardon
you and welcome you: no harm shall befall you." Then he comforted
them and set their hearts at ease and related to them all he had
suffered, till he fell in with Shaykh Abd al-Samad, and told them
also of the seal ring. They replied, "O our brother, forgive us
this time; and, if we return to our old ways, do with us as thou
wilt." Quoth he, "No harm shall befall you; but tell me what the
King did with you." Quoth they, "He beat us and threatened us
with death and took the two pairs of saddle bags from us." "Will
he not care?"[FN#298] said Judar, and rubbed the ring, whereupon
Al-Ra'ad appeared. When his brothers saw him, they were frighted
and thought Judar would bid him slay them; so they fled to their
mother, crying, "O our mother, we throw our selves on thy
generosity; do thou intercede for us, O our mother!" And she said
to them, "O my sons, fear nothing!" Then said Judar to the
servant, "I command thee to bring me all that is in the King's
treasury of goods and such; let nothing remain and fetch the two
pairs of saddle bags he took from my brothers." "I hear and I
obey," replied Al-Ra'ad; and, disappearing straight way gathered
together all he found in the treasury and returned with the two
pairs of saddle bags and the deposits therein and laid them
before Judar, saying, "O my lord, I have left nothing in the
treasury." Judar gave the treasure to his mother bidding her keep
it and laying the enchanted saddle bags before him, said to the
Jinni, "I command thee to build me this night a lofty palace and
overlay it with liquid gold and furnish it with magnificent
furniture: and let not the day dawn, ere thou be quit of the
whole work." Replied he, "Thy bidding shall be obeyed;" and sank
into the earth. Then Judar brought forth food and they ate and
took their ease and lay down to sleep. Meanwhile, Al-Ra'ad
summoned his attendant Jinn and bade them build the palace. So
some of them fell to hewing stones and some to building, whilst
others plastered and painted and furnished; nor did the day dawn
ere the ordinance of the palace was complete; whereupon Al-Ra'ad
came to Judar and said to him, "O my lord, the palace is finished
and in best order, an it please thee to come and look on it." So
Judar went forth with his mother and brothers and saw a palace,
whose like there was not in the whole world; and it confounded
all minds with the goodliness of its ordinance. Judar was
delighted with it while he was passing along the highway and
withal it had cost him nothing. Then he asked his mother, "Say
me, wilt thou take up thine abode in this palace?" and she
answered, "I will, O my son," and called down blessings upon him.
Then he rubbed the ring and bade the Jinni fetch him forty
handsome white hand maids and forty black damsels and as many
Mamelukes and <DW64> slaves. "Thy will be done," answered Al-Ra'ad
and betaking himself, with forty of his attendant Genii to Hind
and Sind and Persia, snatched up every beautiful girl and boy
they saw, till they had made up the required number. Moreover, he
sent other four score, who fetched comely black girls, and forty
others brought male chattels and carried them all to Judar's
house, which they filled. Then he showed them to Judar, who was
pleased with them and said, "Bring for each a dress of the
finest." "Ready!" replied the servant. Then quoth he, "Bring a
dress for my mother and another for myself, and also for my
brothers." So the Jinni fetched all that was needed and clad the
female slaves, saying to them, "This is your mistress: kiss her
hands and cross her not, but serve her, white and black." The
Mamelukes also dressed them selves and kissed Judar's hands; and
he and his brothers arrayed themselves in the robes the Jinni had
brought them and Judar became like unto a King and his brothers
as Wazirs. Now his house was spacious; so he lodged Sálim and his
slave girls in one part thereof and Salím and his slave girls in
another, whilst he and his mother took up their abode in the new
palace; and each in his own place was like a Sultan. So far
concerning them; but as regards the King's Treasurer, thinking to
take something from the treasury, he went in and found it
altogether empty, even as saith the poet,

"'Twas as a hive of bees that greatly thrived; * But, when the
     bee swarm fled, 'twas clean unhived."[FN#299]

So he gave a great cry and fell down in a fit. When he came to
himself, he left the door open and going in to King Shams
al-Daulah, said to him, "O Commander of the Faithful,[FN#300] I
have to inform thee that the treasury hath become empty during
the night." Quoth the King, 'What hast thou done with my monies
which were therein?" Quoth he, "By Allah, I have not done aught
with them nor know I what is come of them! I visited the place
yesterday and saw it full; but to day when I went in, I found it
clean empty, albeit the doors were locked, the walls were
unpierced[FN#301] and the bolts[FN#302] are unbroken; nor hath a
thief entered it." Asked the King, "Are the two pairs of saddle
bags gone?" "Yes," replied the Treasurer; whereupon the King's
reason flew from his head,--And Shahrazad perceived the dawn of
day and ceased to say her permitted say.

        When it was the Six Hundred and Twentieth Night,

She said, It hath reached me, O auspicious King, that when the
Treasurer informed the King that all in the treasury had been
plundered, including the two pairs of saddlebags, the King's
reason flew from his head and he rose to his feet, saying, "Go
thou before me." Then he followed the Treasurer to the treasury
and he found nothing there, whereat he was wroth with him; and he
said to them, "O soldiers! know that my treasury hath been
plundered during the night, and I know not who did this deed and
dared thus to outrage me, without fear of me." Said they, "How
so?"; and he replied, "Ask the Treasurer." So they questioned
him, and he answered, saying, "Yesterday I visited the treasury
and it was full, but this morning when I entered it I found it
empty, though the walls were unpierced and the doors unbroken."
They all marvelled at this and could make the King no answer,
when in came the Janissary, who had denounced Sálim and Salím,
and said to Shams al-Daulah, "O King of the age, all this night I
have not slept for that which I saw." And the King asked, "And
what didst thou see?" "Know, O King of the age," answered the
Kawwás, "that all night long I have been amusing myself with
watching builders at work; and, when it was day, I saw a palace
ready edified, whose like is not in the world. So I asked about
it and was told that Judar had come back with great wealth and
Mamelukes and slaves and that he had freed his two brothers from
prison, and built this palace, wherein he is as a Sultan." Quoth
the King, "Go, look in the prison." So they went thither and not
finding Sálim and Salím, returned and told the King, who said,
"It is plain now who be the thief; he who took Sálim and Salím
out of prison it is who hath stolen my monies." Quoth the Wazir,
"O my lord, and who is he?"; and quoth the King, "Their brother
Judar, and he hath taken the two pairs of saddle bags; but, O
Wazir do thou send him an Emir with fifty men to seal up his
goods and lay hands on him and his brothers and bring them to me,
that I may hang them." And he was sore enraged and said, "Ho, off
with the Emir at once, and fetch them, that I may put them to
death." But the Wazir said to him, "Be thou merciful, for Allah
is merciful and hasteth not to punish His servants, whenas they
sin against Him. More over, he who can build a palace in a single
night, as these say, none in the world can vie with him; and
verily I fear lest the Emir fall into difficulty for Judar. Have
patience, therefore, whilst I devise for thee some device of
getting at the truth of the case, and so shalt thou win thy wish,
O King of the age." Quoth the King, "Counsel me how I shall do, O
Wazir." And the Minister said, "Send him an Emir with an
invitation; and I will make much of him for thee and make a show
of love for him and ask him of his estate; after which we will
see. If we find him stout of heart, we will use sleight with him,
and if weak of will, then do thou seize him and do with him thy
desire." The King agreed to this and despatched one of his Emirs,
Othman highs, to go and invite Judar and say to him, "The King
biddeth thee to a banquet;" and the King said to him, "Return
not, except with him." Now this Othman was a fool, proud and
conceited; so he went forth upon his errand, and when he came to
the gate of Judar's palace, he saw before the door an eunuch
seated upon a chair of gold, who at his approach rose not, but
sat as if none came near, though there were with the Emir fifty
footmen. Now this eunuch was none other than Al-Ra'ad al-Kasif,
the servant of the ring, whom Judar had commanded to put on the
guise of an eunuch and sit at the palace gate. So the Emir rode
up to him and asked him, ' O slave, where is thy lord?"; whereto
he answered, "In the palace;" but he stirred not from his leaning
posture; whereupon the Emir Othman waxed wroth and said to him,
'O pestilent slave, art thou not ashamed, when I speak to thee,
to answer me, sprawling at thy length, like a gallows bird?"
Replied the eunuch "Off and multiply not words." Hardly had
Othman heard this, when he was filled with rage and drawing his
mace[FN#303] would have smitten the eunuch, knowing not that he
was a devil; but Al-Ra'ad leapt upon him and taking the mace from
him, dealt him four blows with it. Now when the fifty men saw
their lord beaten, it was grievous to them; so they drew their
swords and ran to slay the slave; but he said, "Do ye draw on us,
O dogs?" and rose at them with the mace, and every one whom he
smote, he broke his bones and drowned him in his blood. So they
fell back before him and fled, whilst he followed them, beating
them, till he had driven them far from the palace gate; after
which he returned and sat down on his chair at the door, caring
for none.--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

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

She said, It hath reached me, O auspicious King, that the eunuch
having put to flight the Emir Othman, the King's officer, and his
men, till they were driven far from Judar's gate, returned and
sat down on his chair at the door, caring for none. But as for
the Emir and his company, they returned, discomfited and funded,
to King Shams al-Daulah, and Othman said, "O King of the age,
when I came to the palace gate, I espied an eunuch seated there
in a chair of gold and he was passing proud for, when he saw me
approach, he stretched himself at full length albeit he had been
sitting in his chair and entreated me contumeliously, neither
offered to rise to me. So I began to speak to him and he answered
without stirring, whereat wrath get hold of me and I drew the
mace upon him, thinking to smite him. But he snatched it from me
and beat me and my men therewith and overthrew us. So we fled
from before him and could not prevail against him." At this, the
King was wroth and said, "Let an hundred men go down to him."
Accordingly, the hundred men went down to attack him; but he
arose and fell upon them with the mace and ceased not smiting
them till he had put them to the rout; when he regained his
chair; upon which they returned to the King and told him what had
passed, saying, "O King of the age, he beat us and we fled for
fear of him." Then the King sent two hundred men against him, but
these also he put to the rout, and Shams Al-Daulah said to his
Minister, "I charge thee, O Wazir, take five hundred men and
bring this eunuch in haste, and with him his master Judar and his
brothers." Replied the Wazir, "O King of the age, I need no
soldiers, but will go down to him alone and unarmed." "Go," quoth
the King, "and do as thou seest suitable." So the Wazir laid down
his arms and donning a white habit,[FN#304] took a rosary in his
hand and set out afoot alone and unattended. When he came to
Judar's gate, he saw the slave sitting there; so he went up to
him and seating himself by his side courteously, said to him,
"Peace be with thee!"; whereto he replied, "And on thee be peace,
O mortal! What wilt thou?" When the Wazir heard him say "O
mortal," he knew him to be of the Jinn and quaked for fear; then
he asked him, "O my lord, tell me, is thy master Judar here?"
Answered the eunuch, "Yes, he is in the palace." Quoth the
Minister, "O my lord, go thou to him and say to him, 'King Shams
Al-Daulah saluteth thee and biddeth thee honour his dwelling with
thy presence and eat of a banquet he hath made for thee;'" Quoth
the eunuch, "Tarry thou here, whilst I consult him. So the Wazir
stood in a respectful attitude, whilst the Marid went up to the
palace and said to Judar, "Know, O my lord, that the King sent to
thee an Emir and fifty men, and I beat them and drove them away.
Then he sent an hundred men and I beat them also; then two
hundred, and these also I put to the rout. And now he hath sent
thee his Wazir unarmed, bidding thee visit him and eat of his
banquet. What sayst thou?" Said Judar, "Go, bring the Wazir
hither." So the Marid went down and said to him, "O Wazir, come
speak with my lord." "On my head be it.", replied he and going in
to Judar, found him seated, in greater state than the King, upon
a carpet, whose like the King could not spread, and was dazed and
amazed at the goodliness of the palace and its decoration and
appointments, which made him seem as he were a beggar in
comparison. So he kissed the ground before Judar and called down
blessings on him; and Judar said to him, "What is thy business, O
Wazir?" Replied he, "O my lord, thy friend King Shams Al-Daulah
saluteth thee with the salaam and longeth to look upon thy face;
wherefore he hath made thee an entertainment. So say, wilt thou
heal his heart and eat of his banquet?" Quoth Judar, "If he be
indeed my friend, salute him and bid him come to me." "On my head
be it," quoth the Minister. Then Judar bringing out the ring
rubbed it and bade the Jinni fetch him a dress of the best, which
he gave to the Wazir saying, "Don this dress and go tell the King
what I say." So the Wazir donned the dress, the like whereof he
had never donned, and returning to the King told him what had
passed and praised the palace and that which was therein, saying,
"Judar biddeth thee to him." So the King called out, "Up, ye men;
mount your horses and bring me my steed, that we may go to
Judar!" Then he and his suite rode off for the Cairene palace.
Meanwhile Judar summoned the Marid and said to him, "It is my
will that thou bring me some of the Ifrits at thy command in the
guise of guards and station them in the open square before the
palace, that the King may see them and be awed by them; so shall
his heart tremble and he shall know that my power and majesty be
greater than his." Thereupon Al-Ra'ad brought him two hundred
Ifrits of great stature and strength, in the guise of guards,
magnificently armed and equipped, and when the King came and saw
these tall burly fellows his heart feared them. Then he entered
the palace, and found Judar sitting in such state as nor King nor
Sultan could even. So he saluted him and made his obeisance to
him, yet Judar rose not to him nor did him honour nor said "Be
seated," but left him standing,--And Shahrazad perceived the dawn
of day and ceased to say her permitted say.

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

She said, It hath reached me, O auspicious King, that when the
King entered, Judar rose not to him, nor did him honour nor even
said "Be seated!"; but left him standing,[FN#305] so that fear
entered into him and he could neither sit nor go away and said to
himself, "If he feared me, he would not leave me thus unheeded
peradventure he will do me a mischief, because of that which I
did with his brothers." Then said Judar, "O King of the age, it
beseemeth not the like of thee to wrong the folk and take away
their good." Replied the King, "O my lord, deign excuse me, for
greed impelled me to this and fate was thereby fulfilled; and,
were there no offending, there would be no forgiving." And he
went on to excuse himself for the past and pray to him for pardon
and indulgence till he recited amongst other things this poetry,

"O thou of generous seed and true nobility, * Reproach me not for
     that which came from me to thee
We pardon thee if thou have wrought us any wrong * And if I
     wrought the wrong I pray thee pardon me!"

And he ceased not to humble himself before him, till he said,
"Allah pardon thee!" and bade him be seated. So he sat down and
Judar invested him with garments of pardon and immunity and
ordered his brothers spread the table. When they had eaten, he
clad the whole of the King's company in robes of honour and gave
them largesse; after which he bade the King depart. So he went
forth and thereafter came every day to visit Judar and held not
his Divan save in his house: wherefore friendship and familiarity
waxed great between them, and they abode thus awhile, till one
day the King, being alone with his Minister, said to him, "O
Wazir, I fear lest Judar slay me and take the kingdom away from
me." Replied the Wazir, "O King of the age, as for his taking the
kingdom from thee, have no fear of that, for Judar's present
estate is greater than that of the King, and to take the kingdom
would be a lowering of his dignity; but, if thou fear that he
kill thee, thou hast a daughter: give her to him to wife and thou
and he will be of one condition." Quoth the King, "O Wazir, be
thou intermediary between us and him"; and quoth the Minister,
"Do thou invite him to an entertainment and pass the night with
him in one of thy saloons. Then bid thy daughter don her richest
dress and ornaments and pass by the door of the saloon. When he
seeth her, he will assuredly fall in love with her, and when we
know this, I will turn to him and tell him that she is thy
daughter and engage him in converse and lead him on, so that thou
shalt seem to know nothing of the matter, till he ask her to thee
to wife. When thou hast married him to the Princess, thou and he
will be as one thing and thou wilt be safe from him; and if he
die, thou wilt inherit all he hath, both great and small."
Replied the King, "Thou sayst sooth, O my Wazir," and made a
banquet and invited thereto Judar who came to the Sultan's palace
and they sat in the saloon in great good cheer till the end of
the day. Now the King had commanded his wife to array the maiden
in her richest raiment and ornaments and carry her by the door of
the saloon. She did as he told her, and when Judar saw the
Princess, who had not her match for beauty and grace, he looked
fixedly at her and said, "Ah!"; and his limbs were loosened; for
love and longing and passion and pine were sore upon him; desire
and transport get hold upon him and he turned pale. Quoth the
Wazir, "May no harm befall thee, O my lord! Why do I see thee
change colour and in suffering?" Asked Judar, "O Wazir, whose
daughter is this damsel? Verily she hath enthralled me and
ravished my reason." Replied the Wazir, "She is the daughter of
thy friend the King; and if she please thee, I will speak to him
that he marry thee to her." Quoth Judar, "Do so, O Wazir, and as
I live, I will bestow on thee what thou wilt and will give the
King whatsoever he shall ask to her dowry; and we will become
friends and kinsfolk." Quoth the Minister, "It shall go hard but
thy desire be accomplished." Then he turned to the King and said
in his ear, "O King of the age, thy friend Judar seeketh alliance
with thee and will have me ask of thee for him the hand of thy
daughter, the Princess Asiyah; so disappoint me not. but accept
my intercession, and what dowry soever thou askest he will give
thee." Said the King, "The dowry I have already received, and as
for the girl, she is his handmaid; I give her to him to wife and
he will do me honour by accepting her."--And Shahrazad perceived
the dawn of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that when the
Wazir whispered the King, "Judar seeketh alliance with thee by
taking thy daughter to wife," the other replied, "The dowry I
have already received, and the girl is his handmaid: he will do
me honour by accepting her." So they spent the rest of that night
together and on the morrow the King held a court, to which he
summoned great and small, together with the Shaykh
al-Islam.[FN#306] Then Judar demanded the Princess in marriage
and the King said, "The dowry I have received." Thereupon they
drew up the marriage contract and Judar sent for the saddle bags
containing the jewels and gave them to the King as settlement
upon his daughter. The drums beat and the pipes sounded and they
held high festival, whilst Judar went in unto the girl.
Thenceforward he and the King were as one flesh and they abode
thus for many days, till Shams al-Daulah died; whereupon the
troops proclaimed Judar Sultan, and he refused; but they
importuned him, till he consented and they made him King in his
father in law's stead. Then he bade build a cathedral mosque over
the late King's tomb in the Bundukániyah[FN#307] quarter and
endowed it. Now the quarter of Judar's house was called
Yamániyah; but, when he became Sultan he built therein a
congregational mosque and other buildings, wherefore the quarter
was named after him and was called the Judariyah[FN#308] quarter.
Moreover, he made his brother Sálim his Wazir of the right and
his brother Salím his Wazir of the left hand; and thus they abode
a year and no more; for, at the end of that time, Sálim said to
Salím, "O my brother, how long is this state to last? Shall we
pass our whole lives in slavery to our brother Judar? We shall
never enjoy luck or lordship whilst he lives," adding, "so how
shall we do to kill him and take the ring and the saddle bags?"
Replied Salím, "Thou art craftier than I; do thou devise, whereby
we may kill him." "If I effect this," asked Sálim, "wilt thou
agree that I be Sultan and keep the ring and that thou be my
right hand Wazir and have the saddle bags?" Salím answered, "I
consent to this;" and they agreed to slay Judar their brother for
love of the world and of dominion. So they laid a snare for Judar
and said to him, "O our brother, verily we have a mind to glory
in thee and would fain have thee enter our houses and eat of our
entertainment and solace our hearts." Replied Judar, "So be it,
in whose house shall the banquet be?" "In mine," said Sálim "and
after thou hast eaten of my victual, thou shalt be the guest of
my brother." Said Judar, " 'Tis well," and went with him to his
house, where he set before him poisoned food, of which when he
had eaten, his flesh rotted from his bones and he died.[FN#309]
Then Sálim came up to him and would have drawn the ring from his
finger, but it resisted him; so he cut off the finger with a
knife. Then he rubbed the ring and the Marid presented himself,
saying, "Adsum! Ask what thou wilt." Quoth Sálim, "Take my
brother Salím and put him to death and carry forth the two
bodies, the poisoned and the slaughtered, and cast them down
before the troops." So the Marid took Salím and slew him; then,
carrying the two corpses forth, he cast them down before the
chief officers of the army, who were sitting at table in the
parlour of the house. When they saw Judar and Salím slain, they
raised their hands from the food and fear get hold of them and
they said to the Marid, "Who hath dealt thus with the Sultan and
the Wazir Replied the Jinni, "Their brother Sálim." And behold,
Sálim came up to them and said, "O soldiers, eat and make merry,
for Judar is dead and I have taken to me the seal ring, whereof
the Marid before you is the servant; and I bade him slay my
brother Salím lest he dispute the kingdom with me, for he was a
traitor and I feared lest he should betray me. So now I am become
Sultan over you; will ye accept of me? If not, I will rub the
ring and bid the Marid slay you all, great and small."--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

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

She continued, It hath reached me, O auspicious King, that when
Sálim said to the officers, "Will ye accept me as your Sultan,
otherwise I will rub the ring and the Marid shall slay you all,
great and small?"; they replied, "We accept thee to King and
Sultan." Then he bade bury his brothers and summoned the Divan;
and some of the folk followed the funeral, whilst others forewent
him in state procession to the audience hall of the palace, where
he sat down on the throne and they did homage to him as King;
after which he said, "It is my will to marry my brother Judar's
wife." Quoth they, "Wait till the days of widowhood are
accomplished.[FN#310] Quoth he, "I know not days of widowhood nor
aught else. As my head liveth, I needs must go in unto her this
very night." So they drew up the marriage contract and sent to
tell the Princess Asiyah, who replied, "Bid him enter."
Accordingly, he went in to her and she received him with a show
of joy and welcome; but by and by she gave him poison in water
and made an end of him. Then she took the ring and broke it, that
none might possess it thenceforward, and tore up the saddle bags;
after which she sent to the Shaykh al-Islam and other great
officers of state, telling them what had passed and saying to
them, "Choose you out a King to rule over you." And this is all
that hath come down to us of the Story of Judar and his
Brethren.[FN#311] But I have also heard, O King, a tale called
the




        HISTORY OF GHARIB AND HIS BROTHER AJIB.[FN#312]



There was once in olden time a King of might, Kundamir highs, who
had been a brave and doughty man of war, a Kahramán,[FN#313] in
his day, but was grown passing old and decrepit. Now it pleased
Allah to vouchsafe him, in his extreme senility, a son, whom he
named Ajíb[FN#314]--the Wonderful--because of his beauty and
loveliness; so he committed the babe to the midwives and wet-
nurses and handmaids and serving-women, and they reared him till
he was full seven years old, when his father gave him in charge
to a divine of his own folk and faith. The priest taught him the
laws and tenets of their Misbelief and instructed him in
philosophy and all manner of other knowledge, and it needed but
three full told years ere he was proficient therein and his
spirit waxed resolute and his judgment mature; and he became
learned, eloquent and philosophic[FN#315]; consorting with the
wise and disputing with the doctors of the law. When his father
saw this of him, it pleased him and he taught him to back the
steed and stab with spear and smite with sword, till he grew to
be an accomplished cavalier, versed in all martial exercises;
and, by the end of his twentieth year, he surpassed in all things
all the folk of his day. But his skill in weapons made him grow
up a stubborn tyrant and a devil arrogant, using to ride forth a-
hunting and a-chasing amongst a thousand horsemen and to make
raids and razzias upon the neighbouring knights, cutting off
caravans and carrying away the daughters of Kings and nobles;
wherefore many brought complaints against him to his father, who
cried out to five of his slaves and when they came said, "Seize
this dog!" So they seized Prince Ajib and, pinioning his hands
behind him, beat him by his father's command till he lost his
senses; after which the King imprisoned him in a chamber so dark
one might not know heaven from earth or length from breadth; and
there he abode two days and a night. Then the Emirs went in to
the King and, kissing the ground between his hands, interceded
with him for the Prince, and he released him. So Ajib bore with
his father for ten days, at the end of which he went in to him as
he slept by night and smote his neck. When the day rose, he
mounted the throne of his sire's estate and bade his men arm
themselves cap-à-pie in steel and stand with drawn swords in
front of him and on his right hand and on his left. By and by,
the Emirs and Captains entered and finding their King slain and
his son Ajib seated on the throne were confounded in mind and
knew not what to do. But Ajib said to them, "O folk, verily ye
see what your King hath gained. Whoso obeyeth me, I will honour
him, and whoso gainsayeth me I will do with him that which I did
with my sire." When they heard these words they feared lest he do
them a mischief; so they replied, "Thou art our King and the son
of our King;" and kissed ground before him; whereupon he thanked
them and rejoiced in them. Then he bade bring forth money and
apparel and clad them in sumptuous robes of honour and showered
largesse upon them, wherefore they all loved him and obeyed him.
In like manner he honoured the governors of the Provinces and the
Shaykhs of the Badawin, both tributary and independent, so that
the whole kingdom submitted to him and the folk obeyed him and he
reigned and bade and forbade in peace and quiet for a time of
five months. One Night, however, he dreamed a dream as he lay
slumbering; whereupon he awoke trembling, nor did sleep visit him
again till the morning. As soon as it was dawn he mounted his
throne and his officers stood before him, right and left. Then he
called the oneiromants and the astrologers and said to them
"Expound to me my dream!" "What was the dream?" asked they; and
he answered, "As I slept last Night, I saw my father standing
before me, with his yard uncovered, and there came forth of it a
thing the bigness of a bee, which grew till it became as a mighty
lion, with claws like hangers. As I lay wondering at this lo! it
ran upon me and smiting me with its claws, rent my belly in
sunder; whereupon I awoke startled and trembling. So expound ye
to me the meaning of this dream." The interpreters looked one at
other; and, after considering, said, "O mighty King, this dream
pointeth to one born of thy sire, between whom and thee shall
befal strife and enmity, wherein he shall get the better of thee:
so be on thy guard against him, by reason of this thy vision."
When Ajib heard their words, he said, "I have no brother whom I
should fear; so this your speech is mere lying." They replied,
"We tell thee naught save what we know;" but he was an angered
with them and bastinadoed them. Then he rose and, going in to the
paternal palace, examined his father's concubines and found one
of them seven months gone with child; whereupon he gave an order
to two of his slaves, saying, "Take this damsel, ye twain, and
carry her to the sea-shore and drown her." So they took her
forthright and, going to the sea-shore, designed to drown her,
when they looked at her and seeing her to be of singular beauty
and loveliness said to each other, "Why should we drown this
damsel? Let us rather carry her to the forest and live with her
there in rare love-liasse." Then they took her and fared on with
her days and nights till they had borne her afar off and had
brought her to a bushy forest, abounding in fruit-trees and
streams, where they both thought at the same time to win their
will of her; but each said, "I will have her first." So they fell
out one with the other concerning this, and while so doing a
company of blackamoors came down upon them, and they drew their
swords and both sides fell to laying on load. The mellay waxed
hot with cut and thrust; and the two slaves fought their best;
but the blacks slew them both in less than the twinkling of an
eye. So the damsel abode alone and wandered about the forest,
eating of its fruits and drinking of its founts, till in due time
she gave birth to a boy, brown but clean limbed and comely, whom
she named Gharíb, the Stranger, by reason of her strangerhood.
Then she cut his navel-string and wrapping him in some of her own
clothes, gave him to suck, harrowed at heart, and with vitals
sorrowing for the estate she had lost and its honour and solace.
And Shahrazed perceived the dawn of day and ceased saying her
permitted say,

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

She said, It hath reached me, O auspicious King, that the damsel
abode in the bush harrowed at heart and a-sorrowed; but she
suckled her babe albeit she was full of grief and fear for her
loneliness. Now behold, one day, there came horsemen and footmen
into the forest with hawks and hounds and horses laden with
partridges and cranes and wild geese and divers and other
waterfowl; and young ostriches and hares and gazelles and wild
oxen and lynxes and wolves and lions.[FN#316] Presently, these
Arabs entered the thicket and came upon the damsel, sitting with
her child on her breast a-suckling him: so they drew near and
asked her, "Say art thou a mortal or a Jinniyah?" Answered she,
"I am a mortal, O Chiefs of the Arabs." Thereupon they told their
Emir, whose name was Mardás, Prince of the Banú Kahtán,[FN#317]
and who had come forth that day to hunt with five hundred of his
cousins and the nobles of his tribe, and who in the course of the
chase had happened upon her. He bade them bring her before him,
which they did and she related to him her past from first to
last, whereat he marvelled. Then he cried to his kinsmen and
escort to continue the chase, after which they took her and
returned to their encampment, where the Emir appointed her a
separate dwelling-place and five damsels to serve her; and he
loved her with exceeding love and went in to her and lay with
her. She conceived by him straightway, and, when her months were
accomplished, she bare a man child and named him Sahím al-
Layl.[FN#318] He grew up with his brother Gharib among the nurses
and throve and waxed upon the lap of the Emir Mardas who, in due
time committed the two boys to a Fakih for instruction in the
things of their faith; after which he gave them in charge to
valiant knights of the Arabs, for training them to smite with
sword and lunge with lance and shoot with shaft; so by the time
they reached the age of fifteen, they knew all they needed and
surpassed each and every brave of their tribe; for Gharib would
undertake a thousand horse and Sahim al-Layl no fewer. Now Mardas
had many enemies, and the men of his tribe were the bravest of
all the Arabs, being doughty cavaliers, none might warm himself
at their fire.[FN#319] In his neighbourhood was an Emir of the
Arabs, Hassan bin Sábit hight, who was his intimate friend; and
he took to wife a noble lady of his tribe and bade all his
friends to the wedding, amongst them Mardas lord of the Banu
Kahtan, who accepted his invitation and set forth with three
hundred riders of his tribe, leaving other four hundred to guard
the women. Hassan met him with honour and seated him in the
highest stead. Then came all the cavaliers to the bridal and he
made them bride-feasts and held high festival by reason of the
marriage, after which the Arabs departed to their dwelling-
places. When Mardas came in sight of his camp, he saw slain men
lying about and birds hovering over them right and left; and his
heart sank within him at the sight. Then he entered the camp and
was met by Gharib, clad in complete suit of ring-mail, who gave
him joy of his safe return. Quoth Mardas, "What meaneth this
case, O Gharib?"; and quoth Gharib, "Al-Hamal bin Májid attacked
us with five hundred horsemen of his tribe." Now the reason of
this was that the Emir Mardas had a daughter called Mahdíyah,
seer never saw fairer than she, and Al-Hamal, lord of the Banu
Nabhán,[FN#320] heard of her charms; whereupon he took horse with
five hundred of his men and rode to Mardas to demand her hand;
but he was not accepted and was sent away disappointed.[FN#321]
So he awaited till Mardas was absent on his visit to Hassan, when
he mounted with his champions and, falling upon the camp of the
Banu Kahtan, slew a number of their knights and the rest fled to
the mountains. Now Gharib and his brother had ridden forth a-
hunting and chasing with an hundred horse and returned not till
midday, when they found that Al-Hamal had seized the camp and all
therein and had carried off the maidens, among whom was Mahdiyah,
driving her away with the captives. When Gharib saw this, he lost
his wits for rage and cried out to Sahim, saying, "O my brother,
O son of an accursed dam,[FN#322] they have plundered our camp
and carried off our women and children! Up and at the enemy, that
we may deliver the captives!" So Gharib and Sahim and their
hundred horse rushed upon the foe, and Gharib's wrath redoubled,
and he reaped a harvest of heads slain, giving the champions
death-cup to drain, till he won to Al-Hamal and saw Mahdiyah
among the captives. Then he drave at the lord of the Banu Nabhan
braves; with his lance lunged him and from his destrier hurled
him; nor was the time of mid-afternoon prayer come before he had
slain the most part of the foe and put to rout the rest and
rescued the captives; whereupon he returned to the camp in
triumph, bearing the head of Al-Hamal on the point of his lance
and improvising these couplets,

"I am he who is known on the day of fight, * And the Jinn of
     earth at my shade take fright:
And a sword have I when my right hand wields, * Death hastens
     from left on mankind to alight;
I have eke a lance and who look thereon * See a crescent head of
     the liveliest light.[FN#323]
And Gharib I'm highs of my tribe the brave * And if few my men I
     feel naught affright."

Hardly had Gharib made an end of these verses when up came Mardas
who, seeing the slain and the vultures, was sore troubled and
with fluttering heart asked the cause. The youth, after due
greetings, related all that had befallen the tribe in his step-
sire's absence. So Mardas thanked him and said, "Thou hast well
requited our fosterage-pains in rearing thee, O Gharib!"; then he
alighted and entered his pavilion, and the men stood about him,
all the tribe praising Gharib and saying, "O our Emir, but for
Gharib, not one of the tribe had been saved!" And Mardas again
thanked him.--And Shahrazad perceived the dawn of day and ceased
to say her permitted say,

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

She said, It hath reached me, O auspicious King, that Mardas,
hearing the tribesmen's praises of Gharib, again thanked him for
his derring-do. But the youth, when he had delivered Mahdiyah
from Al-Hamal whom he slew, was smitten by the shaft of her
glances and fell into the nets of her allurements, wherefore his
heart could not forget her and he became drowned in love and
longing and the sweets of sleep forsook him and he had no joy of
drink or meat. He would spur his horse up to the mountain tops,
where he would spend the day in composing verses and return at
nightfall; and indeed manifest upon him were the signs of
affection and distraction. He discovered his secret to one of his
companions and it became noised abroad in the camp, till it
reached the ears of Mardas, who thundered and lightened and rose
up and sat down and sparked and snorted and reviled the sun and
the moon, saying, "This is the reward of him who reareth the sons
of adultery! But except I kill Gharib, I shall be put to
shame.''[FN#324] Then he consulted one of the wise men of his
tribe and after telling his secret took counsel with him of
killing the youth. Quoth the elder, "O Emir, 'twas but yesterday
that he freed thy daughter from captivity. If there be no help
for it but thou must slay him, let it be by the hand of another
than thyself, so none of the folk may misdoubt of thee." Quoth
Mardas, "Advise me how I may do him die, for I look to none but
to thee for his death." "O Emir," answered the other, "wait till
he go forth to hunt and chase, when do thou take an hundred horse
and lie in wait for him in some cave till he pass; then fall upon
him unawares and cut him in pieces, so shalt thou be quit of his
reproach." Said Mardas, "This should serve me well;" and chose
out an hundred and fifty of his furious knights and
Amalekites[FN#325] whom he lessoned to his will. Then he watched
Gharib till one day, he went forth to hunt and rode far away
amongst the dells and hills; whereupon Mardas followed him with
his men, ill-omened wights, and lay in wait for him by the way
against he should return from the chase that they might sally
forth and slay him. But as they lay in ambush among the trees
behold, there fell upon them five hundred true Amalekites, who
slew sixty of them and made fourscore and ten prisoners and
trussed up Mardas with his arms behind his back. Now the reason
of this was that when Gharib put Al-Hamal and his men to the
sword, the rest fled and ceased not flying till they reached
their lord's brother and told him what had happened, whereat his
Doom-day rose and he gathered together his Amalekites and
choosing out five hundred cavaliers, each fifty ells
high,[FN#326] set out with them in quest of blood-revengement for
his brother. By the way he fell in with Mardas and his companions
and there happened between them what happened; after which he
bade his men alight and rest, saying, "O folk, the idols have
given us an easy brood-wreak; so guard ye Mardas and his
tribesmen, till I carry them away and do them die with the
foulest of deaths." When Mardas saw himself a prisoner, he
repented of what he had done and said, "This is the reward of
rebelling against the Lord!" Then the enemy passed the night
rejoicing in their victory, whilst Mardas and his men despaired
of life and made sure of doom. So far concerning them; but as
regards Sahim al-Layl, who had been wounded in the fight with Al-
Hamal, he went in to his sister Mahdiyah, and she rose to him and
kissed his hands, saying, "May thy two hands ne'er wither nor
thine enemies have occasion to be blither! But for thee and
Gharib, we had not escaped captivity among our foes. Know,
however, O my brother, that thy father hath ridden forth with an
hundred and fifty horse, purposing to slaughter Gharib; and thou
wottest it would be sore loss and foul wrong to slay him, for
that it was he who saved your shame and rescued your good." When
Sahim heard this, the light in his sight became Night, he donned
his battle-harness; and, mounting steed, rode for the place where
Gharib was a-hunting. He presently came up with him and found
that he had taken great plenty of game; so he accosted him and
saluted him and said, "O my brother, why didst thou go forth
without telling me?" Replied Gharib, "By Allah, naught hindered
me but that I saw thee wounded and thought to give thee rest."
Then said Sahim, "O my brother, beware of my sire!" and told him
how Mardas was abroad with an hundred and fifty men, seeking to
slay him. Quoth Gharib, "Allah shall cause his treason to cut his
own throat." Then the brothers set out campwards, but night
overtook them by the way and they rode on in the darkness, till
they drew near the Wady wherein the enemy lay and heard the
neighing of steeds in the gloom; whereupon said Sahim, "O my
brother, my father and his men are ambushed in yonder valley; let
us flee from it." But Gharib dismounted and throwing his bridle
to his brother, said to him, "Stay in this stead till I come back
to thee." Then he went on till he drew in sight of the folk, when
he saw that they were not of his tribe and heard them naming
Mardas and saying, "We will not slay him, save in his own land."
Wherefore he knew that nuncle Mardas was their prisoner, and
said, "By the life of Mahdiyah, I will not depart hence till I
have delivered her father, that she may not be troubled!" Then he
sought and ceased not seeking till he hit upon Mardas and found
him bound with cords; so he sat down by his side and said to him,
"Heaven deliver thee, O uncle, from these bonds and this shame!"
When Mardas saw Gharib his reason fled, and he said to him, "O my
son, I am under thy protection: so deliver me in right of my
fosterage of thee!" Quoth Gharib, "If I deliver thee, wilt thou
give me Mahdiyah?" Quoth the Emir, "O my son, by whatso I hold
sacred, she is thine to all time!" So he loosed him, saying,
"Make for the horses, for thy son Sahim is there:" and Mardas
crept along like a snake till he came to his son, who rejoiced in
him and congratulated him on his escape. Meanwhile, Gharib
unbound one after another of the prisoners, till he had freed the
whole ninety and they were all far from the foe. Then he sent
them their weapons and war horses, saying to them, "Mount ye and
scatter yourselves round about the enemy and cry out, Ho, sons of
Kahtan! And when they awake, do ye remove from them and encircle
them in a thin ring.''[FN#327] So he waited till the last and
third watch of the Night, when he cried out, "Ho, sons of
Kahtan!" and his men answered in like guise, crying, "Ho, sons of
Kahtan," as with one voice; and the mountains echoed their
slogan, so that it seemed to the raiders as though the whole
tribe of Banu Kahtan were assailing them; wherefore they all
snatched up their arms and fell upon one another,--And Shahrazad
perceived the dawn of day and ceased saying her permitted say,

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

She said, It hath reached me, O auspicious King, that when the
raiders[FN#328] awoke from sleep and heard Gharib and his men
crying out, "Ho, sons of Kahtan!"; they imagined that the whole
tribe was assailing them; wherefore they snatched up their arms
and fell one upon other with mighty slaughter. Gharib and his men
held aloof, and they fought one another till daybreak, when
Gharib and Mardas and their ninety warriors came down upon them
and killed some of them and put the rest to flight. Then the Banu
Kahtan took the horses of the fugitives and the weapons of the
slain and returned to their tribal camp, whilst Mardas could
hardly credit his deliverance from the foe. When they reached the
encampment, the stay-at-home folk all came forth to meet them and
rejoiced in their safe return. Then they alighted and betook them
to their tents; and all the youths of the tribe flocked to
Gharib's stead and great and small saluted him and did him
honour. But when Mardas saw this and the youths encircling his
stepson he waxed more jealous of Gharib than before and said to
his kinsfolk, "Verily, hatred of Gharib groweth on my heart, and
what irketh me most is that I see these flocking about him! And
to-morrow he will demand Mahdiyah of me." Quoth his confidant, "O
Emir, ask of him somewhat he cannot avail to do." This pleased
Mardas who passed a pleasant night and on the morrow, as he sat
on his stuffed carpet, with the Arabs about him, Gharib entered,
followed by his men and surrounded by the youth of the tribe, and
kissed the ground before Mardas who, making a show of joy, rose
to do him honour and seated him beside himself. Then said Gharib,
"O uncle, thou madest me a promise; do thou fulfil it." Replied
the Emir, "O my son, she is thine to all time; but thou lackest
wealth." Quoth Gharib, "O uncle, ask of me what thou wilt, and I
will fall upon the Emirs of the Arabs in their houses and on the
Kings in their towns and bring thee fee[FN#329] enough to fence
the land from East to West." "O my son," quoth Mardas," I have
sworn by all the Idols that I would not give Mabdiyah save to him
who should take my blood-wite of mine enemy and do away my
reproach." "O uncle," said Gharib, "tell me with which of the
Kings thou hast a feud, that I may go to him and break his throne
upon his pate." "O my son," replied Mardas, "I once had a son, a
champion of champions, and he went forth one day to chase and
hunt with an hundred horse. They fared on from valley to valley,
till they had wandered far away amongst the mountains and came to
the Wady of Blossoms and the Castle of Hám bin Shays bin Shaddád
bin Khalad. Now in this place, O my son, dwelleth a black giant,
seventy cubits high, who fights with trees from their roots
uptorn; and when my son reached his Wady, the tyrant sallied out
upon him and his men and slew them all, save three braves, who
escaped and brought me the news. So I assembled my champions and
fared forth to fight the giant, but could not prevail against
him; wherefore I was baulked of my revenge and swore that I would
not give my daughter in marriage save to him who should avenge me
of my son." Said Gharib, "O uncle, I will go to this Amalekite
and take the wreak of thy son on him with the help of Almighty
Allah." And Mardas answered, saying, "O Gharib, if thou get the
victory over him, thou wilt gain of him such booty of wealth and
treasures as fires may not devour." Cried Gharib, "Swear to me
before witnesses thou wilt give me her to wife, so that with
heart at ease I may go forth to find my fortune." Accordingly,
Mardas swore this to him and took the elders of the tribe to
witness; whereupon Gharib fared forth, rejoicing in the
attainment of his hopes, and went in to his mother, to whom he
related what had passed. "O my son," said she, "know that Mardas
hateth thee and doth but send thee to this mountain, to bereave
me of thee; then take me with thee and let us depart the tents of
this tyrant." But he answered, "O my mother, I will not depart
hence till I win my wish and foil my foe." Thereupon he slept
till morning arose with its sheen and shone, and hardly had he
mounted his charger when his friends, the young men, came up to
him; two hundred stalwart knights armed cap-à-pie and cried out
to him, saying, "Take us with thee; we will help thee and company
thee by the way." And he rejoiced in them and cried, "Allah
requite you for us with good!" adding, "Come, my friends, let us
go." So they set out and fared on the first day and the second
day till evening, when they halted at the foot of a towering
mount and baited their horses. As for Gharib, he left the rest
and walked on into that mountain, till he came to a cave whence
issued a light. He entered and found, at the higher facing end of
the cave a Shaykh, three hundred and forty years old, whose
eyebrows overhung his eyes and whose moustachios hid his mouth.
Gharib at this sight was filled with awe and veneration, and the
hermit said to him, "Methinks thou art of the idolaters, O my
son, stone-worshipping[FN#330] in the stead of the All-powerful
King, the Creator of Night and Day and of the sphere rolling on
her way." When Gharib heard his words, his side muscles quivered
and he said, "O Shaykh, where is this Lord of whom thou speakest,
that I may worship him and take my fill of his sight?" Replied
the Shaykh, "O my son, this is the Supreme Lord, upon whom none
may look in this world. He seeth and is not seen. He is the Most
High of aspect and is present everywhere in His works. He it is
who maketh all the made and ordereth time to vade and fade; He is
the Creator of men and Jinn and sendeth the Prophets to guide His
creatures into the way of right. Whoso obeyeth Him, He bringeth
into Heaven, and whoso gainsayeth Him, He casteth into Hell."
Asked Gharib, "And how, O uncle, saith whoso worshippeth this
puissant Lord who over all hath power?" "O my son," answered the
Shaykh, "I am of the tribe of Ad, which were transgressors in the
land and believed not in Allah. So He sent unto them a Prophet
named Húd, but they called him liar and he destroyed them by
means of a deadly wind; but I believed together with some of my
tribe, and we were saved from destruction.[FN#331] Moreover, I
was present with the tribe of Thamúd and saw what befel them with
their Prophet Sálih. After Salih, the Al-mighty sent a prophet,
called Abraham the Friend,[FN#332] to Nimrod son of Canaan, and
there befel what befel between them. Then my companions died in
the Saving Faith and I continued in this cave to serve Allah the
Most High, who provideth my daily bread without my taking
thought." Quoth Gharib, "O uncle, what shall I say, that I may
become of the troop of this mighty Lord?" "Say," replied the old
man, There is no god but the God and Abraham is the Friend of
God.' " So Gharib embraced the Faith of Submission[FN#333] with
heart and tongue and the Shaykh said to him, "May the sweetness
of belief and devotion be stablished in thy heart!" Then he
taught him somewhat of the biblical ordinances and scriptures of
Al-Islam and said to him, "What is thy name?"; and he replied,
"My name is Gharib." Asked the old man, "Whither art thou bound,
O Gharib?" So he told him all his history, till he came to the
mention of the Ghúl of the Mountain whom he sought,--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say,

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

She said, It hath reached me, O auspicious King, that when Gharib
became a Moslem and told the Shaykh his past, from first to last,
till he came to the mention of the Mountain-Ghul whom he sought,
the old man asked him, "O Gharib, art thou mad that thou goest
forth against the Ghul of the Mountain single handed?"; and he
answered, "O my lord, I have with me two hundred horse." "O
Gharib," rejoined the hermit, "hadst thou ten thousand riders yet
shouldest thou not prevail against him, for his name is The-Ghul-
who-eateth-men-we-pray-Allah-for-safety, and he is of the
children of Ham. His father's name was Hindi who peopled Hind and
named it, and he left this son after him, whom he called Sa'adan
the Ghul. Now the same was, O my son, even in his sire's
lifetime, a cruel tyrant and a rebellious devil and had no other
food than flesh of the sons of Adam. His father when about to die
forbade him from this, but he would not be forbidden and he
redoubled in his forwardness, till Hindi banished him and drove
him forth the Land of Hind, after battles and sore travail. Then
he came to this country and fortifying himself herein,
established his home in this place, whence he is wont to sally
forth and cut the road of all that come and go, presently
returning to the valley he haunteth. Moreover, he hath begotten
five sons, warlike warlocks, each one of whom will do battle with
a thousand braves, and he hath flocked the valley with his booty
of treasure and goods besides horses and camels and cattle and
sheep. Wherefore I fear for thee from him; so do thou implore
Almighty Allah to further thee against him by the Tahlíl, the
formula of Unity, and when thou drivest at the Infidels, cry,
God is most Great!' for, saying, There is no god but the God'
confoundeth those who misbelieve." Then the Shaykh gave him a
steel mace, an hundred pounds in weight, with ten rings which
clashed like thunder whenas the wielder brandished it, and a
sword forged of a thunderbolt,[FN#334] three ells long and three
spans broad, wherewith if one smote a rock, the stroke would
cleave it in sunder. Moreover he gave him a hauberk and target
and a book and said to him, "Return to thy tribe and expound unto
them Al-Islam." So Gharib left him, rejoicing in his new Faith,
and fared till he found his companions, who met him with salams,
saying, "What made thee tarry thus?" Whereupon he related to them
that which had befallen him and expounded to them Al-Islam, and
they all islamised. Early next morning, Gharib mounted and rode
to the hermit to farewell him, after which he set out to return
to his camp when behold, on his way, there met him a horseman
cap-à-pie armed so that only his eyes appeared, who made at him,
saying, "Doff what is on thee, O scum[FN#335] of the Arabs; or I
will do thee die!" Therewith Gharib crave at him and there befel
between them a battle such as would make a new-born child turn
grey and melt the flinty rock with its sore affray; but presently
the Badawi did off his face-veil, and lo! it was Gharib's half-
brother Sahim al-Layl. Now the cause of his coming thither was
that when Gharib set out in quest of the Mountain-Ghul, Sahim was
absent and on his return, not seeing his brother, he went in to
his mother, whom he found weeping. He asked the reason of her
tears and she told him what had happened of his brother's
journey, whereupon, without allowing himself aught of rest, he
donned his war-gear and mounting rode after Gharib, till he
overtook him and there befel between them what befel. When,
therefore. Sahim discovered his face, Gharib knew him and saluted
him, saying, "What moved thee to do this?" Quoth Sahim, "I had a
mind to measure myself with thee in the field and make trial of
my lustihood in cut and thrust." Then they rode together and on
the way Gharib expounded Al-Islam to Sahim, who embraced the
Faith; nor did they cease riding till they were hard upon the
valley. Meanwhile, the Mountain-Ghul espied the dust of their
horses' feet and said to his sons, "O my sons, mount and fetch me
yonder loot." So the five took horse and made for the party. When
Gharib saw the five Amalekites approaching, he plied shovel-iron
upon his steed's flank and cried out, saying, "Who are ye, and
what is your race and what do ye require?" Whereupon Falhún bin
Sa'adan, the eldest of the five, came out and said, "Dismount ye
and bind one another[FN#336] and we will drive you to our father,
that he may roast various of you and boil various, for it is long
since he has tasted the flesh of Adam-son." When Gharib heard
these words he drove at Falhun, shaking his mace, so that the
rings rang like the roaring thunder and the giant was confounded.
Then he smote him a light blow with the mace between the
shoulders, and he fell to the ground like a tall-trunked palm-
tree; whereupon Sahim and some of his men fell upon him and
pinioned him; then, putting a rope about his neck, they haled him
along like a cow. Now when his brothers saw him a prisoner they
charged home upon Gharib, who took three[FN#337] of them captive
and the fifth fled back to his sire, who said to him, "What is
behind thee and where are the brothers of thee?" Quoth he
"Verily, a beardless youth, forty cubits high, hath taken them
prisoner." Quoth Sa'adan, "May the sun pour no blessing on you!"
and, going down from his hold, tore up a huge tree, with which he
went in quest of Gharib and his folk; and he was on foot, for
that no horse might carry him, because of the bigness of his
body. His son followed him and the twain went on till they came
up with Gharib and his company, when the Ghul fell upon them,
without word said, and slew five men with his club. Then he made
at Sahim and struck at him with his tree, but Sahim avoided the
blow and it fell harmless; whereat Sa'adan was wroth and throwing
down the weapon, sprang upon Sahim and caught him in his pounces
as the sparrow hawk catcheth up the sparrow. Now when Gharib saw
his brother in the Ghul's clutches, he cried out, saying, "Allaho
Akbar God is most Great! Oh the favour of Abraham the Friend, the
Muhammad,[FN#338] the Blessed One (whom Allah keep and assain!)"-
-And Shahrazad perceived the dawn of day and ceased saying her
permitted say,

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

She continued, It hath reached me, O auspicious King, that when
Gharib saw his brother in the clutches of the Ghul, he cried out,
saying "Oh the favour of Ibrahim, the Friend, the Blessed One
(whom Allah keep and assain!) "; and crave his charger at
Sa'adan, shaking his mace, till the rings loud rang. Then he
cried out again, "God is most Great!" and smote the Ghul on the
flat of the ribs with his mace, whereupon he fell to the ground,
insensible, and loosed his grip on Sahim; nor did he come to
himself ere he was pinioned and shackled. When his son saw this,
he turned and fled; but Gharib drove steed after him and smiting
him with his mace between the shoulders, threw him from his
horse. So they bound him with his father and brethren and
haltering them with ropes, haled them all six along like baggage-
camels, till they reached the Ghul's castle, which they found
full of goods and treasures and things of price; and there they
also came upon twelve hundred Ajamis, men of Persia, bound and
shackled. Gharib sat down on Sa'adan's chair, which had aforetime
belonged to Sásá[FN#339] bin Shays bin Shaddad bin Ad causing
Sahim to stand on his right and his companions on his either
hand, and sending for the Ghul of the Mountain, said to him, "How
findest thou thyself, O accursed?" Replied Sa'adan, "O my lord,
in the sorriest of plights for abasement and mortification; my
sons and I, we are bound with ropes like camels." Quoth Gharib,
"It is my will that you enter my faith, the faith Al-Islam highs,
and acknowledge the Unity of the All knowing King whose All-might
created Light and Night and every thing, there is no God but He,
the Requiting King! and confess the mission and prophethood of
Abraham the Friend (on whom be peace!)." So the Ghul and his sons
made the required profession after the goodliest fashion, and
Gharib bade loose their bonds; whereupon Sa'adan wept and would
have kissed his feet, he and his sons: but Gharib forbade them
and they stood with the rest who stood before him. Then said
Gharib, "Harkye, Sa'adan!"; and he replied, "At thy service, O my
lord!" Quoth Gharib, "What are these captives?" "O my lord,"
quoth the Ghul, "these are my game from the land of the Persians
and are not the only ones." Asked Gharib, "And who is with
them?"; and Sa'adan answered, "O my lord, there is with them the
Princess Fakhr Táj, daughter of King Sabúr of Persia,[FN#340] and
an hundred damsels like moons." When Gharib heard this, he
marvelled and said, "O Emir, how came ye by these?" Replied
Sa'adan, "I went forth one night with my sons and five of my
slaves in quest of booty, but finding no spoil in our way, we
dispersed over wilds and words and fared on, hoping we might
happen on somewhat of prey and not return emptyhanded, till we
found ourselves in the land of the Persians. Presently, we espied
a dust cloud and sent on to reconnoitre one of our slaves, who
was absent a while and presently returned and said, O my lord,
this is the Princess Fakhr Taj, daughter of Sabur, King of the
Persians, Turcomans and Medes; and she is on a journey, attended
by two thousand horse.' Quoth I, Thou hast gladdened us with
good news! We could have no finer loot than this.' Then I and my
sons fell upon the Persians and slew of them three hundred men
and took the Princess and twelve hundred cavaliers prisoners,
together with all that was with her of treasure and riches and
brought them to this our castle." Quoth Gharib, "Hast thou
offered any violence to the Princess Fakhr Taj?" Quoth Sa'adan,
"Not I, as thy head liveth and by the virtue of the Faith I have
but now embraced!" Gharib replied "It was well done of thee, O
Sa'adan, for her father is King of the world and doubtless he
will despatch troops in quest of her and lay waste the dwellings
of those who took her. And whoso looketh not to issue and end
hath not Fate to friend. But where is the damsel?" Said Sa'adan,
"I have set apart a pavilion for her and her damsels;" and said
Gharib, "Show me her lodging," whereto Sa'adan rejoined,
"Hearkening and obedience!" So he carried him to the pavilion,
and there he found the Princess mournful and cast down, weeping
for her former condition of dignity and delight. When Gharib saw
her, he thought the moon was near him and magnified Allah, the
All-hearing, the All-seeing. The Princess also looked at him and
saw him a princely cavalier, with velour shining from between his
eyes and testifying for him and not against him; so she rose and
kissed his hands, then fell at his feet, saying, "O hero of the
age, I am under thy protection; guard me from this Ghul, for I
fear lest he do away my maidenhead and after devour me. So take
me to serve thine handmaidens." Quoth Gharib, "Thou art safe and
thou shalt be restored to thy father and the seat of thy
worship." Whereupon she prayed that he might live long and have
advancement in rank and honour. Then he bade unbind the Persians
and, turning to the Princess, said to her, "What brought thee
forth of thy palace to the wilds and wastes, so that the highway-
robbers made prize of thee?" She replied, "O my lord, my father
and all the people of his realm, Turks and Daylamites, are
Magians, worshipping fire, and not the All-powerful King. Now in
our country is a monastery called the Monastery of the Fire,
whither every year the daughters of the Magians and worshippers
of the Fire resort at the time of their festival and abide there
a month, after which they return to their houses. So I and my
damsels set out, as of wont, attended by two thousand horse, whom
my father sent with me to guard me; but by the way this Ghul came
out against us and slew some of us and, taking the rest captive,
imprisoned us in this hold. This, then, is what befel me, O
valiant champion, whom Allah guard against the shifts of Time!"
And Gharib said, "Fear not; for I will bring thee to thy palace
and the seat of thy honours." Wherefore she blessed him and
kissed his hands and feet. Then he went out from her, after
having commanded to treat her with respect, and slept till
morning, when he made the Wuzu-ablution and prayed a two-bow
prayer, after the rite of our father Abraham the Friend (on whom
be peace!), whilst the Ghul and his sons and Gharib's company all
did the like after him. Then he turned to the Ghul and said to
him, "O Sa'adan, wilt thou not show me the Wady of
Blossoms?''[FN#341] "I will, O my lord," answered he. So Gharib
and his company and Princess Fakhr Taj and her maidens all rose
and went forth, whilst Sa'adan commanded his slaves and slave-
girls to slaughter and cook and make ready the morning-meal and
bring it to them among the trees. For the Giant had an hundred
and fifty handmaids and a thousand chattels to pasture his camels
and oxen and sheep. When they came to the valley, they found it
beautiful exceedingly and passing all degree; and birds on tree
sang joyously and the mocking-nightingale trilled out her melody,
and the cushat filled with her moan the mansions made by the
Deity,--And Shahrazad perceived the dawn of day and ceased to say
her permitted say,

        When it was the Six Hundred and Thirtieth Night,

She said, It hath reached me, O auspicious King, that when Gharib
and his merry men and the Giant and his tribe reached the Wady of
Blossoms they found birds flying free; the cushat filling with
her moan the mansions made by the Deity, the bulbul singing as if
'twere human harmony and the merle whom to describe tongue
faileth utterly; the turtle, whose plaining maddens men for
loveecstasy and the ringdove and the popinjay answering her with
fluency. There also were trees laden with all manner of fruitery,
of each two kinds,[FN#342] the pomegranate, sweet and sour upon
branches growing luxuriantly, the almond-apricot,[FN#343] the
camphor-apricot[FN#344] and the almond Khorasan highs; the plum,
with whose branches the boughs of the myrobalan were entwined
tight; the orange, as it were a cresses flaming light, the
shaddock weighed down with heavy freight; the lemon, that cures
lack of appetite, the citron against jaundice of sovereign might,
and the date, red and yellow-bright, the especial handiwork of
Allah the Most High. Of the like of this place saith the
enamoured poet,

"When its birds in the lake make melody, * The lorn lover
     yearneth its sight to see:
'Tis as Eden breathing a fragrant breeze, * With its shade and
     fruits and rills flowing free."

Gharib marvelled at the beauty of that Wady and bade them set up
there the pavilion of Fakhr Taj the Chosroite; so they pitched it
among the trees and spread it with rich tapestries. Then he sat
down and the slaves brought food and they ate their sufficiency;
after which quoth Gharib, "Harkye, Sa'adan!": and quoth he, "At
thy service, O my lord." "Hast thou aught of wine?" asked Gharib,
and Sa'adan answered, "Yes, I have a cistern full of old wine."
Said Gharib, "Bring us some of it." So Sa'adan sent ten slaves,
who returned with great plenty of wine, and they ate and drank
and were mirthful and merry. And Gharib bethought him of Mahdiyah
and improvised these couplets,

"I mind our union days when ye were nigh, * And flames my heart
     with love's consuming lowe.
By Allah, Ne'er of will I quitted you: * But shifts of Time from
     you com pelled me go:
Peace and fair luck and greetings thousand-fold * To you, from
     exiled lover's pining woe."

They abode eating and drinking and taking their pleasure in the
valley for three days, after which they returned to the castle.
Then Gharib called Sahim and said to him, "Take an hundred horse
and go to thy father and mother and thy tribe, the Banu Kahtan,
and bring them all to this place, here to pass the rest of their
days, whilst I carry the Princess of Persia back to her father.
As for thee, O Sa'adan, tarry thou here with thy sons, till I
return to thee." Asked Sa'adan, "And why wilt thou not carry me
with thee to the land of the Persians?"; and Gharib answered,
"Because thou stolest away King Sabur's daughter and if his eye
fall on thee, he will eat thy flesh and drink thy blood." When
the Ghul heard this, he laughed a loud laugh, as it were the
pealing thunder, and said, "O my lord, by the life of thy head,
if the Persians and Medes united against me, I would make them
quaff the cup of annihilation." Quoth Gharib, " 'Tis as thou
sayest;[FN#345] but tarry thou here in fort till I return to
thee;" and quoth the Ghul, "I hear and I obey." Then Sahim
departed with his comrades of the Banu Kahtan for the dwelling
places of their tribe, and Gharib set out with Princess Fakhr Taj
and her company, intending for the cities of Sabur, King of the
Persians. Thus far concerning them; but as regards King Sabur, he
abode awaiting his daughter's return from the Monastery of the
Fire, and when the appointed time passed by and she came not,
flames raged in his heart. Now he had forty Wazirs, whereof the
oldest, wisest and chiefest was highs Daydán: so he said to him,
"O Minister, verily my daughter delayeth her return and I have no
news of her though the appointed time is past; so do thou send a
courier to the Monastery of the Fire to learn what is come of
her." "Hearkening and obedience," replied Daydan; and, summoning
the chief of the couriers, said to him, "Wend thou forthright to
the Monastery." So he lost no time and when he reached it, he
asked the monks of the King's daughter, but they said, "We have
not seen her this year." So the courier returned to the city of
Isbánír[FN#346] and told the Wazir, who went in to the King and
acquainted him with the message. Now when Sabur heard this, he
cast his crown on the ground, tore his beard and fell down in a
trance. They sprinkled water upon him, and presently he came to
himself, tearful-eyed and heavy-hearted, and repeated the words
of the poet,

"When I far-parted patience call and tears, * Tears came to call
     but Patience never hears:
What, then, if Fortune parted us so far? * Fortune and Perfidy
     are peers

Then he called ten of his captains and bade them mount with a
thousand horse and ride in different directions, in quest of his
daughter. So they mounted forthright and departed each with his
thousand; whilst Fakhr Taj's mother clad herself and her women in
black and strewed ashes on her head and sat weeping and
lamenting. Such was their case;--And Shahrazad perceived the dawn
of day and ceased saying her permitted say.

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

She said, It hath reached me, O auspicious King, that King Sabur
sent his troops in quest of his daughter, whose mother clad
herself and her women in black. Such was their case; but as
regards the strange adventures of Gharib and the Princess, they
journeyed on ten days, and on the eleventh day, appeared a dust
cloud which rose to the confines of the sky; whereupon Gharib
called the Emir of the Persians and said to him, "Go learn the
cause thereof." "I hear and obey," replied he and crave his
charger, till he came under the cloud of dust, where he saw folk
and enquired of them. Quoth one of them, "We are of the Banu
Hattál and are questing for plunder; our Emir is Samsam bin Al-
Jiráh and we are five thousand horse." The Persians returned in
haste and told their saying to Gharib, who cried out to his men
of the Banu Kahtan and to the Persians, saying, "Don your arms!"
They did as he bade them and presently up came the Arabs who were
shouting, "A plunder! a plunder!" Quoth Gharib, "Allah confound
you, O dogs of Arabs!" Then he loosed his horse and drove at them
with the career of a right valiant kNight, shouting, "Allaho
Akbar! Ho for the faith of Abraham the Friend, on whom be peace!"
And there befel between them great fight and sore fray and the
sword went round in sway and there was much said and say; nor did
they leave fighting till fled the day and gloom came, when they
drew from one another away. Then Gharib numbered his tribesmen
and found that five of the Banu Kahtan had fallen and three-and-
seventy of the Persians; but of the Banu Hattal they had slain
more than five hundred horse. As for Samsam, he alighted and
sought nor meat nor sleep, but said, "In all my life I never saw
such a fighter as this youth! Anon he fighteth with the sword and
anon with the mace; but, to-morrow I will go forth on champion
wise and defy him to combat of twain in battle plain where edge
and point are fain and I will cut off these Arabs." Now, when
Gharib returned to his camp, the Princess Fakhr Taj met him,
weeping and affrighted for the terror of that which had befallen,
and kissed his foot in the stirrup, saying, "May thy hands never
wither nor thy foes be blither, O champion of the age!
Alhamdolillah--Praise to God--who hath saved thee alive this day!
Verily, I am in fear for thee from yonder Arabs." When Gharib
heard this, he smiled in her face and heartened and comforted
her, saying, "Fear not, O Princess! Did the enemy fill this wild
and wold yet would I scatter them, by the might of Allah
Almighty." She thanked him and prayed that he might be given the
victory over his foes; after which she returned to her women and
Gharib went to his tent, where he cleansed himself of the blood
of the Infidels, and they lay on guard through the night. Next
morning, the two hosts mounted and sought the plain where cut and
thrust ruled sovereign. The first to prick into the open was
Gharib, who crave his charger till he was near the Infidels and
cried out, "Who is for jousting with me? Let no sluggard or
weakling come out to me!" Whereupon there rushed forth a giant
Amalekite of the lineage of the tribe of Ad, armed with an iron
flail twenty pounds in weight, and drove at Gharib, saying, "O
scum of the Arabs, take what cometh to thee and learn the glad
tidings that thy last hour is at hand!" So saying, he aimed a
blow at Gharib, but he avoided it and the flail sank a cubit into
the ground. Now the badawi was bent double with the blow, so
Gharib smote him with his mace and clove his forehead in sunder
and he fell down dead and Allah hurried his soul to Hell-fire.
Then Gharib charged and wheeled and called for champions; so
there came out to him a second and a third and a fourth and so
on, till ten had come forth to him and he slew them all. When the
Infidels saw his form of fight and his smashing blows they hung
back and forebore to fare forth to him, whereupon Samsam looked
at them and said, "Allah never bless you! I will go forth to
him." So he donned his battle-gear and driving his charger into
mid-field where he fronted the foe and cried out to Gharib
saying, "Fie on thee, O dog of the Arabs! hath thy strength waxed
so great that thou shouldst defy me in the open field and
slaughter my men?" And Gharib replied, "Up and take bloodrevenge
for the slaughter of thy braves!" So Samsam ran at Gharib who
awaited him with broadened breast and heart enheartened, and they
smote each at other with maces, till the two hosts marvelled and
every eye was fixed on them. Then they wheeled about in the field
and struck at each other two strokes; but Gharib avoided Samsam's
stroke which wreak had wroke and dealt with a buffet that beat in
his breastbone and cast him to the ground--stone dead. Thereupon
all his host ran at Gharib as one man, and he ran at them,
crying, "God is most Great! Help and Victory for us and shame and
defeat for those who misbelieve the faith of Abraham the Friend,
on whom be peace!"--And Shahrazad perceived the dawn of day and
ceased to say her permitted say,

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

She said, It hath reached me, O auspicious King, that when Sam
sam's tribesmen rushed upon Gharib as one man, he ran at them
crying, "God is most Great! Help and Victory for us and shame and
defeat for the Miscreant!" Now when the Infidels heard the name
of the All-powerful King, the One, the All-conquering, whom the
sight comprehendeth not, but He comprehendeth the sight,[FN#347]
they looked at one another and said, "What is this say that
maketh our side-muscles tremble and weakeneth our resolution and
causeth the life to fail in us? Never in our lives heard we aught
goodlier than this saying!" adding, "Let us leave fighting, that
we may ask its meaning." So they held their hands from the battle
and dismounted; and their elders assembled and held counsel
together, seeking to go to Gharib and saying, "Let ten of us
repair to him!" So they chose out ten of their best, who set out
for Gharib's tents. Now he and his people had alighted and
returned to their camp, marvelling at the withdrawal of the
Infidels from the fight. But, presently, lo and behold! the ten
came up and seeking speech of Gharib, kissed the earth before him
and wished him glory and lasting life. Quoth he to them, "What
made you leave fighting?"; and quoth they, "O, my lord, thou
didst affright us with the words thou shoutest out at us." Then
asked Gharib, "What calamity do ye worship?"; and they answered,
"We worship Wadd and Suwá'a and Yaghús,[FN#348] lords of the
tribe of Noah"; and Gharib, "We serve none but Allah Almighty,
Maker of all things and Provider of all livings. He it is who
created the heavens and the earth and stablished the mountains,
who made water to well from the stones and the trees to grow and
feedeth wild beasts in word; for He is Allah, the One, the All-
powerful Lord." When they heard this, their bosoms broadened to
the words of Unity-faith, and they said, "Verily, this be a Lord
high and great, compassionating and compassionate!"; adding, "And
what shall we say, to become of the Moslems, of those which
submit themselves to Him?" Quoth Gharib, "Say, There is no god
but the God and Abraham is the Friend of God.'" So the ten made
veracious profession of the veritable religion and Gharib said to
them, "An the sweet savour of Al-Islam be indeed stablished in
your hearts, fare ye to your tribe and expound the faith to them;
and if they profess, they shall be saved, but if they refuse we
will burn them with fire." So the ten elders returned and
expounded Al-Islam to their people and set forth to them the path
of truth and creed, and they embraced the Faith of Submission
with heart and tongue. Then they repaired on foot to Gharib's
tent and kissing ground between his hands wished him honour and
high rank, saying, "O our lord, we are become thy slaves; so
command us what thou wilt, for we are to thee audient and
obedient and we will never depart from thee, since Allah hath
guided us into the right way at thy hands." Replied he, "Allah
abundantly requite you! Return to your dwellings and march forth
with your good and your children and forego me to the Wady of
Blossoms and the castle of Sásá bin Shays,[FN#349] whilst I carry
the Princess Fakhr Taj, daughter of Sabur, King of the Persians,
back to her father and return to you." "Hearkening and
obedience," said they and straightway returned to their
encampment, rejoicing in Al-Islam, and expounded the True Faith
to their wives and children, who became Believers. Then they
struck their tents and set forth, with their good and cattle, for
the Wady of Blossoms. When they came in sight of the castle of
Shays, Sa'adan and his sons sallied forth to them, but Gharib had
charged them, saying, "If the Ghul of the Mountain come out to
you and offer to attack you, do ye call upon the name of Allah
the All-creator, and he will leave his hostile intent and receive
you hospitably." So when he would have fallen upon them they
called aloud upon the name of Almighty Allah and straightway he
received them kindly and asked them of their case. They told him
all that had passed between Gharib and themselves, whereupon he
rejoiced in them and lodged them with him and loaded them with
favours. Such was their case; but as regards Gharib, he and his,
escorting the Princess fared on five days' journey towards the
City of Isbanir, and on the sixth day they saw a dust-cloud. So
Gharib sent one of the Persians to learn the meaning of this and
he went and returned, swiftlier than bird in flight, saying, "O
my lord, these be a thousand horse of our comrades, whom the King
hath sent in quest of his daughter Fakhr Taj." When Gharib heard
this, he commanded his company to halt and pitch the tents. So
they halted and waited till the new comers reached them, when
they went to meet them and told Túmán, their captain, that the
Princess was with them; whereupon he went in to Gharib and
kissing the ground before him, enquired for her. Gharib sent him
to her pavilion, and he entered and kissed her hands and feet and
acquainted her with what had befallen her father and mother. She
told him in return all that had betided her and how Gharib had
delivered her from the Ghul of the Mountain,--And Shahrazad
perceived the dawn of day and ceased saying her permitted say,

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

She said, It hath reached me, O auspicious King, that when the
King's daughter, Fakhr Taj, had told Tuman all that had befallen
her from the Mountain-Ghul, and how he had imprisoned her and
would have devoured her but for Gharib, adding, "And indeed, it
behoveth my sire to give him the half of his reign," Tuman arose
and returned to Gharib and kissed his hands and feet and thanked
him for his good dealing, saying, "With thy leave, O my lord, I
will return to Isbanir City and deliver to our King the good news
of his daughter's approach." "Go," replied Gharib, "and take of
him the gift of glad tidings." So Tuman returned with all
dillgence to Isbanir, the Cities, and entering the palace, kissed
ground before the King, who said to him, "What is there of new, O
bringer of good news?" Quoth Tuman, "I will not speak thee, till
thou give me the gift of glad tidings." Quoth the King, "Tell me
thy glad tidings and I will content thee." So Tuman said, "O
King, I bring thee joyful intelligence of the return of Princess
Fakhr Taj." When Sabur heard his daughter's name, he fell down
fainting and they sprinkled rose-water on him, till he recovered
and cried to Tuman, "Draw near to me and tell me all the good
which hath befallen her." So he came forward and acquainted him
with all that had betided the Princess; and Sabur beat hand upon
hand, saying, "Unhappy thou, O Fakhr Taj!''[FN#350] And he bade
give Tuman ten thousand gold pieces and conferred on him the
government of Isfáhán City and its dependencies. Then he cried
out to his Emirs, saying, "Mount, all of you, and fare we forth
to meet the Princess Fakhr Taj!"; and the Chief Eunuch went in to
the Queen-mother and told her and all the Harim the good news,
whereat she rejoiced and gave him a robe of honour and a thousand
dinars. Moreover, the people of the city heard of this and
decorated the market streets and houses. Then the King and Tuman
took horse and rode till they had sight of Gharib, when Sabur
footed it and made some steps towards Gharib, who also dismounted
and advanced to meet him; and they embraced and saluted each
other, and Sabur bent over Gharib's hand and kissed it and
thanked him for his favours.[FN#351] They pitched their pavilions
in face of each other and Sabur went in to his daughter, who rose
and embracing him told him, all that had befallen her and how
Gharib had rescued her from the clutches of the Ghul of the
Mountain. Quoth the King, "By thy life, O Princess of fair ones,
I will overwhelm him with gifts!"; and quoth she, "O my papa,
make him thy son-in-law, that he may be to thee a force against
thy foes, for he is passing valiant." Her father replied, "O my
daughter, knowst thou not that King Khirad Sháh seeketh thee in
marriage and that he hath cast the brocade[FN#352] and hath given
an hundred thousand dinars in settlement, and he is King of
Shiraz and its dependencies and is lord of empire and horsemen
and footmen?" But when the Princess heard these words she said,
"O my papa! I desire not that whereof thou speakest, and if thou
constrain me to that I have no mind to, I will slay myself." So
Sabur left her and went in to Gharib, who rose to him; and they
sat awhile together; but the King could not take his fill of
looking upon him; and he said in his mind, "By Allah, my daughter
is excusable if she love this Badawi!" Then he called for food
and they ate and passed the night together. On the morrow, they
took horse and rode till they arrived at the City of Isbanir and
entered, stirrup to stirrup, and it was for them a great day.
Fakhr Taj repaired to her palace and the abiding-place of her
rank, where her mother and her women received her with cries of
joy and loud lullilooings. As for King Sabur, he sat down on his
throne and seated Gharib on his right hand, whilst the Princes
and Chamberlains, the Emirs, Wazirs and Nabobs stood on either
hand and gave him joy of the recovery of his daughter. Said
Sabur, "Whoso loveth me let him bestow a robe of honour on
Gharib," and there fell dresses of honour on him like drops of
rain. Then Gharib abode the King's guest ten days, when he would
have departed, but Sabur clad him in an honourable robe and swore
him by his faith that he should not march for a whole month.
Quoth Gharib, "O King, I am plighted to one of the girls of the
Arabs and I desire to go in to her." Quoth the King, "Whether is
the fairer, thy betrothed or Fakhr Taj?" "O King of the age,"
replied Gharib, "what is the slave beside the lord?" And Sabur
said, "Fakhr Taj is become thy handmaid, for that thou didst
rescue her from the pounces of the Ghul, and she shall have none
other husband than thyself." Thereupon Gharib rose and kissed
ground, saying, "O King of the age, thou art a sovereign and I am
but a poor man, and belike thou wilt ask a heavy dowry." Replied
the King, "O my son, know that Khirad Shah, lord of Shiraz and
dependencies thereof, seeketh her in marriage and hath appointed
an hundred thousand dinars to her dower; but I have chosen thee
before all men, that I may make thee the sword of my kingship and
my shield against vengeance.''[FN#353] Then he turned to his
Chief Officers and said to them, "Bear witness[FN#354] against
me, O Lords of mine Empire, that I marry my daughter Fakhr Taj to
my son Gharib."--And Shahrazad perceived the dawn of day and
ceased to say her permitted say,

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

She continued, It hath reached me, O auspicious King, that Sabur,
King of Ajam-land said to his Chief Officers, "Bear ye witness
against me that I marry my daughter Fakhr Taj, to my son Gharib!"
With that he joined palms[FN#355] with him and she became his
wife. Then said Gharib, "Appoint me a dower and I will bring it
to thee, for I have in the Castle of Sasa wealth and treasures
beyond count." Replied Sabur, "O my son, I want of thee neither
treasure nor wealth and I will take nothing for her dower save
the head of Jamrkán King of Dasht and the city of Ahwáz.[FN#356]"
Quoth Gharib, "O King of the age, I will fetch my folk forthright
and go to thy foe and spoil his realm." Quoth Sabur, "Allah
requite thee with good!" and dismissed the lords and commons,
thinking, "If Gharib go forth against Jamrkan, he will never more
return." When morning morrowed the King mounted with Gharib and
bidding all his troops take horse rode forth to the plain, where
he said to his men, "Do ye tilt with spears and gladden my
heart." So the champions of Persia land played one against other,
and Gharib said, "O King of the age, I have a mind to tilt with
the horsemen of Ajam-land, but on one condition." Asked the King,
"What is that?"; and answered Gharib, "It is that I shall don a
light tunic and take a headless lance, with a pennon dipped in
saffron, whilst the Persian champions sally forth and tilt
against me with sharp spears. If any conquer me, I will render
myself to him: but, if I conquer him I will mark him on the
breast and he shall leave the plain." Then the King cried to the
commander of the troops to bring forward the champions of the
Persians; so he chose out from amongst the Princes one thousand
two hundred of his stoutest champions, and the King said to them,
in the Persian tongue, "Whoso slayeth this Badawi may ask of me
what he will." So they strove with one another for precedence and
charged down upon Gharib and truth was distinguished from
falsehood and jest from earnest. Quoth Gharib, "I put my trust in
Allah, the God of Abraham the Friend, the Deity who hath power
over all and from whom naught is hidden, the One, the Almighty,
whom the sight comprehendeth not!" Then an Amalekite-like giant
of the Persian champions rushed out to him, but Gharib let him
not stand long before him ere he marked him and covered his
breast with saffron and as he turned away, he smote him on the
nape with the shaft of his lance, and he fell to the ground and
his pages bore him from the lists.[FN#357] Then a second champion
came forth against him and he overcame him and marked him on the
breast; and thus did he with a third and a fourth and a fifth;
and there came out against him champion after champion till he
had overcome them all and marked them on the breast; for Almighty
Allah gave him the victory over them and they fared forth
vanquish from the plain. Then the servants set food and strong
wine before them! and they ate and drank, till Gharib's wits were
dazed by the drink. By and by, he went out to obey a call of
Nature and would have returned, but lost his way and entered the
palace of Fakhr Taj. When she saw him, her reason fled and she
cried out to her women saying, "Go forth from me to your own
places!" So they withdrew and she rose and kissed Gharib's hand,
saying "Welcome to my lord, who delivered me from the Ghul!
Indeed I am thine handmaid for ever and ever." Then she drew him
to her bed and embraced him, whereupon desire was hot upon him
and he broke her seal and lay with her till the morning.
Meanwhile the King thought that he had departed; but on the
morrow he went in to him and Sabur rose to him and made him sit
by his side. Then entered the tributary kings and kissing the
ground stood ranged in rows on the right and left and fell to
talking of Gharib's velour and saying, "Extolled be He who gave
him such prowess albeit he is so young in years!" As they were
thus engaged, behold all espied from the palace-windows the dust
of horse approaching and the King cried out to his scouts,
saying, "Woe to you! Go and bring me news of yonder dust!" So a
cavalier took horse and riding off, returned after a while, and
said "O King, we found under that dust an hundred horse belonging
to an Emir highs Sahim al-Layl." Gharib hearing these words,
cried out, "O my lord, this is my brother, whom I had sent on an
errand, and I will go forth to meet him." So saying, he mounted,
with his hundred men of the Banu Kahtan and a thousand Persians,
and rode to meet his brother in great state, but greatness
belongeth to God alone.[FN#358] When the two came up with each
other, they dismounted and embraced, and Gharib said to Sahim, "O
my brother, hast thou brought our tribe to the Castle of Sasa and
the Wady of Blossoms?" "O my brother," replied Sahim, "when the
perfidious dog Mardas heard that thou hadst made thee master of
the stronghold belonging to the Mountain-Ghul, he was sore
chagrined and said, Except I march hence, Gharib will come and
carry off my daughter Mahdiyah without dower.' So he took his
daughter and his goods and set out with his tribe for the land of
Irak, where he entered the city of Cufa and put himself under the
protection of King Ajib, seeking to give him his daughter to
wife." When Gharib heard his brother's story, he well-nigh gave
up the ghost for rage and said, "By the virtue of the faith of
Al-Islam, the faith of Abraham the Friend, and by the Supreme
Lord, I will assuredly go to the land of Irak and fierce war upon
it I will set on foot." Then they returned to the city and going
in to the King, kissed ground before him. He rose to Gharib and
saluted Sahim; after which the elder brother told him what had
happened and he put ten captains at his commandment, under each
one's hand ten thousand horse of the doughtiest of the Arabs and
the Ajams, who equipped themselves and were ready to depart in
three days. Then Gharib set out and journeyed till he reached the
Castle of Sasa whence the Ghul and his sons came forth to meet
him and dismounting, kissed his feet in the stirrups. He told
them all that had passed and the giant said, "O my lord, do thou
abide in this thy castle, whilst I with my sons and servants
repair to Irak and lay waste the city Al-Rusták[FN#359] and bring
to thy hand all its defenders bound in straitest bond." But
Gharib thanked him and said, "O Sa'adan, we will all go." So he
made him ready and the whole body set out for Irak, leaving a
thousand horse to guard the Castle. Thus far concerning them; but
as regards Mardas, he arrived with his tribe in the land of Irak
bringing with him a handsome present and fared for Cufa-city
which he entered. Then, he presented himself before Ajib and
kissed ground between his hands and, after wishing him what is
wished to kings, said, "O my lord, I come to place myself under
thy protection."--And Shahrazad perceived the dawn of day and
ceased saying her permitted say,

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

She said, It hath reached me, O auspicious King that Mardas
coming into the presence of Ajib, said to him, "I come to place
myself under thy protection!" Quoth Ajib, "Tell me who hath
wronged thee, that I may protect thee against him, though it were
Sabur, King of the Persians and Turcomans and Daylamites." Quoth
Mardas, "O King of the Age, he who hath wronged me is none other
than a youth whom I reared in my bosom. I found him in his
mother's lap in a certain valley and took her to wife She brought
me a son, whom I named Sahim al-Layl, and her own son, Gharib
highs, grew up on my knees and became a blasting thunderbolt and
a lasting calamity,[FN#360] for he smote Al-Hamal,[FN#361] Prince
of the Banu Nabhan, and slew footmen and threw horsemen. Now I
have a daughter, who befitteth thee alone, and he sought her of
me; so I required of him the head of the Ghul of the Mountain,
wherefore he went to him and, after engaging him in singular
combat, made the master his man and took the Castle of Sasa bin
Shays bin Shaddad bin Ad, wherein are the treasures of the
ancients and the hoards of the moderns. Moreover, I hear that,
become a Moslem, he goeth about, summoning the folk to his faith.
He is now gone to bear the Princess of Persia, whom he delivered
from the Ghul, back to her father, King Sabur, and will not
return but with the treasures of the Persians." When Ajib heard
the story of Mardas he changed colour to yellow and was in ill
case and made sure of his own destruction; then he said, O
Mardas, is the youth's mother with thee or with him?"; and Mardas
replied, "She is with me in my tents." Quoth Ajib, What is her
name?"; quoth Mardas, "Her name is Nusrah." " 'Tis very she,"
rejoined Ajib and sent for her to the presence. Now when she came
before him, he looked on her and knew her and asked her, "O
accursed, where are the two slaves I sent with thee?"; and she
answered, "They slew each other on my account;" whereupon Ajib
bared his blade and smote her and cut her in twain. Then they
dragged her away and cast her out; but trouble and suspicion
entered Ajib's heart and he cried, "O Mardas, give me thy
daughter to wife." He rejoined, "She is one of thine handmaids: I
give her to thee to wife, and I am thy slave." Said Ajib, "I
desire to look upon this son of an adulteress, Gharib, that I may
destroy him and cause him taste all manner of torments." Then he
bade give Mardas, to his daughter's dowry, thirty thousand dinars
and an hundred pieces of silk-brocaded and fringed with gold and
an hundred pieces of silk bordered stuffs and kerchiefs and
golden collars. So he went forth with this mighty fine dowry and
set himself to equip Mahdiyah in all diligence. Such was their
case; but as regards Gharib, he fared on till he came to Al-
Jazírah, which is the first town of Al-Irak[FN#362] and is a
walled and fortified city and he hard by it called a halt. When
the townsfolk saw his army encamped before it, they bolted the
gates and manned the walls, then went to the King of the city,
who was called Al-Dámigh, the Brainer, for that he used to brain
the champions in the open field of fight, and told him what was
come upon them. So he looked forth from the battlements of the
palace and seeing a conquering host, all of them Persians,
encamped before the city, said to the citizens, "O folk, what do
yonder Ajams want?"; and they replied, "We know not." Now Al-
Damigh had among his officers a man called Saba' al-Kifár, the
Desert-lion, keen of wit and penetrating as he were a flame of
fire; so he called him and said to him, "Go to this stranger host
and find out who they be and what they want and return quickly."
Accordingly, he sped like the wind to the Persian tents, where a
company of Arabs rose up and met him saying, "Who art thou and
what dost thou require?" He replied, "I am a messenger and an
envoy from the lord of the city to your chief." So they took him
and carried him through the lines of tents, pavilions and
standards, till they came to Gharib's Shahmiyánah and told him of
the mission. He bade them bring him in and they did so, whereupon
he kissed ground before Gharib and wished him honour and length
of days. Quoth Gharib, "What is thine errand?" and quoth Saba'
al-Kifar, "I am an envoy from the lord of the city of Al-Jazirah,
Al-Damigh, brother of King Kundamir, lord of the city of Cufa and
the land of Irak." When Gharib heard his father's name, the tears
railed from his eyes in rills and he looked at the messenger and
said, "What is thy name?"; and he replied, "My name is Saba' al-
Kifar." Said Gharib, "Return to thy lord and tell him that the
commander of this host is called Gharib, son of Kundamir, King of
Cufa, whom his son Ajib slew, and he is come to take blood-
revenge for his sire on Ajib the perfidious hound." So Saba' al-
Kifar returned to the city and in great joy kissed the ground,
when Al-Damigh said, "What is going on there, O Saba' al-Kifar?"
He replied, "O my master, the leader of yon host is thy nephew,
thy brother's son," and told him all. The King deemed himself in
a dream and asked the messenger, "O Saba' al-Kifar, is this thou
tellest me true?" and the Desert-lion answered, "As thy head
liveth, it is sooth!" Then Al-Damigh bade his chief officers take
horse forthright and all rode out to the camp, whence Gharib came
forth and met him and they embraced and saluted each other; after
which Gharib carried him to his tents and they sat down on beds
of estate. Al-Damigh rejoiced in Gharib, his brother's son, and
presently turning to him, said, "I also have yearned to take
blood-revenge for thy father, but could not avail against the dog
thy brother; for that his troops are many and my troops are few."
Replied Gharib, "O uncle, here am I come to avenge my sire and
blot out our shame and rid the realm of Ajib." Said Al-Damigh, "O
son of my brother, thou hast two blood-wreaks to take, that of
thy father and that of thy mother." Asked Gharib, "And what
aileth my mother?" and Al-Damigh answered, "Thy brother Ajib hath
slain her."--And Shahrazad perceived the dawn of day and ceased
to say her permitted say,

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

She said, It hath reached me, O auspicious King, that when Gharib
heard these words of his uncle Al-Damigh, "Verily thy brother
Ajib hath slain her!", he asked what was the cause thereof and
was told of all that had happened, especially how Mardas had
married his daughter to Ajib who was about to go into her.
Thereupon Gharib's reason fled from his head and he swooned away
and was nigh upon death. No sooner did he come to himself than he
cried out to the troops, saying, "To horse!" But Al-Damigh said
to him, "O son of my brother, wait till I make ready mine affairs
and mount among my men and fare with thee at thy stirrup."
Replied Gharib "I have no patience to wait; do thou equip thy
troops and join me at Cufa." Thereupon Gharib mounted with his
troops and rode, till he came to the town of Babel,[FN#363] whose
folk took fright at him. Now there was in this town a King called
Jamak, under whose hand were twenty thousand horsemen, and there
gathered themselves together to him from the villages other fifty
thousand horse, who pitched their tents facing the city. Then
Gharib wrote a letter and sent it to King Jamak by a messenger,
who came up to the city-gate and cried out, saying, "I am an
envoy;" whereupon the Warder of the Gate went in and told Jamak,
who said, "Bring him to me." So he led in the messenger, who
kissing the ground before the King, gave him the letter, and
Jamak opened it and read its contents as follows: "Praise be to
Allah, Lord of the Three Worlds, Lord of all things, who giveth
to all creatures their daily bread and who over all things is
Omnipotent! These from Gharib, son of King Kundamir, lord of Irak
and Cufa, to Jamak. Immediately this letter reacheth thee, let
not thy reply be other than to break thine idols and confess the
unity of the All-knowing King, Creator of light and darkness,
Creator of all things, the All-powerful; and except thou do as I
bid thee, I will make this day the blackest of thy days. Peace be
on those who follow in the way of Salvation, fearing the issues
of fornication, and obey the hest of the Most High King, Lord of
this world and the next, Him who saith to a thing, Be'; and it
becometh!" Now when Jamak read this letter, his eyes paled and
his colour failed and he cried out to the messenger, "Go to thy
lord and say to him, To-morrow, at daybreak there shall be fight
and conflict and it shall appear who is the conquering hero.'" So
he returned and told Gharib, who bade his men make ready for
battle, whilst Jamak commanded his tents to be pitched in face of
Gharib's camp; and his troops poured forth like the surging sea
and passed the night with intention of slaughter. As soon as
dawned the day, the two hosts mounted and drew up in battle array
and beat their drums amain and drave their steeds of swiftest
strain; and they filled the whole earthly plain; and the
champions to come out were fain. Now the first who sallied forth
a championing to the field was the Ghul of the Mountain, bearing
on shoulder a terrible tree, and he cried out between the two
hosts, saying, "I am Sa'adan the Ghul! Who is for fighting, who
is for jousting? Let no sluggard come forth to me nor weakling."
And he called out to his sons, saying, "Woe to you! Bring me fuel
and fire, for I am an-hungered." So they cried upon their slaves
who brought firewood and kindled a fire in the heart of the
plain. Then there came out to him a man of the <DW5>s, an
Amalekite of the unbelieving Amalekites, bearing on his shoulder
a mace like the mast of a ship, and drove at Sa'adan the Ghul,
saying, "Woe to thee, O Sa'adan!" When the giant heard this, he
waxed furious beyond measure and raising his tree club, aimed at
the Infidel a blow, that hummed through the air. The Amalekite
met the stroke with his mace, but the tree beat down his guard
and descending with its own weight, together with the weight of
the mace upon his head, beat in his brain pan, and he fell like a
long-stemmed palm-tree. Thereupon Sa'adan cried to his slaves,
saying, "Take this fatted calf and roast him quickly." So they
hastened to skin the Infidel and roasted him and brought him to
the Ghul, who ate his flesh and crunched his bones.[FN#364] Now
when the <DW5>s saw how Sa'adan did with their fellow, their hair
and pile stood on end; their skins quaked, their colour changed,
their hearts died within them and they said to one another,
"Whoso goeth out against this Ghul, he eateth him and cracketh
his bones and causeth him to lack the zephyr-wind of the world."
Wherefore they held their hands, quailing for fear of the Ghul
and his sons and turned to fly, making for the town; but Gharib
cried out to his troops, saying, "Up and after the runaways!" So
the Persians and the Arabs crave after the King of Babel and his
host and caused sword to smite them, till they slew of them
twenty thousand or more. Then the fugitives crowded together in
the city gate and they killed of them much people; and they could
not avail to shut the gate. So the Arabs and the Persians entered
with them, fighting, and Sa'adan, snatching a mace from one of
the slain, wielded it in the enemy's face and gained the city
race-course. Thence he fought his way through the foe and broke
into the King's palace, where he met with Jamak and so smote him
with the mace, that he toppled senseless to the ground. Then he
fell upon those who were in the palace and pounded them into
pieces, till all that were left cried out, "Quarter! Quarter!"
and Sa'adan said to them, "Pinion your King."--And Shahrazad saw
the dawn of day and ceased saying her permitted say,



End of Vol 6.




                    Arabian Nights, Volume 6
                           Footnotes



[FN#1] Lane (vol. iii. 1) calls our old friend "Es-Sindibád of
the Sea," and Benfey derives the name from the Sanskrit
"Siddhapati"=lord of sages. The etymology (in Heb. Sandabar and
in Greek Syntipas) is still uncertain, although the term often
occurs in Arab stories; and some look upon it as a mere
corruption of "Bidpai" (Bidyápati). The derivation offered by
Hole (Remarks on the Arabian Nights' Entertainments, by Richard
Hole, LL.D. London, Cadell, 1797) from the Persian ábád (a
region) is impossible. It is, however, not a little curious that
this purely Persian word (=a "habitation") should be found in
Indian names as early as Alexanders' day, e.g. the "Dachina
bades" of the Periplus is "Dakhsin-ábád," the Sanskr. being
"Dakshinapatha."

[FN#2] A porter like the famous Armenians of Constantinople. Some
edits. call him "Al-Hindibád."

[FN#3] Arab. "Karawán" (Charadrius dicnemus, Linn.): its shrill
note is admired by Egyptians and hated by sportsmen.

[FN#4] This ejaculation, still popular, averts the evil eye. In
describing Sindbad the Seaman the Arab writer seems to repeat
what one reads of Marco Polo returned to Venice.

[FN#5] Our old friend must not be confounded with the eponym of
the "Sindibád-námah;" the Persian book of Sindbad the Sage. See
Night dlxxviii.

[FN#6] The first and second are from Eccles. chapts. vii. 1, and
ix. 4. The Bul. Edit. reads for the third, "The grave is better
than the palace." None are from Solomon, but Easterns do not
"verify quotations."

[FN#7] Arab. "Kánún"; a furnace, a brasier before noticed (vol.
v., p. 272); here a pot full of charcoal sunk in the ground, or a
little hearth of clay shaped like a horseshoe and opening down
wind.

[FN#8] These fish-islands are common in the Classics, e.g. the
Pristis of Pliny (xvii. 4), which Olaus Magnus transfers to the
Baltic (xxi. 6) and makes timid as the whales of Nearchus. C. J.
Solinus (Plinii Simia) says, "Indica maria balænas habent ultra
spatia quatuor jugerum." See also Bochart's Hierozoicon (i. 50)
for Job's Leviathan (xli. 16-17). Hence deemed an island. A
basking whale would readily suggest the Krakan and Cetus of Olaus
Magnus (xxi. 25). Al-Kazwíni's famous treatise on the "Wonders of
the World" (Ajáib al-Makhlúkát) tells the same tale of the
"Sulahfah" tortoise, the colossochelys, for which see Night dl.

[FN#9] Sindbad does not say that he was a shipwrecked man, being
a model in the matter of "travellers' tales," i.e. he always
tells the truth when an untruth would not serve him.

[FN#10] Lane (iii. 83) would make this a corruption of the Hindu
"Maharáj"=great Rajah: but it is the name of the great autumnal
fête of the Guebres; a term composed of two good old Persian
words "Mihr" (the sun, whence "Mithras") and "ján"=life. As will
presently appear, in the days of the Just King Anushirwán, the
Persians possessed Southern Arabia and East Afica south of Cape
Guardafui (Jird Háfún). On the other hand, supposing the word to
be a corruption of Maharaj, Sindbad may allude to the famous
Narsinga kingdom in Mid-south India whose capital was Vijaya-
nagar; or to any great Indian Rajah even he of Kachch (Cutch),
famous in Moslem story as the Balhará (Ballaba Rais, who founded
the Ballabhi era; or the Zamorin of Camoens, the Samdry Rajah of
Malabar). For Mahrage, or Mihrage, see Renaudot's "Two Mohammedan
Travellers of the Ninth Century." In the account of Ceylon by
Wolf (English Transl. p. 168) it adjoins the "Ilhas de Cavalos"
(of wild horses) to which the Dutch merchants sent their brood-
mares. Sir W. Jones (Description of Asia, chapt. ii.) makes the
Arabian island Soborma or Mahráj=Borneo.

[FN#11] Arab. "Sáis"; the well-known Anglo-Indian word for a
groom or rather a "horse-keeper."

[FN#12] Arab. "Darakah"; whence our word.

[FN#13] The myth of mares being impregnated by the wind was known
to the Classics of Europe; and the "sea-stallion" may have arisen
from the Arab practice of picketing mare asses to be covered by
the wild ass. Colonel J. D. Watson of the Bombay Army suggests to
me that Sindbad was wrecked at the mouth of the Ran of Kachch
(Cutch) and was carried in a boat to one of the Islands there
formed during the rains and where the wild ass (Equus Onager,
Khar-gadh, in Pers. Gor-khar) still breeds. This would explain
the "stallions of the sea" and we find traces of the ass blood in
the true Kathiawár horse, with his dun colour, barred legs and
dorsal stripe.

[FN#14] The second or warrior caste (Kshatriya), popularly
supposed to have been annihilated by Battle-axe Ramá (Parashu
Ráma); but several tribes of Rajputs and other races claim the
honourable genealogy. Colonel Watson would explain the word by
"Shakháyát" or noble Káthis (Kathiawar-men), or by "Shikári," the
professional hunter here acting as stable-groom.

[FN#15] In Bul. Edit. "Kábil." Lane (iii. 88) supposes it to be
the "Bartail" of Al-Kazwini near Borneo and quotes the Spaniard
B. L. de Argensola (History of the Moluccas), who places near
Banda a desert island, Poelsatton, infamous for cries,
whistlings, roarings and dreadful apparitions, suggesting that it
was peopled by devils (Stevens, vol. i., p. 168).

[FN#16] Some texts substitute for this last phrase, "And the
sailors say that Al-Dajjál is there." He is a manner of Moslem
Antichrist, the Man of Sin per excellentiam, who will come in the
latter days and lay waste the earth, leading 70,000 Jews, till
encountered and slain by Jesus at the gate of Lud. (Sale's Essay,
sect. 4.)

[FN#17] Also from Al-Kazwini: it is an exaggerated description of
the whale still common off the East African Coast. My crew was
dreadfully frightened by one between Berberah and Aden. Nearchus
scared away the whales in the Persian Gulf by trumpets (Strabo,
lib. xv.). The owl-faced fish is unknown to me: it may perhaps be
a seal or a manatee. Hole says that Father Martini, the Jesuit
(seventeenth century), placed in the Canton Seas, an "animal with
the head of a bird and the tail of a fish,"a parrot-beak?

[FN#18] The captain or master (not owner) of a ship.

[FN#19] The kindly Moslem feeling, shown to a namesake, however
humble.

[FN#20] A popular phrase to express utter desolation.

[FN#21] The literature of all peoples contains this physiological
perversion. Birds do not sing hymns; the song of the male is
simply to call the female and when the pairing-season ends all
are dumb.

[FN#22] The older "roc." The word is Persian, with many meanings,
e.g. a cheek (Lalla "Rookh"); a "rook" (hero) at chess; a
rhinoceros, etc. The fable world-wide of the wundervogel is, as
usual, founded upon fact: man remembers and combines but does not
create. The Egyptian Bennu (Ti-bennu=phoenix) may have been a
reminiscence of gigantic pterodactyls and other winged monsters.
From the Nile the legend fabled by these Oriental "putters out or
five for one" overspread the world and gave birth to the Eorosh
of the Zend, whence the Pers. "Símurgh" (=the "thirty-fowl-
like"), the "Bar Yuchre" of the Rabbis, the "Garuda" of the
Hindus; the "Anká" ("long-neck") of the Arabs; the "Hathilinga
bird," of Buddhagosha's Parables, which had the strength of five
elephants; the "Kerkes" of the Turks; the "Gryps" of the Greeks;
the Russian "Norka"; the sacred dragon of the Chinese; the
Japanese "Pheng" and "Kirni"; the "wise and ancient Bird" which
sits upon the ash-tree yggdrasil, and the dragons, griffins,
basilisks, etc. of the Middle Ages. A second basis wanting only a
superstructure of exaggeration (M. Polo's Ruch had wing-feathers
twelve paces long) would be the huge birds but lately killed out.
Sindbad may allude to the Æpyornus of Madagascar, a gigantic
ostrich whose egg contains 2.35 gallons. The late Herr Hildebrand
discovered on the African coast, facing Madagascar, traces of
another huge bird. Bochart (Hierozoicon ii. 854) notices the
Avium Avis Ruch and taking the pulli was followed by lapidation
on the part of the parent bird. A Persian illustration in Lane
(iii. 90) shows the Rukh carrying off three elephants in beak and
pounces with the proportions of a hawk and field mice: and the
Rukh hawking at an elephant is a favourite Persian subject. It is
possible that the "Twelve Knights of the Round Table" were the
twelve Rukhs of Persian story. We need not go, with Faber, to the
Cherubim which guarded the Paradise-gate. The curious reader will
consult Dr. H. H. Wilson's Essays, edited by my learned
correspondent, Dr. Rost, Librarian of the India House (vol. i.
pp. 192-3).

[FN#23] It is not easy to explain this passage unless it be a
garbled allustion to the steel-plate of the diamond-cutter. Nor
can we account for the wide diffusion of this tale of perils
unless to enhance the value of the gem. Diamonds occur in
alluvial lands mostly open and comparatively level, as in India,
the Brazil and the Cape. Archbishop Epiphanius of Salamis (ob.
A.D. 403) tells this story about the jacinth or ruby (Epiphanii
Opera, a Petaio, Coloniæ 1682); and it was transferred to the
diamond by Marco Polo (iii. 29, "of Eagles bring up diamonds")
and Nicolo de Conti, whose "mountain Albenigaras" must be
Vijayanagar in the kingdom of Golconda. Major Rennel places the
famous mines of Pauna or Purna in a mountain-tract of more than
200 miles square to the southwest of the Jumna. Al-Kazwini
locates the "Chaos" in the "Valley of the Moon amongst the
mountains of Serendib" (Ceylon); the Chinese tell the same tale
in the campaigns of Hulaku; and it is known in Armenia. Col. Yule
(M. P. ii. 349) suggests that all these are ramifications of the
legend told by Herodotus concerning the Arabs and their cinnamon
(iii. 3). But whence did Herodotus borrow the tale?

[FN#24] Sindbad correctly describes the primitive way of
extracting camphor, a drug unknown to the Greeks and Romans,
introduced by the Arabs and ruined in reputation by M. Raspail.
The best Laurus Camphora grows in the Malay Peninsula, Sumatra
and Borneo: although Marsden (Marco Polo) declares that the tree
is not found South of the Equator. In the Calc. Edit. of two
hundred Nights the camphor-island (or peninsula) is called "Al-
Ríhah" which is the Arab name for Jericho-town.

[FN#25] In Bul. Edit. Kazkazan: Calc. Karkaddan and others
Karkand and Karkadan; the word being Persian, Karg or Kargadan;
the {Greek letters} of Ælian (Hist. Anim. xvi. 21). The length of
the horn (greatly exaggerated) shows that the white species is
meant; and it supplies only walking-sticks. Cups are made of the
black horn (a bundle of fibres) which, like Venetian glass, sweat
at the touch of poison. A section of the horn is supposed to show
white lines in the figure of a man, and sundry likenesses of
birds; but these I never saw. The rhinoceros gives splendid sport
and the African is perhaps the most dangerous of noble game. It
has served to explain away and abolish the unicorn among the
Scientists of Europe. But Central Africa with one voice assures
us that a horse-like animal with a single erectile horn on the
forehead exists. The late Dr. Baikic, of Niger fame, thoroughly
believed in it and those curious on the subject will read about
Abu Karn (Father of a Horn) in Preface (pp. xvi.-xviii.) of the
Voyage au Darfour, by Mohammed ibn Oman al-Tounsy (Al-Tunisi),
Paris, Duprat, 1845.

[FN#26] Ibn al-Wardi mentions an "Isle of Apes" in the Sea of
China and Al-Idrísi places it two days' sail from Sukutra (Dwipa
Sukhatra, Socotra). It is a popular error to explain the Homeric
and Herodotean legend of the Pygmies by anthropoid apes. The
Pygmy fable (Pygmæi Spithamai=1 cubit=3 spans) was, as usual,
based upon fact, as the explorations of late years have proved:
the dwarfs are homunculi of various tribes, the Akka, Doko, Tiki-
Tiki, Wambilikimo ("two-cubit men"), the stunted race that share
the central regions of Intertropical Africa with the abnormally
tall peoples who speak dialects of the Great South African
tongue, miscalled the "Bantu." Hole makes the Pygmies "monkeys,"
a word we have borrowed from the Italians (monichio à mono=ape)
and quotes Ptolemy,                   (Ape-Islands) East of
Sunda.

[FN#27] A kind of barge (Arab. Bárijah, plur. Bawárij) used on
the Nile of sub-pyriform shape when seen in bird's eye. Lane
translates "ears like two mortars" from the Calc. Edit.

[FN#28] This giant is distinctly Polyphemus; but the East had
giants and cyclopes of her own (Hierozoicon ii. 845). The Ajáib
al-Hind (chapt. cxxii.) makes Polyphemus copulate with the sheep.
Sir John Mandeville (if such person ever existed) mentions men
fifty feet high in the Indian Islands; and Al-Kazwini and Al-
Idrisi transfer them to the Sea of China, a Botany Bay for
monsters in general.

[FN#29] Fire is forbidden as a punishment amongst Mosems, the
idea being that it should be reserved for the next world. Hence
the sailors fear the roasting more than the eating: with ours it
would probably be the reverse. The Persian insult "Pidar-
sokhtah"=(son of a) burnt father, is well known. I have noted the
advisability of burning the Moslem's corpse under certain
circumstances: otherwise the murderer may come to be canonised.

[FN#30] Arab. "Mastabah"=the bench or form of masonry before
noticed. In olden Europe benches were much more used than chairs,
these being articles of luxury. So King Horne "sett him abenche;"
and hence our "King's Bench" (Court).

[FN#31] This is from the Bresl. Edit. vol. iv. 32: the Calc. Edit
gives only an abstract and in the Bul. Edit. the Ogre returned
"accompanied by a female, greater than he and more hideous." We
cannot accept Mistress Polyphemus.

[FN#32] This is from Al-Kazwini, who makes the serpent "wind
itself round a tree or a rock, and thus break to pieces the bones
of the breast in its belly."

[FN#33] "Like a closet," in the Calc. Edit. The serpent is an
exaggeration of the python which grows to an enormous size.
Monstrous Ophidia are mentioned in sober history, e.g. that which
delayed the army of Regulus. Dr. de Lacerda, a sober and sensible
Brazilian traveller, mentions his servants sitting down upon a
tree-trunk in the Captaincy of San Paulo (Brasil), which began to
move and proved to be a huge snake. F. M. Pinto (the Sindbad of
Portugal though not so respectable) when in Sumatra takes refuge
in a tree from "tigers, crocodiles, copped adders and serpents
which slay men with their breath." Father Lobo in Tigre (chapt.
x.) was nearly killed by the poison-breath of a huge snake, and
healed himself with a bezoar carried ad hoc. Maffææus makes the
breath of crocodiles suavissimus, but that of the Malabar
serpents and vipers "adeo teter ac noxius ut afflatu ipso necare
perhibeantur."

[FN#34] Arab. "Aurat": the word has been borrowed by the
Hindostani jargon, and means a woman, a wife.

[FN#35] So in Al-Idrísi and Langlès: the Bres. Edit. has "Al-
Kalásitah"; and Al-Kazwini "Al-Salámit." The latter notes in it a
petrifying spring which Camoens (The Lus. x. 104), places in
Sunda, i.e. Java-Minor of M. Polo. Some read Salabat-Timor, one
of the Moluccas famed for sanders, cloves, cinnamon, etc.
(Purchas ii. 1784.)

[FN#36] Evidently the hippopotamus (Pliny, viii. 25; ix. 3 and
xxiii. 11). It can hardly be the Mulaccan Tapir, as shields are
not made of the hide. Hole suggests the buffalo which found its
way to Egypt from India viâ Persia; but this would not be a
speciosum miraculum.

[FN#37] The ass-headed fish is from Pliny (ix. cap. 3): all those
tales are founded upon the manatee (whose dorsal protuberance may
have suggested the camel), the seal and the dugong or sea calf. I
have noticed (Zanzibar i. 205) legends of ichthyological marvels
current on the East African seaboard; and even the monsters of
the Scottish waters are not all known: witness the mysterious
"brigdie." See Bochart De Cetis i. 7; and Purchas iii. 930.

[FN#38] The colossal tortoise is noticed by Ælian (De Nat.
Animal. xvi. 17), by Strabo (Lib. xv.), by Pliny (ix. 10) and
Diodorus Siculus (iv. 1) who had heard of a tribe of
Chelonophagi. Ælian makes them 16 cubits long near Taprobane and
serving as house-roofs; and others turn the shell into boats and
coracles. A colossochelys was first found on the Scwalik Hills by
Dr. Falconer and Major (afterwards Sir Proby) Cantley. In 1867 M.
Emile Blanchard exhibited to the Academie des Sciences a monster
crab from Japan 1.20 metres long (or 2.50 including legs); and
other travellers have reported 4 metres. These crustaceæ seem
never to cease growing and attain great dimensions under
favourable circumstances, i.e. when not troubled by man.

[FN#39] Lane suggests (iii. 97), and with some probability, that
the "bird" was a nautilus; but the wild traditions concerning the
barnacle-goose may perhaps have been the base of the fable. The
albatross also was long supposed never to touch land. Possible
the barnacle, like the barometz of Tartarean lamb, may be a
survivor of the day when the animal and vegetable kingdoms had
not yet branched off into different directions.

[FN#40] Arab. "Zahwah," also meaning a luncheon. The five daily
prayers made all Moslems take strict account of time, and their
nomenclature of its division is extensive.

[FN#41] This is the "insane herb." Davis, who visited Sumatra in
1599 (Purchas i. 120) speaks "of a kind of seed, whereof a little
being eaten, maketh a man to turn foole, all things seeming to
him to be metamorphosed." Linschoten's "Dutroa" was a poppy-like
bud containing small kernels like melons which stamped and
administered as a drink make a man "as if he were foolish, or out
of his wits." This is Father Lobo's "Vanguini" of the Cafres,
called by the Portuguese dutro (Datura Stramonium) still used by
dishonest confectioners. It may be Dampier's Ganga (Ganjah) or
Bang (Bhang) which he justly describes as acting differently
"according to different constitutions; for some it stupefies,
others it makes sleepy, others merry and some quite mad."
(Harris, Collect. ii. 900.) Dr. Fryer also mentions Duty, Bung
and Post, the Poust of Bernier, an infusion of poppy-seed.

[FN#42] Arab. "Ghul," here an ogre, a cannibal. I cannot but
regard the "Ghul of the waste" as an embodiment of the natural
fear and horror which a man feels when he faces a really
dangerous desert. As regards cannibalism, Al-Islam's religion of
common sense freely allows it when necessary to save life, and
unlike our mawkish modern sensibility, never blames those who

     Alimentis talibus usi
     Produxere animos.

[FN#43] For Cannibals, see the Massagetæ of Herod (i.), the Padæi
of India (iii.), and the Essedones near Mæotis (iv.); Strabo
(lib. iv.) of the Luci; Pomponious Mela (iii. 7) and St. Jerome
(ad Jovinum) of Scoti. M. Polo locates them in Dragvia, a kingdom
of Sumatra (iii. 17), and in Angaman (the Andamanian Isles?),
possibly the ten Maniolai which Ptolemy (vii.), confusing with
the Nicobars, places on the Eastern side of the Bay of Bengal;
and thence derives the Heraklian stone (magnet) which attracts
the iron of ships (See Serapion, De Magnete, fol. 6, Edit. of
1479, and Brown's Vulgar Errors, p. 74, 6th Edit.). Mandeville
finds his cannibals in Lamaray (Sumatra) and Barthema in the
"Isle of Gyava" (Java). Ibn Al-Wardi and Al-Kazwini notice them
in the Isle Saksar, in the Sea of the Zanj (Zanzibar): the name
is corrupted Persian "Sag-Sar" (Dogs'-heads) hence the dog-
descended race of Camoens in Pegu (The Lus. x. 122). The Bresl.
Edit. (iv. 52) calls them "Khawárij"=certain sectarians in
Eastern Arabia. Needless to say that cocoa-nut oil would have no
stupefying effect unless mixed with opium or datura, hemp or
henbane.

[FN#44] Black pepper is produced in the Goanese but we must go
south to find the "Bilád al-Filfil" (home of pepper) i.e.
Malabar. The exorbitant prices demanded by Venice for this spice
led directly to the discovery of The Cape route by the
Portuguese; as the "Grains of Paradise" (Amomum Granum Paradisi)
induced the English to explore the West African Coast.

[FN#45] Arab. "Kazdír." Sansk. "Kastír." Gr. "Kassiteron." Lat.
"Cassiteros," evidently derived from one root. The Heb. is
"Badih," a substitute, an alloy. "Tanakah" is the vulg. Arab.
word, a congener of the Assyrian "Anaku," and "Kala-i" is the
corrupt Arab. term used in India.

[FN#46] Our Arabian Ulysses had probably left a Penelope or two
at home and finds a Calypso in this Ogygia. His modesty at the
mention of womankind is notable.

[FN#47] These are the commonplaces of Moslem consolation on such
occasions: the artistic part is their contrast with the
unfortunate widower's prospect.

[FN#48] Lit. "a margin of stone, like the curb-stone of a well."

[FN#49] I am not aware that this vivisepulture of the widower is
the custom of any race, but the fable would be readily suggested
by the Sati (Suttee)-rite of the Hindus. Simple vivisepulture was
and is practised by many people.

[FN#50] Because she was weaker than a man. The Bresl. Edit.
however, has "a gugglet of water and five scones."

[FN#51] The confession is made with true Eastern sang-froid and
probably none of the hearers "disapproved" of the murders which
saved the speaker's life.

[FN#52] This tale is evidently taken from the escape of
Aristomenes the Messenian from the pit into which he had been
thrown, a fox being his guide. The Arabs in an early day were
eager students of Greek literature. Hole (p. 140) noted the
coincidence.

[FN#53] Bresl. Edit. "Khwájah," our "Howajee," meaning a
schoolmaster, a man of letters, a gentleman.

[FN#54] And he does repeat at full length what the hearers must
have known right well. I abridge.

[FN#55] Island of the Bell (Arab. "Nákús"=a wooden gong used by
Christians but forbidden to Moslems). "Kala" is written "Kela,"
"Kullah" and a variety of ways. Baron Walckenaer places it at
Keydah in the Malay peninsula opposite Sumatra. Renaudot
identifies it with Calabar, "somewhere about the point of
Malabar."

[FN#56] Islands, because Arab cosmographers love to place their
speciosa miracula in such places.

[FN#57] Like the companions of Ulysses who ate the sacred oxen
(Od. xii.).

[FN#58] So the enormous kingfisher of Lucian's True History (lib.
ii.).

[FN#59] This tale is borrowed from Ibn Al-Wardi, who adds that
the greybeards awoke in the morning after eating the young Rukh
with black hair which never turned white. The same legend is
recounted by Al-Dimiri (ob. A.H. 808=1405-6) who was translated
into Latin by Bochart (Hierozoicon ii. p. 854) and quoted by Hole
and Lane (iii. 103). An excellent study of Marco Polo's Rukh was
made by my learned friend the late Prof. G. G. Bianconi of
Bologna, "Dell'Uccello Ruc," Bologna, Gamberini, 1868. Prof.
Bianconi predicted that other giant birds would be found in
Madagascar on the East African Coast opposite; but he died before
hearing of Hildebrand's discovery.

[FN#60] Arab. "Izár," the earliest garb of Eastern man; and, as
such preserved in the Meccan pilgrimage. The "waist-cloth" is
either tucked in or kept in place by a girdle.

[FN#61] Arab. "Líf," a succedaneum for the unclean sponge, not
unknown in the "Turkish Baths" of London.

[FN#62] The Persians have a Plinian monster called "Tasmeh-
pá"=Strap-legs without bones. The "Old Man" is not an ourang-
outang nor an Ifrít as in Sayf al-Mulúk, Night dcclxxi., but a
jocose exaggeration of a custom prevailing in parts of Asia and
especially in the African interior where the Tsetse-fly prevents
the breeding of burden-beasts. Ibn Batútah tells us that in
Malabar everything was borne upon men's backs. In Central Africa
the kinglet rides a slave, and on ceremonious occasions mounts
his Prime Minister. I have often been reduced to this style of
conveyance and found man the worst imaginable riding: there is no
hold and the sharpness of the shoulder-ridge soon makes the legs
ache intolerably. The classicists of course find the Shaykh of
the Sea in the Tritons and Nereus, and Bochart (Hiero. ii. 858,
880) notices the <DW25> aquaticus, Senex Judæus and Senex Marinus.
Hole (p. 151) suggests the inevitable ouran-outan (man o' wood),
one of "our humiliating copyists," and quotes "Destiny" in
Scarron's comical romance (Part ii. chapt. i) and "Jealousy"
enfolding Rinaldo. (O.F. lib. 42).

[FN#63] More literally "The Chief of the Sea (-Coast)," Shaykh
being here a chief rather than an elder (eoldermann, alderman).
So the "Old Man of the Mountain," famous in crusading days, was
the Chief who lived on the Nusayriyah or Ansári range, a northern
prolongation of the Libanus. Our "old man" of the text may have
been suggested by the Koranic commentators on chapt. vi. When an
Infidel rises from the grave, a hideous figure meets him and
says, "Why wonderest thou at my loathsomeness? I am thine Evil
Deeds: thou didst ride upon me in the world and now I will ride
upon thee." (Suiting the action to the words.)

[FN#64] In parts of West Africa and especially in Gorilla-land
there are many stories of women and children being carried off by
apes, and all believe that the former bear issue to them. It is
certain that the anthropoid ape is lustfully excited by the
presence of women and I have related how at Cairo (1856) a huge
cynocephalus would have raped a girl had it not been bayonetted.
Young ladies who visited the Demidoff Gardens and menagerie at
Florence were often scandalised by the vicious exposure of the
baboons' parti-<DW52> persons. The female monkey equally
solicits the attentions of man and I heard in India from my late
friend, Mirza Ali Akbar of Bombay, that to his knowledge
connection had taken place. Whether there would be issue and
whether such issue would be viable are still disputed points: the
produce would add another difficulty to the pseudo-science called
psychology, as such mule would have only half a soul and issue by
a congener would have a quarter-soul. A traveller well known to
me once proposed to breed pithecoid men who might be useful as
hewers of wood and drawers of water: his idea was to put the
highest races of apes to the lowest of humanity. I never heard
what became of his "breeding stables."

[FN#65] Arab. "Jauz al-Hindi": our word cocoa is from the Port.
"Coco," meaning a "bug" (bugbear) in allusion to its caricature
of the human face, hair, eyes and mouth. I may here note that a
cocoa-tree is easily climbed with a bit of rope or a
handkerchief.

[FN#66] Tomb-pictures in Egypt show tame monkeys gathering fruits
and Grossier (Description of China, quoted by Hole and Lane)
mentions a similar mode of harvesting tea by irritating the
monkeys of the Middle Kingdom.

[FN#67] Bresl. Edit. Cloves and cinnamon in those days grew in
widely distant places.

[FN#68] In pepper-plantations it is usual to set bananas (Musa
Paradisiaca) for shading the young shrubs which bear bunches like
ivy-fruit, not pods.

[FN#69] The Bresl. Edit. has "Al-Ma'arat." Langlès calls it the
Island of Al-Kamárí. See Lane, iii. 86.

[FN#70] Insula, pro. peninsula. "Comorin" is a corrupt. of
"Kanyá" (=Virgo, the goddess Durgá) and "Kumári" (a maid, a
princess); from a temple of Shiva's wife: hence Ptolemy's {Greek
letters} and near it to the N. East {Greek letters},
"Promontorium Cori quod Comorini caput insulæ vocant," says
Maffæus (Hist. Indic. i. p. 16). In the text "Al'úd" refers to
the eagle-wood (Aloekylon Agallochum) so called because spotted
like the bird's plume. That of Champa (Cochin-China, mentioned in
Camoens, The Lus. x. 129) is still famous.

[FN#71] Arab. "Birkat"=tank, pool, reach, bight. Hence Birkat
Far'aun in the Suez Gulf. (Pilgrimage i. 297.)

[FN#72] Probably Cape Comorin; to judge from the river, but the
text names Sarandib (Ceylon Island) famous for gems. This was
noticed by Marco Polo, iii. cap. 19; and ancient authors relate
the same of "Taprobane."

[FN#73] I need hardly trouble the reader with a note on pearl-
fisheries: the descriptions of travellers are continuous from the
days of Pliny (ix. 35), Solinus (cap. 56) and Marco Polo (iii.
23). Maximilian of Transylvania, in his narrative of Magellan's
voyage (Novus Orbis, p. 532) says that the Celebes produce pearls
big as turtle-doves' eggs; and the King of Porne (Borneo) had two
unions as great as goose's eggs. Pigafetta (in Purchas) reduces
this to hen's eggs and Sir Thomas Herbert to dove's eggs.

[FN#74] Arab. "Anbar" pronounced "Ambar;" wherein I would derive
"Ambrosia." Ambergris was long supposed to be a fossil, a
vegetable which grew upon the sea-bottom or rose in springs; or a
"substance produced in the water like naphtha or bitumen"(!): now
it is known to be the egesta of a whale. It is found in lumps
weighing several pounds upon the Zanzibar Coast and is sold at a
high price, being held a potent aphrodisiac. A small hollow is
drilled in the bottom of the cup and the coffee is poured upon
the bit of ambergris it contains; when the oleaginous matter
shows in dots amidst the "Kaymagh" (coffee-cream), the bubbly
froth which floats upon the surface and which an expert "coffee
servant" distributes equally among the guests. Argensola mentions
in Ceylon, "springs of liquid bitumen thicker than our oil and
some of pure balsam."

[FN#75] The tale-teller forgets that Sindbad and his companions
have just ascended it; but this inconséquence is a characteristic
of the Eastern Saga. I may note that the description of ambergris
in the text tells us admirably well what it is not.

[FN#76] This custom is alluded to by Lane (Mod Egypt, ch. xv.):
it is the rule of pilgrims to Meccah when too ill to walk or ride
(Pilgrimage i. 180). Hence all men carry their shrouds: mine,
after being dipped in the Holy Water of Zemzem, was stolen from
me by the rascally Somal of Berberah.

[FN#77] Arab. "Fulk;" some Edits. read "Kalak" and "Ramaz" (=a
raft).

[FN#78] These lines occur in modified form in Night xi.

[FN#79] These underground rivers (which Dr. Livingstone derided)
are familiar to every geographer from Spenser's "Mole" to the
Poika of Adelberg and the Timavo near Trieste. Hence "Peter
Wilkins" borrowed his cavern which let him to Grandevolet. I have
some experience of Sindbad's sorrows, having once attempted to
descend the Poika on foot. The Classics had the Alpheus (Pliny v.
31; and Seneca, Nat. Quae. vi.), and the Tigris-Euphrates
supposed to flow underground: and the Mediævals knew the Abana of
Damascus and the Zenderúd of Isfahan.

[FN#80] Abyssinians can hardly be called "blackamoors," but the
arrogance of the white skin shows itself in Easterns (e.g. Turks
and Brahmans) as much as, if not more than, amongst Europeans.
Southern India at the time it was explored by Vasco da Gama was
crowded with Abyssinian slaves imported by the Arabs.

[FN#81] "Sarandib" and "Ceylon" (the Taprobane of Ptolemy and
Diodorus Siculus) derive from the Pali "Sihalam" (not the Sansk.
"Sinhala") shortened to Silam and Ilam in old Tamul. Van der Tunk
would find it in the Malay "Pulo Selam"=Isle of Gems (the Ratna-
dwípa or Jewel Isle of the Hindus and the Jazirat al-Yakút or
Ruby-Island of the Arabs); and the learned Colonel Yule (Marco
Polo ii 296) remarks that we have adopted many Malayan names,
e.g. Pegu, China and Japan. Sarandib is clearly "Selan-dwípa,"
which Mandeville reduced to "Silha."

[FN#82] This is the well-known Adam's Peak, the Jabal al-Ramun of
the Arabs where Adam fell when cast out of Eden in the lowest or
lunar sphere. Eve fell at Jeddah (a modern myth) and the unhappy
pair met at Mount Arafat (i.e. recognition) near Meccah. Thus
their fall was a fall indeed. (Pilgrimage iii. 259.)

[FN#83] He is the Alcinous of our Arabian Odyssey.

[FN#84] This word is not in the dictionaries; Hole (p. 192) and
Lane understand it to mean the hog-deer; but why, one cannot
imagine. The animal is neither "beautiful" nor "uncommon" and
most men of my day have shot dozens in the Sind-Shikárgahs.

[FN#85] M. Polo speaks of a ruby in Seilan (Ceylon) a palm long
and three fingers thick: William of Tyre mentions a ruby weighing
twelve Egyptian drams (Gibbon ii. 123), and Mandeville makes the
King of Mammera wear about his neck a "rubye orient" one foot
long by five fingers large.

[FN#86] The fable is from Al-Kazwini and Ibn Al-Wardi who place
the serpent (an animal sacred to Æsculapius, Pliny, xxix. 4) "in
the sea of Zanj" (i.e. Zanzibar). In the "garrow hills" of N.
Eastern Bengal the skin of the snake Burrawar (?) is held to cure
pain. (Asiat. Res. vol. iii.)

[FN#87] For "Emerald," Hole (p. 177) would read emery or
adamantine spar.

[FN#88] Evidently Maháráj=Great Rajah, Rajah in Chief, an Hindu
title common to the three potentates before alluded to, the
Narsinga, Balhara or Samiry.

[FN#89] This is probably classical. So the page said to Philip of
Macedon every morning, "Remember, Philip, thou art mortal"; also
the slave in the Roman Triumph,

"Respice poste te: hominem te esse memento!"

And the dying Severus, "Urnlet, soon shalt thou enclose what
hardly a whole world could contain." But the custom may also have
been Indian: the contrast of external pomp with the real vanity
of human life suggests itself to all.

[FN#90] Arab. "Hút"; a term applied to Jonah's whale and to
monsters of the deep, "Samak" being the common fishes.

[FN#91] Usually a two-bow prayer.

[FN#92] This is the recognised formula of Moslem sales.

[FN#93] Arab. "Walímah"; like our wedding-breakfast but a much
more ceremonious and important affair.

[FN#94] i.e. his wife (euphemistically). I remember an Italian
lady being much hurt when a Maltese said to her "Mia moglie  con
rispetto parlando" (my wife, saving your presence). "What," she
cried, "he speaks of his wife as he would of the sweepings!"

[FN#95] The serpent in Arabic is mostly feminine.

[FN#96] i.e. in envying his wealth, with the risk of the evil
eye.

[FN#97] I subjoin a translation of the Seventh Voyage from the
Calc. Edit. of the two hundred Nights which differs in essential
points from the above. All respecting Sindbad the Seaman has an
especial interest. In one point this world-famous tale is badly
ordered. The most exciting adventures are the earliest and the
falling off of the interest has a somewhat depressing effect. The
Rukh, the Ogre and the Old Man o' the Sea should come last.

[FN#98] Arab. "Al-Suways:" this successor of ancient Arsinoë was,
according to local tradition, founded by a Santon from Al-Sús in
Marocco who called it after his name "Little Sús" (the wormlet).

[FN#99] Arab. "Mann," a weight varying from two to six pounds:
even this common term is not found in the tables of Lane's Mod.
Egyptians, Appendix B. The "Maund" is a well-known Anglo-Indian
weight.

[FN#100] This article is not mentioned elsewhere in The Nights.

[FN#101] Apparently a fancy title.

[FN#102] The island is evidently Ceylon, long famed for
elephants, and the tree is the well known "Banyan" (Ficus
Indica). According to Linschoten and Wolf, the elephants of all
lands do reverence and honour to those of Ceylon.

[FN#103] "Tusks" not "teeth" which are not valued. As Hole
remarks, the elephants of Pliny and Sindbad are equally conscious
of the value of ivory. Pliny (viii. 3) quotes Herodotus about the
buying of ivories and relates how elephants, when hunted, break
their "cornua" (as Juba called them) against a tree trunk by way
of ransom. Ælian, Plutarch, and Philostratus speak of the
linguistic intelligence and religious worship of the "half-reason
with the hand," which the Hindus term "Háthí"=unimanus. Finally,
Topsell's Gesner (p. 152) makes elephants bury their tusks,
"which commonly drop out every tenth year." In Arabian literature
the elephant is always connected with India.

[FN#104] This is a true "City of Brass." (Nuhás asfar=yellow
copper), as we learn in Night dcclxxii. It is situated in the
"Maghrib" (Mauritania), the region of magic and mystery; and the
idea was probably suggested by the grand Roman ruins which rise
abruptly from what has become a sandy waste. Compare with this
tale "The City of Brass" (Night cclxxii.). In Egypt Nuhás is
vulg. pronounced Nihás.

[FN#105] The Bresl. Edit. adds that the seal-ring was of stamped
stone and iron, copper and lead. I have borrowed copiously from
its vol. vi. pp. 343, et seq.

[FN#106] As this was a well-known pre-Islamitic bard, his
appearance here is decidedly anachronistic, probably by
intention.

[FN#107] The first Moslem conqueror of Spain whose lieutenant,
Tárik, the gallant and unfortunate, named Gibraltar (Jabal al-
Tarik).

[FN#108] The colours of the Banú Umayyah (Ommiade) Caliphs were
white, of the Banú Abbás (Abbasides) black, and of the Fatimites
green. Carrying the royal flag denoted the generalissimo or
plenipotentiary.

[FN#109] i.e. Old Cairo, or Fustat: the present Cairo was then a
Coptic village founded on an old Egyptian settlement called Lui-
Tkeshroma, to which belonged the tanks on the hill and the great
well, Bir Yusuf, absurdly attributed to Joseph the Patriarch. Lui
is evidently the origin of Levi and means a high priest (Brugsh
ii. 130) and his son's name was Roma.

[FN#110] I cannot but suspect that this is a clerical error for
"Al-Samanhúdi," a native of Samanhúd (Wilkinson's "Semenood") in
the Delta on the Damietta branch, the old Sebennytus (in Coptic
Jem-nuti=Jem the God), a town which has produced many
distinguished men in Moslem times. But there is also a Samhúd
lying a few miles down stream from Denderah and, as its mounds
prove, it is an ancient site.

[FN#111] Egypt had not then been conquered from the Christians.

[FN#112] Arab. "Kízán fukká'a," i.e. thin and slightly porous
earthenware jars used for Fukká'a, a fermented drink, made of
barley or raisins.

[FN#113] I retain this venerable blunder: the right form is
Samúm, from Samm, the poison-wind.

[FN#114] i.e. for worship and to prepare for futurity.

[FN#115] The camel carries the Badawi's corpse to the cemetery
which is often distant: hence to dream of a camel is an omen of
death.

[FN#116] Koran xxiv 39. The word "Saráb" (mirage) is found in
Isaiah (xxxv. 7) where the passage should be rendered "And the
mirage (sharab) shall become a lake" (not, "and the parched
ground shall become a pool"). The Hindus prettily call it
"Mrigatrishná" = the thirst of the deer.

[FN#117] A name of Allah.

[FN#118] Arab. "Kintár"=a hundredweight (i.e. 100 Ibs.), about 98
3/4 Ibs. avoir. Hence the French quintal and its congeners
(Littré).

[FN#119] i.e. "from Shám (Syria) to (the land of) Adnan,"
ancestor of the Naturalized Arabs that is, to Arabia.

[FN#120] Koran lii. 21. "Every man is given in pledge for that
which he shall have wrought."

[FN#121] There is a constant clerical confusion in the texts
between "Arar" (Juniperus Oxycedrus used by the Breeks for the
images of their gods) and "Marmar" marble or alabaster, in the
Talmud "Marmora" = marble. evidently from {Greek letters} =
brilliant, the brilliant stone.

[FN#122] These Ifritical names are chosed for their bizarrerie.
"Al-Dáhish" = the Amazed; and "Al-A'amash" = one with weak eyes
always watering.

[FN#123] The Arabs have no word for million; so Messer Marco
Miglione could not have learned it from them. On the other hand
the Hindus have more quadrillions than modern Europe.

[FN#124] This formula, according to Moslems, would begin with the
beginning "There is no iláh but Allah and Adam is the Apostle
(rasúl = one sent, a messenger, not nabí = prophet) of Allah."
And so on with Noah, Moses, David (not Solomon as a rule) and
Jesus, to Mohammed.

[FN#125] This son of Barachia has been noticed before. The text
embroiders the Koranic chapter No. xxvii.

[FN#126] The Bresl. Edit. (vi. 371) reads "Samm-hu"=his poison,
prob. a clerical error for "Sahmhu"=his shaft. It was a duel with
the "Shiháb" or falling stars, the meteors which are popularly
supposed, I have said, to be the arrows shot by the angels
against devils and evil spirits when they approach too near
Heaven in order to overhear divine secrets.

[FN#127] A fancy sea from the Lat. "Carcer" ( ?).

[FN#128] Andalusian = Spanish, the Vandal-land, a term accepted
by the Moslem invader.

[FN#129] This fine description will remind the traveller of the
old Haurani towns deserted since the sixth century, which a silly
writer miscalled the "Giant Cities of Bashan." I have never seen
anything weirder than a moonlight night in one of these strong
places whose masonry is perfect as when first built, the snowy
light pouring on the jet-black basalt and the breeze sighing and
the jackal wailing in the desert around.

[FN#130] "Zanj," I have said, is the Arab. form of the Persian
"Zang-bar" (=Black-land), our Zanzibar. Those who would know more
of the etymology will consult my "Zanzibar," etc., chaps. i.

[FN#131] Arab. "Tanjah"=Strabo {Greek letters} (derivation
uncertain), Tingitania, Tangiers. But why the terminal s ?

[FN#132] Or Amidah, by the Turks called "Kara (black) Amid" from
the colour of the stones and the Arabs "Diyar-bakr" (Diarbekir),
a name which they also give to the whole province--Mesopotamia.

[FN#133] Mayyáfárikín, an episcopal city in Diyar-bakr: the
natives are called Fárikí; hence the abbreviation in the text.

[FN#134] Arab. "Ayát al-Naját," certain Koranic verses which act
as talismans, such as, "And wherefore should we not put our trust
in Allah ?" (xiv. 15); "Say thou, Naught shall befall us save
what Allah hath decreed for us,' " (ix. 51), and sundry others.

[FN#135] These were the "Brides of the Treasure," alluded to in
the story of Hasan of Bassorah and elsewhere.

[FN#136] Arab. "Ishárah," which may also mean beckoning. Easterns
reverse our process: we wave hand or finger towards ourselves;
they towards the object; and our fashion represents to them, Go
away!

[FN#137] i.e. musing a long time and a longsome.

[FN#138] Arab. "Dihlíz" from the Persian. This is the long dark
passage which leads to the inner or main gate of an Eastern city,
and which is built up before a siege. It is usually furnished
with Mastabah-benches of wood and masonry, and forms a favourite
lounge in hot weather. Hence Lot and Moses sat and stood in the
gate, and here man speaks with his enemies.

[FN#139] The names of colours are as loosely used by the Arabs as
by the Classics of Europe; for instance, a light grey is called a
"blue or a green horse." Much nonsense has been written upon the
colours in Homer by men who imagine that the semi-civilised
determine tints as we do. They see them but they do not name
them, having no occasion for the words. As I have noticed,
however, the Arabs have a complete terminology for the varieties
of horse-hues. In our day we have witnessed the birth of colours,
named by the dozen, because required by women's dress.

[FN#140] For David's miracles of metallurgy see vol. i. 286.

[FN#141] Arab. "Khwárazm," the land of the Chorasmioi, who are
mentioned by Herodotus (iii. 93) and a host of classical
geographers. They place it in Sogdiana (hod. Sughd) and it
corresponds with the Khiva country.

[FN#142] Arab. "Burka'," usually applied to a woman's face-veil
and hence to the covering of the Ka'abah, which is the "Bride of
Meccah."

[FN#143] Alluding to the trick played upon Bilkís by Solomon who
had heard that her legs were hairy like those of an ass: he laid
down a pavement of glass over flowing water in which fish were
swimming and thus she raised her skirts as she approached him and
he saw that the report was true. Hence, as I have said, the
depilatory.

[FN#144] I understand the curiously carved windows cut in
arabesque-work of marble. (India) or basalt (the Haurán) and
provided with small panes of glass set in emeralds where tin
would be used by the vulgar.

[FN#145] Arab. "Bulád" from the Pers. "Pulád." Hence the name of
the famous Druze family "Jumblat," a corruption of "Ján-
pulád"=Life o' Steel.

[FN#146] Pharaoh, so called in Koran (xxxviii. 11) because he
tortured men by fastening them to four stakes driven into the
ground. Sale translates "the contriver of the stakes" and adds,
"Some understand the word figuratively, of the firm establishment
of Pharaoh's kingdom, because the Arabs fix their tents with
stakes; but they may possibly intend that prince's obstinacy and
hardness of heart." I may note that in "Tasawwuf," or Moslem
Gnosticism, Pharaoh represents, like Prometheus and Job, the
typical creature who upholds his own dignity and rights in
presence and despight of the Creator. Sáhib the Súfí declares
that the secret of man's soul (i.e. its emanation) was first
revealed when Pharaoh declared himself god; and Al-Ghazálí sees
in his claim the most noble aspiration to the divine, innate in
the human spirit. (Dabistan, vol. iii.)

[FN#147] In the Calc. Edit. "Tarmuz, son of the daughter," etc.
According to the Arabs Tadmur (Palmyra) was built by Queen
Tadmurah, daughter of Hassán bin Uzaynah.

[FN#148] It is only by some such drought that I can account for
the survival of those marvellous Haurani cities in the great
valley S. E. of Damascus.

[FN#149] So Moses described his own death and burial.

[FN#150] A man's "aurat" (shame) extends from the navel
(included) to his knees, a woman's from the top of the head to
the tips of her toes. I have before noticed the Hindostaní
application of the word.

[FN#151] Arab. "Jum'ah" ( = the assembly) so called because the
General Resurrection will take place on that day and it witnessed
the creation of Adam. Both these reasons are evidently after-
thoughts; as the Jews received a divine order to keep Saturday,
and the Christians, at their own sweet will, transferred the
weekly rest-day to Sunday, wherefore the Moslem preferred Friday.
Sabbatarianism, however, is unknown to Al-Islam and business is
interrupted, by Koranic order ([xii. 9-10), only during
congregational prayers in the Mosque. The most a Mohammedan does
is not to work or travel till after public service. But the
Moslem hardly wants a "day of rest;" whereas a Christian,
especially in the desperately dull routine of daily life and
toil, without a gleam of light to break the darkness of his
civilised and most unhappy existence, disctinctly requires it.

[FN#152] Mankind, which sees itself everywhere and in everything,
must create its own analogues in all the elements, air (Sylphs),
fire (Jinns), water (Mermen and Mermaids) and earth (Kobolds),
These merwomen were of course seals or manatees, as the wild
women of Hanno were gorillas.

[FN#153] Here begins the Sindibad-namah, the origin of Dolopathos
(thirteenth century by the Trouvère Harbers); of the "Seven
Sages" (John Holland in 1575); the "Seven Wise Masters" and a
host of minor romances. The Persian Sindibád-Námah assumed its
present shape in A.D. 1375: Professor Falconer printed an
abstract of it in the Orient. Journ. (xxxv. and xxxvi. 1841), and
Mr. W. A. Clouston reissued the "Book of Sindibad," with useful
notes in 1884. An abstract of the Persian work is found in all
edits. of The Nights; but they differ greatly, especially that in
the Bresl. Edit. xii. pp. 237-377, from which I borrow the
introduction. According to Hamzah Isfahání (ch. xli.) the Reguli
who succeeded to Alexander the Great and preceded Sapor caused
some seventy books to be composed, amongst which were the Liber
Maruc, Liber Barsínas, Liber Sindibad, Liber Shimás, etc., etc.

[FN#154] Eusebius De Praep. Evang. iii. 4, quotes Prophesy
concerning the Egyptian belief in the Lords of the Ascendant
whose names are given {Greek letters}: in these "Almenichiaka" we
have the first almanac, as the first newspaper in the Roman "Acta
Diurna."

[FN#155] "Al-Mas'údi," the "Herodotus of the Arabs," thus notices
Sindibad the Sage (in his Murúj, etc., written about A.D. 934).
"During the reign of Kurúsh (Cyrus) lived Al-Sindibad who wrote
the Seven Wazirs, etc." Al-Ya'akúbi had also named him, circ.
A.D. 880. For notes on the name Sindibad, see Sindbad the Seaman,
Night dxxxvi. I need not enter into the history of the "Seven
Sages," a book evidently older than The Nights in present form;
but refer the reader to Mr. Clouston, of whom more in a future
page.

[FN#156] Evidently borrowed from the Christians, although the
latter borrowed from writers of the most remote antiquity. Yet
the saying is the basis of all morality and in few words contains
the highest human wisdom.

[FN#157] It is curious to compare the dry and business-like tone
of the Arab style with the rhetorical luxuriance of the Persian:
p.10 of Mr. Clouston's "Book of Sindibad."

[FN#158] In the text "Isfídáj," the Pers. Isped (or Saféd) áb,
lit. = white water, ceruse used for women's faces suggesting our
"Age of Bismuth," Blanc Rosati, Crême de l'Impératrice, Perline,
Opaline, Milk of Beauty, etc., etc.

[FN#159] Commentators compare this incident with the biblical
story of Joseph and Potiphar's wife and with the old Egyptian
romance and fairy tale of the brothers Anapon and Saton dating
from the fourteenth century, the days of Pharaoh Ramses Miamun
(who built Pi-tum and Ramses) at whose court Moses or Osarsiph is
supposed to have been reared (Cambridge Essays 1858). The
incident would often occur, e.g. Phædra-cum-Hippolytus;
Fausta-cum-Crispus and Lucinian; Asoka's wife and Kunála, etc.,
etc. Such things happen in every-day life, and the situation has
recommended itself to the folk lore of all peoples.

[FN#160] Another version of this tale is given in the Bresl.
Edit. (vol. viii. pp. 273-8: Night 675-6). It is the "Story of
the King and the Virtuous Wife" in the Book of Sindibad. In the
versions Arabic and Greek (Syntipas) the King forgets his ring;
in the Hebrew Mishlé Sandabar, his staff, and his sandals in the
old Spanish Libro de los Engannos et los Asayamientos de las
Mugeres.

[FN#161] One might fancy that this is Biblical, Bathsheba and
Uriah. But such "villanies" must often have occurred in the East,
at different times and places, without requiring direct
derivation. The learned Prof. H. H. Wilson was mistaken in
supposing that these fictions "originate in the feeling which has
always pervaded the East unfavourable to the dignity of women."
They belong to a certain stage of civilisation when the sexes are
at war with each other; and they characterise chivalrous Europe
as well as misogynous Asia; witness Jankins, clerk of Oxenforde;
while Æsop's fable of the Lion and the Man also explains their
frequency.

[FN#162] The European form of the tale is "Toujours perdrix," a
sentence often quoted but seldom understood. It is the reproach
of M. l'Abbé when the Count (proprietor of the pretty Countess)
made him eat partridge every day for a month; on which the Abbé
says, "Alway partridge is too much of a good thing!" Upon this
text the Count speaks. A correspondent mentions that it was told
by Horace Walpole concerning the Confessor of a French King who
reproved him for conjugal infidelities. The degraded French (for
"toujours de la perdrix" or "des perdrix") suggests a foreign
origin. Another friend refers me to No. x. of the "Cent Nouvelles
Nouvelles" (compiled in A.D. 1432 for the amusement of the
Dauphin, afterwards Louis XI.) whose chief personage "un grand
seigneur du Royaulme d'Angleterre," is lectured upon fidelity by
the lord's mignon, a "jeune et gracieux gentil homme de son
hostel." Here the partridge became pastés d'anguille. Possibly
Scott refers to it in Redgauntlet (chapt. iv.); "One must be very
fond of partridge to accept it when thrown in one's face." Did
not Voltaire complain at Potsdam of "toujours perdrix" and make
it one of his grievances? A similar story is that of the chaplain
who, weary of the same diet, uttered "grace" as follows:--

          Rabbits hot, rabbits cold,
             Rabbits tender, and rabbits tough,
          Rabbits young, and rabbits old
             I thank the Lord I've had enough.

And I as cordially thank my kind correspondents.

[FN#163] The great legal authority of the realm.

[FN#164] In all editions the Wazir here tells the Tale of the
Merchant's Wife and the Parrot which, following Lane, I have
transferred to vol. i. p. 52. But not to break the tradition I
here introduce the Persian version of the story from the "Book of
Sindibad." In addition to the details given in the note to vol.
i., 52 {Vol1, FN#90}; I may quote the two talking-birds left to
watch over his young wife by Rajah Rasálú (son of Shaliváhana the
great Indian monarch circ. A.D. 81), who is to the Punjab what
Rustam is to Persia and Antar to Arabia. In the "Seven Wise
Masters" the parrot becomes a magpie and Mr. Clouston, in some
clever papers on "Popular Tales and Fictions" contributed to the
Glasgow Evening Times (1884), compares it with the history, in
the Gesta Romanorum, of the Adulteress, the Abigail, and the
Three Cocks, two of which crowed during the congress of the lady
and her lover. All these evidently belong to the Sindibad cycle.

[FN#165] In the days of the Caliph Al-Mustakfí bi llah (A.H.
333=944) the youth of Baghdad studied swimming and it is said
that they could swim holding chafing-dishes upon which were
cooking-pots and keep afloat till the meat was dressed. The story
is that of "The Washerman and his Son who were drowned in the
Nile," of the Book of Sindibad.

[FN#166] Her going to the bath suggested that she was fresh from
coition..

[FN#167] Taken from the life of the Egyptian Mameluke Sultan (No.
viii, regn. A.H, 825= A.D. 1421) who would not suffer his
subjects to prostrate themselves or kiss the ground before him.
See D'Herbelot for details.

[FN#168] This nauseous Joe Miller has often been told in the
hospitals of London and Paris. It is as old as the Hitopadesa.

[FN#169] Koran iv. 81, "All is from Allah;" but the evil which
befals mankind, though ordered by Allah, is yet the consequence
of their own wickedness (I add, which wickedness was created by
Allah).

[FN#170] The Bresl. Edit. (xii. 266) says "bathing."

[FN#171] This tale is much like that told in the Fifth Night
(vol. i. 54). It is the story of the Prince and the Lamia in the
Book of Sindibad wherein it is given with Persian rhetoric and
diffuseness.

[FN#172] Arab. "Wa'ar"= rocky, hilly, tree-less ground unfit for
riding. I have noted that the three Heb. words "Year" (e.g.
Kiryath-Yearin=City of forest), "Choresh" (now Hirsh, a scrub),
and "Pardes" ({Greek letters} a chase, a hunting-park opposed to
{Greek letters}, an orchard) are preserved in Arabic and are
intelligible in Palestine. (Unexplored Syria, i. 207.)

[FN#173] The privy and the bath are favourite haunts of the
Jinns.

[FN#174] Arab history is full of petty wars caused by trifles. In
Egypt the clans Sa'ad and Harám and in Syria the Kays and Yaman
(which remain to the present day) were as pugnacious as Highland
Caterans. The tale bears some likeness to the accumulative
nursery rhymes in "The House that Jack Built," and "The Old Woman
and the Crooked Sixpence;" which find their indirect original in
an allegorical Talmudic hymn.

[FN#175] This is "The Story of the Old Man who sent his Young
Wife to the Market to buy Rice," told with Persian reflections in
the "Book of Sindibad."

[FN#176] Koran xii. 28. The words were spoken by Potiphar to
Joseph.

[FN#177] Koran iv. 78. A mis-quotation, the words are, "Fight
therefore against the friends of Satan, for the craft of Satan
shall be weak."

[FN#178] i.e. Koranic versets.

[FN#179] In the Book of Sindibad this is the "Story of the Prince
who went out to hunt and the stratagem which the Wazir practised
on him."

[FN#180] I have noted that it is a dire affront to an Arab if his
first cousin marry any save himself without his formal leave.

[FN#181] i.e. the flowery, the splendid; an epithet of Fatimah,
the daughter of the Apostle "the bright blooming." Fátimah is an
old Arab name of good omen, "the weaner:" in Egypt it becomes
Fattúmah (an incrementative= "great weaner"); and so Amínah,
Khadíjah and Nafísah on the banks of the Nile are barbarised to
Ammúnah, Khaddúgah and Naffúsah.

[FN#182] i.e. his coming misfortune, the phrase being
euphemistic.

[FN#183] Arab. "Ráy:" in theology it means "private judgment" and
"Ráyí" (act. partic.) is a Rationalist. The Hanafí School is
called "Asháb al-Ráy" because it allows more liberty of thought
than the other three orthodox.

[FN#184] The angels in Al-Islam ride piebalds.

[FN#185] In the Bresl. Edit. "Zájir" (xii. 286).

[FN#186] This is the "King's Son and the Merchant's Wife" of the
Hitopadesa (chapt. i.) transferred to all the Prakrit versions of
India. It is the Story of the Bath-keeper who conducted his Wife
to the Son of the King of Kanuj in the Book of Sindibad.

[FN#187] The pious Caliph Al-Muktadi bi Amri llah (A.H. 467=A.D.
1075) was obliged to forbid men entering the baths of Baghdad
without drawers.

[FN#188] This peculiarity is not uncommon amongst the so-called
Aryan and Semitic races, while to the African it is all but
unknown. Women highly prize a conformation which (as the
prostitute described it) is always "either in his belly or in
mine."

[FN#189] Easterns, I have said, are perfectly aware of the fact
that women corrupt women much more than men do. The tale is the
"Story of the Libertine Husband" in the Book of Sindibad; blended
with the "Story of the Go-between and the Bitch" in the Book of
Sindibad. It is related in the "Disciplina Clericalis" of
Alphonsus (A.D. 1106); the fabliau of La vieille qui seduisit la
jeune fille; the Gesta Romanorum (thirteenth century) and the
"Cunning Siddhikari" in the Kathá-Sarit-Ságara.

[FN#190] The Kashmir people, men and women, have a very bad name
in Eastern tales, the former for treachery and the latter for
unchastity. A Persian distich says:

  If folk be scarce as food in dearth ne'er let three lots come
near ye:
  First Sindi, second Jat, and third a rascally Kashmeeree.

The women have fair skins and handsome features but, like all
living in that zone, Persians, Sindis, Afghans, etc., their
bosoms fall after the first child and become like udders. This is
not the case with Hindú women, Rajpúts, Maráthís, etc.

[FN#191] By these words she appealed to his honour.

[FN#192] These vehicles suggest derivation from European
witchery. In the Bresl. Edit. (xii. 304) one of the women rides a
"Miknasah" or broom.

[FN#193] i.e. a recluse who avoids society.

[FN#194] "Consecrated ground" is happily unknown to Moslems.

[FN#195] This incident occurs in the "Third Kalandar's Tale." See
vol. i. 157 {Vol 1, FN#290}; and note to p. 145. {Vol 1, FN#264}

[FN#196] The Mac. Edit. has "Nahr"= river.

[FN#197] i.e. marked with the Wasm or tribal sign to show their
blood. The subject of Wasm is extensive and highly interesting,
for many of these brands date doubtless from prehistoric ages.
For instance, some of the great Anazah nation (not tribe) use a
circlet, the initial of their name (an Ayn-letter), which thus
shows the eye from which it was formed. I have given some
specimens of Wasm in The Land of Midian (i. 320) where, as
amongst the "Sinaitic" Badawin, various kinds of crosses are
preserved long after the death and burial of Christianity.

[FN#198] i.e. from the heights. The "Sayl" is a dangerous feature
in Arabia as in Southern India, where many officers have lost
their lives by trying to swim it.

[FN#199] Arab. "'Ujb" I use arrogance in the Spanish sense of
"arrogante," gay and gallant.

[FN#200] In this rechauffé Paul Pry escapes without losing an
eye.

[FN#201] Eastern tale-tellers always harp upon this theme, the
cunning precautions taken by mankind and their utter confusion by
"Fate and Fortune." In such matters the West remarks, "Ce que
femme veut, Dieu veut."

[FN#202] As favourite an occupation in Oriental lands as in
Southern Europe and the Brazil, where the Quinta or country villa
must be built by the road-side to please the mistress.

[FN#203] The ink-case would contain the pens; hence called in
India Kalamdán=reed (pen) box. I have advised travellers to
prefer the strong Egyptian article of brass to the Persian, which
is of wood or papier-mâché, prettily varnished, but not to wear
it in the waist-belt, as this is a sign of being a scribe.
(Pilgrimage i. 353.)

[FN#204] The vulgar Eastern idea is that women are quite knowing
enough without learning to read and write; and at all events they
should not be taught anything beyond reading the Koran, or some
clearly-written book. The contrast with modern Europe is great;
greater still in Anglo-America of our day, and greatest with the
new sects which propose "biunes" and "bisexuals" and "women robed
with the sun."

[FN#205] In the Bresl. Edit. the Prince ties a key to a second
arrow and shoots it into the pavilion.

[FN#206] The "box-trick" has often been played with success, by
Lord Byron amongst a host of others. The readiness with which the
Wazir enters into the scheme is characteristic of oriental
servility: an honest Moslem should at least put in a
remonstrance.

[FN#207] This story appears familiar, but I have not found it
easy to trace. In "The Book of Sindibad" (p. 83) it is apparently
represented by a lacuna. In the Squire's Tale of Chaucer Canace's
ring enables the wearer to understand bird-language, not merely
to pretend as does the slave-boy in the text.

[FN#208] The crow is an ill-omened bird in Al-lslam and in
Eastern Christendom. "The crow of cursed life and foul odour,"
says the Book of Kalilah and Dimna (p. 44). The Hindus are its
only protectors, and in this matter they follow suit with the
Guebres. I may note that the word belongs to the days before
"Aryan" and "Semitic" speech had parted; we find it in Heb. Oreb;
Arab. Ghurab; Lat. Corvus; Engl. Crow, etc.

[FN#209] Again in the Hibernian sense of being "kilt."

[FN#210] Quoted in Night dlxxxii.; said by Kitfír or Itfír
(Potiphar) when his wife (Ráil or Zulaykha) charged Joseph with
attempting her chastity and he saw that the youth's garment was
whole in front and rent in rear. (Koran, chapt. xii.)

[FN#211] This witty tale, ending somewhat grossly here, has
over-wandered the world. First we find it in the Kathá (S. S.)
where Upakoshá, the merry wife of Vararuchi, disrobes her
suitors, a family priest, a commander of the guard and the
prince's tutor, under plea of the bath and stows them away in
baskets which suggest Falstaff's "buck-basket." In Miss Stokes'
"Indian Fairy Tales" the fair wife of an absent merchant plays a
similar notable prank upon the Kotwal, the Wazir, the Kazi and
the King; and akin to this is the exploit of Temal Rámákistnan,
the Madrasi Tyl Eulenspiegel and Scogin who by means of a lady
saves his life from the Rajah and the High Priest. Mr. G. H.
Damant (pp. 357-360 of the "Indian Antiquary" of 1873) relates
the "Tale of the Touchstone," a legend of Dinahpur, wherein a
woman "sells" her four admirers. In the Persian Tales ascribed to
the Dervish "Mokles" (Mukhlis) of Isfahan, the lady Aruyá tricks
and exposes a Kazi, a doctor and a governor. Boccaccio (viii. 1)
has the story of a lady who shut up her gallant in a chest with
her husband's sanction; and a similar tale (ix. 1) of Rinuccio
and Alexander with the corpse of Scannadeo (Throkh-god). Hence a
Lydgate (circ. A.D. 1430) derived the plot of his metrical tale
of "The Lady Prioress and her Three Sisters"; which was modified
in the Netherlandish version by the introduction of the Long
Wapper, a Flemish Robin Goodfellow. Followed in English the
metrical tale of "The Wright's Chaste Wife," by Adam of Cobham
(edited by Mr. Furnivall from a MS. of circ. A.D. 1460) where the
victims are a lord, a steward and a proctor. See also "The
Master-Maid" in Dr. (now Sir George) Dasent's "Popular Tales from
the Norse," Mr. Clouston, who gives these details more fully,
mentions a similar Scottish story concerning a lascivious monk
and the chaste wife of a miller.

[FN#212]When Easterns sit down to a drinking bout, which means to
get drunk as speedily and pleasantly as possible, they put off
dresses of dull colours and robe themselves in clothes supplied
by the host, of the brightest he may have, especially yellow,
green and red of different shades. So the lady's proceeding was
not likely to breed suspicion: al- though her tastes were
somewhat fantastic and like Miss Julia's--peculiar.

[FN#213] Arab. "Najásah," meaning anything unclean which requires
ablution before prayer. Unfortunately mucus is not of the number,
so the common Moslem is very offensive in the matter of nose.

[FN#214] Here the word "la'an" is used which most Moslems express
by some euphemism. The vulgar Egyptian says "Na'al" (Sapré and
Sapristi for Sacré and Sacristie), the Hindostani express it "I
send him the three letters"--lám, ayn and nún.

[FN#215] The Mac. Edit. is here very concise; better the Bresi.
Edit. (xii. 326). Here we have the Eastern form of the Three
Wishes which dates from the earliest ages and which amongst us
has been degraded to a matter of "black pudding." It is the
grossest and most brutal satire on the sex, suggesting that a
woman would prefer an additional inch of penis to anything this
world or the next can offer her. In the Book of Sindibad it is
the story of the Peri and Religious Man; his learning the Great
Name; and his consulting with his wife. See also La Fontaine's
"Trois Souhaits," Prior's "Ladle," and "Les quatre Souhaits de
Saint-Martin."

[FN#216] Arab. "Laylat al-Kadr"= Night of Power or of Divine
Decrees. It is "better than a thousand months" (Koran xcvii. 3),
but unhappily the exact time is not known although all agree that
it is one of the last ten in Ramazan. The latter when named by
Kiláb ibn Murrah, ancestor of Mohammed, about two centuries
before Al-lslam, corresponded with July-August and took its name
from "Ramzá" or intense heat. But the Prophet, in the tenth
Hijrah year, most unwisely forbade "Nasy"= triennial
intercalation (Koran ix. 36) and thus the lunar month went round
all the seasons. On the Night of Power the Koran was sent down
from the Preserved Tablet by Allah's throne, to the first or
lunar Heaven whence Gabriel brought it for opportunest revelation
to the Apostle (Koran xcvii.). Also during this night all Divine
Decrees for the ensuing year are taken from the Tablet and are
given to the angels for execution whilst, the gates of Heaven
being open, prayer (as in the text) is sure of success. This mass
of absurdity has engendered a host of superstitions everywhere
varying. Lane (Mod. Egypt, chapt. xxv.) describes how some of the
Faithful keep tasting a cup of salt water which should become
sweet in the Night of Nights. In (Moslem) India not only the sea
becomes sweet, but all the vegetable creation bows down before
Allah. The exact time is known only to Prophets; but the pious
sit through the Night of Ramazan 27th (our 26th) praying and
burning incense-pastilles. In Stambul this is officially held to
be the Night of Power. So in mediæval Europe on Christmas Eve the
cattle worshipped God in their stalls and I have met peasants in
France and Italy who firmly believed that brute beasts on that
night not only speak but predict the events of the coming year.

[FN#217] Hence the misfortune befel her; the pious especially
avoid temporal palaces.

[FN#218] This is our tale of "The Maid and the Magpie;" the Mac.
Edit. does not specify the "Tayr" (any bird) but the Bresl. Edit.
has Ak'ak, a pie. The true Magpie (C. Pica) called Buzarái (?)
and Zaghzaghán Abú Mássah (=the Sweeper, from its tail) is found
on the Libanus and Anti-Libanus (Unexplored Syria ii. 77-143),
but I never saw it in other parts of Syria or in Arabia. It is
completely ignored by the Reverend Mr. Tristram in his painfully
superficial book "The Natural History of the Bible," published by
the Society for Promoting Christian Knowledge (or rather
Ignorance), London, 1873.

[FN#219] This is "The Story of the Two Partridges," told at great
length in the Book of Sindibad. See De Sacy's text in the Kalilah
wa Damnah, quoted in the "Book of Kalilah and Damnah" (p. 306).

[FN#220] This extremely wilful young person had rendered rape
excusable. The same treat- ment is much called for by certain
heroines of modern fiction--let me mention Princess Napraxine.

[FN#221] The Story of the Hidden Robe, in the Book of Sindibad;
where it is told with all manner of Persian embellishments.

[FN#222] Now turned into Government offices for local
administration; a "Tribunal of Commerce," etc.

[FN#223] Arab. "Bawwáb," a personage as important as the old
French concierge and a man of trust who has charge of the keys
and with letting vacant rooms. In Egypt the Berber from the Upper
Nile is the favourite suisse; being held more honest or rather
less rascally than the usual Egyptian. These Berbers, however,
are true barbarians, overfond of Búzah (the beer of Osiris) and
not unfrequently dangerous. They are supposed by Moslems to
descend from the old Syrians expelled by Joshua. For the
favourite chaff against them, eating the dog (not the puppy-pie),
see Pilgrimage i. 93. They are the "paddies', of Egypt to whom
all kinds of bulls and blunders are attributed.

[FN#224] Arab. "Juma'ah," which means either Friday or a week. In
pre-Moslem times it was called Al-Arúbah (the other week-days
being Shiyár or Saturday, Bawal, Bahan Jabar, Dabar and Fámunís
or Thursday). Juma'ah, literally = "Meeting" or Congregation
(-day), was made to represent the Jewish Sabbath and the
Christian Sunday because on that day Allah ended the work of
creation; it was also the date of Mohammed's entering Al-Medinah.
According to Al-Bayzáwí, it was called Assembly day because Ka'ab
ibn Lowa, one of the Prophet's ancestors, used to gather the
people before him on Fridays. Moslems are not forbidden to do
secular work after the congregational prayers at the hour when
they must "hasten to the commemoration of Allah and leave
merchandising." (Koran, chaps. Ixii. 9.)

[FN#225] This is done only by the very pious: if they see a bit
of bread they kiss it, place it upon their heads and deposit it
upon a wall or some place where it will not be trodden on. She
also removed the stones lest haply they prove stumbling-blocks to
some Moslem foot.

 [FN#226] Arab. "Ashjár," which may mean either the door-posts or
the wooden bolts. Lane (iii. 174) translates it "among the trees"
in a room!

[FN#227] Koran (ix. 51), when Mohammed reproaches the unbelievers
for not accompanying him to victory or martyrdom.

[FN#228] Arab. "Kiná," a true veil, not the "Burká " or "nose
bag" with the peep-holes. It is opposed to the "Tarkah" or "head
veil." Europeans inveigh against the veil which represents the
loup of Louis Quatorze's day: it is on the contrary the most
coquettish of contrivances, hiding coarse skins, fleshy noses,
wide mouths and vanishing chins, and showing only lustrous and
liquid black eyes. Moreover a pretty woman, when she wishes, will
always let you see something under the veil. (Pilgrimage i. 337.)

[FN#229] A yellow-flowered artemisia or absinthe whose wood burns
like holm-oak. (Unexplored Syria ii. 43.) See vol. ii. 24 for
further details.

[FN#230] The Farz or obligatory prayers, I have noted, must be
recited (if necessary) in the most impure place; not so the other
orisons. Hence the use of the "Sajjádah" or prayer-rug an article
too well known to require description.

[FN#231] Anglicè a stomach-ache, a colic.

[FN#232] Arab. "Al-Háfizah" which has two meanings. Properly it
signifies the third order of Traditionists out of a total of five
or those who know 300,000 traditions and their ascriptions.
Popularly "one who can recite the Koran by rote." There are six
great Traditionists whose words are held to be prime authorities;
(1) Al-Bokhári, (2) Muslim, and these are entitled Al-Sahíhayn,
The (two true) authorities. After them (3) Al-Tirmidi; and (4)
Abu Daúd: these four being the authors of the "Four Sunan," the
others are (5) Al- Nasái and (6) Ibn Májah (see Jarrett's
Al-Siyuti pp. 2, 6; and, for modern Arab studies, Pilgrimage i.
154 et seq.).

[FN#233] Lane (iii. 176) marries the amorous couple, thus making
the story highly proper and robbing it of all its point.

[FN#234] Arab. "Sabbahat," i.e. Sabbah-ak' Allah bi'l khayr =
Allah give thee good morning: still the popular phrase.

[FN#235] Arab. "Ta'rísak," with the implied hint of her being a
"Mu'arrisah" or she pander. The Bresl. Edit. (xii. 356) bluntly
says "Kivádatak" thy pimping.

[FN#236] Arab. "Rafw": the "Rafu-gar" or fine-drawer in India,
who does this artistic style of darning, is famed for skill.

[FN#237] The question sounds strange to Europeans, but in the
Moslem East a man knows nothing, except by hearsay, of the women
who visit his wife.

[FN#238] Arab. "Ahl al-bayt," so as not rudely to say "wife."

[FN#239] This is a mere abstract of the tale told in the
Introduction (vol. i. 10-12). Here however, the rings are about
eighty; there the number varies from ninety to five hundred and
seventy.

[FN#240] The father suspected the son of intriguing with one of
his own women.

[FN#241] Arab. and Heb. "Laban" (opp. to "laban-halíb," or simply
"halíb" = fresh milk), milk artificially soured, the Dahin of
India, the Kisainá of the Slavs and our Corstophine cream. But in
The Nights, contrary to modern popular usage, "Laban" is also
applied to Fresh milk. The soured form is universally in the East
eaten with rice and enters into the Salátah or cucumber-salad. I
have noted elsewhere that all the Galactophagi, the nomades who
live on milk, use it in the soured never in the fresh form. The
Badawi have curious prejudices about it: it is a disgrace to sell
it (though not to exchange it), and "Labbán," or "milk-vendor,"
is an insult. The Bráhni and Beloch pomades have the same
pundonor possibly learnt from the Arabs (Pilgrimage i. 363). For
Igt (Akit), Mahir, Saribah, Jamídah and other lacteal
preparations, see ibid. i. 362.

[FN#242] I need hardly say that the poison would have been
utterly harmless, unless there had been an abrasion of the skin.
The slave- girl is blamed for carrying the jar uncovered because
thus it would attract the evil eye. In the Book of Sindibad the
tale appears as the Story of the Poisoned Guest; and the bird is
a stork.

[FN#243] The Prince expresses the pure and still popular Moslem
feeling; and yet the learned and experienced Mr Redhouse would
confuse this absolute Predestination with Providence. A friend
tells me that the idea of absolute Fate in The Nights makes her
feel as if the world were a jail.

[FN#244] In the Book of Sindibad this is the Story of the
Sandal-wood Merchant and the Advice of the Blind Old Man. Mr.
Clouston (p. 163) quotes a Talmudic joke which is akin to the
Shaykh's advice and a reply of Tyl Eulenspiegel, the arch-rogue,
which has also a family resemblance.

[FN#245] Arab. "Sá'a," a measure of corn, etc., to be given in
alms. The Kamus makes it = four mudds (each being 1/3 lbs.); the
people understand by it four times the measure of a man's two
open hands.

[FN#246] i.e. till thou restore my eye to me. This style of
prothesis without apodosis is very common in Arabic and should be
preserved in translation, as it adds a naïveté to the style. We
find it in Genesis iii. 2, "And now lest he put forth his hand,"
etc.

[FN#247] They were playing at Muráhanah, like children amongst
us. It is also called "Hukm wa Rizá" = order and consent. The
penalty is usually something ridiculous, but here it was
villainous.

[FN#248] Every Moslem capital has a "Shaykh of the thieves" who
holds a regular levées and who will return stolen articles for
consideration; and this has lasted since the days of Diodorus
Siculus (Pilgrimage i. 91).

[FN#249] This was not the condition; but I have left the text as
it is characteristic of the writer's inconsequence.

[FN#250] The idea would readily occur in Egypt where the pulex is
still a plague although the Sultan is said to hold his court at
Tiberias. "Male and female" says the rouge, otherwise it would be
easy to fill a bushel with fleas. The insect was unknown to older
India according to some and was introduced by strangers. This
immigration is quite possible. In 1863 the jigger (P. penetrans)
was not found in Western Africa; when I returned there in 1882 it
had passed over from the Brazil and had become naturalised on the
equatorial African seaboard. the Arabs call shrimps and prawns
"sea-fleas" (bargúth al-bahr) showing an inland race. (See
Pilgrimage i. 322.)

[FN#251] Submission to the Sultan and the tidings of his
well-being should content every Eastern subject. But, as Oriental
history shows, the form of government is a Despotism tempered by
assassination. And under no rule is man socially freer and his
condition contrasts strangely with the grinding social tyranny
which characterises every mode of democracy or constitutionalism,
i.e. political equality.

[FN#252] Here the text has "Markúb" = a shoe; elsewhere "Na'al" =
a sandal, especially with wooden sole. In classical Arabia,
however, "Na'al" may be a shoe, a horse-shoe (iron-plate, not rim
like ours). The Bresl. Edit. has "Watá," any foot-gear.

[FN#253] Water-melons (batáyikh) says the Mac. Edit. a misprint
for Aruz or rice. Water-melons are served up raw cut into square
mouthfuls, to be eaten with rice and meat. They serve excellently
well to keep the palate clean and cool.

[FN#254] The text recounts the whole story over again - more than
European patience can bear.

[FN#255] The usual formula when telling an improbable tale. But
here it is hardly called for: the same story is told (on weak
authority) of the Alewife, the Three Graziers and
Attorney-General Nay (temp. James II. 1577-1634) when five years
old (Journ. Asiat. Soc. N.S. xxx. 280). The same feat had been
credited to Thomas Egerton, Lord Chancellor in A.D. 1540-1617
(Chalmers, Biographical Dictionary xxiii. 267-68). But the story
had already found its way into the popular jest-books such as
"Tales and Quick Answers, very Mery and Pleasant to Rede" (1530);
"Jacke of Dover's Quest of Inquirie for the Foole of all Fooles"
(1604) under the title "The Foole of Westchester", and in "Witty
and Entertaining Exploits of George Buchanan, commonly called the
King's Fool." The banker-bard Rogers (in Italy) was told a
similar story concerning a widow of the Lambertini house (xivth
centry). Thomas Wright (Introducition to the Seven Sages) says he
had met the tale in Latin( xiiith-xivth centuries) and a variant
in the "Nouveaux Contes à rire (Amsterdam 1737), under the title
"Jugement Subtil du Duc d'Ossone contre Deux Marchands." Its
origin is evidently the old Sindibád-namah translated from Syriac
into Greek ("Syntipas," xith century); into Hebrew (Mishlé
Sandabar, xiith century) and from the Arabian version into old
Castilian, "Libro de los Engannos et los Asayamientos de las
Mugeres" (A.D. 1255), whereof a translation is appended to
Professor Comparetti's Socitey. The Persion metrical form (an
elaboration of one much older) dates from 1375; and gave rise to
a host of imitations such as the Turkish Tales of the Forty
Wazirs and the Canarese "Kathá Manjari," where four persons
contend about a purse. See also Gladwin's "Persian Moonshee," No.
vi. of "Pleasing Stories;" and Mr. Clouston's paper, "The Lost
Purse," in the Glasgow Evening Times. All are the Eastern form of
Gavarni's "Enfants Terribles," showing the portentous precocity
for which some children (infant phenomena, calculating boys, etc.
etc.) have been famous.

[FN#256] From the Bresl. Edit. xii. 381. The Sa'lab or Abu Hosayn
(Father of the Fortlet) is the fox, in Marocco Akkáb: Talib Yusuf
and Wa'wi are the jackal. Arabas have not preserved "Jakal" from
the Heb. Shu'al and Persian Shaghal and Persian Shaghál (not
Shagul) as the Rev. Mr. Tristram misinforms his readers. (Nat.
Hist. p. 85)

[FN#257] The name is old and classical Arabic: in Antar the young
Amazon Jaydá was called Judar in public (Story of Jaydá and
Khálid). It is also, as will be seen, the name of a quarter in
Cairo, and men are often called after such places, e.g. Al-Jubní
from the Súk al Jubn in Damascus. The story is exceedingly
Egyptian and the style abounds in Cairene vulgarisms, especially
in the Bresl. Edit. ix. 311.

[FN#258] Had the merchant left his property to be divided after
his death and not made a will he widow would have had only
one-eighth instead of a fourth.

[FN#259] Lit. "from tyrant to tyrant," i.e. from official to
official, Al-Zalamah, the "tyranny" of popular parlance.

[FN#260] The coin is omitted in the text but it is evidently the
"Nusf" or half-dirham. Lane (iii.235), noting that the dinar is
worth 170 "nusfs" in this tale, thinks that it was written (or
copied?) after the Osmanh Conquest of Egypt. Unfortunately he
cannot tell the precise period when the value of the small change
fell so low.

[FN#261] Arab "Yaum mubárak!" still a popular exclamation.

[FN#262] i.e. of the door of daily bread.

[FN#263] Arab. "Sírah," a small fish differently described (De
Sacy, "Relation de l'Egypte par Abd allatif," pp. 278-288: Lane,
Nights iii. 234. It is not found in Sonnini's list.

[FN#264] A tank or lakelet in the southern parts of Cairo, long
ago filled up; Von Hammer believes it inherited the name of the
old Charon's Lake of Memphis, over which corpses were ferried.

[FN#265] Thus making the agreement a kind of religious covenant,
as Catholics would recite a Pater or an Ave Maria.

[FN#266] Arab. "Yá miskím"=O poor devil; mesquin, meschino, words
evidently derived from the East.

[FN#267] Plur. of Maghribí a Western man, a Moor. I have already
derived the word through the Lat. "Maurus" from Maghribiyún.
Europeans being unable to pronounce the Ghayn (or gh like the
modern Cairenes) would turn it into "Ma'ariyún." They are mostly
of the Maliki school (for which see Sale) and are famous as
magicians and treasure-finders. Amongst the suite of the late
Amir Abd al-Kadir, who lived many years and died in Damascus, I
found several men profoundly versed in Eastern spiritualism and
occultism.

 [FN#268] The names are respectively, Slave of the Salvation, of
the One (God), of the Eternal; of the Compassionate; and of the
Loving.

[FN#269] i.e. "the most profound"; the root is that of "Bátiní,"
a gnostic, a reprobate.

[FN#270] i.e. the Tall One.

[FN#271] The loud pealing or (ear-) breaking Thunder.

[FN#272] Arab. "Fás and Miknás" which the writer evidently
regards as one city. "Fás" means a hatchet, from the tradition of
one having been found, says Ibn Sa'íd, when digging the base
under the founder Idrís bin Idrís (A.D. 808). His sword was
placed on the pinnacle of the minaret built by the Imám Abu Ahmad
bin Abi Bakr enclosed in a golden étui studded with pearls and
precious stones. From the local pronunciation "Fes" is derived
the red cap of the nearer Moslem East (see Ibn Batutah p. 230).

[FN#273] Arab. "Al-Khurj," whence the Span. Las Alforjas.

[FN#274] Arab. "Kebáb," mutton or lamb cut into small squares and
grilled upon skewers: it is the roast meat of the nearer East
where, as in the West, men have not learned to cook meat so as to
preserve all its flavour. This is found in the "Asa'o" of the
Argentine Gaucho who broils the flesh while still quivering and
before the fibre has time to set. Hence it is perfectly tender,
if the animal be young, and has a "meaty" taste half lost by
keeping

[FN#275] Equivalent to our puritanical "Mercy."

[FN#276] Arab. "Bukjah," from the Persian Bukcheh: a favourite
way of keeping fine clothes in the East is to lay them folded in
a piece of rough long-cloth with pepper and spices to drive away
moths.

[FN#277] This is always specified, for respectable men go out of
town on horse-back, never on "foot-back," as our friends the
Boers say. I have seen a Syrian put to sore shame when compelled
by politeness to walk with me, and every acquaintance he met
addressed him "Anta Zalamah!" What! afoot?

[FN#278] This tale, including the Enchanted Sword which slays
whole armies, was adopted in Europe as we see in Straparola (iv.
3), and the "Water of Life" which the Grimms found in Hesse,
etc., "Gammer Grethel's German Popular Stories," Edgar Taylor,
Bells, 1878; and now published in fuller form as "Grimm's
Household Tales," by Mrs. Hunt, with Introduction by A. Lang, 2
vols. 8vo, 1884. It is curious that so biting and carping a
critic, who will condescend to notice a misprint in another's
book, should lay himself open to general animadversion by such a
rambling farrago of half-digested knowledge as that which
composes Mr. Andrew Lang's Introduction.

[FN#279] These retorts of Judar are exactly what a sharp Egyptian
Fellah would say on such occasions.

[FN#280] Arab. "Salámát," plur. of Salam, a favourite Egyptian
welcome.

[FN#281] This sentence expresses a Moslem idea which greatly
puzzles strangers. Arabic has no equivalent of our "Thank you"
(Kassara 'llah Khayr-ak being a mere blessing Allah increase thy
weal!), nor can Al-lslam express gratitude save by a periphrase.
The Moslem acknowledges a favour by blessing the donor and by
wishing him increase of prosperity. "May thy shadow never be
less! " means, Mayest thou always extend to me thy shelter and
protection. I have noticed this before but it merits repetition.
Strangers, and especially Englishmen, are very positive and very
much mistaken upon a point, which all who have to do with
Egyptians and Arabs ought thoroughly to understand. Old dwellers
in the East know that the theory of ingratitude in no way
interferes with the sense of gratitude innate in man (and beast)
and that the "lively sense of favours to come," is as quick in
Orient land as in Europe.

[FN#282] Outside this noble gate, the Bab al-Nay, there is a
great cemetery wherein, by the by, lies Burckhardt, my
predecessor as a Hájj to Meccah and Al-Medinah. Hence many
beggars are always found squatting in its neighbourhood.

[FN#283] Friends sometimes walk alongside the rider holding the
stirrup in sign of affection and respect, especially to the
returning pilgrim.

[FN#284] Equivalent to our Alas! It is woman's word never used by
men; and foreigners must be most careful of this distinction
under pain of incurring something worse than ridicule. I remember
an officer in the Bombay Army who, having learned Hindostani from
women, always spoke of himself in the feminine and hugely
scandalised the Sepoys.

[FN#285] i.e. a neighbour. The "quarters" of a town in the East
are often on the worst of terms. See Pilgrimage.

[FN#286] In the patriarchal stage of society the mother waits
upon her adult sons. Even in Dalmatia I found, in many
old-fashioned houses, the ladies of the family waiting upon the
guests. Very pleasant, but somewhat startling at first.

[FN#287] Here the apodosis would be "We can all sup together."

[FN#288] Arab. "Záwiyah" (=oratory), which is to a Masjid what a
chapel is to a church.

[FN#289] Arab. "Kasr," prop. a palace: so the Tuscan peasant
speaks of his "palazzo."

[FN#290] This sale of a free-born Moslem was mere felony. But
many centuries later Englishmen used to be sold and sent to the
plantations in America.

[FN#291] Arab. "Kawwás," lit. an archer, suggesting les archers
de la Sainte Hermandade. In former days it denoted a sergeant, an
apparitor, an officer who executed magisterial orders. In modern
Egypt he became a policeman (Pilgrimage i. 29). As "Cavass" he
appears in gorgeous uniform and sword, an orderly attached to
public offices and Consulates.

[FN#292] A purely imaginary King.

[FN#293] The Bresl. Edit. (ix. 370) here and elsewhere uses the
word "Nútiyá"=Nauta, for the common Bahríyah or Malláh.

[FN#294] Arab. "Tawaf," the name given to the sets (Ashwat) of
seven circuits with the left shoulder presented to the Holy
House, that is walking "widdershins" or "against the sun" ("with
the sun" being like the movement of a watch). For the requisites
of this rite see Pilgrimage iii. 234.

[FN#295] Arab. "Akh"; brother has a wide signification amongst
Moslems and may be used to and of any of the Saving Faith.

[FN#296] Said by the master when dismissing a servant and
meaning, "I have not failed in my duty to thee!" The answer is,
"Allah acquit thee thereof!'

[FN#297] A Moslem prison is like those of Europe a century ago;
to think of it gives gooseflesh. Easterns laugh at our idea of
penitentiary and the Arabs of Bombay call it "Al-Bistán" (the
Garden) because the court contains a few trees and shrubs. And
with them a garden always suggests an idea of Paradise. There are
indeed only two efficacious forms of punishment all the world
over, corporal for the poor and fines for the rich, the latter
being the severer form.

[FN#298] i.e. he shall answer for this.

[FN#299] A pun upon "Khalíyah" (bee hive) and "Khaliyah" (empty).
Khalíyah is properly a hive of bees with a honey-comb in the
hollow of a tree-trunk, opposed to Kawwárah, hive made of clay or
earth (Al-Hariri; Ass. of Tiflis). There are many other terms,
for Arabs are curious about honey. Pilgrimage iii. 110.

[FN#300] Lane (iii. 237) supposes by this title that the author
referred his tale to the days of the Caliphate. "Commander of the
Faithful" was, I have said, the style adopted by Omar in order to
avoid the clumsiness of "Caliph" (successor) of the Caliph (Abu
Bakr) of the Apostle of Allah.

[FN#301] eastern thieves count four modes of housebreaking,
(1)picking out burnt bricks; (2) cutting through unbaked bricks;
(3) wetting a mud wall and (4) boring through a wooden wall
(Vikram and the Vampire p. 172).

[FN#302] Arab. "Zabbat," lit. a lizard (fem.) also a wooden lock,
the only one used throughout Egypt. An illustration of its
curious mechanism is given in Lane (M. E. Introduction)

[FN#303] Arab. "Dabbús." The Eastern mace is well known to
English collectors, it is always of metal, and mostly of steel,
with a short handle like our facetiously called "life-preterver "
The head is in various forms, the simplest a ball, smooth and
round, or broken into sundry high and angular ridges like a
melon, and in select weapons shaped like the head of some animal.
bull, etc. See Night dcxlvi.

[FN#304] The red habit is a sign of wrath and vengeance and the
Persian Kings like Fath Al Shah, used to wear it when about to
order some horrid punishment, such as the "Shakk"; in this a man
was hung up by his heels and cut in two from the fork downwards
to the neck, when a turn of the chopper left that untouched.
White robes denoted peace and mercy as well as joy. The "white"
hand and "black" hand have been explained. A "white death" is
quiet and natural, with forgiveness of sins. A "black death" is
violent and dreadful, as by strangulation; a "green death" is
robing in rags and patches like a dervish, and a "red death" is
by war or bloodshed (A. P. ii. 670). Among the mystics it is the
resistance of man to his passions.

[FN#305] This in the East is the way "pour se faire valoir";
whilst Europeans would hold it a mere "bit of impudence." aping
dignity.

[FN#306] The Chief Mufti or Doctor of the Law, an appointment
first made by the Osmanli Mohammed II., when he captured
Constantinople in A.D. 1453. Before that time the functions were
discharged by the Kázi al-Kuzat (Kazi-in-Chief), the Chancellor.

[FN#307] So called because here lived the makers of crossbows
(Arab. Bunduk now meaning a fire piece, musket, etc.). It is the
modern district about the well-known Khan al-Hamzawi.

[FN#308] Pronounced "Goodareeyyah," and so called after one of
the troops of the Fatimite Caliphs. The name "Yamániyah" is
probably due to the story-teller's inventiveness.

[FN#309] I have noted that as a rule in The Nights poetical
justice is administered with much rigour and exactitude. Here,
however, the tale-teller allows the good brother to be slain by
the two wicked brothers as he permitted the adulterous queens to
escape the sword of Kamar al-Zaman. Dr. Steingass brings to my
notice that I have failed to do justice to the story of Sharrkán
(vol. ii., p. 172), where I note that the interest is injured by
the gratuitous incest But this has a deeper meaning and a grander
artistic effect. Sharrkán begins with most unbrotherly feelings
towards his father's children by a second wife. But Allah's
decree forces him to love his half-sister despite himself, and
awe and repentance convert the savage, who joys at the news of
his brother's reported death, to a loyal and devoted subject of
the same brother. But Judar with all his goodness proved himself
an arrant softy and was no match for two atrocious villains. And
there may be overmuch of forgiveness as of every other good
thing.

[FN#310] In such case the "'iddah" would be four months and ten
days.

[FN#311] Not quite true. Weil's German version, from a MS. in the
Ducal Library of Gotha gives the "Story of Judar of Cairo and
Mahmud of Tunis" in a very different form. It has been pleasantly
"translated (from the German) and edited" by Mr. W. F. Kirby, of
the British Museum, under the title of "The New Arabian Nights"
(London: W. Swan Sonnenschein & Co.), and the author kindly sent
me a copy. "New Arabian Nights" seems now to have become a
fashionable title applied without any signification: such at
least is the pleasant collection of Nineteenth Century
Novelettes, published under that designation by Mr. Robert Louis
Stevenson, Chatto and Windus, Piccadilly, 1884.

[FN#312] Von Hammer holds this story to be a satire on Arab
superstition and the compulsory propagation, the compelle
intrare, of Al-Islam. Lane (iii. 235) omits it altogether for
reasons of his own. I differ with great diffidence from the
learned Baron whose Oriental reading was extensive; but the tale
does not seem to justify his explanations. It appears to me
simply one of the wilder romances, full of purposeful
anachronisms (e.g. dated between Abraham and Moses, yet quoting
the Koran) and written by someone familiar with the history of
Oman. The style too is peculiar, in many places so abrupt that
much manipulation is required to make it presentable: it suits,
however, the rollicking, violent brigand-like life which it
depicts. There is only one incident about the end which justifies
Von Hammer's suspicion.

[FN#313] The Persian hero of romance who converses with the
Simurgh or Griffin.

[FN#314] The word is as much used in Egypt as wunderbar in
Germany. As an exclamation is equivalent to "mighty fine!"

[FN#315] In modern days used in a bad sense, as a freethinker,
etc. So Dalilah the Wily is noted to be a philosopheress.

[FN#316] The game is much mixed up after Arab fashion. The
"Tufat" is the Siyáhgosh= Black-ears, of India (Felis caracal),
the Persian lynx, which gives very good sport with Dachshunds.
Lynxes still abound in the thickets near Cairo

[FN#317] The "Sons of Kahtán," especially the Ya'arubah tribe,
made much history in Oman. Ya'arub (the eponymus) is written
Ya'arab and Ya'arib; but Ya'arub (from Ya'arubu Aorist of 'Aruba)
is best, because according to all authorities he was the first to
cultivate primitive Arabian speech and Arabic poetry. (Caussin de
Perceval's Hist. des Arabes i.50, etc.)

[FN#318] He who shooteth an arrow by night. See the death of
Antar shot down in the dark by the archer Jazár, son of Jábír,
who had been blinded by a red hot sabre passed before his eyes. I
may note that it is a mere fiction of Al-Asma'i, as the real
'Antar (or 'Antarah) lived to a good old age, and probably died
the "straw death."

[FN#319] See vol. ii., p. 77, for a reminiscence of masterful
King Kulayb and his Himá or domain. Here the phrase would mean,
"None could approach them when they were wroth; none were safe
from their rage."

[FN#320] The sons of Nabhán (whom Mr. Badger calls Nebhán)
supplied the old Maliks or Kings of Oman. (History of the Imams
and Sayyids of Oman, etc., London, Hakluyt Soc. 1871.)

[FN#321] This is a sore insult in Arabia, where they have not
dreamt of a "Jawab-club," like that of Calcutta in the old days,
to which only men who had been half a dozen times "jawab'd" (=
refused in Anglo-lndian jargon) could belong. "I am not a
stallion to be struck on the nose," say the Arabs.

[FN#322] Again "inverted speech": it is as if we said, "Now,
you're a damned fine fellow, so," etc. "Allah curse thee! Thou
hast guarded thy women alive and dead;" said the man of Sulaym in
admiration after thrusting his spear into the eye of dead
Rabi'ah.

[FN#323] The Badawi use javelins or throw-spears of many kinds,
especially the prettily worked Mizrák (Pilgrimage i. 349); spears
for footmen (Shalfah, a bamboo or palm-stick with a head about a
hand broad), and the knightly lance, a male bamboo some 12 feet
long with iron heel and a long tapering point often of open work
or damascened steel, under which are tufts of black ostrich
feathers, one or two. I never saw a crescent-shaped head as the
text suggests. It is a "Pundonor" not to sell these weapons: you
say, "Give me that article and I will satisfy thee!" After which
the Sons of the Sand will haggle over each copper as if you were
cheapening a sheep. (Ibid. iii. 73.)

[FN#324] The shame was that Gharib had seen the girl and had
fallen in love with her beauty instead of applying for her hand
in recognised form. These punctilios of the Desert are peculiarly
nice and tetchy; nor do strangers readily realise them.

[FN#325] The Arabs derive these Noachidæ from Imlik, great-
grandson of Shem, who after the confusion of tongues settled at
Sana'a, then moved North to Meccah and built the fifth Ka'abah.
The dynastic name was Arkam, M. C. de Perceval's "Arcam," which
he would identify with Rekem (Numbers xxxi. 8). The last Arkam
fell before an army sent by Moses to purge the Holy Land (Al-
Hijaz) of idolatry. Commentators on the Koran (chaps. vii.) call
the Pharaoh of Moses Al-Walid and derive him from the Amalekites:
we have lately ascertained that this Mene-Ptah was of the
Shepherd-Kings and thus, according to the older Moslems, the
Hyksos were of the seed of Imlik. (Pilgrimage ii. 116, and iii.
190.) In Syria they fought with Joshua son of Nun. The tribe or
rather nationality was famous and powerful: we know little about
it and I may safely predict that when the Amalekite country shall
have been well explored, it will produce monuments second in
importance only to the Hittites. "A nomadic tribe which occupied
the Peninsula of Sinai" (Smith's Dict. of the Bible) is
peculiarly superficial, even for that most superficial of books.

[FN#326] The Amalekites were giants and lived 500 years.
(Pilgrimage, loc. cit.)

[FN#327] His men being ninety against five hundred.

[FN#328] Arab. "Kaum" (pron. Gúm) here=a razzia, afterwards=a
tribe. Relations between Badawi tribes are of three kinds; (1)
Asháb, allies offensive and defensive, friends who intermarry;
(2) Kímán (plur. of Kaum) when the blood-feud exists, and (3)
Akhwan= brothers. The last is a complicated affair, "Akháwat" or
brotherhood, denotes the tie between patron and client (a noble
and an ignoble tribe) or between the stranger and the tribe which
claims an immemorial and unalienable right to its own lands.
Hence a small fee (Al-Rifkah) must be paid and the traveller and
his beast become "dakhíl," or entitled to brother-help. The
guardian is known in the West as Rafík; Rabí'a in Eastern Arabia;
Ghafír in "Sinai ;" amongst the Somal, Abbán and the Gallas
Mogásá. Further details are given in Pilgrimage iii. 85-87.

[FN#329] Arab. "Mál," here=Badawi money, flocks and herds, our
"fee" from feoh, vieh, cattle; as pecunia from pecus, etc., etc.

[FN#330] The litholatry of the old Arabs is undisputed: Manát the
goddess-idol was a large rude stone and when the Meccans sent out
colonies these carried with them stones of the Holy Land to be
set up and worshipped like the Ka'abah. I have suggested
(Pilgrimage iii. 159) that the famous Black Stone of Meccah,
which appears to me a large aerolite, is a remnant of this
worship and that the tomb of Eve near Jeddah was the old "Sakhrah
tawílah" or Long Stone (ibid. iii. 388). Jeddah is now translated
the grandmother, alluding to Eve, a myth of late growth: it is
properly Juddah=a plain lacking water.

[FN#331] The First Adites, I have said, did not all perish: a few
believers retired with the prophet Hud (Heber ?) to Hazramaut.
The Second Adites, who had Márib of the Dam for capital and
Lukman for king, were dispersed by the Flood of Al-Yaman. Their
dynasty lasted a thousand years, the exodus taking place
according to De Sacy in A.D. 150-170 or shortly after A.D. 100
(C. de Perceval), and was overthrown by Ya'arub bin Kahtán, the
first Arabist; see Night dcxxv.

[FN#332] This title has been noticed: it suggests the "Saint
Abraham" of our medaeval travellers. Every great prophet has his
agnomen: Adam the Pure (or Elect) of Allah, Noah the Nájiy (or
saved) of Allah; Moses (Kalím) the Speaker with Allah; Jesus the
Rúh (Spirit breath) or Kalám (the word) of Allah. For Mohammed's
see Al-Busiri's Mantle-poem vv. 31-58.

[FN#333] Koran (chaps. iii. 17), "Verily the true religion in the
sight of Allah is Islam" i.e. resigning or devoting myself to the
Lord, with a suspicion of "Salvation" conveyed by the root
Salima, he was safe.

[FN#334] Arab. "Sá'ikah," which is supposed to be a stone. The
allusion is to Antar's sword, "Dhámi," made of a stone, black,
brilliant and hard as a rock (an aerolite), which had struck a
camel on the right side and had come out by the left. The
blacksmith made it into a blade three feet long by two spans
broad, a kind of falchion or chopper, cased it with gold and
called it Dhámi (the "Trenchant") from its sharpness. But he said
to the owner:--

     The sword is trenchant, O son of the Ghalib clan,
     Trenchant in sooth, but where is the sworder-man?

Whereupon the owner struck off the maker's head, a most
satisfactory answer to all but one.

[FN#335] Arab. "Kutá'ah": lit. a bit cut off, fragment, nail-
paring, and here un diminutif. I have described this scene in
Pilgrimage iii. 68. Latro often says, "Thy gear is wanted by the
daughter of my paternal uncle" (wife), and thus parades his
politeness by asking in a lady's name.

[FN#336] As will appear the two brothers were joined by a party
of horsemen.

[FN#337] "Four" says the Mac. Edit. forgetting Falhun with
characteristic inconsequence.

[FN#338] Muhammad (the deserving great praise) is the name used
by men; Ahmad (more laudable) by angels, and Mahmúd (praised) by
devils. For a similar play upon the name, "Allah Allah Muhammad
ast" (God is God the praisworthy) see Dabistan ii. 416.

[FN#339] The Mac. Edit. here gives "Sás," but elsewhere "Sásá,"
which is the correct form

[FN#340] Sapor the Second (A.D. 310-330) was compelled to attack
the powerful Arab hordes of Oman, most of whom, like the Tayy,
Aus and Khazraj, the Banu Nabhán and the Hináwi left Al-Yaman
A.D. 100-170, and settled in the north and north-east of Al-Najd
This great exodus and dispersion of the tribes was caused, as has
been said, by the bursting of the Dam of Márib originally built
by Abd al-Shams Sabá, father of Himyar. These Yamanian races were
plunged into poverty and roamed northwards, planting themselves
amongst the Arabs of Ma'add son of Adnán. Hence the kingdom of
Ghassan in Syria whose phylarchs under the Romans (i.e. Greek
Emperors of Constantinople) controlled Palestine Tertia, the
Arabs of Syria and Palestine, and the kingdom of Hárah, whose
Lakhmite Princes, dependent upon Persia, managed the Arabs of the
Euphrates, Oman and Al-Bahrayn. The Ma'addites still continued to
occupy the central plateau of Arabia, a feature analogous with
India "above the Ghauts."

[FN#341] I have described (Pilgrimage i. 370) the grisly spot
which a Badawi will dignify by the name of Wady al-Ward=Vale of
Roses.

[FN#342] Koran xiii. 3, "Of every fruit two different kinds "
i.e. large and small, black and white, sweet and sour.

[FN#343] A graft upon an almond tree, which makes its kernel
s..veet and gives it an especial delicacy of favour. See
Russell's (excellent) Natural History of Aleppo, p. 21.

[FN#344] So called from the flavour of the kernel it is well-
known at Damascus where a favourite fruit is the dried apricot
with an almond by way of kernel. There are many preparations of
apricots, especially the "Mare's skin" (Jild al-fares or Kamar
al-din) a paste folded into sheets and exactly resembling the
article from which it takes a name. When wanted it is dissolved
in water and eaten as a relish with bread or biscuit (Pilgrimage
i. 289).

[FN#345] "Ante Kamá takúl"=the vulgarest Cairene.

[FN#346] This may be Ctesiphon, the ancient capital of the
Chosroës, on the Tigris below Baghdad; and spoken of elsewhere in
The Nights; especially as, in Night dclxvii., it is called
Isbanir Al-Madáin; Madáin Kisrá (the cities of Chosroës) being
the Arabic name of the old dual city.

[FN#347] Koran vi. 103. The translation is Sale's which I have
generally preferred, despite many imperfections: Lane renders
this sentence, "The eyes see not Him, but He seeth the eyes ;"
and Mr. Rodwell, "No vision taketh in Him ( ?), but He taketh in
all vision ," and (better) "No eyesight reacheth to Him."

[FN#348] Sale (sect. 1.) tells us all that was then known of
these three which with Yá'úk and Nasr and the three "daughters of
God," Goddesses or Energies (the Hindu Saktis) Allát Al-Uzzá and
Manát mentioned in the Koran were the chiefs of the pre-lslamitic
Pantheon. I cannot but suspect that all will be connected with
old Babylonian worship. Al-Baydáwi (in Kor. Ixxi. 22) says of
Wadd, Suwá'a, Yaghus, Ya'úk and Nasr that they were names of
pious men between Adam and Noah, afterwards deified: Yaghús was
the giant idol of the Mazhaj tribe at Akamah of Al-Yaman and
afterwards at Najrán Al-Uzzá was widely worshipped: her idol (of
the tree Semurat) belonging to Ghatafán was destroyed after the
Prophet's order by Khálid bin Walíd. Allát or Al-Lát is written
by Pocock (spec. 110) "Ilahat" i.e. deities in general. But
Herodotus evidently refers to one god when he makes the Arabs
worship Dionysus as {Greek letters} and Urania as {Greek letters}
and the "tashdid" in Allát would, to a Greek ear, introduce
another syllable (Alilat). This was the goddess of the Kuraysh
and Thakíf whose temple at Taíf was circuited like the Ka'abah
before Mohammed destroyed it.

[FN#349] Shays (Shayth) is Ab Seth (Father Seth,) of the Hebrews,
a name containing the initial and terminal letters of the Egypto-
Phoenico-Hebrew Alphabet and the "Abjad" of the Arabs. Those
curious about its connection with the name of Allah (El), the
Zodiacal signs and with the constellations, visions but not
wholly uninteresting, will consult "Unexplored Syria" (vol. i.
33).

[FN#350] The exclamation of an honest Fellah.

[FN#351] This is Antar with the Chosroë who "kissed the Absian
hero between the eyes and bade him adieu, giving him as a last
token a rich robe." The coarser hand of the story-teller
exaggerates everything till he makes it ridiculous.

[FN#352] The context suggests thee this is a royal form of
"throwing the handkerchief;" but it does not occur elsewhere. In
face, the European idea seems to have arisen from the oriental
practice of sending presents in napkins or kerchiefs.

[FN#353] i.e. if the disappointed suitor attack me.

[FN#354] i.e. if ever I he tempted to deny it.

[FN#355] Arab. "Musáfahah,¨' the Arab fashion of shaking hands.
The right palms are applied flat to each other; then the fingers
are squeezed and the hand is raised to the forehead (Pilgrimage
ii. 332).

[FN#356] A city and province of Khuzistán the old Susiana. Dasht
may be either the town in Khorasan or the "forests" (dasht)
belonging to Ahwáz (Ahuaz in D'Herbelot).

[FN#357] This is the contest between "Antar and the Satrap
Khosrewan at the Court of Monzer." but without its tragical
finish.

[FN#358] Elliptical "he rode out in great state, that is to say
if greatness can truly be attributed to man," for, etc.

[FN#359] According to D'Herbelot (s.v. Rostac) it is a name given
to the villages of Khorasan as "Souad" (Sawád) to those of Irak
and Makhlaf to those of Al-Yaman: there is, how ever, a well-
known Al-Rustak (which like Al-Bahrayn always takes the article)
in the Province of Oman West of Maskat, and as it rhymes with
"Irak" it does well enough. Mr. Badger calls this ancient capital
of the Ya'arubah Imams "er-Rasták" (Imams of Oman).

[FN#360] i.e. a furious knight.

[FN#361] In the Mac. Edit. "Hassán," which may rhyme with Nabhán,
but it is a mere blunder.

[FN#362] In Classical Arabic Irak (like Yaman, Bahrayn and
Rusták) always takes the article.

[FN#363] The story-teller goes back from Kufah founded in Omar's
day to the times of Abraham.

[FN#364] This manuvre has often been practiced; especially by
the first Crusaders under Bohemond (Gibbon) and in late years by
the Arab slavers in Eastern Intertropical Africa. After their
skirmishes with the natives they quartered and "bristled" the
dead like game, roasted and boiled the choice pieces and
pretended to eat the flesh. The enemy, who was not afraid of
death, was struck with terror by the idea of being devoured, and
this seems instinctive to the undeveloped mind.





End of Project Gutenberg's The Book of the Thousand Nights and a Night, V6

