The Book of the Thousand Nights and a Night — Volume 03 part 2 [Supplement]

by Unknown

ALI KHWAJAH AND THE MERCHANT OF BAGHDAD.

The end of the Six Hundred and Thirty-ninth Night.

Then by the command of King Shahryar Queen Shahrazad began to tell in these words the story of

ALI KHWAJAH AND THE MERCHANT OF BAGHDAD.

Under the reign of the Caliph Harun al-Rashid there dwelt in the city of Baghdad a certain merchant, ’Alí Khwájah hight, who had a small stock of goods wherewith he bought and sold and made a bare livelihood, abiding alone and without a family in the house of his forbears. Now so it came to pass that each night for three nights together he saw in vision a venerable Shaykh who bespake him thus, “Thou art beholden to make a pilgrimage to Meccah; why abidest thou sunk in heedless slumber and farest not forth as it behoveth thee?”[^[56]] Hearing these words he became sore startled and affrighted, so that he sold shop and goods and all that he had; and, with firm intent to visit the Holy House of Almighty Allah, he let his home on hire and joined a caravan that was journeying to Meccah the Magnified. But ere he left his natal city he placed a thousand gold pieces, which were over and above his need for the journey, within an earthen jar filled up with Asáfírí[^[57]] or Sparrow olives; and, having made fast the mouth thereof, he carried the jar to a merchant-friend of many years standing and said, “Belike, O my brother, thou hast heard tell that I purpose going with a caravan on pilgrimage to Meccah, the Holy City; so I have brought a jar of olives the which, I pray thee, preserve for me in trust against my return.” The merchant at once arose and handing the key of his warehouse to Ali Khwajah said, “Here, take the key and open the store and therein place the jar anywhere thou choosest, and when thou shalt come back thou wilt find it even as thou leftest it.” Hereupon Ali Khwajah did his friend’s bidding and locking up the door returned the key to its master. Then loading his travelling goods upon a dromedary and mounting a second beast he fared forth with the caravan. They came at length to Meccah the Magnified, and it was the month Zú al-Hijjah wherein myriads of Moslems hie thither on pilgrimage and pray and prostrate before the Ka’abah-temple. And when he had circuited the Holy House and fulfilled all the rites and ceremonies required of palmers, he set up a shop for sale of merchandise.[^[58]] By chance two merchants passing along that street espied the fine stuffs and goods in Ali Khwajah’s booth and approved much of them and praised their beauty and excellence. Presently quoth one to other, “This man bringeth here most rare and costly goods: now in Cairo, the capital of Egypt-land would he get full value for them, and far more than in the markets of this city.” Hearing mention of Cairo, Ali Khwajah conceived a sore longing to visit that famous capital, so he gave up his intent of return Baghdad-wards and purposed wayfaring to Egypt. Accordingly he joined a caravan and arriving thither was well pleased with the place, both country and city; and selling his merchandise he made great gain therefrom. Then buying other goods and stuffs he purposed to make Damascus; but for one full month he tarried at Cairo and visited her sanctuaries and saintly places and after leaving her walls he solaced himself with seeing many famous cities distant several days’ journey from the capital along the banks of the River Nilus. Presently, bidding adieu to Egypt he arrived at the Sanctified House,[^[59]] Jerusalem and prayed in the Temple of the Banu Isra’íl which the Moslems had re-edified. In due time he reached Damascus and observed that the city was well builded and much peopled, and that the fields and meads were well-watered with springs and channels and that the gardens and vergiers were laden with flowers and fruits. Amid such delights Ali Khwajah hardly thought of Baghdad; withal he ceased not to pursue his journey through Aleppo, Mosul and Shiráz, tarrying some time at all of these towns, especially at Shiráz, till at length after seven years of wayfaring he came back to Baghdad.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Fortieth Night.

Then said she:——It behoveth thee now, O auspicious King, to hear of the Baghdad merchant and his lack of probity. For seven long years he never once thought of Ali Khwajah or of the trust committed to his charge; till one day as his wife sat at meat with him at the evening meal, their talk by chance was of olives. Quoth she to him, “I would now fain have some that I may eat of them;” and quoth he, “As thou speakest thereof I bethink me of that Ali Khwajah who seven years ago fared on a pilgrimage to Meccah, and ere he went left in trust with me a jar of Sparrowolives which still cumbereth the store-house. Who knoweth where he is or what hath betided him? A man who lately returned with the Hajj-caravan brought me word that Ali Khwajah had quitted Meccah the Magnified with intent to journey on to Egypt. Allah Almighty alone knoweth an he be still alive or he be now dead; however, if his olives be in good condition I will go bring some hither that we may taste them: so give me a platter and a lamp that I may fetch thee somewhat of them.” His wife, an honest woman and an upright, made answer, “Allah forbid that thou shouldst do a deed so base and break thy word and covenant. Who can tell? Thou art not assured by any of his death; perchance he may come back from Egypt safe and sound to-morrow or the day after; then wilt thou, an thou cannot deliver unharmed to him what he hath left in pledge, be ashamed of this thy broken troth and we shall be disgraced before man and dishonoured in the presence of thy friend. I will not for my part have any hand in such meanness nor will I taste the olives; furthermore, it standeth not to reason that after seven years’ keeping they should be fit to eat. I do implore thee to forswear this ill purpose.” On such wise the merchant’s wife protested and prayed her husband that he meddle not with Ali Khwajah’s olives, and shamed him of his intent so that for the nonce he cast the matter from his mind. However, although the trader refrained that evening from taking Ali Khwajah’s olives, yet he kept the design in memory until one day when, of his obstinacy and unfaith, he resolved to carry out his project; and rising up walked towards the store-room dish in hand. By chance he met his wife who said, “I am no partner with thee in this ill-action: in very truth some evil shall befal thee an thou do such deed.” He heard her but heeded her not; and, going to the store-room opened the jar and found the olives spoiled and white with mould; but presently he tilted up the jar and pouring some of its contents into the dish, suddenly saw an Ashrafi fall from the vessel together with the fruit. Then, filled with greed, he turned out all that was within into another jar and wondered with exceeding wonder to find the lower half full of golden coins. Presently, putting up the moneys and the olives he closed the vessel and going back said to his wife, “Thou spakest sooth, for I have examined the jar and have found the fruit mouldy and foul of smell; wherefore I returned it to its place and left it as it was aforetime.” That night the merchant could not sleep a wink for thinking of the gold and how he might lay hands thereon; and when morning morrowed he took out all the Ashrafis and buying some fresh olives in the Bazar filled up the jar with them and closed the mouth and set it in its usual place. Now it came to pass by Allah’s mercy that at the end of the month Ali Khwajah returned safe and sound to Baghdad; and he first went to his old friend, to wit, the merchant who, greeting him with feigned joy, fell on his neck, but withal was sore troubled and perplexed at what might happen. After salutations and much rejoicing on either part Ali Khwajah bespake the merchant on business and begged that he might take back his jar of Asafiri-olives which he had placed in charge of his familiar. Quoth the merchant to Ali Khwajah, “O my friend, I wot not where thou didst leave thy jar of olives; but here is the key, go down to the store-house and take all that is thine own.” So Ali Khwajah did as he was bidden and carrying the jar from the magazine took his leave and hastened home; but, when he opened the vessel and found not the gold coins, he was distracted and overwhelmed with grief and made bitter lamentation. Then he returned to the merchant and said, “O my friend, Allah, the All-present and the All-seeing, be my witness that, when I went on my pilgrimage to Meccah the Magnified, I left a thousand Ashrafis in that jar, and now I find them not. Canst thou tell me aught concerning them? An thou in thy sore need have made use of them, it mattereth not so thou wilt give them back as soon as thou art able.” The merchant, apparently pitying him, said, “O good my friend, thou didst thyself with thine hand set the jar inside the store-room. I wist not that thou hadst aught in it save olives; yet as thou didst leave it, so in like manner didst thou find it and carry it away; and now thou chargest me with theft of Ashrafis. It seemeth strange and passing strange that thou shouldst make such accusation. When thou wentest thou madest no mention of any money in the jar, but saidst that it was full of olives, even as thou hast found it. Hadst thou left gold coins therein, then surely thou wouldst have recovered them.” Hereupon Ali Khwajah begged hard with much entreaty, saying, “Those thousand Ashrafis were all I owned, the money earned by years of toil: I do beseech thee have pity on my case and give them back to me.” Replied the merchant, waxing wroth with great wrath, “O my friend, a fine fellow thou art to talk of honesty and withal make such false and lying charge. Begone: hie thee hence and come not to my house again; for now I know thee as thou art, a swindler and impostor.” Hearing this dispute between Ali Khwajah and the merchant all the people of the quarter came crowding to the shop.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Forty-first Night,

Then said she:——I have heard, O auspicious King, that the multitude which thronged about the merchant’s shop warmly took up the matter; and thus it became well known to all, rich and poor, within the city of Baghdad how that one Ali Khwajah had hidden a thousand Ashrafis within a jar of olives and had placed it on trust with a certain merchant; moreover how, after pilgrim-ageing to Meccah and seven years of travel the poor man had returned, and that the rich man had gainsaid his words anent the gold and was ready to make oath that he had not received any trust of the kind. At length, when naught else availed, Ali Khwajah was constrained to bring the matter before the Kazi, and to claim one thousand Ashrafis of his false friend. The Judge asked, “What witnesses hast thou who may speak for thee?” and the plaintiff answered, “O my lord the Kazi, I feared to tell the matter to any man lest all come to know of my secret. Allah Almighty is my sole testimony. This merchant was my friend and I recked not that he would prove dishonest and unfaithful.” Quoth the Judge, “Then must I needs send for the merchant and hear what he saith on oath;” and when the defendant came they made him swear by all he deemed holy, facing Ka’abah-wards with hands uplifted, and he cried, “I swear that I know naught of any Ashrafis belonging to Ali Khwajah.”[^[60]] Hereat the Kazi pronounced him innocent and dismissed him from court; and Ali Khwajah went home sad at heart and said to himself, “Alas, what justice is this which hath been meted out to me, that I should lose my money, and my just cause be deemed unjust! It hath been truly said:—He loseth the lave who sueth before a knave.” On the next day he drew out a statement of his case; and, as the Caliph Harun al-Rashid was on his way to Friday-prayers, he fell down on the ground before him and presented to him the paper. The Commander of the Faithful read the petition and having understood the case deigned give order saying, “To-morrow bring the accuser and the accused to the audience-hall and place the petition before my presence, for I myself will enquire into this matter.” That night the Prince of True Believers, as was his wont, donned disguise to walk about the squares of Baghdad and its streets and lanes and, accompanied by Ja’afar the Barmaki and Masrúr the Sworder of his vengeance, proceeded to espy what happened in the city. Immediately on issuing forth he came upon an open place in the Bazar when he heard the hubbub of children a-playing and saw at scanty distance some ten or dozen boys making sport amongst themselves in the moonlight; and he stopped awhile to watch their diversion. Then one amongst the lads, a goodly and a fair-complexioned, said to the others, “Come now and let us play the game of Kazi: I will be the Judge; let one of you be Ali Khwajah, and another the merchant with whom he placed the thousand Ashrafis in pledge before faring on his pilgrimage: so come ye before me and let each one plead his plea.” When the Caliph heard the name of Ali Khwajah he minded him of the petition which had been presented to him for justice against the merchant, and bethought him that he would wait and see how the boy would perform the part of Kazi in their game and upon what decision he would decide. So the Prince watched the mock-trial with keen interest saying to himself, “This case hath verily made such stir within the city that even the children know thereof and re-act it in their sports.” Presently, he amongst the lads who took the part of Ali Khwajah the plaintiff and his playmate who represented the merchant of Baghdad accused of theft, advanced and stood before the boy who as the Kazi sat in pomp and dignity. Quoth the Judge, “O Ali Khwajah, what is thy claim against this merchant?” and the complainant preferred his charge in a plea of full detail. Then said the Kazi to the boy who acted merchant, “What answerest thou to this complaint and why didst thou not return the gold pieces?” The accused made reply even as the real defendant had done and denied the charge before the Judge, professing himself ready to take oath thereto. Then said the boy-Kazi, “Ere thou swear on oath that thou hast not taken the money, I would fain see for myself the jar of olives which the plaintiff deposited with thee on trust.” Then turning to the boy who represented Ali Khwajah he cried, “Go thou and instantly produce the jar that I may inspect it.” And when the vessel was brought the Kazi said to the two contentious, “See now and say me: be this the very jar which thou, the plaintiff, leftest with the defendant?” and both answered that it was one and the same. Then said the self-constituted Judge, “Open now the jar and bring hither some of the contents that I may see the state in which the Asafiri-olives actually are.” Then tasting of the fruit, “How is this? I find their flavour is fresh and their state excellent. Surely during the lapse of seven twelvemonths the olives would have become mouldy and rotten. Bring now before me two oil-merchants of the town that they may pass opinion upon them.” Then two other of the boys assumed the parts commanded and coming into court stood before the Kazi, who asked, “Are ye olive-merchants by trade?” They answered, “We are and this hath been our calling for many generations and in buying and selling olives we earn our daily bread.” Then said the Kazi, “Tell me now, how long do olives keep fresh and well-flavoured?” and said they, “O my lord, however carefully we keep them, after the third year they change flavour and colour and become no longer fit for food, in fact they are good only to be cast away.” Thereupon quoth the boy-Kazi, “Examine me now these olives that are in this jar and say me how old are they and what is their condition and savour.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Forty-second Night.

Then said she:——I have heard, O auspicious King, that the two boys who played the parts of oil-merchants pretended to take some berries from the jar and taste them and presently they said, “O our lord the Kazi, these olives are in fair condition and full-flavoured.” Quoth the Kazi, “Ye speak falsely, for ’tis seven years since Ali Khwajah put them in the jar as he was about to go a-pilgrimageing;” and quoth they, “Say whatso thou wilt, those olives are of this year’s growth, and there is not an oil-merchant in all Baghdad but who will agree with us.” Moreover the accused was made to taste and smell the fruits and he could not but admit that it was even so as they had avouched. Then said the boy-Kazi to the boy-defendant, “’Tis clear thou art a rogue and a rascal, and thou hast done a deed wherefor thou richly deservest the gibbet.” Hearing this the children frisked about and clapped their hands with glee and gladness, then seizing hold of him who acted as the merchant of Baghdad, they led him off as to execution. The Commander of the Faithful, Harun al-Rashid, was greatly pleased at this acuteness of the boy who had assumed the part of judge in the play, and commanded his Wazir Ja’afar saying, “Mark well the lad who enacted the Kazi in this mock-trial and see that thou produce him on the morrow: he shall try the case in my presence substantially and in real earnest, even as we have heard him deal with it in play. Summon also the Kazi of this city that he may learn the administration of justice from this child. Moreover send word to Ali Khwajah bidding him bring with him the jar of olives, and have also in readiness two oil-merchants of the town.” Thus as they walked along the Caliph gave orders to the Wazir and then returned to his palace. So on the morrow Ja’afar the Barmaki went to that quarter of the town where the children had enacted the mock-trial and asked the schoolmaster where his scholars might be, and he answered, “They have all gone away, each to his home.” So the Minister visited the houses pointed out to him and ordered the little ones to appear in his presence. Accordingly they were brought before him, when he said to them, “Who amongst you is he that yesternight acted the part of Kazi in play and passed sentence in the case of Ali Khwajah?” The eldest of them replied, “’Twas I, O my lord the Wazir;” and then he waxed pale, not knowing why the question was put. Cried the Minister, “Come along with me; the Commander of the Faithful hath need of thee.” At this the mother of the lad was sore afraid and wept; but Ja’afar comforted her and said, “O my lady, have no fear and trouble not thyself. Thy son will soon return to thee in safety, Inshallah—God willing—and methinks the Sultan will show much favour unto him.” The woman’s heart was heartened on hearing these words of the Wazir and she joyfully dressed her boy in his best attire and sent him off with the Wazir, who led him by the hand to the Caliph’s audience-hall and executed all the other commandments which had been issued by his liege lord. Then the Commander of the Faithful, having taken seat upon the throne of justice, set the boy upon a seat beside him, and as soon as the contending parties appeared before him, that is Ali Khwajah and the merchant of Baghdad, he commanded them to state each man his case in presence of the child who should adjudge the suit. So the two, plaintiff and defendant recounted their contention before the boy in full detail; and when the accused stoutly denied the charge and was about to swear on oath that what he said was true, with hands uplifted and facing Ka’abah-wards, the child-Kazi prevented him, saying, “Enough! swear not on oath till thou art bidden; and first let the jar of olives be produced in Court.” Forthwith the jar was brought forward and placed before him; and the lad bade open it; then, tasting one he gave also to two oil-merchants who had been summoned, that they might do likewise and declare how old was the fruit and whether its savour was good or bad. They did his bidding and said, “The flavour of these olives hath not changed and they are of this year’s growth.” Then said the boy, “Methinks ye are mistaken, for seven years ago Ali Khwajah put the olives into the jar: how then could fruit of this year find their way therein?” But they replied, “’Tis even as we say: an thou believe not our words send straightway for other oil-merchants and make enquiry of them, so shalt thou know if we speak sooth or lies.” But when the merchant of Baghdad saw that he could no longer avail to prove his innocence, he confessed everything; to wit, how he had taken out the Ashrafis and filled the jar with fresh olives. Hearing this the boy said to the Prince of True Believers, “O gracious Sovereign, last night in play we tried this cause, but thou alone hast power to apply the penalty. I have adjudged the matter in thy presence and I humbly pray that thou punish this merchant according to the law of the Koran and the custom of the Apostle; and thou decree the restoring of his thousand gold pieces to Ali Khwajah, for that he hath been proved entitled to them.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Forty-third Night.

Then said she:——I have heard, O auspicious King, that the Caliph ordered the merchant of Baghdad to be taken away and be hanged, after he should have made known where he had put the thousand Ashrafis and that these should have been restored to their rightful owner, Ali Khwajah. He also turned to the Kazi who had hastily adjudged the case, and bade him learn from that lad to do his duty more sedulously and conscientiously. Moreover the Prince of True Believers embraced the boy, and ordered that the Wazir give him a thousand pieces of gold from the royal treasury and conduct him safely to his home and parents.[^[61]] And after, when the lad grew to man’s estate, the Commander of the Faithful made him one of his cup-companions and furthered his fortunes and ever entreated him with the highmost honour. But when Queen Shahrazad had ended the story of Ali Khwajah and the merchant of Baghdad she said, “Now, O auspicious King, I would relate a more excellent history than any, shouldst thou be pleased to hear that I have to say;” and King Shahryar replied, “By Allah! what an admirable tale is this thou hast told: my ears do long to hear another as rare and commendable.” So Shahrazad began forthright to recount the adventures of[^[62]]

PRINCE AHMAD AND THE FAIRY PERI-BANU.[^[63]]

In days of yore and times long gone before there was a Sultan of India who begat three sons; the eldest hight Prince Husayn, the second Prince Ali, and the youngest Prince Ahmad; moreover he had a niece, named Princess Nur al-Nihár,[^[64]] the daughter of his cadet brother who, dying early, left his only child under her uncle’s charge. The King busied himself with abundant diligence about her instruction and took all care that she should be taught to read and write, sew and embroider, sing and deftly touch all instruments of mirth and merriment. This Princess also in beauty and loveliness and in wit and wisdom far excelled all the maidens of her own age in every land. She was brought up with the Princes her cousins in all joyance; and they ate together and played together and slept together; and the king had determined in his mind that when she reached marriageable age he would give her in wedlock to some one of the neighbouring royalties; but, when she came to years of discretion, her uncle perceived that the three Princes his sons were all three deep in love of her, and each desired in his heart to woo and to win and to wed her. Wherefore was the King sore troubled in mind and said to himself, “An I give the Lady Nur al-Nihár in wedlock to any one of her cousins, the other twain will be dissatisfied and murmur against my decision; withal my soul cannot endure to see them grieved and disappointed. And should I marry her to some stranger the three Princes my sons will be sore distressed and saddened in soul; nay, who knoweth that they may not slay themselves or go forth and betake them to some far and foreign land? The matter is a troublous and a perilous; so it behoveth me their sire to take action on such wise that if one of them espouse her, the other two be not displeased thereat.” Long time the Sultan revolved the matter in his mind; and at length he devised a device; and, sending for the three Princes, addressed them saying, “O my sons, ye are in my opinion of equal merit one with other; nor can I give preference to any of you and marry him to the Princess Nur al-Nihar; nor yet am I empowered to wed her with all three. But I have thought of one plan whereby she shall be wife to one of you, and yet shall not cause aught of irk or envy to his brethren; so may your mutual love and affection remain unabated, and one shall never be jealous of the other’s happiness. Brief, my device is this:—Go ye and travel to distant countries, each one separating himself from the others; and do ye bring me back the thing most wondrous and marvellous of all sights ye may see upon your wayfarings; and he who shall return with the rarest of curiosities shall be husband to the Princess Nur al-Nihar. Consent ye now to this proposal; and whatso of money ye require for travel and for the purchase of objects seld-seen and singular, take ye from the royal treasury as much as ye desire.” The three Princes, who were ever submissive to their sire, consented with one voice to this proposal, and each was satisfied and confident that he would bring the King the most extraordinary of gifts and thereby win the Princess to wife. So the Sultan bade give to each what moneys he wanted without stint or account, and counselled them to make ready for the journey without stay or delay and depart their home in the Peace of Allah.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Forty-fourth Night.

Then said she:——I have heard, O auspicious King, that the three princely brothers forthright made them ready for journey and voyage. So they donned disguise, preferring the dress of wandering merchants; and, buying such things as they needed and taking with them each his suite they mounted steeds of purest blood and rode forth in a body from the palace. For several stages they travelled the same road until, reaching a place where it branched off in three different ways, they alighted at a Khan and ate the evening meal. Then they made compact and covenant, that whereas they had thus far travelled together they should at break of day take separate roads and each wend his own way and all seek different and distant regions, agreeing to travel for the space of one year only, after which, should they be in the land of the living, all three would rendezvous at that same caravanserai and return in company to the King their sire. Furthermore, they determined that the first who came back to the Khan should await the arrival of the next, and that two of them should tarry there in expectancy of the third. Then, all this matter duly settled, they retired to rest, and when the morning morrowed they fell on one another’s necks and bade farewell; and, lastly, mounting their horses, they rode forth each in his own direction. Now Prince Husayn, the eldest, had oft heard recount the wonders of the land Bishangarh[^[65]], and for a long while had wished to visit it; so he took the road which led thither, and, joining himself to a caravan journeying that way, accompanied it by land and by water and traversed many regions, desert wilds and stony wolds, dense jungles and fertile tracts, with fields and hamlets and gardens and townships. After three months spent in wayfare at length he made Bishangarh, a region over-reigned by manifold rulers, so great was its extent and so far reaching was its power. He put up at a Khan built specially for merchants who came from the farthest lands, and from the folk who dwelt therein he heard tell that the city contained a large central market[^[66]] wherein men bought and sold all manner of rarities and wondrous things. Accordingly, next day Prince Husayn repaired to the Bazar and on sighting it he stood amazed at the prospect of its length and width. It was divided into many streets, all vaulted over but lit up by skylights; and the shops on either side were substantially builded, all after one pattern and nearly of the same size, while each was fronted by an awning which kept off the glare and made a grateful shade. Within these shops were ranged and ordered various kinds of wares; there were bales of “woven air”[^[67]] and linens of finest tissue, plain-white or dyed or adorned with life-like patterns wherefrom beasts and trees and blooms stood out so distinctly that one might believe them to be very ferals, bosquets and gardens. There were moreover silken goods, brocaded stuffs, and finest satins from Persia and Egypt of endless profusion; in the China warehouses stood glass vessels of all kinds, and here and there were stores wherein tapestries and thousands of foot-carpets lay for sale. So Prince Husayn walked on from shop to shop and marvelled much to see such wondrous things whereof he had never even dreamt: and he came at length to the Goldsmiths’ Lane and espied gems and jewels and golden and silvern vessels studded with diamonds and rubies, emeralds, pearls and other precious stones, all so lustrous and dazzling bright that the stores were lit up with their singular brilliancy. Hereat he said to himself, “If in one street only there be such wealth and jewels so rare, Allah Almighty and none save He knoweth what may be the riches in all this city.” He was not less astonished to behold the Brahmins, how their woman-kind for excess of opulence bedecked themselves with the finest gems and were ornamented with the richest gear from front to foot: their very slave-boys and handmaids wore golden necklaces and bracelets and bangles studded with precious stones. Along the length of one market-street were ranged hosts of flower-sellers; for all the folk, both high and low, wore wreaths and garlands: some carried nosegays in hand, other some bound fillets round their heads, while not a few had ropes and festoons surrounding and hanging from their necks. The whole place seemed one huge parterre of bloomery; even traders set bouquets in every shop and stall, and the scented air was heavy with perfume. Strolling to and fro Prince Husayn was presently tired and would fain have sat him down somewhere to rest awhile, when one of the merchants, noting his look of weariness, with kindly courtesy prayed him be seated in his store. After saluting him with the salam the stranger sat down; and anon he saw a broker come that way, offering for sale a carpet some four yards square, and crying, “This be for sale; who giveth me its worth; to wit, thirty thousand gold pieces?”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Forty-fifth Night.

Then said she:——I have heard, O auspicious King, that the Prince marvelled with excessive marvel at the price, and, beckoning the dealer, examined his wares right well; then said he, “A carpet such as this is selleth for a few silverlings. What special virtue hath it that thou demand therefor the sum of thirty thousand gold coins?” The broker, believing Husayn to be a merchant man lately arrived at Bishangarh, answered him saying, “O my lord, thinkest thou I price this carpet at too high a value? My master hath bidden me not to sell it for less than forty thousand Ashrafis.” Quoth the Prince, “It surely doth possess some wondrous virtue, otherwise wouldst thou not demand so prodigious a sum;” and quoth the broker, “’Tis true, O my lord, its properties are singular and marvellous. Whoever sitteth on this carpet and willeth in thought to be taken up and set down upon other site will, in the twinkling of an eye, be borne thither, be that place nearhand or distant many a day’s journey and difficult to reach.”[^[68]] The Prince hearing these words said to himself, “Naught so wonder-rare as this rug can I carry back to the Sultan my sire to my gift, or any that afford him higher satisfaction and delight. Almighty Allah be praised, the aim of my wayfare is attained and hereby, Inshallah! I shall win to my wish. This, if anything, will be to him a joy for ever.” Wherefore the Prince, with intent to buy the Flying Carpet, turned to the broker and said, “If indeed it have properties such as thou describest, verily the price thou askest therefor is not over much, and I am ready to pay thee the sum required.” The other rejoined, “An thou doubt my words I pray thee put them to the test and by such proof remove thy suspicions. Sit now upon this square of tapestry, and at thy mere wish and will it shall transport us to the caravanserai wherein thou abidest: on this wise shalt thou be certified of my words being sooth, and when assured of their truth thou mayest count out to me, there and then, but not before, the value of my wares.” Accordingly, the man spread out the carpet upon the ground behind his shop and seated the Prince thereupon, he sitting by his side. Then, at the mere will[^[69]] and wish of Prince Husayn, the twain were at once transported as though borne by the throne of Solomon to the Khan. So the eldest of the brothers joyed with exceeding joy to think that he had won so rare a thing, whose like could nowhere be found in the lands nor amongst the Kings; and his heart and soul were gladdened for that he had come to Bishangarh and hit upon such a prodigy. Accordingly he counted out the forty thousand Ashrafis as payment for the carpet, and gave, moreover, another twenty thousand by way of sweetmeat to the broker. Furthermore, he ceased not saying to himself that the King on seeing it would forthright wed him to the Princess Nur al-Nihar; for it were clear impossible that either of his brothers, e’en though they searched the whole world over and over, could find a rarity to compare with this. He longed to take seat upon the carpet that very instant and fly to his own country, or, at least, to await his brothers at the caravanserai where they had parted under promise and covenant, pledged and concluded, to meet again at the year’s end. But presently he bethought him that the delay would be long and longsome, and much he feared lest he be tempted to take some rash step; wherefore he resolved upon sojourning in the country whose King and subjects he had ardently desired to behold for many a day, and determined that he would pass the time in sight-seeing and in pleasuring over the lands adjoining. So Prince Husayn tarried in Bishangarh some months. Now the King of that country was wont to hold a high court once every week for hearing disputes and adjudging causes which concerned foreign merchants; and thus the Prince ofttimes saw the King, but to none would he tell a word of his adventure. However, inasmuch as he was comely of countenance, graceful of gait, and courteous of accost, stout hearted and strong, wise and ware and witty, he was held by the folk in higher honour than the Sultan; not to speak of the traders his fellows; and in due time he became a favourite at court and learned of the ruler himself all matters concerning his kingdom and his grandeur and greatness. The Prince also visited the most famous Pagodas[^[70]] of that country. The first he saw was wrought in brass and orichalch of most exquisite workmanship: its inner cell measured three yards square and contained amiddlemost a golden image in size and stature like unto a man of wondrous beauty; and so cunning was the workmanship that the face seemed to fix its eyes, two immense rubies of enormous value, upon all beholders no matter where they stood.[^[71]] He also saw another idol-temple, not less strange and rare than this, builded in a village on a plain surface of some half acre long and broad, wherein bloomed lovely rose-trees and jasmine and herb-basil and many other sweet-scented plants, whose perfume made the air rich with fragrance. Around its court ran a wall three feet high, so that no animal might stray therein; and in the centre was a terrace well-nigh the height of a man, all made of white marble and wavy alabaster, each and every slab being dressed so deftly and joined with such nice joinery that the whole pavement albeit covering so great a space, seemed to the sight but a single stone. In the centre of the terrace stood the domed fane towering some fifty cubits high and conspicuous for many miles around: its length was thirty cubits and its breadth twenty, and the red marbles of the revetment were clean polished as a mirror, so that every image was reflected in it to the life. The dome was exquisitely carved and sumptuously ornamented without; and within were ranged in due rank and sequence rows and rows of idols. To this, the Holy of Holies, from morn till eve thousands of Brahmins, men and women, came flocking for daily worship. They had sports and diversions as well as rites and ceremonies: some feasted and others danced, some sang, others played on instruments of mirth and merriment, while here and there were plays and revels and innocent merry-makings. And hither at every season flocked from distant lands hosts of pilgrims seeking to fulfil their vows and to perform their orisons; all bringing gifts of gold and silver coin and presents rare and costly which they offered to the gods in presence of the royal officers.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Forty-sixth Night.

Then said she:——I have heard, O auspicious King, that Prince Husayn also saw a fête held once a year within the city of Bishangarh, and the Ryots all, both great and small, gathered together and circumambulated the Pagodas; chiefly circuiting one which in size and grandeur surpassed all others. Great and learned Pandits versed in the Shástras[^[72]] made journeys of four or five months and greeted one another at that festival; thither too the folk from all parts of India pilgrimaged in such crowds that Prince Husayn was astounded at the sight; and, by reason of the multitudes that thronged around the temples, he could not see the mode in which the gods were worshipped. On one side of the adjacent plain which stretched far and wide, stood a new-made scaffolding of ample size and great magnificence, nine storeys high, and the lower part supported by forty pillars; and here one day in every week the King assembled his Wazirs for the purpose of meting out justice to all strangers in the land. The palace within was richly adorned and furnished with costly furniture: without, upon the wall-faces were limned homely landscapes and scenes of foreign parts and notably all manner beasts and birds and insects even gnats and flies, portrayed with such skill of brain and cunning of hand that they seemed real and alive and the country-folk and villagers seeing from afar paintings of lions and tigers and similar ravenous beasts, were filled with awe and dismay. On the three other sides of the scaffolding were pavilions, also of wood, built for use of the commons, illuminated and decorated inside and outside like the first, and wroughten so cunningly that men could turn them round, with all the people in them, and moving them about transfer them to whatsoever quarter they willed. On such wise they shifted these huge buildings by aid of machinery;[^[73]] and the folk inside could look upon a succession of sports and games. Moreover, on each side of the square elephants were ranged in ranks, the number amounting to well-nigh one thousand, their trunks and ears and hinder parts being painted with cinnabar and adorned with various lively figures; their housings were of gold brocade and their howdahs purfled with silver, carrying minstrels who performed on various instruments, whilst buffoons delighted the crowd with their jokes and mimes played their most diverting parts. Of all the sports, however, which the Prince beheld, the elephant-show amused him most and filled him with the greatest admiration. One huge beast, which could be wheeled about where the keepers ever listed, for that his feet rested upon a post which travelled on casters, held in his trunk a flageolet whereon he played so sweetly well that all the people were fain to cry Bravo! There was another but a smaller animal which stood upon one end of a beam laid crosswise upon, and attached with hinges to, a wooden block eight cubits high, and on the further end was placed an iron weight as heavy as the elephant, who would press down for some time upon the beam until the end touched the ground, and then the weight would raise him up again.[^[74]] Thus the beam swung like a see-saw aloft and adown; and, as it moved, the elephant swayed to and fro and kept time with the bands of music, loudly trumpeting the while. The people moreover could wheel about this elephant from place to place as he stood balanced on the beam; and such exhibitions of learned elephants were mostly made in presence of the King. Prince Husayn spent well-nigh a year in sight-seeing amongst the fairs and festivals of Bishangarh; and, when the period of the fraternal compact drew near, he spread his carpet upon the courtground behind the Khan wherein he lodged, and sitting thereon, together with the suite and the steeds and all he had brought with him, mentally wished that he might be transported to the caravanserai where the three brothers had agreed to meet. No sooner had he formed the thought than straightway, in the twinkling of an eye, the carpet rose high in air and sped through space and carried them to the appointed stead where, still garbed as a merchant he remained in expectation of his brothers’ coming. Hearken now, O auspicious King, to what befel Prince Ali, the second brother of Prince Husayn. On the third day after he had parted from the two others, he also joined a caravan and journeyed towards Persia; then, after a march of four months arriving at Shiraz, the capital of Iran-land, he alighted at a Khan, he and his fellow-travellers with whom he had made a manner of friendship; and, passing as a jeweller, there took up his abode with them. Next day the traders fared forth to buy wares and to sell their goods; but Prince Ali, who had brought with him naught of vendible, and only the things he needed, presently doffed his travelling dress, and in company with a comrade of the caravan entered the chief Bazar, known as the Bazistán,[^[75]] or cloth-market. Ali strolled about the place, which was built of brick and where all the shops had arched roofs resting on handsome columns; and he admired greatly to behold the splendid store-houses exposing for sale all manner goods of countless value. He wondered much what wealth was in the town if a single market-street contained riches such as these. And as the brokers went about crying their goods for sale, he saw one of them hending in hand an ivory tube in length about a cubit, which he was offering for sale at the price of thirty thousand Ashrafis. Hearing such demand Prince Ali thought to himself, “Assuredly this fellow is a fool who asketh such a price for so paltry a thing.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Forty-seventh Night.

Then said she:——I have heard, O auspicious King, that Prince Ali presently asked one of the shopkeepers with whom he had made acquaintance, saying, “O my friend, is this man a maniac that he asketh a sum of thirty thousand Ashrafis for this little pipe of ivory? Surely none save an idiot would give him such a price and waste upon it such a mint of money.” Said the shopman, “O my lord, this broker is wiser and warier than all the others of his calling, and by means of him I have sold goods worth thousands of sequins. Until yesterday he was in his sound senses; but I cannot say what state is his to-day and whether or no he have lost his wits; but this wot I well, that if he ask thirty thousand for yon ivory tube, ’twill be worth that same or even more. Howbeit we shall see with our own eyes. Sit thee here and rest within the shop until he pass this way.” So Prince Ali took where he was bidden and presently the broker was seen coming up the street. Then the shopman calling to him said, “O man, rare merit hath yon little pipe; for all the folk are astounded to hear thee ask so high a price therefor; nay more, this friend of mine thinketh that thou art crazy.” The broker, a man of sense, was on no wise chafed at these words but answered with gentle speech, “O my lord, I doubt not but that thou must deem me a madman to ask so high a price, and set so great a value upon an article so mean; but when I shall have made known to thee its properties and virtues, thou wilt most readily consent to take it at that valuation. Not thou alone but all men who have heard me cry my cry laugh and name me ninny.” So saying, the broker showed the Spying Tube to Prince Ali and handing it to him said, “Examine well this ivory, the properties of which I will explain to thee. Thou seest that it is furnished with a piece of glass at either end;[^[76]] and, shouldst thou apply one extremity thereof to thine eye, thou shalt see what thing soe’er thou listest and it shall appear close by thy side though parted from thee by many an hundred of miles.” Replied the Prince “This passeth all conception, nor can I believe it to be veridical until I shall have tested it and I become satisfied that ’tis even as thou sayest.” Hereupon the broker placed the little tube in Prince Ali’s hand, and showing him the way to handle it said, “Whatso thou mayest wish to descry will be shown to thee by looking through this ivory.” Prince Ali silently wished to sight his sire, and when he placed the pipe close to his eye forthwith he saw him hale and hearty, seated on his throne and dispensing justice to the people of his dominion. Then the youth longed with great longing to look upon his lady-love the Princess Nur al-Nihar; and straightway he saw her also sitting upon her bed, sound and sane, talking and laughing, whilst a host of handmaids stood around awaiting her commands. The Prince was astonished exceedingly to behold this strange and wondrous spectacle, and said to himself, “An I should wander the whole world over for ten years or more and search in its every corner and cranny, I shall never find aught so rare and precious as this tube of ivory.” Then quoth he to the broker, “The virtues of thy pipe I find are indeed those thou hast described, and right willingly I give thee to its price the thirty thousand Ashrafis.” Replied the salesman, “O my lord, my master hath sworn an oath that he will not part with it for less than forty thousand gold pieces.” Hereupon the Prince, understanding that the broker was a just man and a true, weighed out to him the forty thousand sequins and became master of the Spying Tube, enraptured with the thought that assuredly it would satisfy his sire and obtain for him the hand of Princess Nur al-Nihar. So with mind at ease Ali journeyed through Shiraz and over sundry parts of Persia; and in fine, when the year was well-nigh spent he joined a caravan and, travelling back to India, arrived safe and sound at the appointed caravanserai whither Prince Husayn had foregone him. There the twain tarried awaiting the third brother’s safe return. Such, O King Shahryar, is the story of the two brothers; and now I beseech thee incline thine ear and hearken to what befel the youngest, to wit Prince Ahmad; for indeed his adventure is yet more peregrine and seld-seen of all. When he had parted from his brothers, he took the road leading to Samarkand; and, arriving there after long travel, he also like his brothers alighted at a Khan. Next day he fared forth to see the market-square, which folk call the Bazistan, and he found it fairly laid out, the shops wroughten with cunning workmanship and filled with rare stuffs and precious goods and costly merchandise. Now as he wandered to and fro he came across a broker who was hawking a Magical Apple and crying aloud, “Who will buy this fruit, the price whereof be thirty-five thousand gold pieces?” Quoth Prince Ahmad to the man, “Prithee let me see the fruit thou holdest in hand, and explain to me what hidden virtue it possesseth that thou art asking for it so high a value.” Quoth the other, smiling and handing to him the apple, “Marvel not at this, O good my lord: in sooth I am certified that when I shall have explained its properties and thou shalt see how it advantageth all mankind, thou wilt not deem my demand exorbitant; nay, rather thou wilt gladly give a treasure-house of gold so thou may possess it.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Forty-eighth Night.

Then said she:——I have heard, O auspicious King, that the broker said moreover to Prince Ahmad, “Now hearken to me, O my lord, and I will tell thee what of virtue lieth in this artificial apple. If anyone be sick of a sickness however sore, nay more if he be ill nigh unto death, and perchance he smell this pome, he will forthwith recover and become well and whole of whatsoever disease he had, plague or pleurisy, fever or other malignant distemper, as though he never had been attacked; and his strength will return to him forthright, and after smelling this fruit he will be free from all ailment and malady so long as life shall remain to him.” Quoth Prince Ahmad, “How shall I be assured that what thou speakest is truth? If the matter be even as thou sayest, then verily I will give thee right gladly the sum thou demandest.” Quoth the broker, “O my lord, all men who dwell in the parts about Samarkand know full well how there once lived in this city a sage of wondrous skill who, after many years of toil and travail, wrought this apple by mixing medicines from herbs and minerals countless in number. All his good, which was great, he expended upon it, and when he had perfected it he made whole thousands of sick folk whom he directed only to smell the fruit. But, alas! his life presently came to an end and death overtook him suddenly ere he could save himself by the marvellous scent; and, as he had won no wealth and left only a bereaved wife and a large family of young children and dependants manifold, his widow had no help but provide for them a maintenance by parting with this prodigy.” While the salesman was telling his tale to the Prince a crowd of citizens gathered around them and one amongst the folk, who was well known to the broker, came forward and said, “A friend of mine lieth at home sick to the death: the doctors and surgeons all despair of his life; so I beseech thee let him smell this fruit that he may live.” Hearing these words, Prince Ahmad turned to the salesman and said, “O my friend, if this sick man of whom thou hearest can recover strength by smelling the apple, then will I straightway buy it of thee at a valuation of forty thousand Ashrafis.” The man had permission to sell it for a sum of thirty-five thousand; so he was satisfied to receive five thousand by way of brokerage, and he rejoined, “’Tis well, O my lord; now mayest thou test the virtues of this apple and be persuaded in thy mind: hundreds of ailing folk have I made whole by means of it.” Accordingly the Prince accompanied the people to the sick man’s house and found him lying on his bed with the breath in his nostrils; but, as soon as the dying man smelt the fruit, at once recovering strength he rose in perfect health, sane and sound. Hereupon Ahmad bought the Magical Apple of the dealer and counted out to him the forty thousand Ashrafis. Presently, having gained the object of his travels, he resolved to join some caravan marching Indiawards and return to his father’s home; but meanwhile he resolved to solace himself with the sights and marvels of Samarkand. His especial joy was to gaze upon the glorious plain hight Soghd,[^[77]] one of the wonders of this world: the land on all sides was a delight to the sight, emerald-green and bright, with crystal rills like the plains of Paradise; the gardens bore all manner flowers and fruits and the cities and palaces gladdened the stranger’s gaze. After some days Prince Ahmad joined a caravan of merchants wending Indiawards; and, when his long and longsome travel was ended, he at last reached the caravanserai where his two brothers, Husayn and Ali, impatiently awaited his arrival. The three rejoiced with exceeding joy to meet once more and fell on one another’s necks; thanking Allah who had brought them back safe and sound, hale and hearty, after such prolonged and longsome absence. Then Prince Husayn, being the eldest, turned to them and said, “Now it behoveth us each to recount what hath betided him and announce what rare thing he hath brought back and what be the virtues thereof; and I, being the first-born, will be the foremost to tell my adventures. I bring with me from Bishangarh, a carpet, mean to look at, but such are its properties that should any sit thereon and wish in mind to visit country or city, he will at once be carried thither in ease and safety although it be distant months, nay years of journey. I have paid forty thousand gold pieces to its price; and, after seeing all the wonders of Bishangarh-land, I took seat upon my purchase and willed myself at this spot. Straightway I found myself here as I wished and have tarried in this caravanserai three months awaiting your arrival. The flying carpet is with me; so let him who listeth make trial of it.” When the senior Prince had made an end of telling his tale, Prince Ali spake next and said, “O my brother, this carpet which thou hast brought is marvel-rare and hath most wondrous gifts; nor according to thy statement hath any in all the world seen aught to compare with it.” Then bringing forth the Spying Tube, he pursued, “Look ye here, I too have bought for forty thousand Ashrafis somewhat whose merits I will now show forth to you.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Forty-ninth Night.

Then said she:——I have heard, O auspicious King, that Prince Ali enlarged upon the virtues of his purchase and said:—“Ye see this ivory pipe? By means of it man may descry objects hidden from his sight and distant from him many a mile. ’Tis truly a most wondrous matter and right worthy your inspection, and you two may try it an ye will. Place but an eye close to the smaller glass and form a wish in mind to see what thing soe’er your soul desireth; and, whether it be near hand or distant many hundreds of miles, this ivory will make the object look clear and close to you.” At these words Prince Husayn took the pipe from Prince Ali and, applying his eye to one end as he had been directed, then wished in his heart to behold the Princess Nur al-Nihar;[^[78]] and the two brothers watched him to learn what he would say. Suddenly they saw his face change colour and wither as a wilted flower, while in his agitation and distress a flood of tears gushed from his eyes; and, ere his brothers recovered from their amazement and could enquire the cause of such strangeness, he cried aloud, “Alas! and well-away. We have endured toil and travail, and we have travelled so far and wide hoping to wed the Princess Nur al-Nihar. But ’tis all in vain: I saw her lying on her bed death-sick and like to breathe her last and around her stood her women all weeping and wailing in the sorest of sorrow. O my brothers, an ye would see her once again for the last time, take ye one final look through the glass ere she be no more.” Hereat Prince Ali seized the Spying Tube and peered through it and found the condition of the Princess even as his brother Husayn had described; so he presently passed it over to Prince Ahmad, who also looked and was certified that the Lady Nur al-Nihar was about to give up the ghost. So he said to his elder brothers, “We three are alike love-distraught for the Princess and the dearest wish of each one is to win her. Her life is on the ebb, still I can save her and make her whole if we hasten to her without stay or delay.” So saying he pulled from his pocket the Magical Apple and showed it to them crying, “This thing is not less in value than either the Flying Carpet or the Spying Tube. In Samarkand I bought it for forty thousand gold pieces and here is the best opportunity to try its virtues. The folk told me that if a sick man hold it to his nose, although on the point of death, he will wax at once well and hale again: I have myself tested it, and now ye shall see for yourselves its marvel-cure when I shall apply it to the case of Nur al-Nihar. Only, let us seek her presence ere she die.” Quoth Prince Husayn, “This were an easy matter: my carpet shall carry us in the twinkling of an eye straight to the bedside of our beloved. Do ye without hesitation sit down with me thereupon, for there is room sufficient to accommodate us three; we shall instantly be carried thither and our servants can follow us.” Accordingly, the three Princes disposed themselves upon the Flying Carpet and each willed in his mind to reach the bedside of Nur al-Nihar, when instantly they found themselves within her apartment. The handmaids and eunuchs in waiting were terrified at the sight and marvelled how these stranger men could have entered the chamber; and, as the Castratos were fain fall upon them, brand in hand, they recognised the Princes and drew back still in wonderment at their intrusion. Then the brothers rose forthright from the Flying Carpet and Prince Ahmad came forwards and put the Magical Apple to the nostrils of the lady, who lay stretched on the couch in unconscious state; and as the scent reached her brain the sickness left her and the cure was complete. She opened wide her eyes and sitting erect upon her bed looked all around and chiefly at the Princes as they stood before her; for she felt that she had waxed hale and hearty and as though she awoke after the sweetest of slumber. Presently she rose from her couch and bade her tire-women dress her the while they related to her the sudden coming of the three Princes, her uncle’s sons, and how Prince Ahmad had made her smell something whereby she had recovered of her illness. And after she had made the Ablution of Health she joyed with exceeding joy to see the Princes and returned thanks to them, but chiefly to Prince Ahmad in that he had restored her to health and life.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Fiftieth Night.

Then she said:——I have heard, O auspicious King, that the brothers also were gladdened with exceeding gladness to see the Princess Nur al-Nihar recover so suddenly from mortal malady; and, presently taking leave of her, they fared to greet their father. Meanwhile the Eunuchs had reported the whole matter to the Sultan, and when the Princes came before him he rose and embraced them tenderly and kissed them on their foreheads, filled with satisfaction to see them again and to hear from them the welfare of the Princess, who was dear to him as she had been his daughter. Then the three brothers produced each one the wondrous thing he had brought from his wayfare; and Prince Husayn first showed the Flying Carpet which in the twinkling of an eye had transported them home from far distant exile and said, “For outward show this carpet hath no merit, but inasmuch as it possesseth such wondrous virtue, methinks ’tis impossible to find in all the world aught that can compare to it for rarity.” Next, Prince Ali presented to the King his Spying Tube and said, “The mirror of Jamshíd[^[79]] is as vain and naught beside this pipe, by means whereof all things from East to West and from North to South are made clearly visible to the ken of man.” Last of all, Prince Ahmad produced the Magical Apple which wondrously saved the dear life of Nur al-Nihar and said, “By means of this fruit all maladies and grievous distempers are at once made whole.” Thus each presented his rarity to the Sultan, saying, “O our lord, deign examine well these gifts we have brought and do thou pronounce which of them all is most excellent and admirable; so, according to thy promise, he amongst us on whom thy choice may fall shall marry the Princess Nur al-Nihar.” When the King had patiently listened to their several claims and had understood how each gift took part in restoring health to his niece, for a while he dove deep in the sea of thought and then answered, “Should I award the palm of merit to Prince Ahmad, whose Magical Apple cured the Princess, then should I deal unfairly by the other two. Albeit his rarity restored her to life and health from mortal illness, yet say me how had he known of her condition save by the virtue of Prince Ali’s Spying Tube? In like manner, but for the Flying Carpet of Prince Husayn, which brought you three hither in a moment’s space, the Magical Apple would have been of no avail. Wherefore ’tis my rede all three had like part and can claim equal merit in healing her; for it were impossible to have made her whole if any one thing of the three were wanting; furthermore all three objects are wondrous and marvellous without one surpassing other, nor can I, with aught of reason, assign preference or precedence to any. My promise was to marry the Lady Nur al-Nihar to him who should produce the rarest of rarities, but although strange ’tis not less true that all are alike in the one essential condition. The difficulty still remaineth and the question is yet unsolved, whilst I fain would have the matter settled ere the close of day, and without prejudice to any. So needs must I fix upon some plan whereby I may be able to adjudge one of you to be the winner, and bestow upon him the hand of Princess Nur al-Nihar, according to my plighted word; and thus absolve myself from all responsibility. Now I have resolved upon this course of action; to wit, that ye should mount each one his own steed and all of you be provided with bow and arrows; then do ye ride forth to the Maydán—the hippodrome—whither I and my Ministers of State and Grandees of the kingdom and Lords of the land will follow you. There in my presence ye shall each, turn by turn, shoot a shaft with all your might and main; and he amongst you whose arrow shall fly the farthest will be adjudged by me worthiest to win the Princess Nur al-Nihar to wife.” Accordingly the three Princes, who could not gainsay the decision of their sire nor question its wisdom and justice, backed their coursers, and each taking his bow and arrows made straight for the place appointed. The King also, when he had stored the presents in the royal treasury, arrived there with his Wazirs and the dignitaries of his realm; and as soon as all was ready, the eldest son and heir, Prince Husayn, essayed his strength and skill and shot a shaft far along the level plain. After him Prince Ali hent his bow in hand and, discharging an arrow in like direction, overshot the first; and lastly came Prince Ahmad’s turn. He too aimed at the same end, but such was the decree of Destiny, that although the knights and courtiers urged on their horses to note where his shaft might strike ground, withal they saw no trace thereof and none of them knew if it had sunk into the bowels of earth or had flown up to the confines of the sky. Some, indeed, there were who with evil mind held that Prince Ahmad had not shot any bolt, and that his arrow had never left his bow. So at last the King bade no more search be made for it and declared himself in favour of Prince Ali and adjudged that he should wed the Princess Nur al-Nihar, forasmuch as his arrow had outsped that of Prince Husayn. Accordingly, in due course the marriage rites and ceremonies were performed after the law and ritual of the land with exceeding pomp and grandeur. But Prince Husayn would not be present at the bride-feast by reason of his disappointment and jealousy, for he had loved the Lady Nur al-Nihar with a love far exceeding that of either of his brothers; and he doffed his princely dress and donning the garb of a Fakir fared forth to live a hermit’s life. Prince Ahmad also burned with envy and refused to join the wedding-feast: he did not, however, like Prince Husayn, retire to a hermitage, but he spent all his days in searching for his shaft to find where it had fallen. Now it so fortuned that one morning he went again, alone as was his wont, in quest thereof, and starting from the stead whence they had shot their shafts reached the place where the arrows of Princes Husayn and Ali had been found. Then going straight forwards he cast his glances on every side over hill and dale to his right and to his left——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Fifty-first Night.

Then said she:——I have heard, O auspicious King, that Prince Ahmad went searching for his shaft over hill and dale when, after covering some three parasangs, suddenly he espied it lying flat upon a rock.[^[80]] Hereat he marvelled greatly, wondering how the arrow had flown so far, but even more so when he went up to it and saw that it had not stuck in the ground but appeared to have rebounded and to have fallen flat upon a slab of stone. Quoth he to himself, “There must assuredly be some mystery in this matter: else how could anyone shoot a shaft to such a distance and find it fallen after so strange a fashion.” Then, threading his way amongst the pointed crags and huge boulders, he presently came to a hollow in the ground which ended in a subterraneous passage, and after pacing a few paces he espied an iron door. He pushed this open with all ease, for that it had no bolt, and entering, arrow in hand, he came upon an easy slope by which he descended. But whereas he feared to find all pitch-dark, he discovered at some distance a spacious square, a widening of the cave, which was lighted on every side with lamps and candelabra. Then advancing some fifty cubits or more his glance fell upon a vast and handsome palace, and presently there issued from within to the portico a lovely maiden lovesome and lovable, a fairy-form robed in princely robes and adorned from front to foot with the costliest of jewels. She walked with slow and stately gait, withal graceful and blandishing, whilst around her ranged her attendants like the stars about a moon of the fourteenth night. Seeing this vision of beauty, Prince Ahmad hastened to salute her with the salam and she returned it; then coming forwards greeted him graciously and said in sweetest accents, “Well come and welcome, O Prince Ahmad: I am pleased to have sight of thee. How fareth it with thy Highness and why hast thou tarried so long away from me?” The King’s son marvelled greatly to hear her name him by his name; for that he knew not who she was, as they had never seen each other aforetime—how then came she to have learnt his title and condition? Then kissing ground before her he said, “O my lady, I owe thee much of thanks and gratitude for that thou art pleased to welcome me with words of cheer in this strange place where I, alone and a stranger, durst enter with exceeding hesitation and trepidation. But it perplexeth me sorely to think how thou camest to learn the name of thy slave.” Quoth she with a smile, “O my lord, come hither and let us sit at ease within yon belvedere; and there I will give an answer to thine asking.” So they went thither, Prince Ahmad following her footsteps; and on reaching it he was filled with wonder to see its vaulted roof of exquisite workmanship and adorned with gold and lapis lazuli[^[81]] and paintings and ornaments, whose like was nowhere to be found in the world. The lady seeing his astonishment said to the Prince, “This mansion is nothing beside all my others which now, of my free will, I have made thine own; and when thou seest them thou shalt have just cause for wonderment.” Then that sylph-like being took seat upon a raised daïs and with abundant show of affection seated Prince Ahmad by her side. Presently quoth she, “Albeit thou know me not, I know thee well, as thou shalt see with surprise when I shall tell thee all my tale. But first it behoveth me disclose to thee who I am. In Holy Writ belike thou hast read that this world is the dwelling-place not only of men, but also of a race hight the Jánn in form likest to mortals. I am the only daughter of a Jinn chief of noblest strain and my name is Perí Bánú. So marvel not to hear me tell thee who thou art and who is the King thy sire and who is Nur al-Nihar, the daughter of thine uncle. I have full knowledge of all concerning thyself and thy kith and kin; how thou art one of three brothers who all and each were daft for love of Princess Nur al-Nihar and strave to win her from one another to wife. Furthermore thy sire deemed it best to send you all far and wide over foreign lands, and thou faredest to far Samarkand and broughtest back a Magical Apple made with rare art and mystery which thou boughtest for forty thousand Ashrafis; then by means whereof thou madest the Princess thy lady-love whole of a grievous malady, whilst Prince Husayn, thine elder brother, bought for the same sum of money a Flying Carpet at Bishangarh, and Prince Ali also brought home a Spying Tube from Shiraz-city. Let this suffice to show thee that naught is hidden from me of all thy case; and now do thou tell me in very truth whom dost thou admire the more, for beauty and loveliness, me or the lady Nur al-Nihar thy brother’s wife? My heart longeth for thee with excessive longing and desireth that we may be married and enjoy the pleasures of life and the joyance of love. So say me, art thou also willing to wed me, or pinest thou in preference for the daughter of thine uncle? In the fulness of my affection for thee I stood by thy side unseen during the archery-meeting upon the plain of trial, and when thou shottest thy shaft I knew that it would fall far short of Prince Ali’s[^[82]], so I hent it in hand ere it touched ground and carried it away from sight, and striking it upon the iron door caused it rebound and lie flat upon the rock where thou didst find it. And ever since that day I have been sitting in expectancy, wotting well that thou wouldst search for it until thou find it, and by such means I was certified of bringing thee hither to me.” Thus spake the beautiful maiden Peri-Banu who with eyes fall of love-longing looked up at Prince Ahmad; and then with modest shame bent low her brow and averted her glance.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Fifty-second Night.

Then said she:——I have heard, O auspicious King, that when Prince Ahmad heard these words of Peri-Banu he rejoiced with joy exceeding, and said to himself; “The Princess Nur al-Nihar is not within my power to win, and Peri-Banu doth outvie her in comeliness of favour and in loveliness of form and in gracefulness of gait.” In short so charmed was he and captivated that he clean forgot his love for his cousin; and, noting that the heart of his new enchantress inclined towards him, he replied, “O my lady, O fairest of the fair, naught else do I desire save that I may serve thee and do thy bidding all my life long. But I am of human and thou of non-human birth. Thy friends and family, kith and kin, will haply be displeased with thee an thou unite with me in such union.” But she made answer, “I have full sanction of my parents to marry as I list and whomsoever I may prefer. Thou sayest that thou wilt be my servant, nay, rather be thou my lord and master; for I myself and my life and all my good are very thine, and I shall ever be thy bondswoman. Consent now, I beseech thee, to accept me for thy wife: my heart doth tell me thou wilt not refuse my request.” Then Peri-Banu added, “I have told thee already that in this matter I act with fullest authority. Besides all this there is a custom and immemorial usage with us fairy-folk that, when we maidens come to marriageable age and years of understanding, each one may wed, according the dictates of her heart, the person that pleaseth her most and whom she judgeth likely to make her days happy. Thus wife and husband live with each other all their lives in harmony and happiness. But if a girl be given away in marriage by the parents, according to their choice and not hers, and she be mated to a helpmate unmeet for her, because ill-shapen or ill-conditioned or unfit to win her affection, then are they twain likely to be at variance each with other for the rest of their days; and endless troubles result to them from such ill-sorted union. Nor are we bound by another law which bindeth modest virgins of the race of Adam; for we freely announce our preference to those we love, nor must we wait and pine to be wooed and won.” When Prince Ahmad heard these words of answer, he rejoiced with exceeding joy and stooping down essayed to kiss the skirt of her garment, but she prevented him, and in lieu of her hem gave him her hand. The Prince clasped it with rapture and according to the custom of that place, he kissed it and placed it to his breast and upon his eyes. Hereat quoth the Fairy, smiling a charming smile, “With my hand locked in thine plight me thy troth even as I pledge my faith to thee, that I will alway true and loyal be, nor ever prove faithless or fail of constancy.” And quoth the Prince, “O loveliest of beings, O dearling of my soul, thinkest thou that I can ever become a traitor to my own heart, I who love thee to distraction and dedicate to thee my body and my sprite; to thee who art my queen, the very empress of me? Freely I give myself to thee, do thou with me whatso thou wilt.” Hereupon Peri-Banu said to Prince Ahmad, “Thou art my husband and I am thy wife.[^[83]] This solemn promise made between thee and me standeth in stead of marriage-contract: no need have we of Kazi, for with us all other forms and ceremonies are superfluous and of no avail. Anon I will show thee the chamber where we shall pass the bride-night; and methinks thou wilt admire it and confess that there is none like thereto in the whole world of men.” Presently her handmaidens spread the table and served up dishes of various kinds, and the finest wines in flagons and goblets of gold dubbed with jewels. So they twain sat at meat and ate and drank their sufficiency. Then Peri-Banu took Prince Ahmad by the hand and led him to her private chamber wherein she slept; and he stood upon the threshold amazed to see its magnificence and the heaps of gems and precious stones which dazed his sight, till recovering himself he cried, “Methinks there is not in the universe a room so splendid and decked with costly furniture and gemmed articles such as this.” Quoth Peri-Banu, “An thou so admire and praise this palace what wilt thou say when sighting the mansions and castles of my sire the Jann-King? Haply too when thou shalt behold my garden thou wilt be filled with wonder and delight; but now ’tis over late to lead thee thither and night approacheth.” Then she ushered Prince Ahmad into another room where the supper had been spread, and the splendour of this saloon yielded in naught to any of the others; nay, rather it was the more gorgeous and dazzling. Hundreds of wax candles set in candelabra of the finest amber[^[84]] and the purest crystal, ranged on all sides, rained floods of light, whilst golden flowerpots and vessels of finest workmanship and priceless worth, of lovely shapes and wondrous art, adorned the niches and the walls.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Fifty-third Night.

Then said she:——I have heard, O auspicious King, that tongue of man can never describe the magnificence of that room in which bands of virgin Peris, loveliest of forms and fairest of features, garbed in choicest garments played on sweet-toned instruments of mirth and merriment or sang lays of amorous significance to strains of heart-bewitching music. Then they twain, to wit the bride and bridegroom sat down at meat, ever and anon delaying to indulge in toyings and bashful love-play and chaste caresses. Peri-Banu with her own hands passed the choicest mouthfuls to Prince Ahmad and made him taste of each dish and dainty, telling him their names and whereof they were composed. But how shall I, O auspicious King Shahryar, avail to give thee any notion of those Jinn-made dishes or to describe with due meed of praise the delicious flavour of meats such as no mortal ever tasted or ever beheld? Then, when both had supped, they drank the choicest wines, and ate with relish sweet conserves and dry fruits and a dessert of various delicacies. At length, when they had their requirement of eating and drinking, they retired into another room which contained a raised daïs of the grandest, bedecked with gold-purfled cushions and pillows wrought with seed-pearl and Achæmenian tapestries, whereupon they took seat side by side for converse and solace. Then came in a troop of Jinns and fairies who danced and sang before them with wondrous grace and art; and this pretty show pleased Peri-Banu and Prince Ahmad, who watched the sports and displays with ever-renewed delight. At last the newly wedded couple rose and retired, weary of revelry, to another chamber, wherein they found that the slaves had dispread the genial bed, whose frame was gold studded with jewels and whose furniture was of satin and sendal flowered with the rarest embroidery. Here the guests who attended at the marriage festival and the handmaids of the palace, ranged in two lines, hailed the bride and bridegroom as they went within; and then, craving dismissal, they all departed leaving them to take their joyance in bed. On such wise the marriage-festival and nuptial merry-makings were kept up day after day, with new dishes and novel sports, novel dances and new music; and, had Prince Ahmad lived a thousand years with mortal kind, never could he have seen such revels or heard such strains or enjoyed such love-liesse. Thus six months soon passed in the Fairyland beside Peri-Banu, whom he loved with a love so fond that he would not lose her from his sight for a moment’s space; but would feel restless and ill-at-ease whenas he ceased to look upon her. In like manner Peri-Banu was fulfilled with affection for him and strove to please her bridegroom more and more every moment by new arts of dalliance and fresh appliances of pleasure, until so absorbing waxed his passion for her that the thought of home and kindred, kith and kin, faded from his thoughts and fled his mind. But after a time his memory awoke from slumber and at times he found himself longing to look upon his father, albeit well did he wot that it were impossible to find out how the far one fared unless he went himself to visit him. So one day quoth he to Peri-Banu, “An it be thy pleasure, I pray thee give me thy command that I may leave thee for a few days to see my sire, who doubtless grieveth at my long absence and suffereth all the sorrows of separation from his son.” Peri-Banu, hearing these words was dismayed with sore dismay, for that she thought within herself that this was only an excuse whereby he might escape and leave her after enjoyment and possession had made her love pall upon the palate of his mind. So quoth she in reply, “Hast thou forgotten thy vows and thy plighted troth, that thou wishest to leave me now? Have love and longing ceased to stir thee, whilst my heart always throbbeth in raptures as it hath ever done at the very thought of thee?” Replied the Prince, “O dearling of my soul, my queen, my empress, what be these doubts that haunt thy mind, and why such sad misgivings and sorrowful words? I know full well that the love of thee and thine affection me-wards are even as thou sayest; and did I not acknowledge this truth or did I prove unthankful or fail to regard thee with a passion as warm and deep, as tender and as true as thine own, I were indeed an ingrate and a traitor of the darkest dye. Far be it from me to desire severance from thee nor hath any thought of leaving thee never to return at any time crossed my mind. But my father is now an old man well shotten in years and he is sore grieved in mind at this long separation from his youngest son. If thou wilt deign command, I would fain go visit him and with all haste return to thine arms; yet I would not do aught in this matter against thy will; and such is my fond affection for thee that I would fain be at all hours of the day and watches of the night by thy side nor leave thee for a moment of time.” Peri-Banu was somewhat comforted by this speech; and from his looks, words and acts she was certified that Prince Ahmad really loved her with fondest love and that his heart was true as steel to her as was his tongue. Whereupon she granted him leave and liberty to set forth and see his sire, whilst at the same time she gave him strict commandment not to tarry long with his kith and kin. Hearken now, O auspicious King Shahryar, to what befel the Sultan of Hindostan and how it fared with him after the marriage of Prince Ali to Princess Nur al-Nihar.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Fifty-fourth Night.

Then said she:——I have heard, O auspicious King, that not seeing Prince Husayn and Prince Ahmad for the space of many days the Sultan waxed exceeding sad and heavy-hearted, and one morning after Darbár,[^[85]] asked his Wazirs and Ministers what had betided them and where they were. Hereto the councillors made answer saying, “O our lord, and shadow of Allah upon earth, thine eldest son and fruit of thy vitals and heir apparent to thine Empire the Prince Husayn, in his disappointment and jealousy and bitter grief hath doffed his royal robes to become a hermit, a devotee, renouncing all worldly lusts and gusts. Prince Ahmad thy third son also in high dudgeon hath left the city; and of him none knoweth aught, whither he hath fled or what hath befallen him.” The King was sore distressed and bade them write without stay or delay and forthright despatch firmans and commands to all the Nabobs and Governors of the provinces, with strict injunctions to make straight search for Prince Ahmad and to send him to his sire the moment he was found. But, albeit the commandments were carried out to the letter and all the seekers used the greatest diligence none came upon any trace of him. Then, with increased sadness of heart, the Sultan ordered his Grand Wazir to go in quest of the fugitive and the Minister replied, “Upon my head be it and mine eyes! Thy servant hath already caused most careful research to be made in every quarter, but not the smallest clue hath yet come to hand: and this matter troubleth me the more for that he was dear to me as a son.” The Ministers and Grandees now understood that the King was overwhelmed with woe, tearful-eyed and heavy-hearted by reason of the loss of Prince Ahmad; whereupon bethought the Grand Wazir of a certain witch famed for the Black Art who could conjure down the stars from heaven; and who was a noted dweller in the capital. So going to the Sultan he spake highly of her skill in knowledge of the abstruse,[^[86]] saying “Let the King, I pray thee, send for this sorceress and enquire of her concerning his lost son.” And the King replied, “’Tis well said: let her be brought hither and haply she shall give me tidings of the Prince and how he fareth.” So they fetched the Sorceress and set her before the Sultan, who said, “O my good woman, I would have thee know that ever since the marriage of Prince Ali with the Lady Nur al-Nihar, my youngest son Prince Ahmad,[^[87]] who was disappointed in her love, hath disappeared from our sight and no man knoweth aught of him. Do thou forthright apply thy magical craft and tell me only this:—Is he yet alive or is he dead? An he live I would learn where is he and how fareth he; moreover, I would ask, Is it written in my book of Destiny that I shall see him yet again?” To this the Witch made reply, “O Lord of the Age and ruler of the times and tide, ’tis not possible for me at once to answer all these questions which belong to the knowledge of Hidden Things; but, if thy Highness deign grant me one day of grace, I will consult my books of gramarye and on the morrow will give thee a sufficient reply and a satisfactory.” The Sultan to this assented, saying, “An thou can give me detailed and adequate answer, and set my mind at ease after this sorrow, thou shalt have an exceeding great reward and I will honour thee with highmost honour.” Next day the Sorceress, accompanied by the Grand Wazir, craved permission to appear before the presence, and when it was granted came forward and said, “I have made ample investigation by my art and mystery and I have assured myself that Prince Ahmad is yet in the land of the living. Be not therefore uneasy in thy mind on his account; but at present, save this only, naught else can I discover regarding him, nor can I say for sure where he be or how he is to be found.” At these words the Sultan took comfort, and hope sprang up within his breast that he should see his son again ere he died. Now return we to the story of Prince Ahmad. Whenas Peri-Banu understood that he was bent upon visiting his sire and she was convinced that his love her-wards remained firm and steadfast as before, she took thought and determined that it would ill become her to refuse him leave and liberty for such purpose; so she again pondered the matter in her mind and debated with herself for many an hour till at length, one day of the days, she turned to her husband and said, “Albeit my heart consenteth not to part from thee for a moment or to lose sight of thee for a single instant, still inasmuch as thou hast ofttimes made entreaty of me and hast shown thyself so solicitous to see thy sire, I will no longer baffle thy wish. But this my favour will depend upon one condition; otherwise I will never grant thy petition and give thee such permission. Swear to me the most binding of oaths that thou wilt haste thee back hither with all possible speed, and thou wilt not by long absence cause me yearning grief and anxious waiting for thy safe return to me.” Prince Ahmad, well pleased to win his wish, thanked her saying, “O my beloved, fear not for me after any fashion and rest assured I will come back to thee with all haste as soon as I shall have seen my sire; and life hath no charms for me away from thy presence. Although I must needs be severed from thee for a few days, yet will my heart ever turn to thee and to thee only.” These words of Prince Ahmad gladdened the heart of Peri-Banu and drove away the darksome doubts and mysterious misgivings which ever haunted her nightly dreams and her daily musings.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Fifty-fifth Night.

Then said she:——I have heard, O auspicious King, that Peri-Banu gladdened by these premises addressed her husband, Prince Ahmad, “So now, as soon as thy heart desireth, go thou and pay thy respects to thy sire; but ere thou set out I would charge thee with one charge and look that on no wise thou forget my rede and my counsel. Speak not to any a single word of this thy marriage, nor of the strange sights thou hast seen and the wonders thou hast witnessed; but keep them carefully concealed from thy father and thy brethren and from thy kith and kin, one and all. This only shalt thou tell thy sire, so his mind may be set at ease, that thou art buxom and happy; also that thou hast returned home for a while only with the object of seeing him and becoming assured of his welfare.” Then she gave orders to her people, bidding them make ready for the journey without delay; and when all things were prepared she appointed twenty horsemen, armed cap-à-pie and fully accoutred, to accompany her husband, and gave him a horse of perfect form and proportions, swift as the blinding leven or the rushing wind; and its housings and furniture were bedeckt with precious ores and studded with jewels. Then she fell on his neck and they embraced with warmest love; and as the twain bade adieu, Prince Ahmad, to set her mind at rest, renewed his protestations and sware to her again his solemn oath. Then mounting his horse and followed by his suite (all Jinn-born cavaliers) he set forth with mighty pomp and circumstance, and riding diligently he soon reached his father’s capital. Here he was received with loud acclamations, the like of which had never been known in the land. The Ministers and Officers of State, the citizens and the Ryots all rejoiced with exceeding joy to see him once more, and the folk left their work and with blessings and low obeisances joined the cavalcade; and, crowding around him in every side, escorted him to the palace-gates. When the Prince reached the threshold he dismounted and, entering the audience-hall, fell at his father’s feet and kissed them in a transport of filial affection. The Sultan, well nigh distraught for delight at the unexpected sight of Prince Ahmad, rose from his throne and threw himself upon his son’s neck weeping for very joy and kissed his forehead saying, “O dear my child, in despair at the loss of the Lady Nur al-Nihar thou didst suddenly fly from thy home, and, despite all research, nor trace nor sign of thee was to be found however sedulously we sought thee; and I, distracted at thy disappearance, am reduced to this condition in which thou seest me. Where hast thou been this long while, and how hast thou lived all this time?” Replied Prince Ahmad, “’Tis true, O my lord the King, that I was downhearted and distressed to see Prince Ali gain the hand of my cousin, but that is not the whole cause of my absence. Thou mayest remember how, when we three brothers rode at thy command to yonder plain for a trial of archery, my shaft, albeit the place was large and flat, disappeared from sight and none could find where it had fallen. Now so it fortuned that one day in sore heaviness of mind I fared forth alone and unaccompanied to examine the ground thereabout and try if haply I could find my arrow. But when I reached the spot where the shafts of my brothers, Princes Husayn and Ali, had been picked up, I made search in all directions, right and left, before and behind, thinking that thereabouts mine also might come to hand; but all my trouble was in vain: I found neither shaft nor aught else. So walking onwards in obstinate research, I went a long way, and at last despairing, I would have given up the quest, for full well I knew that my bow could not have carried so far, and indeed that ’twere impossible for any marksman to have driven bolt or pile to such distance, when suddenly I espied it lying flat upon a rock some four parasangs[^[88]] distant from this place.” The Sultan marvelled with much marvel at his words and the Prince presently resumed, “So when I picked up the arrow, O my lord, and considered it closely I knew it for the very one I had shot, but admired in my mind how it had come to fly so far, and I doubted not but that there was a somewhat mysterious about the matter. While I thus reflected I came upon the place where I have sojourned ever since that day in perfect solace and happiness. I may not tell thee more of my tale than this; for I came only to ease thy mind on my account, and now I pray thee deign grant me thy supreme permission that I return forthright to my home of delights. From time to time I will not cease to wait upon thee and to enquire of thy welfare with all the affection of a son.” Replied the King, “O my child, the sight of thee hath gladdened mine eyes; and I am now satisfied; and not unwillingly I give thee leave to go, since thou art happy in some place so near hand; but shouldst thou at any time delay thy coming hither, say me, how shall I be able to get tidings of thy good health and welfare?” And quoth Prince Ahmad, “O my lord the King, that which thou requirest of me is part of my secret and this must remain deep hidden in my breast: as I said before, I may not discover it to thee nor say aught that might lead to its discovery. However, be not uneasy in thy soul, for I will appear before thee full many a time and haply I may irk thee with continual coming.” “O my son,” rejoined the Sultan, “I would not learn thy secret an thou would keep it from me, but there is one only thing I desire of thee, which is, that ever and anon I may be assured of thine enduring health and happiness. Thou hast my full permission to hie thee home, but forget not at least once a month to come and see me even as now thou dost, lest such forgetfulness cause me anxiety and trouble, cark and care.” So Prince Ahmad tarried with his father three days full-told, but never for a moment did the memory of the Lady Peri-Banu fade from his mind; and on the fourth day he mounted horse and returned with the same pomp and pageantry wherewith he came.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Fifty-sixth Night.

Then said she:——I have heard, O auspicious King, that Peri-Banu joyed with exceeding joy at the sight of Prince Ahmad as he returned to his home; and it seemed to her as though they had been parted for three hundred years: such is love that moments of separation are longsome and weary as twelvemonths. The Prince offered much of excuses for his short absence and his words delighted Peri-Banu yet the more. So these twain, lover and beloved, passed the time in perfect happiness, taking their pleasure one with other. Thus a month went by and Prince Ahmad never once mentioned the name of his sire nor expressed a wish to go visit him according to his promise. Noting this change, the Lady Peri-Banu said to him one day, “Thou toldest me aforetime that once in the beginning of each month thou wouldst fare forth and travel to thy father’s court and learn news of his welfare: why then neglectest thou so to do, seeing that he will be distressed and anxiously expecting thee?” Replied Prince Ahmad, “’Tis even as thou sayest, but, awaiting thy command and thy permission, I have forborne to propose the journey to thee.” And she made answer, “Let thy faring and thy returning rest not on my giving thee liberty of leave. At the beginning of each month as it cometh round, do thou ride forth, and from this time forwards thou hast no need to ask permission of me. Stay with thy sire three days full-told and on the fourth come back to me without fail.” Accordingly, on the next day betimes in the morning Prince Ahmad took his departure and as aforetime rode forth with abundant pomp and parade and repaired to the palace of the Sultan his sire, to whom he made his obeisance. On like manner continued he to do each month with a suite of horsemen larger and more brilliant than before, whilst he himself was more splendidly mounted and equipped. And whenever the Crescent appeared in the Western sky he fondly farewelled his wife and paid his visit to the King, with whom he tarried three whole days, and on the fourth returned to dwell with Peri-Banu. But, as each and every time he went, his equipage was greater and grander than the last, at length one of the Wazirs, a favourite and cup-companion of the King, was filled with wonderment and jealousy to see Prince Ahmad appear at the palace with such opulence and magnificence. So he said in himself, “None can tell whence cometh this Prince, and by what means he hath obtained so splendid a suite.” Then of his envy and malice that Wazir fell to plying the King with deceitful words and said, “O my liege lord and mighty sovran, it ill becometh thee to be thus heedless of Prince Ahmad’s proceedings. Seest thou not how day after day his retinue increaseth in numbers and puissance? What an he should plot against thee and cast thee into prison, and take from thee the reins of the realm? Right well thou wottest that inasmuch as thou didst wed Prince Ali to the Lady Nur al-Nihar thou provokedest the wrath of Prince Husayn and Prince Ahmad; so that one of them in the bitterness of his soul renounced the pomps and vanities of this world and hath become a Fakir, whilst the other, to wit, Prince Ahmad, appeareth before thy presence in such inordinate power and majesty. Doubtless they both seek their revenge; and, having gotten thee into their power, the twain will deal treacherously with thee. So I would have thee beware, and again I say beware; and seize the forelock of opportunity ere it be too late; for the wise have said:—

Thou canst bar a spring with a sod of clay ✿ But when grown ’twill bear a big host away.”

Thus spake that malicious Wazir; and presently he resumed, “Thou knowest also that when Prince Ahmad would end his three days’ visits he never asketh thy leave nor farewelleth thee nor biddeth adieu to any one of his family. Such conduct is the beginning of rebellion and proveth him to be rancorous of heart. But ’tis for thee in thy wisdom to decide.” These words sank deep in the heart of the simple-minded Sultan and grew a crop of the direst suspicions. He presently thought within himself, “Who knoweth the mind and designs of Prince Ahmad, whether they be dutiful or undutiful towards me? Haply he may be plotting vengeance; so it besitteth me to make enquiries concerning him, to discover where he dwelleth and by what means he hath attained to such puissance and opulence.” Filled with these jealous thoughts, he sent in private one day, unbeknown to the Grand Wazir who would at all times befriend Prince Ahmad, to summon the Witch; and, admitting her by a secret postern to his private chamber, asked of her saying, “Thou didst aforetime learn by thy magical art that Prince Ahmad was alive and didst bring me tidings of him. I am beholden to thee for this good office, and now I would desire of thee to make further quest into his case and ease my mind, which is sore disturbed. Albeit my son still liveth and cometh to visit me every month, yet am I clean ignorant of the place wherein he dwelleth and whence he setteth out to see me; for that he keepeth the matter close hidden from his sire. Go thou forthright and privily, without the knowledge of any, my Wazirs and Nabobs, my courtiers and my household; and make thou diligent research and with all haste bring me word whereabouts he liveth. He now sojourneth here upon his wonted visit; and, on the fourth day, without leave-taking or mention of departure to me or to any of the Ministers and Officers, he will summon his suite and mount his steed; then will he ride to some little distance hence and suddenly disappear. Do thou without stay or delay forego him on the path and lie perdue in some convenient hollow hard by the road whence thou mayest learn where he hometh; then quickly bring me tidings thereof.” Accordingly, the Sorceress departed the presence of the King; and, after walking over the four parasangs, she hid herself within a hollow of the rocks hard by the place where Prince Ahmad had found his arrow, and there awaited his arrival. Early on the morrow the Prince, as was his wont, set out upon his journey without taking leave of his sire or farewelling any of the Ministers. So when they drew nigh, the Sorceress caught sight of the Prince and of the retinue that rode before and beside him; and she saw them enter a hollow way which forked into a many of byways; and so steep and dangerous were the cliffs and boulders about the track that hardly could a footman safely pace that path. Seeing this the Sorceress bethought her that it must surely lead to some cavern or haply to a subterraneous passage, or to a souterrain the abode of Jinns and fairies; when suddenly the Prince and all his suite vanished from her view. So she crept out of the hiding-place wherein she had ensconced herself and wandered far and wide seeking, as diligently as she was able, but never finding the subterraneous passage nor yet could she discern the iron door which Prince Ahmad had espied, for none of human flesh and blood had power to see this save he alone to whom it was made visible by the Fairy Peri-Banu; furthermore it was ever concealed from the prying eyes of woman-kind. Then said the Sorceress to herself, “This toil and moil have I undertaken to no purpose; yea, verily, I have failed to find out that wherefor I came.” So she went forthright back to the Sultan and reported to him all that had betided her, how she had lain in wait amid the cliffs and boulders and had seen the Prince and suite ride up the most perilous of paths and, having entered a hollow way, disappear in an eye-twinkling from her sight. And she ended by saying, “Albeit I strove my utmost to find out the spot wherein the Prince abideth, yet could I on no wise succeed; and I pray thy Highness may grant me time to search further into the matter and to find out this mystery which by skill and caution on my part shall not long abide concealed.” Answered the Sultan, “Be it as thou wilt: I grant thee leisure to make enquiry and after a time I shall await thy return hither.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Fifty-seventh Night.

Then said she:——I have heard, O auspicious King, that moreover the King largessed the Witch with a diamond of large size and of great price, saying, “Take this stone to guerdon for thy trouble and travail and in earnest of future favours; so, when thou shalt return and bring me word that thou hast searched and found out the secret, thou shalt have a Bakhshish of far greater worth and I will make thy heart rejoice with choicest joy and honour thee with highmost honour.” So the Sorceress looked forwards to the coming of the Prince, for well she knew that at the sight of each crescent he rode home to visit his sire and was bound to abide with him three days, even as the Lady Peri-Banu had permitted and had enjoined him. Now when the moon had waxed and waned, on the day before the Prince would leave home upon his monthly visit, the Witch betook her to the rocks and sat beside the place whence she imagined he would issue forth; and next morning early he and his suite, composed of many a mounted knight with his esquire afoot, who now always accompanied him in increasing numbers, rode forth gallantly through the iron doorway and passed hard by the place where she lay in wait for him. The Sorceress crouched low upon the ground in her tattered rags; and, seeing a heap by his way, the Prince at first supposed that a slice of stone had fallen from the rocks across his path. But as he drew nigh she fell to weeping and wailing with might and main as though in sore dolour and distress, and she ceased not to crave his countenance and assistance with increase of tears and lamentations. The Prince seeing her sore sorrow had pity on her, and reining in his horse, asked her what she had to require of him and what was the cause of her cries and lamentations. At this the cunning crone but cried the more, and the Prince was affected with compassion still livelier at seeing her tears and hearing her broken, feeble words. So when the Sorceress perceived that Prince Ahmad had ruth on her and would fain show favour to her, she heaved a heavy sigh and in woeful tones, mingled with moans and groans, addressed him in these false words, withal holding the hem of his garment and at times stopping as if convulsed with pain, “O my lord and lord of all loveliness, as I was journeying from my home in yonder city upon an errand to such a place, behold, when I came thus far upon my way, suddenly a hot fit of fever seized me and a shivering and a trembling, so that I lost all strength and fell down helpless as thou seest me; and still no power have I in hand or foot to rise from the ground and to return to my place.” Replied the Prince, “Alas, O good woman, there is no house at hand where thou mayest go and be fitly tended and tendered. Howbeit I know a stead whither, an thou wilt, I can convey thee and where by care and kindness thou shalt (Inshallah!) soon recover of thy complaint. Come then with me as best thou canst.” With loud moans and groans the Witch made answer, “So weak am I in every limb and helpless that I can by no means rise off the ground or move save with the help of some friendly hand.” The Prince then bade one of his horsemen lift up the feeble and ailing old woman and set her upon his steed; and the cavalier did his lord’s bidding forthright and mounted her astraddle upon the crupper of his courser: then, Prince Ahmad rode back with her and entering by the iron door carried her to his apartment and sent for Peri-Banu. His wife hurriedly coming forth to the Prince asked him in her flurry, “Is all well and wherefore hast thou come back and what wouldst thou that thou hast sent for me?” Prince Ahmad then told her of the old woman who was healthless and helpless, adding, “Scarce had I set out on my journey when I espied this ancient dame lying hard by the roadside, suffering and in sore distress. My heart felt pity for her to see her in such case and constrained me to bring her hither as I could not leave her to die among the rocks; and I pray thee of thy bounty take her in and give her medicines that she may soon be made whole of this her malady. An thou wilt show this favour I shall not cease to thank thee and be beholden to thee.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Fifty-eighth Night.

Then said she:——I have heard, O auspicious King, that Peri-Banu looked at the old woman and charged a twain of her handmaidens that they carry her into a room apart and tend her with the tenderest care and the uttermost of diligence. The attendants did as she bade them and transported the Sorceress to the place she had designed. Then Peri-Banu addressed Prince Ahmad saying, “O my lord, I am pleased to see thy pitiful kindness towards this ancient dame, and I surely will look to her case even as thou hast enjoined me; but my heart misgiveth me and much I fear some evil will result from thy goodness. This woman is not so ill as she doth make believe, but practiseth deceit upon thee and I ween that some enemy or envier hath plotted a plot against me and thee. Howbeit go now in peace upon thy journey.” The Prince, who on no wise took to heart the words of his wife, presently replied to her, “O my lady, Almighty Allah forfend thee from all offence! With thee to help and guard me I fear naught of ill: I know of no foeman who would compass my destruction, for I bear no grudge against any living being, and I foresee no evil at the hands of man or Jann.” Thereupon the Prince again took leave of Peri-Banu and repaired with his attendants to the palace of his sire who, by reason of the malice of his crafty Minister, was inwardly afraid to see his son; but not the less he welcomed him with great outward show of love and affection. Meanwhile the two fairy handmaidens, to whom Peri-Banu had given charge of the Witch, bore her away to a spacious room splendidly furnished; and laid her on a bed having a mattress of satin and a brocaded coverlet. Then one of them sat by her side whilst the other with all speed fetched, in a cup of porcelain, an essence which was a sovereign draught for ague and fever. Presently they raised her up and seated her on the couch saying, “Drain thou this drink. It is the water of the Lions’ Fount and whoso tasteth of the same is forthwith made whole of what disease soever he hath.” The Sorceress took the cup with great difficulty and after swallowing the contents lay back on the bed; and the handmaidens spread the quilt over her saying, “Now rest awhile and thou shalt soon feel the virtues of this medicine.” Then they left her to sleep for an hour or so; but presently the Witch, who had feigned sickness to the intent only that she might learn where Prince Ahmad abode and might inform the Sultan thereof, being assured that she had discovered all that she desired, rose up and summoning the damsels said to them, “The drinking of that draught hath restored to me all my health and strength: I now feel hale and hearty once more and my limbs are filled with new life and vigour. So at once acquaint your lady herewith, that I may kiss the hem of her robe and return my thanks for her goodness me-wards, then depart and hie me home again.” Accordingly, the two handmaidens took the Sorceress with them and showed her as they went along the several apartments, each more magnificent and kingly than the other; and at length they reached the belvedere which was the noblest saloon of all, and fitted and filled with furniture exceeding costly and curious. There sat Peri-Banu upon a throne which was adorned with diamonds and rubies, emeralds, pearls and other gems of unwonted size and water, whilst round about her stood fairies of lovely form and features, robed in the richest raiments and awaiting with folded hands her commandments. The Sorceress marvelled with extreme marvel to see the splendour of the chambers and their furniture, but chiefly when she beheld the Lady Peri-Banu seated upon the jewelled throne; nor could she speak a word for confusion and awe, but she bent down low and placed her head upon Peri-Banu’s feet. Quoth the Princess in soft speech and reassuring tones, “O good woman, it pleaseth me greatly to see thee a guest in this my palace, and I joy even more to learn that thou be wholly quit of thy sickness. So now solace thy spirits with walking all round about the place and my servants will accompany thee and show thee what there is worthy of thine inspection.” Hereat the Witch again louted low and kissed the carpet under Peri-Banu’s feet, and took leave of her hostess in goodly phrase and with great show of gratitude for her favours. The handmaids then led her round the palace and displayed to her all the rooms, which dazed and dazzled her sight so that she could not find words to praise them sufficiently. Then she went her ways and the fairies escorted her past the iron doorway whereby Prince Ahmad had brought her in, and left her, bidding her God-speed and blessing her; and the foul crone with many thanks took the road to her own home. But when she had walked to some distance she was minded to see the iron door, so might she with ease know it again; so she went back, but lo and behold! the entrance had vanished and was invisible to her as to all other women. Accordingly, after searching on all sides and pacing to and fro and finding nor sign nor trace of palace or portal, she repaired in despair to the city and, creeping along a deserted pathway, entered the palace, according to her custom, by the private postern. When safely within she straightway sent word by an eunuch to the Sultan, who ordered that she be brought before him. She approached him with troubled countenance, whereat, perceiving that she had failed to carry out her purpose, he asked, “What news? Hast thou accomplished thy design or hast thou been baffled therein?”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Fifty-ninth Night.

Then said she:——I have heard, O auspicious King, that the Sorceress, who was a mere creature of the malicious Wazir, replied, “O King of kings, this matter have I fully searched out even as thou gavest command, and I am about to tell thee all that hath betided me. The signs of sorrow and marks of melancholy thou notest upon my countenance are for other cause which narrowly concerneth thy welfare.” Then she began to recount her adventure in these terms, “Now when I had reached the rocks I sat me down feigning sickness; and, as Prince Ahmad passed that way and heard my complaining and saw my grievous condition, he had compassion on me. After some ‘said and say’ he took me with him by a subterranean passage and through an iron door to a magnificent palace and gave me in charge of a fairy, Peri-Banu hight, of passing beauty and loveliness, such as human eye hath never yet seen. Prince Ahmad bade her make me her guest for some few days and bring me a medicine which would complete my cure, and she to please him at once appointed handmaidens to attend upon me. So I was certified that the twain were one flesh, husband and wife. I feigned to be exceeding frail and feeble and made as though I had not strength to walk or even to stand; whereat the two damsels supported me, one on either side, and I was carried into a room where they gave me somewhat to drink and put me upon a bed to rest and sleep. Then thought I to myself:—Verily I have gained the object wherefor I had feigned sickness; and I was assured that it availed no more to practise deceit. Accordingly, after a short while I arose and said to the attendants that the draught which they had given me to drink had cut short the fever and had restored strength to my limbs and life to my frame. Then they led me to the presence of the Lady Peri-Banu, who was exceeding pleased to see me once more hale and hearty, and bade her handmaidens conduct me around the palace and show each room in its beauty and splendour; after which I craved leave to wend my ways and here am I again to work thy will.” When thus she had made known to the King all that had betided her, she resumed, “Perchance, on hearing of the might and majesty, opulence and magnificence of the Lady Peri-Banu, thou wilt be gladdened and say within thyself:—’Tis well that Prince Ahmad is wedded to this Fairy and hath gotten for himself such wealth and power; but to the thinking of this thy slave the matter is quite other. It is not well, I dare avouch, that thy son should possess such puissance and treasures, for who knoweth but that he may by good aid of Peri-Banu bring about division and disturbance in the realm? Beware of the wiles and malice of women. The Prince is bewitched with love of her, and peradventure at her incitement he may act towards thee otherwise than right, and lay hands on thy hoards and seduce thy subjects and become master of thy kingdom; and albeit he would not of his own free will do aught to his father and his forbears save what was pious and dutiful, yet the charms of his Princess may work upon him little by little and end by making him a rebel and what more I may not say. Now mayest thou see that the matter is a weighty, so be not heedless but give it full consideration.” Then the Sorceress made ready to gang her gait when spake the King, saying, “I am beholden to thee in two things; the first, that thou tookest upon thyself much toil and travail, and on my behalf riskedst thy life to learn the truth anent my son Prince Ahmad. Secondly, I am thankful for that thou hast given me a rede so sound and such wholesome counsel.” So saying, he dismissed her with the highmost honour; but no sooner had she left the palace than he, sore distraught, summoned his second Wazir, the malicious Minister who had incited him against Prince Ahmad, and when he and his friends appeared in the presence he laid before them the whole matter and asked of them, saying, “What is your counsel, and what must I do to protect myself and my kingdom against the wiles of this Fairy?” Replied one of his councillors, “’Tis but a trifling matter and the remedy is simple and nearhand. Command that Prince Ahmad, who is now within the city if not in the palace, be detained as one taken prisoner. Let him not be put to death, lest haply the deed may engender rebellion; but at any rate place him under arrest and if he prove violent clap him in irons.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Sixtieth Night.

Then said she:——I have heard, O auspicious King, that this felon counsel pleased the malicious Minister and all his fautors and flatterers highly approved his rede. The Sultan kept silence and made no reply, but on the morrow he sent and summoned the Sorceress and debated with her whether he should or should not cast Prince Ahmad into prison. Quoth she, “O King of kings, this counsel is clean contrary to sound sense and right reason. An thou throw Prince Ahmad into gaol, so must thou also do with all his knights and their esquires; and inasmuch as they are Jinns and Márids, who can tell their power of reprisals? Nor prison-cells nor gates of adamant can keep them in; they will forthwith escape and report such violence to the Fairy who, wroth with extreme wrath to find her husband doomed to durance vile like a common malefactor, and that too for no default or crime but by a treacherous arrest, will assuredly deal the direst of vengeance on thy head and do us a damage we shall not be able to forfend. An thou wilt confide in me, I will advise thee how to act, whereby thou mayest win thy wish and no evil will come nigh thee or thy kingship. Thou knowest well that to Jinns and Fairies is power given of doing in one short moment deeds marvellous and wondrous, which mortals fail to effect after long years of toil and trouble. Now whenas thou goest a-hunting or on other expedition, thou requirest pavilions for thyself and many tents for thy retinue and attendants and soldiery; and in making ready and transporting such store much time and wealth are wastefully expended. I would advise, O King of kings, that thou try Prince Ahmad by the following test: do thou bid him bring to thee a Sháhmiyánah[^[89]] so long and so broad that it will cover and lodge the whole of thy court and men-at-arms and camp-followers, likewise the beasts of burthen; and yet it must be so light that a man may hold it in the hollow of his hand and carry it whithersoever he listeth.” Then, after holding her peace for a while, she added, still addressing the Sultan, “And as soon as Prince Ahmad shall acquit himself of this commission, do thou demand of him a somewhat still greater and more wondrous wherewith I will make thee ware, and which he will find grievous of execution. On this wise shalt thou fill thy treasury with rare inventions and strange, the handicraft of Jánn, nor will this cease till such time in fine when thy son shall be at his wits’ end to carry out thy requirements. Then, humbled and abashed, he will never dare to enter thy capital or even thy presence; and thus shalt thou be saved from fear of harm at his hands, and thou shalt not have need to put him in gaol or, worse still, to do him dead.” Hearing these words of wisdom, the Sultan made known the Witch’s device to his advisers and asked them what they deemed thereof. They held their peace and answered not a word of good or ill; while he himself highly approved it and said no more. Next day Prince Ahmad came to visit the King, who welcomed him with overflowing affection and clasping him to his bosom kissed him on eyes and forehead. Long time they sat conversing on various subjects, till at length the Sultan finding an occasion spake thus, “O dear my son, O Ahmad, for many a day have I been sad at heart and sorrowful of soul because of separation from thee, and when thou camest back I was gladdened with great gladness at sight of thee, and albeit thou didst and dost still withhold from me the knowledge of thy whereabouts, I refrained from asking thee or seeking to find out thy secret, since it was not according to thy mind to tell me of thine abode. Now, however, I have heard say that thou art wedded to a mighty Jinníyah[^[90]], of passing beauty; and the tidings please me with the highmost possible pleasure. I desire not to learn aught from thee concerning thy Fairy-wife save whatso thou wouldst entrust to me of thine own free will; but, say me, should I at any time, require somewhat of thee, canst thou obtain it from her? Doth she regard thee with such favour that she will not deny thee anything thou askest of her?” Quoth the Prince, “O my lord, what dost thou demand of me? My wife is devoted to her husband in heart and soul, so prithee let me learn what it is thou wouldst have of me and her.” Replied the Sultan, “Thou knowest that ofttimes I fare a-hunting or on some foray and fray, when I have great need of tents and pavilions and Shahmiyanahs, with herds and troops of camels and mules and other beasts of burden to carry the camp from place to place. I would, therefore, that thou bring me a tent so light that a man may carry it in the hollow of his hand, and yet so large that it may contain my court and all my host and camp and suttlers and bât-animals. An thou wouldst ask the Lady for this gift I know full well that she can give it; and hereby shalt thou save me much of trouble in providing carriage for the tentage and spare me much waste and loss of beasts and men.” The Prince replied, “O my sire the Sultan, trouble not thy thought. I will at once make known thy wish to my wife, the Lady Peri-Banu; and, albeit little I wot an fairies have the faculty of making a pavilion such as thou describest, or indeed (supposing that they have such power), an she will grant me or not grant me her aidance; and, moreover, although I cannot promise thee such present, yet whatsoever lieth in my ability to do, that will I gladly do for thy service.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Sixty-first Night.

Then said she:——I have heard, O auspicious King, that quoth the King to Prince Ahmad, “Shouldst thou perchance fail in this matter and bring me not the gift required, O my son, I will never see thy face again. A sorry husband thou, in good sooth, if thy wife refuse so mean a thing and hasten not to do all thou biddest her do; giving thee to see that thou art of small value and consequence in her eyes, and that her love for thee is a quantity well-nigh to naught. But do thou, O my child, go forth and straightway ask her for the tent. An she give it thee know thou she desireth thee and thou art the dearest of all things to her; and I have been informed that she loveth thee with all her heart and soul and will by no means refuse thee aught thou requirest, were it even the balls of her eyes.” Now Prince Ahmad was ever wont to tarry three days each month with the Sultan his sire, and return to his spouse on the fourth; but this time he stayed two days only and farewelled his father on the third. As he passed into the palace Peri-Banu could not but note that he was sad at heart and downcast of face; so she asked of him, “Is all well with thee? Why has thou come to-day and not to-morrow from the presence of the King thy father, and why carriest thou so triste a countenance?” Whereupon, after kissing her brow and fondly embracing her, he told her the whole matter, first to last, and she made answer, “I will speedily set thy mind at rest, for I would not see thee so saddened for a moment longer. Howbeit, O my love, from this petition of the Sultan thy sire I am certified that his end draweth nigh, and he will soon depart this world to the mercy of Allah the Almighty.[^[91]] Some enemy hath done this deed and much of mischief hath made for thee; and the result is that thy father, all unmindful of his coming doom, doth seek diligently his own destruction.” The Prince, anxious and alarmed, thus answered his wife, “Almighty Allah be praised, the King my liege lord is in the best of health and showeth no sign of disorder or decrepitude: ’tis but this morning I left him hale and hearty, and in very sooth I never saw him in better case. Strange, indeed, that thou shouldst ken what shall betide him before I have told thee aught concerning him, and especially how he hath come to learn of our marriage and of our home.” Quoth Peri-Banu, “O my Prince, thou knowest what I said to thee whenas I saw the old dame whom thou broughtest hither as one afflicted with the ague and fever. That woman, who is a Witch of Satan’s breed, hath disclosed to thy father all he sought to learn concerning this our dwelling-place. And notwithstanding that I saw full clearly she was nor sick nor sorry, but only feigning a fever, I gave her medicine to drink which cureth complaints of all kinds, and she falsely made believe that by its virtues she had recovered health and strength. So when she came to take leave of me, I sent her with two of my damsels and bid them display to her every apartment in the palace together with its furniture and decorations, that she might better know the condition of me and thee. Now all this did I on thy account only, for thou badest me show compassion to the ancient woman and I was rejoiced to see her departing safe and sound and in the best of spirits. Save her alone, no human being had ever power to know aught of this place, much less to come hither.” Prince Ahmad hearing these words thanked and praised her and said, “O sun-faced beauty, I would beg of thee to grant me a boon whereof my father hath made request of me; to wit, a Shahmiyanah of such dimensions that it may shelter him and his many, his camp and bât-cattle and withal may be carried in the hollow of the hand. An such marvel exist I wot not, yet would I do my utmost to procure it, and carry it to him right loyally.” Quoth she, “Why trouble thyself for so small a matter? I will forthright send for it and give it thee.” Then she summoned one of her handmaids who was treasurer to her and said, “O Nur Jehán,[^[92]] go thou at once and bring me a pavilion of such and such a fashion.” So she fared forth without delay and as quickly came back with the pavilion which, at her lady’s bidding, she placed in the palm of Prince Ahmad’s hand.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Sixty-second Night.

Then said she:——I have heard, O auspicious King, that Prince Ahmad hent the pavilion in hand and thought to himself, “What is this Peri-Banu giveth me? Surely she doth make a mock of me.” His wife, however, reading his mind in his face, fell to laughing aloud, and asked, “What is it, O my dearling Prince? Dost thou think that I am jesting and jibing at thee?” Then she continued, addressing the treasurer Nur Jehan, “Take now yon tent from Prince Ahmad and set it upon the plain that he may see its vast size and know if it be such an one as required by the Sultan his sire.” The handmaid took the pavilion and pitched it afar from the Palace; and yet one end thereof reached thereto from the outer limit of the plain; and so immense was its size that (as Prince Ahmad perceived) there was room therein for all the King’s court; and, were two armies ranged under it with their camp-followers and bât-animals, one would on no wise crowd or inconvenience the other. He then begged pardon of Peri-Banu saying, “I wot not that the Shahmiyanah was so prodigious of extent and of so marvellous a nature; wherefore I misdoubted when first I saw it.” The Treasurer presently struck the tent and returned it to the palm of his hand; then, without stay or delay, he took horse and followed by his retinue rode back to the royal presence, where after obeisance and suit and service he presented the tent. The Sultan also, at first sight of the gift, thought it a small matter, but marvelled with extreme marvel to see its size when pitched, for it would have shaded his capital and its suburbs. He was not, however, wholly satisfied, for the size of the pavilion now appeared to him superfluous; but his son assured him that it would always fit itself to its contents. He thanked the Prince for bringing him so rare a present, saying, “O my son, acquaint thy consort with my obligation to her and offer my grateful thanks for this her bounteous gift. Now indeed know I of a truth that she doth love thee with the whole of her heart and soul and all my doubts and fears are well-nigh set at rest.” Then the King commanded they should pack up the tent and store it with all care in the royal treasury. Now strange it is but true, that when the Sultan received this rare present from the Prince, the fear and doubt, the envy and jealousy of his son, which the Witch and the malicious Wazir and his other ill-advisers had bred in his breast, waxed greater and livelier than before; because he was now certified that in very truth the Jinniyah was gracious beyond measure to her mate and that, notwithstanding the great wealth and power of the sovereign, she could outvie him in mighty deeds for the aidance of her husband. Accordingly, he feared with excessive fear lest haply she seek opportunity to slay him in favour of the Prince whom she might enthrone in his stead. So he bade bring the Witch who had counselled him aforetime, and upon whose sleight and malice he now mainly relied. When he related to her the result of her rede, she took thought for a while; then, raising her brow said, “O King of kings, thou troublest thyself for naught: thou needest only command Prince Ahmad to bring thee of the water of the Lions’ Spring. He must perforce for his honour’s sake fulfil thy wish, and if he fail he will for very shame not dare to show his face again at court. No better plan than this canst thou adopt; so look to it nor loiter on thy way.” Next day at eventide, as the Sultan was seated in full Darbar surrounded by his Wazirs and Ministers, Prince Ahmad came forwards and making due obeisance took seat by his side and below him. Hereat, the King addressed him, as was his wont, with great show of favour saying, “It delighteth me mightily that thou hast brought me the tent I required of thee; for surely in my Treasury there be naught so rare and strange. Yet one other thing lack I, and couldst thou bring it me I shall rejoice with joy exceeding. I have heard tell that the Jinniyah, thy consort, maketh constant use of a water which floweth from the Lions’ Spring, the drinking whereof doeth away with fevers and all other deadly diseases. I know thou art anxious that I live in health; and thou wilt gladden me by bringing somewhat of that water, so I may drink thereof when occasion shall require, and well I wot that, as thou valuest my love and affection thee-wards, thou wilt not refuse to grant me my request.” Prince Ahmad on hearing this demand was struck with surprise that his sire should so soon make a second demand. So he kept silence awhile, thinking within himself, “I have managed by some means to obtain the tent from the Lady Peri-Banu, but Allah only knoweth how she will now act, and whether this fresh request will or will not rouse her wrath. Howbeit I know that she will on no wise deny me any boon I may ask of her.” So after much hesitation Prince Ahmad made reply, “O my lord the King, I have no power to do aught in this matter, which resteth only with my spouse the Princess; yet will I petition her to give the water; and, if she vouchsafe consent I will bring it straight to thee. Indeed I cannot promise thee such boon with all certainty: I would gladly do my endeavour in all and everything that can benefit thee, but to ask her for this water is a work more weighty than asking for the tent.” Next day the Prince took his departure and returned to Peri-Banu; and after loving embraces and greetings quoth he, “O my lady and light of my eyes, the Sultan my sire sendeth thee his grateful thanks for the granting of his wish; to wit, the pavilion; and now he adventureth himself once more and, certified of thy bounty and beneficence, he would pray from thy hand the boon of a little water from the Lions’ Spring. Withal I would assure thee that an the giving of this water please thee not, let the matter be clean forgotten; for to do all thou willest is my one and only wish.” Peri-Banu made reply, “Methinks the Sultan, thy sire, would put both me and thee to the test by requiring such boons as those suggested to him by the Sorceress.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Sixty-third Night.

Then said she:——I have heard, O auspicious King, that Peri-Banu said further to Prince Ahmad, “Natheless I will grant this largesse also as the Sultan hath set his mind upon it, and no harm shall come therefrom to me or to thee, albe ’tis a matter of great risk and danger, and it is prompted by not a little of malice and ungraciousness. But give careful heed to my words, nor neglect thou aught of them, or thy destruction is certain-sure. I now will tell thee what to do. In the hall of yonder castle which riseth on that mountain is a fountain sentinelled by four lions fierce and ravening; and they watch and ward the path that leadeth thereto, a pair standing on guard whilst the other two take their turn to rest, and thus no living thing hath power to pass by them. Yet will I make known to thee the means whereby thou mayest win thy wish without any hurt or harm befalling thee from the furious beasts.” Thus saying she drew from an ivory box a clew of thread and, by means of a needle one of those wherewith she had been plying her work, made thereof a ball. This she placed in the hands of her husband, and said, “First, be thou careful that thou keep about thee with all diligence this ball, whose use I shall presently explain to thee. Secondly, choose for thyself two horses of great speed, one for thine own riding, whilst on the other thou shalt load the carcass of a freshly slaughtered sheep cut into four quarters. In the third place, take with thee a phial wherewith I will provide thee, and this is for carrying the water which thou, Inshallah—God willing—shalt bring back. As soon as the morn shall morrow do thou arise with the light and go forth riding thy chosen steed and leading the other alongside of thee by the reins. When thou shalt reach the iron portals which open upon the castle-court, at no great distance from the gate, do thou cast the ball of thread upon the ground before thee. Forthwith it will begin rolling onwards of its own will towards the castle door; and do thou follow it through the open entrance until such time as it stop its course. At this moment thou shalt see the four lions; and the two that wake and watch will rouse the twain that sleep and rest. All four will turn their jaws to the ground and growl and roar with hideous howlings, and make as though about to fall upon thee and tear thee limb from limb. However, fear not nor be dismayed, but ride boldly on and throw to the ground from off the led-horse the sheep’s quarters, one to each lion. See that thou alight not from thy steed, but gore his ribs with thy shovel-stirrup[^[93]] and ride with all thy might and main up to the basin which gathereth the water. Here dismount and fill the phial whilst the lions will be busied eating. Lastly, return with all speed and the beasts will not prevent thy passing by them.” Next day, at peep of morn, Prince Ahmad did according to all that Peri-Banu had bidden him and rode forth to the castle. Then, having passed through the iron portals and crossed the court and opened the door, he entered the hall, where he threw the quarters of the sheep before the lions, one to each, and speedily reached the Spring. He filled his phial with water from the basin and hurried back with all haste. But when he had ridden some little distance he turned about and saw two of the guardian lions following upon his track; however, he was on no wise daunted but drew his sabre from the sheath to prepare him for self-protection. Hereat one of the twain seeing him bare his brand for defence, retired a little way from the road and, standing at gaze, nodded his head and wagged his tail, as though to pray the Prince to put up his scimitar and to assure him that he might ride in peace and fear no peril. The other lion then sprang forwards ahead of him and kept close him, and the two never ceased to escort him until they reached the city, nay even the gate of the Palace. The second twain also brought up the rear till Prince Ahmad had entered the Palace-door; and, when they were certified of this, all four went back by the way they came. Seeing such wondrous spectacle, the townsfolk all fled in dire dismay, albeit the enchanted beasts molested no man; and presently some mounted horsemen espying their lord riding alone and unattended came up to him and helped him alight. The Sultan was sitting in his audience-hall conversing with his Wazirs and Ministers when his son appeared before him; and Prince Ahmad, having greeted him and blessed him and, in dutiful fashion, prayed for his permanence of existence and prosperity and opulence, placed before his feet the phial full of the water from the Lions’ Spring, saying, “Lo, I have brought thee the boon thou desiredst of me. This water is most rare and hard to obtain; nor is there in all thy Treasure-house aught so notable and of such value as this. If ever thou fall ill of any malady (Almighty Allah forfend this should be in thy Destiny!) then drink a draught thereof and forthwith thou shalt be made whole of whatso distemper thou hast.” When Prince Ahmad had made an end of speaking, the Sultan, with all love and affection, grace and honour, embraced him and kissed his head; then, seating him on his right said, “O my son, I am beholden to thee, beyond count and measure, for that thou hast adventured thy life and brought this water with great irk and risk from so perilous a place.” Now the Witch had erewhile informed the King concerning the Lions’ Spring and of the mortal dangers which beset the site; so that he knew right well how gallant was his son’s derring-do; and presently he said, “Say me, O my child, how couldst thou venture thither and escape from the lions and broughtest back the water, thyself remaining safe and sound?”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Sixty-fourth Night.

Then said she:——I have heard, O auspicious King, that the Prince replied, “By thy favour, O my lord the Sultan, have I returned in safety from that stead mainly because I did according to the bidding of my spouse, the Lady Peri-Banu; and I have brought the water from the Lions’ Spring only by carrying out her commands.” Then he made known to his father all that had befallen him in going and returning; and when the Sultan noted the pre-eminent valiance and prowess of his son he only feared the more, and the malice and the rancour, envy and jealousy which filled his heart waxed tenfold greater than before. However, dissembling his true sentiments he dismissed Prince Ahmad and betaking him to his private chamber at once sent word to bid the Witch appear in the presence; and when she came, he told her of the Prince’s visit and all about the bringing of the water from the Lions’ Spring. She had already heard somewhat thereof by reason of the hubbub in the city at the coming of the lions; but, as soon as she had given ear to the whole account, she marvelled with mighty marvel and, after whispering in the Sultan’s ear her new device, said to him in triumph, “O King of kings, this time thou shalt lay a charge on the Prince and such commandment methinks will trouble him and it shall go hard with him to execute aught thereof.” “Thou sayest well,” replied the Sovran, “now indeed will I try this plan thou hast projected for me.” Wherefore, next day whenas Prince Ahmad came to the presence of his sire, the King said to him, “O dear my child, it delighteth me exceedingly to see thy virtue and valour and the filial love wherewith thou art fulfilled, good gifts chiefly shown by obtaining for me the two rarities I asked of thee. And now one other and final requirement I have of thee; and, shouldst thou avail to satisfy my desire, I shall be well pleased in my beloved son and render thanks to him for the rest of my days.” Prince Ahmad answered, “What is the boon thou requirest? I will for my part do thy bidding as far as in me lieth.” Then quoth the King in reply to the Prince, “I would fain have thee bring me a man of size and stature no more than three feet high, with beard full twenty ells in length, who beareth on his shoulder a quarter staff of steel, thirteen score pounds in weight, which he wieldeth with ease and swingeth around his head without wrinkle on brow, even as men wield cudgels of wood.” On this wise the Sultan, led astray by the Doom of Destiny and heedless alike of good and evil, asked that which should bring surest destruction upon himself. Prince Ahmad also, with blind obedience out of pure affection to his parent, was ready to supply him with all he required unknowing what was prepared for him in the Secret Purpose. Accordingly he said, “O my sire the Sultan, I trow me ’twill be hard to find, all the world over, a man such as thou desirest, still I will work my best to do thy bidding.” Thereupon the Prince retired from the presence and returned, as usual, to his palace where he greeted Peri-Banu with love and gladness; but his face was troubled and his heart was heavy at the thought of the King’s last behest. Perceiving his pre-occupation the Princess asked him, saying, “O dear my lord, what tidings bringest thou for me to-day?” Hereto replied he, “The Sultan at each visit requireth of me some new thing and burtheneth me with his requests; and to-day he purposeth to try me and, in the hopes of putting me to shame, he asketh somewhat which ’twere vain to hope I can find in all the world.” Thereupon Prince Ahmad told her all the King had said to him.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Sixty-fifth Night.

Then said she:——I have heard, O auspicious King, that Peri-Banu hearing these words said to the Prince, “Trouble not thyself at all in this matter. Thou didst venture at great risk to carry off for thy father water from the Lions’ Spring and thou succeededst in winning thy wish. Now this task is on no wise more difficult or dangerous than was that: nay, ’tis the easier, for that he thou describest is none other than Shabbar, my brother-german. Although we both have the same parents, yet it pleased Almighty Allah to enform us in different figures and to make him unlike his sister as being in mortal mould can be. Moreover he is valiant and adventurous, always seeking some geste and exploit whereby to further my interest, and right willingly doth he carry out whatso he undertaketh. He is shaped and formed as the Sultan thy sire hath described, nor useth he any weapons save the Nabbút[^[94]] or quarter staff of steel. And see now I will send for him, but be not thou dismayed at sighting him.” Replied Prince Ahmad, “If he be in truth thine own brother what matter how he looketh? I shall be pleased to see him as when one welcometh a valued friend or a beloved kinsman. Wherefore should I fear to look upon him?” Hearing these words Peri-Banu despatched one of her attendants who brought to her from her private treasury a chafing-dish of gold; then she bade a fire be lit therein, and sending for a casket of noble metals studded with gems, the gift of her kinsmen, she took therefrom some incense and cast it upon the flames. Herewith issued a dense smoke spireing high in air and spreading all about the palace; and a few moments after, Peri-Banu who had ceased her conjurations cried, “Lookye my brother Shabbar cometh! canst thou distinguish his form?” The Prince looked up and saw a mannikin in stature dwarfish and no more than three feet high, and with a boss on breast and a hump on back; withal he carried himself with stately mien and majestic air. On his right shoulder was borne his quarter staff of steel thirteen score pounds in weight. His beard was thick and twenty cubits in length but arranged so skilfully that it stood clear off from the ground; he wore also a twisted pair of long mustachios curling up to his ears, and all his face was covered with long pile. His eyes were not unlike unto pig’s eyes; and his head, on which was placed a crown-like coiffure, was enormous of bulk, contrasting with the meanness of his stature. Prince Ahmad sat calmly beside his wife, the Fairy, and felt no fear as the figure approached; and presently Shabbar walked up and glancing at him asked Peri-Banu saying, “Who be this mortal who sitteth hard by thee?” Hereto she replied, “O my brother, this is my beloved husband, Prince Ahmad, son of the Sultan of Hindostan. I sent thee not an invitation to the wedding as thou wast then engaged on some great expedition; now, however, by the grace of Almighty Allah thou hast returned triumphant and victorious over thy foes, wherefore I have summoned thee upon a matter which nearly concerneth me.” Hearing these words Shabbar looked graciously at Prince Ahmad, saying, “O my beloved sister, is there any service I can render to him?” and she replied, “The Sultan his sire desireth ardently to see thee, and I pray thee go forthright to him and take the Prince with thee by way of guide.” Said he, “This instant I am ready to set forth;” but said she, “Not yet, O my brother. Thou art fatigued with journeying; so defer until the morrow thy visit to the King, and this evening I will make known to thee all that concerneth Prince Ahmad.” Presently the time came; so Peri-Banu informed her brother Shabbar concerning the King and his ill-counsellors; but she dwelt mainly upon the misdeeds of the old woman, the Witch; and how she had schemed to injure Prince Ahmad and despitefully prevent his going to city or court, and she had gained such influence over the Sultan that he had given up his will to hers and ceased not doing whatso she bade him. Next day at dawn Shabbar the Jinn and Prince Ahmad set out together upon a visit to the Sultan; and, when they had reached the city gates, all the folk, nobles and commons, were struck with consternation at the dwarf’s hideous form; and, flying on every side in affright and running into shops and houses, barred the doors and closed the casements and hid themselves therein. So panic-stricken indeed was their flight that many feet lost shoes and sandals in running, while from the heads of others their loosened turbands fell to earth. And when they twain approached the palace through streets and squares and market-places desolate as the Desert of Samáwah,[^[95]] all the keepers of the gates took to their heels at sight of Shabbar and fled, so there was none to hinder their entering. They walked straight on to the audience-chamber where the Sultan was holding Darbar, and they found in attendance on him a host of Ministers and Councillors, great and small, each standing in his proper rank and station. They too on seeing Shabbar speedily took flight in dire dismay and hid themselves; also the guards had deserted their posts nor cared in any way to let or stay the twain. The Sovran still sat motionless on his throne, where Shabbar went up to him with lordly mien and royal dignity and cried, “O King, thou hast expressed a wish to see me; and lo, I am here. Say now what wouldst thou have me do?”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Sixty-sixth Night.

THEN said she:——I have heard, O auspicious King, that the King made no reply to Shabbar, but held up his hands before his eyes that he might not behold that frightful figure, and turning his head would fain have fled in terror. Shabbar was filled with fury at this rudeness on the part of the Sultan, and was wroth with exceeding wrath to think that he had troubled himself to come at the bidding of such a craven, who now on seeing him would fain run away. So the Jinn, without an instant’s delay, raised his quarter staff of steel, and, swinging it twice in air, before Prince Ahmad could reach the throne or on any wise interfere, struck the Sultan so fiercely upon the poll that his skull was smashed and his brains were scattered over the floor. And when Shabbar had made an end of this offender, he savagely turned upon the Grand Wazir who stood on the Sultan’s right, and incontinently would have slain him also, but the Prince craved pardon for his life and said, “Kill him not: he is my friend and hath at no time said one evil word against me. But such is not the case with the others, his fellows.” Hearing these words the infuriated Shabbar fell upon the Ministers and ill-counsellors on either side, to wit, all who had devised evil devices against Prince Ahmad, and slew them each and every and suffered none to escape save only those who had taken flight and hidden themselves. Then, going from the hall of justice to the courtyard, the Dwarf said to the Wazir whose life the Prince had saved, “Harkye, there is a Witch who beareth enmity against my brother, the husband of my sister. See that thou produce her forthright; likewise the villain who filled his father’s mind with hate and malice, envy and jealousy against him, so may I quite them in full measure for their misdeeds.” The Grand Wazir produced them all, first the Sorceress, and then the malicious minister with his rout of fautors and flatterers, and Shabbar felled them one after the other with his quarter staff of steel and killed them pitilessly, crying to the Sorceress, “This is the end of all thy machinations with the King, and this is the fruit of thy deceit and treachery; so learn not to feign thyself sick.” And in the blindness of his passion he would have slain all the inhabitants of the city, but Prince Ahmad prevented him and pacified him with soft and flattering words. Hereupon Shabbar habited his brother in the royal habit and seated him on the throne and proclaimed him Sultan of Hindostan. The people all, both high and low, rejoiced with exceeding joy to hear these tidings, for Prince Ahmad was beloved by every one; so they crowded to swear fealty and bring presents and Nazaránahs[^[96]] and raised shouts of acclamation crying out, “Long live King Ahmad!” When all this was done, Shabbar sent for his sister, Peri-Banu, and made her Queen under the title of Shahr-Banu;[^[97]] and in due time taking leave of her and of King Ahmad, the Jinni returned to his own home.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Sixty-seventh Night.

Then said she:——I have heard, O auspicious King, that after these things King Ahmad summoned Prince Ali his brother and Nur al-Nihar and made him governor of a large city hard by the capital, and dismissed him thither in high state and splendour. Also he commissioned an official to wait upon Prince Husayn and tell him all the tidings, and sent word saying, “I will appoint thee ruler over any capital or country thy soul desireth; and, if thou consent, I will forward thee letters of appointment.” But inasmuch as the Prince was wholly content and entirely happy in Darwaysh-hood, he cared naught for rule or government or aught of worldly vanities; so he sent back the official with his duty and grateful thanks, requesting that he might be left to live his life in solitude and renunciation of matters mundane. Now when Queen Shahrazad had made an end of telling her story and yet the night was not wholly spent, King Shahryar spake saying, “This thy story, admirable and most wonderful, hath given me extreme delight; and I pray thee do thou tell us another tale till such time as the last hours of this our night be passed.” She replied, “Be it as thou wilt, O auspicious King: I am thy slave to do as thou shalt bid.” Then she began to relate the tale of

THE TWO SISTERS WHO ENVIED THEIR CADETTE.[^[98]]

In days of yore and in times long gone before there lived a King of Persia, Khusrau Sháh hight, renowned for justice and righteousness. His father, dying at a good old age, had left him sole heir to all the realm and, under his rule, the tiger and the kid drank side by side at the same Ghát[^[99]]; and his treasury was ever full and his troops and guards were numberless. Now it was his wont to don disguise and, attended by a trusty Wazir, to wander about the street at night-time. Whereby things seld-seen and haps peregrine became known to him, the which, should I tell thee all thereof, O auspicious King, would weary thee beyond measure. So he took seat upon the throne of his forbears and when the appointed days of mourning were ended, according to the custom of that country, he caused his exalted name, that is Khusrau Shah, be struck upon all the coins of the kingdom and entered into the formula of public prayer.[^[100]] And when stablished in his sovranty he went forth as aforetime on one evening accompanied by his Grand Wazir, both in merchant’s habit, walking the streets and squares, the markets and lanes, the better to note what might take place both of good and of bad. By chance they passed, as the night darkened, through a quarter where dwelt people of the poorer class; and, as they walked on, the Shah heard inside a house women talking with loud voices; then going near, he peeped in by the door-chink, and saw three fair sisters who having supped together were seated on a divan talking one to other. The King thereupon applied his ear to the crack and listened eagerly to what they said, and heard each and every declaring what was the thing she most desired.[^[101]] Quoth the eldest, “I would I were married to the Shah’s head Baker for then should I ever have bread to eat, the whitest and choicest in the city, and your hearts would be fulfilled with envy and jealousy and malice at my good luck.” Quoth the second, “I would rather wive with the Shah’s chief Kitchener and eat of dainty dishes that are placed before his Highness, wherewith the royal bread which is common throughout the Palace cannot compare for gust and flavour.” And quoth the third and youngest of the three, and by far the most beautiful and lovely of them all, a maiden of charming nature, full of wit and humour; sharp-witted, wary and wise, when her turn came to tell her wish, “O sisters, my ambition is not as ordinary as yours. I care not for fine bread nor glutton-like do I long for dainty dishes. I look to somewhat nobler and higher: indeed I would desire nothing less than to be married by the King and become the mother of a beautiful Prince, a model of form and in mind as masterful as valorous. His hair should be golden on one side and silvern on the other: when weeping he should drop pearls in place of tears, and when laughing his rosy lips should be fresh as the blossom new-blown.” The Shah was amazed with exceeding amazement to hear the wishes of the three sisters, but chiefly of the youngest and determined in himself that he would gratify them all. Wherefore quoth he to the Grand Wazir, “Mark well this house and on the morrow bring before me these maidens whom we heard discoursing;” and quoth the Wazir, “O Asylum of the Universe, I hear but to obey.” Thereupon the twain walked back to the palace and laid them down to rest. When morning morrowed, the Minister went for the sisters and brought them to the King, who, after greeting them and heartening their hearts, said to them in kindly tone, “O ye maidens of weal, last night what was it that in merry word and jest ye spake one to other? Take heed ye tell the Shah every whit in full detail, for all must become known to us; something have we heard, but now the King would have ye recount your discourse to his royal ears.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Sixty-eighth Night.

Then said she:——I have heard, O auspicious King, that at these words of the Shah the sisters, confused and filled with shame, durst not reply but stood before him silent with heads bent low; and despite all questioning and encouragement they could not pluck up courage. However, the youngest was of passing comeliness in form and feature and forthwith the Shah became desperately enamoured of her; and of his love began reassuring them and saying, “O ye Princesses of fair ones, be not afraid nor troubled in thought; nor let bashfulness or shyness prevent you telling the Shah what three wishes you wished, for fain would he fulfil them all.” Thereat they threw themselves at his feet and, craving his pardon for their boldness and freedom of speech, told him the whole talk, each one repeating the wish she had wished; and on that very day Khusrau Shah married the eldest sister to his chief Baker, and the second sister to his head Cook, and bade make all things ready for his own wedding with the youngest sister. So when the preparations for the royal nuptials had been made after costliest fashion, the King’s marriage was celebrated with royal pomp and pageantry, and the bride received the titles of Light of the Harem and Bánú of Irán-land. The other two maidens were likewise married, one to the King’s Baker the other to his Cook, after a manner according to their several degrees in life and with little show of grandeur and circumstance. Now it had been only right and reasonable that these twain having won each her own wish, should have passed their time in solace and happiness, but the decree of Destiny doomed otherwise; and, as soon as they saw the grand estate whereto their youngest sister had risen, and the magnificence of her marriage-festival, their hearts were fired with envy and jealousy and sore despite and they resolved upon giving the rein to their hatred and malignancy and to work her some foul mischief. On this wise they remained for many months consumed with rancour, day and night; and they burned with grief and anger whenever they sighted aught of her superior style and state. One morning as the two met at the Hammám and found privacy and opportunity, quoth the eldest sister to the second, “A grievous thing it is indeed that she, our youngest sister, no lovelier than ourselves, should thus be raised to the dignity and majesty of Queendom and indeed the thought is overhard to bear.” Quoth the other, “O sister mine, I also am perplexed and displeased at this thing, and I know not what of merit the Shah could have seen in her that he was tempted to choose her for his consort. She ill befitteth that high estate with that face like a monkey’s favour; and, save her youth, I know nothing that could commend her to his Highness that he should so exalt her above her fellows. To my mind thou and not she art fit to share the royal bed; and I nurse a grudge against the King for that he hath made this jade his Queen.” And the eldest sister rejoined, “I likewise marvel beyond all measure; and I swear that thy youth and beauty, thy well-shaped figure and lovely favour and goodliness of gifts past challenge or compare, might well have sufficed to win the King and have tempted him to wed and bed with thee and make thee his crowned Queen and Sovran Lady in lieu of taking to his arms this paltry strumpet. Indeed he hath shown no sense of what is right and just in leaving thee disappointed; and on this account only the matter troubleth me with exceeding trouble.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Sixty-ninth Night.

Then said she:——I have heard, O auspicious King, that the two sisters took counsel each with other how they might abase their youngest sister in the Shah’s sight and cause her downfall and utter ruin. Day and night they conned over the matter in their minds and spoke at great length about it when they ever met together, and pondered endless plans to injure the Queen their sister, and if possible bring about her death; but they could fix upon none. And, whilst they bore this despite and hatred towards her and diligently and deliberately sought the means of gratifying their bitter envy, hatred and malice, she on the other hand regarded them with the same favour and affection as she had done before marriage and thought only how to advantage their low estate. Now when some months of her wedded life had passed, the fair Queen was found to be with child whereof the glad tidings filled the Shah with joy; and straightway he commanded all the people of the capital and throughout the whole Empire keep holiday with feasts and dancing and every manner jollity as became so rare and important an occasion. But as soon as the news came to the ears of the two Envious Sisters they were constrained perforce to offer their congratulations to the Queen; and, after a long visit, as the twain were about to crave dismissal they said, “Thanks be to Almighty Allah, O our sister, who hath shown us this happy day. One boon have we to ask of thee: to wit, that when the time shall come for thee to be delivered of a child, we may assist as midwives at thy confinement, and be with thee and nurse thee for the space of forty days.” The Queen in her gladness made reply, “O sisters mine, I fain would have it so; for at a time of such need I know of none on whom to rely with such dependence as upon you. During my coming trial your presence with me will be most welcome and opportune; but I can do only what thing the Shah biddeth nor can I do aught save by his leave. My advice is thus:—Make known this matter to your mates who have always access to the royal presence, and let them personally apply for your attendance as midwives; I doubt not but that the Shah will give you leave to assist me and remain by my side, considering the fond relationship between us three.” Then the two sisters returned home full of evil thoughts and malice, and told their wishes to their husbands who, in turn, bespake Khusrau Shah, and proffered their petition with all humility, little knowing what was hidden from them in the Secret Purpose. The King replied, “When I shall have thought the matter over in my mind, I will give you suitable orders.” So saying he privately visited the Queen and to her said, “O my lady, an it please thee, methinks ’twould be well to summon thy sisters and secure their aidance, when thou shalt be labouring of child, in lieu of any stranger: and if thou be of the same mind as myself let me at once learn and take steps to obtain their consent and concert ere thy time arriveth. They will wait on thee with more loving care than any hired nurse and thou wilt find thyself the safer in their hands.” Replied the Queen, “O my lord the Shah, I also venture to think that ’twould be well to have my sisters by my side and not mere aliens at such an hour.” Accordingly he sent word to them and from that day they dwelt within the palace to make all ready for the expected confinement; and on this wise they found means to carry out their despiteful plot which during so many days they had devised to scanty purpose. When her full tale of months had been told, the Banu was brought to bed of a man-child marvellous in beauty, whereat the fire of envy and hatred was kindled with redoubled fury in the sisters’ breasts. So they again took counsel nor suffered ruth or natural affection to move their cruel hearts; and presently, with great care and secrecy, they wrapped the new-born in a bit of blanket and putting him into a basket cast him into a canal which flowed hard by the Queen’s apartment.[^[102]] They then placed a dead puppy in the place of the prince and showed it to the other midwives and nurses, averring that the Queen had given birth to such abortion. When these untoward tidings reached the King’s ears he was sore discomforted and waxed wroth with exceeding wrath.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Seventieth Night.

Then said she:——I have heard, O auspicious King, that the King, inflamed with sudden fierceness, drew his sword and would have slain his Queen had not the Grand Wazir, who happened to be in his presence at the time, restrained his rage and diverted him from his unjust design and barbarous purpose. Quoth he, “O Shadow of Allah upon earth, this mishap is ordained of the Almighty Lord whose will no man hath power to gainsay. The Queen is guiltless of offence against thee, for what is born of her is born without her choice, and she indeed hath no hand therein.” With this and other sage counsels he dissuaded his lord from carrying out his fell purpose and saved the guiltless Queen from a sudden and cruel death. Meanwhile the basket wherein lay the newly-born Prince was carried by the current into a rivulet which flowed through the royal gardens; and, as the Intendant of the pleasure grounds and pleasaunces chanced to walk along the bank, by the decree of Destiny he caught sight of the basket floating by, and he called a gardener, bidding him lay hold of it and bring it to him that he might see what was therein. The man ran along the rivulet side; and, with a long stick drawing the basket to land, showed it to the Intendant who opened it and beheld within a new-born babe, a boy of wondrous beauty wrapped in a bit of blanket; at which sight he was astounded beyond measure of surprise. Now it so chanced that the Intendant, who was one of the Emirs and who stood high in favour with the Sovran, had no children: withal he never ceased offering prayers and vows to Almighty Allah that he might have a son to keep alive his memory and continue his name. Delighted at the sight he took home the basket with the babe and giving it to his wife said, “See how Allah hath sent to us this man-child which I just now found floating upon the waters; and do thou apply thee forthright and fetch a wet-nurse to give him milk and nourish him; and bring him up with care and tenderness as though he were thine own.” So the Intendant’s wife took charge of the child with great gladness and reared him with her whole heart, diligently as though born of her own womb; nor did the Intendant say aught to any, or seek to find out whose might be the child lest haply some one claim and take it from him. He was certified in his mind that the boy came from the Queen’s quarter of the palace, but deemed it inexpedient to make too strict enquiry concerning the matter; and he and his spouse kept the secret with all secrecy. A year after this the Queen gave birth to a second son, when her sisters, the Satanesses full of spite, did with this babe, even as they had done by the first: they wrapped it in a cloth and set it in a basket which they threw into the stream, then gave out that the Queen had brought forth a kitten. But once more, by the mercy of Allah Almighty, this boy came to the hands of that same Intendant of the gardens who carried him to his wife and placed him under her charge with strict injunctions to take care of the second foundling sedulously as she had done with the first. The Shah, enraged to hear the evil tidings, again rose up to slay the Queen; but as before the Grand Wazir prevented him and calmed his wrath with words of wholesome rede and a second time saved the unhappy mother’s life. And after another year had gone by the Banu was brought to bed and this time bore a daughter by whom the sisters did as they had done by her brothers: they set the innocent inside a basket and threw her into the stream; and the Intendant found her also and took her to his wife and bade her rear the infant together with the other two castaways. Hereupon the Envious Sisters, wild with malice, reported that the Queen had given birth to a musk-ratling;[^[103]] whereat King Khusrau could no longer stay his wrath and indignation. So he cried in furious rage to the Grand Wazir, “What, shall the Shah suffer this woman, who beareth naught but vermin and abortions, to share the joys of his bed? Nay more, the King can no longer allow her to live, else she will fill the palace with monstrous births: in very sooth, she is herself a monster, and it behoveth us to rid this place of such unclean creature and accursed.” So saying the Shah commanded them do her to death; but the ministers and high officers of estate who stood before the presence fell at the royal feet and besought pardon and mercy for the Queen. The Grand Wazir also said with folded hands, “O Sháhinsháh[^[104]]—O King of the kings—thy slave would fain represent that ’tis not in accordance with the course of justice or the laws of the land to take the life of a woman for no fault of her own. She cannot interfere with Destiny, nor can she prevent unnatural births such as have thrice betided her; and such mishaps have oftentimes befallen other women, whose cases call for compassion and not punishment. An the King be displeased with her then let him cease to live with her, and the loss of his gracious favour will be a penalty dire enough; and, if the Shah cannot suffer the sight of her, then let her be confined in some room apart, and let her expiate her offence by alms deeds and charity until ’Izráíl, the Angel of Death, separate her soul from her flesh.” Hearing these words of counsel from his aged Councillor, Khusrau Shah recognised that it had been wrong to slay the Queen, for that she could on no wise do away with aught that was determined by Fate and Destiny; and presently he said to the Grand Wazir, “Her life is spared at thine intercession, O wise man and ware; yet will the King doom her to a weird which, haply, is hardly less hard to bear than death. And now do thou forthright make ready, by the side of the Cathedral-mosque, a wooden cage with iron bars and lock the Queen therein as one would confine a ferocious wild beast.[^[105]] Then every Mussulman who wendeth his way to public prayers shall spit in her face ere he set foot within the fane, and if any fail to carry out this command he shall be punished in like manner. So place guards and inspectors to enforce obedience and let me hear if there be aught of gainsaying.” The Wazir durst not make reply but carried out the Shah’s commandments; and this punishment inflicted upon the blameless Queen had far better befitted her Envious Sisters.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Seventy-first Night.

Then said she:——I have heard, O auspicious King, that the cage was made ready with all speed; and, when the forty days after purification of child-bed[^[106]] had come to an end, the Banu was locked therein; and, according to the King’s commandment, all who came to prayer in the Great Mosque would first spit in her face. The hapless woman, well knowing that she was not worthy of this ignominy, bore her sufferings with all patience and fortitude; nor were they few who deemed her blameless and undeserving to endure these torments and tortures inflicted upon her by the Shah; and they pitied her and offered prayers and made vows for her release. Meanwhile the Intendant of the gardens and his wife brought up the two Princes and the Princess with all love and tenderness; and, as the children grew in years, their love for these adopted ones increased in like proportion. They gave the eldest Prince the name Bahman,[^[107]] and to his brother Parwez;[^[108]] and, as the maiden was rare of beauty and passing of loveliness and graciousness, they called her Perízádah.[^[109]] When the Princes became of years to receive instruction, the Intendant of the gardens appointed tutors and masters to teach them reading and writing and all the arts and sciences: the Princess also, showing like eagerness to acquire knowledge, was taught letters by the same instructors, and soon could read and write with as perfect fluency and facility as could her brothers. Then they were placed under the most learned of the Philosophers and the Olema, who taught them the interpretation of the Koran and the sayings of the Apostle; the science of geometry as well as poetry and history, and even the abstruse sciences and the mystic doctrines of the Enlightened; and their teachers were astonished to find how soon and how far all three made progress in their studies and bid fair to outstrip even the sages however learned. Moreover, they all three were reared to horsemanship and skill in the chase, to shooting with shafts and lunging with lance and sway of sabre and jerking the Jeríd, with other manly and warlike sports. Besides all this the Princess Perizadah was taught to sing and play on various instruments of mirth and merriment, wherein she became the peerless pearl of her age and time. The Intendant was exceeding glad of heart to find his adopted children prove themselves such proficients in every branch of knowledge; and presently, forasmuch as his lodging was small and unfit for the growing family, he bought at a little distance from the city a piece of land sufficiently large to contain fields and meadows and copses. Here he fell to building a mansion of great magnificence; and busied himself day and night with supervising the architects and masons and other artificers. He adorned the walls inside and out with sculptural work of the finest and paintings of the choicest, and he fitted every apartment with richest furniture. In the front of his mansion he bade lay out a garden and stocked it with scented flowers and fragrant shrubs and fruit trees whose produce was as that of Paradise. There was moreover a large park girt on all sides by a high wall wherein he reared game, both fur and feather, as sport for the two Princes and their sister. And when the mansion was finished and fit for habitation, the Intendant, who had faithfully served the Shah for many generations of men, craved leave of his lord that he might bid adieu to the city and take up his abode in his new country seat; and the King, who had always looked upon him with the eye of favour, granted to him the required boon right heartily; furthermore, to prove his high opinion of his old servant and his services, he inquired of him if he had aught to request that it might be granted to him. Replied the other, “O my liege lord, thy slave desireth naught save that he may spend the remnant of his days under the shadow of the Shah’s protection, with body and soul devoted to his service, even as I served the sire before the son.” The Shah dismissed him with words of thanks and comfort, when he left the city and taking with him the two Princes and their sister, he carried them to his newly-built mansion. Some years before this time his wife had departed to the mercy of Allah, and he had passed only five or six months in his second home when he too suddenly fell sick and was admitted into the number of those who have found ruth. Withal he had neglected every occasion of telling his three foundlings the strange tale of their birth and how he had carried them to his home as castaways and had reared them as rearlings and had cherished them as his own children. But he had time to charge them, ere he died, that they three should never cease to live together in love and honour and affection and respect one towards other. The loss of their protector caused them to grieve with bitter grief, for they all thought he was their real father; so they bewailed them and buried him as befitted; after which the two brothers and their sister dwelt together in peace and plenty. But one day of the days the Princes, who were full of daring and of highest mettle, rode forth a-hunting and Princess Perizadah was left alone at home when an ancient woman——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Seventy-second Night.

Then said she:——I have heard, O auspicious King, that perchance an ancient woman of the Moslems, a recluse and a devotee came to the door and begged leave to enter within and repeat her prayers, as it was then the canonical hour and she had but time to make the Wuzú-ablution. Perizadah bade bring her and saluted her with the salam and kindly welcomed her; then, when the holy woman had made an end of her orisons, the handmaids of the Princess, at her command, conducted her all through the house and grounds, and displayed to her the rooms with their furniture and fittings, and lastly the garden and orchard and game-park. She was well pleased with all she saw and said within herself, “The man who built this mansion and laid out these parterres and vergiers was verily an accomplished artist and a wight of marvellous skill.” At last the slaves led her back to the Princess who, awaiting her return, was sitting in the belvedere; and quoth she to the devotee, “Come, O good my mother, do thou sit beside me and make me happy by the company of a pious recluse whom I am fortunate enough to have entertained unawares, and suffer I listen to thy words of grace and thereby gain no small advantage in this world and the next. Thou hast chosen the right path and straight whereon to walk, and that which all men strive for and pine for.” The holy woman would fain have seated herself at the feet of the Princess, but she courteously arose and took her by the hand and constrained her to sit beside her. Quoth she, “O my lady, mine eyes never yet beheld one so well-mannered as thou art: indeed, I am unworthy to sit with thee, natheless, as thou biddest, I will e’en do thy bidding.” As they sat conversing each with other the slave-girls set before them a table whereon were placed some platters of bread and cakes with saucers full of fruits both fresh and dried, and various kinds of cakes and sweetmeats. The Princess took one of the cakes and giving it to the good woman said, “O my mother, refresh thyself herewith and eat of the fruits such as thou likest. ’Tis now long since thou didst leave thy home and I trow thou hast not tasted aught of food upon the road.” Replied the holy woman, “O lady of gentle birth, I am not wont to taste of dainty dishes such as these, but I can ill refuse thy provision, since Allah the Almighty deigneth send me food and support by so liberal and generous a hand as thine.” And when they twain had eaten somewhat and cheered their hearts, the Princess asked the devotee concerning the manner of her worship and of her austere life; whereto she made due answer and explained according to her knowledge. The Princess then exclaimed, “Tell me, I pray thee, what thou thinkest of this mansion and the fashion of its building and the furniture and the appurtenances; and say me is all perfect and appropriate, or is aught still lacking in mansion or garden?” And she replied, “Since thou deignest ask my opinion, I confess to thee that both the building and the parterres are finished and furnished to perfection; and the belongings are in the best of taste and in the highest of ordinance. Still to my thinking there be three things here wanting, which if thou hadst the place would be most complete.” The Princess Perizadah adjured her saying, “O my aunt, I beseech thee tell me what three articles yet are lacking, that I may lose nor pains nor toil to obtain them;” and, as the maiden pressed her with much entreaty, the devotee was constrained to tell her. Quoth she, “O gentle lady, the first thing is the Speaking-Bird, called Bulbul-i-hazár-dástán;[^[110]] he is very rare and hard to find but, whenever he poureth out his melodious notes, thousands of birds fly to him from every side and join him in his harmony. The next thing is the Singing-Tree, whose smooth and glossy leaves when shaken by the wind and rubbed one against other send forth tuneful tones which strike the ear like the notes of sweet-voiced minstrels, ravishing the hearts of all who listen. The third thing is the Golden-Water of transparent purity, whereof should but one drop be dripped into a basin and this be placed inside the garden it presently will fill the vessel brimful and will spout upwards in gerbes playing like a fountain that jets: moreover it never ceaseth plying, and all the water as it shooteth up falleth back again inside the basin, not one gout thereof being lost.” Replied the Princess, “I doubt not but thou knowest for a certainty the very spot where these wondrous things are to be found; and I pray thee tell me now the place and means whereby I may take action to obtain them.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Seventy-third Night.

Then said she:——I have heard, O auspicious King, that the holy woman thus answered the Princess, “These three rarities are not to be found, save on the boundary-line that lieth between the land of Hind and the confining countries, a score of marches along the road that leadeth Eastwards from this mansion. Let him who goeth forth in quest of them ask the first man he meeteth on the twentieth stage concerning the spot where he may find the Speaking-Bird, the Singing-Tree and the Golden-Water; and he will direct the seeker where to come upon all three.” When she had made an end of speaking the Devotee, with many blessings and prayers and vows for her well-being, farewelled the lady Perizadah and fared forth homewards. The Princess, however, ceased not to ponder her words and ever to dwell in memory upon the relation of the holy woman who, never thinking that her hostess had asked for information save by way of curiosity, nor really purposed in mind to set forth with intent of finding the rarities, had heedlessly told all she knew and had given a clue to the discovery. But Perizadah kept these matters deeply graven on the tablets of her heart with firm resolution to follow the directions and, by all means in her power, to gain possession of these three wonders. Withal, the more she reflected the harder appeared the enterprise, and her fear of failing only added to her unease. Now whilst she sat perplexed with anxious thought and anon terrified with sore affright, her brothers rode back from the hunting-ground; and they marvelled much to see her sad of semblance and low-spirited, wondering the while what it was that troubled her. Presently quoth Prince Bahman, “O sister mine, why art thou so heavy of heart this day? Almighty Allah forbid thou be ill in health or that aught have betided thee to cause thy displeasure or to make thee melancholy. Tell us I beseech thee what it is, that we may be sharers in thy sorrow and be alert to aid thee.” The Princess answered not a word, but after long silence raised her head and looked up at her brothers; then casting down her eyes she said in curt phrase that naught was amiss with her. Quoth Prince Bahman, “Full well I wot that there is a somewhat on thy mind which thou hesitatest to tell us; and now hear me swear a strong oath that I will never leave thy side till thou shalt have told us what cause it is that troubleth thee. Haply thou art aweary of our affection and thou wouldst undo the fraternal tie which hath united us from our infancy.” When she saw her brothers so distressed and distraught, she was compelled to speak and said, “Albeit, O my dearlings, to tell you wherefore I am sad and sorrowful may cause you grief, still there is no help but I explain the matter to you twain. This mansion, which our dear father (who hath found ruth) builded for us, is perfect in every attribute nor lacketh it any condition of comfort or completion. Howbeit I have found out by chance this day that there are yet three things which, were they set within these walls, of the house and grounds, would make our place beyond compare, and in the wide world there would be naught with it to pair. These three things are the Speaking-Bird and the Singing-Tree and the Golden-Water; and ever since I heard of them my heart is filled with extreme desire to place them within our domain and excessive longing to obtain them by any means within my power. It now behoveth you help me with your best endeavour and to consider what person will aid me in getting possession of these rarities.” Replied Prince Bahman, “My life and that of my brother are at thy service to carry out thy purpose with heart and soul; and, couldst thou give me but a clue to the place where these strange things are found, I would sally forth in quest of them at daybreak as soon as the morning shall morrow.” When Prince Parwez understood that his brother was about to make this journey, he spake saying, “O my brother, thou art eldest of us, so do thou stay at home while I go forth to seek for these three things and bring them to our sister. And indeed it were more fitting for me to undertake a task which may occupy me for years.” Replied Prince Bahman, “I have full confidence in thy strength and prowess, and whatso I am able to perform thou canst do as well as I can. Still it is my firm resolve to fare forth upon this adventure alone and unaided, and thou must stay and take care of our sister and our home.” So next day Prince Bahman learned from the Princess the road whereon he was to travel and the marks and signs whereby to find the place. Presently, he donned armour and arms and bidding the twain adieu, he took horse and was about to ride forth with the stoutest of hearts, whereat Princess Perizadah’s eyes brimmed with tears and in faltering accents she addressed him saying, “O dear my brother, this bitter separation is heart-breaking; and sore sorrowful am I to see thee part from us. This disunion and thine absence in a distant land cause me grief and woe far exceeding that wherewith I mourned and pined for the rarities wherefor thou quittest us. If only we might have some news of thee from day to day then would I feel somewhat comforted and consoled; but now ’tis clear otherwise and regret is of none avail.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Seventy-fourth Night.

Then said she:——I have heard, O auspicious King, that Prince Bahman made answer in these words: “O sister mine, I am fully determined in mind to attempt this derring-do: be thou not however anxious or alarmed, for Inshallah—God willing—I shall return successful and triumphant. After my departure shouldst thou at any time feel in fear for my safety, then by this token which I leave thee thou shalt know of my fate and lot, good or evil.” Then, drawing from his waist-shawl a little hunting-knife like a whittle, he gave it to Princess Perizadah, saying, “Take now this blade and keep it ever by thee; and shouldst thou at any day or hour be solicitous concerning my condition, draw it from its sheath; and, if the steel be clean and bright as ’tis now then know that I am alive and safe and sound; but an thou find stains of blood thereon then shalt thou know that I am slain, and naught remaineth for thee to do save to pray for me as for one dead.” With these words of solace the Prince departed on his journey, and travelled straight along the road to India, turning nor to right hand nor to left but ever keeping the same object in view. Thus a score of days was spent in journeying from the land of Iran, and upon the twentieth he reached the end of his travel. Here he suddenly sighted an ancient man of frightful aspect sitting beneath a tree hard by his thatched hut wherein he was wont to shelter himself from the rains of spring and the heats of summer and the autumnal miasmas and the wintry frosts. So shotten in years was this Shaykh that hair and beard, mustachios and whiskers were white as snow, and the growth of his upper lip was so long and so thick that it covered and concealed his mouth, while his beard swept the ground and the nails of his hands and feet had grown to resemble the claws of a wild beast. Upon his head he wore a broad-brimmed hat of woven palm-leaves like that of a Malábár fisherman, and all his remaining habit was a strip of matting girded around his waist. Now this Shaykh was a Darwaysh who for many years had fled the world and all worldly pleasures; who lived a holy life of poverty and chastity and other-worldliness whereby his semblance had become such as I, O auspicious King, have described to thee. From early dawn that day Prince Bahman had been watchful and vigilant, ever looking on all sides to descry some one who could supply him with information touching the whereabouts of the rarities he sought; and this was the first human being he had sighted on that stage, the twentieth and last of his journey. So he rode up to him, being assured that the Shaykh must be the wight of whom the holy woman had spoken. Then Prince Bahman dismounting and making low obeisance to the Darwaysh, said, “O my father, Allah Almighty prolong thy years and grant thee all thy wishes!” Whereto the Fakir made answer but in accents so indistinct that the Prince could not distinguish a single word he said; and presently Bahman understood that his moustache had on such wise closed and concealed his mouth that his utterance became indistinct and he only muttered when he would have spoken. He therefore haltered his horse to a tree and pulling out a pair of scissors said, “O holy man, thy lips are wholly hidden by this overlong hair; suffer me, I pray thee, clip the bristling growth which overspreadeth thy face and which is so long and thick that thou art fearsome to behold; nay, more like to a bear than to a human being.” The Darwaysh with a nod consented, and when the Prince had clipped it and trimmed the growth, his face once more looked young and fresh as that of a man in the prime of youth. Presently quoth Bahman to him, “Would Heaven I had a mirror wherein to show thee thy face, so wouldst thou see how youthful thou seemest, and how thy favour hath become far more like that of folk than whilom it was.” These flattering words pleased the Darwaysh who smiling said, “I thank thee much for this thy goodly service and kindly offices; and, if in return I can do aught of favour for thee, I pray thee let me know, and I will attempt to satisfy thee in all things with my very heart and soul.” Then said the Prince, “O holy man, I have come hither from far distant lands along a toilsome road in quest of three things; to wit, a certain Speaking-Bird, a Singing-Tree and a Golden-Water; and this know I for certain that they are all to be found hard by this site.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Seventy-fifth Night.

Then said she:——I have heard, O auspicious King, that the Prince, turning to the Darwaysh, continued, “O Devotee, albeit well I wot that the three things I seek are in this land and nearhand, yet I know not the exact spot wherein to find them. An thou have true information concerning the place and will inform me thereof, I on my part will never forget thy kindness, and I shall have the satisfaction of feeling that this long and toilsome wayfare hath not been wholly vain.” Hearing these words of the Prince, the Darwaysh changed countenance and his face waxed troubled and his colour wan; then he bent his glance downwards and sat in deepest silence. Whereat the other said, “O holy father, dost thou not understand the words wherewith I have bespoken thee? An thou art ignorant of the matter prithee let me know straightway that I may again fare onwards until such time as I find a man who can inform me thereof.” After a long pause the Darwaysh made reply, “O stranger, ’tis true I ken full well the site whereof thou art in search; but I hold thee dear in that thou hast been of service to me; and I am loath for thine own sake to tell thee where to find that stead.” And the Prince rejoined, “Say me, O Fakir, why dost thou withhold this knowledge from me, and wherefore art thou not lief to let me learn it?” Replied the other, “’Tis a hard road to travel and full of perils and dangers. Besides thyself many have come hither and have asked the path of me, and I refused to tell them, but they heeded not my warning and pressed me sore and compelled me to disclose the secret which I would have buried in my breast. Know, O my son, that all those braves have perished in their pride and not one of them hath returned to me safe and sound. Now, an thy life be dear to thee, follow my counsel and fare no further, but rather turn thee back without stay or delay and make for house and home and family.” Hereto Prince Bahman, stern in resolution, made reply, “Thou hast after kindly guise and friendly fashion advised me with the best of advice; and I, having heard all thou hast to say, do thank thee gratefully. But I reck not one jot or tittle of what dangers affront me, nor shall thy threats however fatal deter me from my purpose: moreover, if thieves or foemen haply fall upon me, I am armed at point and can and will protect myself, for I am certified that none can outvie me in strength and stowre.” To this the Fakir made reply, “The beings who will cut thy path and bar thy progress to that place are unseen of man, nor will they appear to thee on any wise: how then canst thou defend thyself against them?” And he replied, “So be it, still I fear not and I pray thee only show me the road thither.” When the Darwaysh was assured that the Prince had fully determined in mind to attempt the exploit and would by no means turn or be turned back from carrying out his purpose, he thrust his hand into a bag which lay hard by and took therefrom a ball, and said, “Alas, O my son, thou wilt not accept my counsel and I needs must let thee follow thy wilful way. Take this ball and, mounting thy horse, throw it in front of thee, and as long as it shall roll onwards do thou ride after it, but when it shall stop at the hill-foot dismount from thy horse and throw the reins upon his neck and leave him alone, for he will stay there without moving until such time as thou return. Then manfully breast the ascent, and on either side of the path, right and left, thou shalt see a scatter of huge black boulders. Here the sound of many voices in confused clamour and frightful will suddenly strike thine ears, to raise thy wrath and to fill thee with fear and hinder thy higher course uphill. Have a heed that thou be not dismayed, also beware, and again I say beware, lest thou turn thy head at any time and cast a look backwards. An thy courage fail thee, or thou allow thyself one glance behind thee, thou shalt be transformed that very moment into a black rock; for know thou, O Prince, that all those stones which thou shalt see strewn upon thy way were men whilom and braves like thyself, who went forth with intent to gain the three things thou seekest, but frightened at those sounds lost human shape and became black boulders. However, shouldst thou reach the hill-top safe and sound, thou shalt find on the very summit a cage and perched therein the Speaking-Bird ready to answer all thy queries. So ask of him where thou mayest find the Singing-Tree and the Golden-Water, and he will tell thee all thou requirest. When thou shalt safely have seized all three thou wilt be free from further danger; yet, inasmuch as thou hast not yet set out upon this journey give ear to my counsel. I beg of thee desist from this thy purpose and return home in peace whilst thou hast yet the power.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Seventy-sixth Night.

Then said she:——I have heard, O auspicious King, that the Prince made answer to the Darwaysh, “Until, O thou holy man, such time as I win to my purpose I will not go back; no, never; therefore adieu.” So he mounted his horse and threw the ball in front of him; and it rolled forward at racing-speed and he, with gaze intent thereupon, rode after it and did not suffer it to gain upon him. When it had reached the hill whereof the Darwaysh spake, it ceased to make further way, whereupon the Prince dismounted and throwing the reins on his horse’s neck left him and fared on afoot to the slope. As far as he could see, the line of his path from the hill-foot to the head was strewn with a scatter of huge black boulders; withal his heart felt naught of fear. He had not taken more than some four or five paces before a hideous din and a terrible hubbub of many voices arose, even as the Darwaysh had forewarned him. Prince Bahman, however, walked on valiantly with front erect and fearless tread, but he saw no living thing and heard only the Voices[^[111]] sounding all around him. Some said, “Who is yon fool man and whence hath he come? Stop him, let him not pass!” Others shouted out, “Fall on him, seize this zany and slay him!” Then the report waxed louder and louder still, likest to the roar of thunder, and many Voices yelled out, “Thief! Assassin! Murtherer!” Another muttered in taunting undertones, “Let him be, fine fellow that he is! Suffer him to pass on, for he and he only shall get the cage and the Speaking-Bird.” The Prince feared naught but advanced hot foot with his wonted nerve and spirit; presently, however, when the Voices kept approaching nearer and nearer to him and increased in number on every side, he was sore perplexed. His legs began to tremble, he staggered and in fine overcome by fear he clean forgot the warning of the Darwaysh and looked back, whereat he was incontinently turned to stone like the scores of knights and adventurers who had foregone him. Meantime the Princess Perizadah ever carried the hunting-knife, which Bahman her brother had given her, sheathed as it was in her maiden zone. She had kept it there ever since he set out upon his perilous expedition, and whenever she felt disposed she would bare the blade and judge by its sheen how fared her brother. Now until that day when he was transmewed to stone she found it, as often as she looked at it, clean and bright; but on the very evening when that evil fate betided him perchance Prince Parwez said to Perizadah, “O sister mine, give me I pray thee the hunting-knife that I may see how goeth it with our brother.” She took it from her waist-belt and handed it to him; and as soon as he unsheathed the knife lo and behold! he saw gouts of gore begin to drop from it. Noting this he dashed the hunting-knife down and burst out into loud lamentations, whilst the Princess who divined what had happened shed a flood of bitter tears and cried with sighs and sobs, “Alas, O my brother, thou hast given thy life for me. Ah, woe is me and well-away! why did I tell thee of the Speaking-Bird and the Singing-Tree and the Golden-Water? Wherefore did I ask that holy woman how she liked our home, and hear of those three things in answer to my question? Would to Heaven she had never crossed our threshold and darkened our doors! Ungrateful hypocrite, dost thou requite me on such wise for the favour and the honour I was fain to show thee; and what made me ask of thee the means whereby to win these things? If now I obtain possession of them what will they advantage me, seeing that my brother Bahman is no more? What should I ever do with them?” Thus did Perizadah indulge her grief bewailing her sad fate; while Parwez in like manner moaned for his brother Bahman with exceeding bitter mourning. At last the Prince, who despite his sorrow was assured that his sister still ardently desired to possess the three marvels, turned to Perizadah and said, “It behoveth me, O my sister, to set out forthright and to discover whether Bahman our brother met his death by doom of Destiny, or whether some enemy have slain him; and if he hath been killed then must I take full vengeance on his murtherer.” Perizadah besought him with much weeping and wailing not to leave her, and said, “O joy of my heart, Allah upon thee, follow not in the footsteps of our dear departed brother nor quit me in order to attempt a journey so rife in risks. I care naught for those things in my fear lest I lose thee also while attempting such enterprise.” But Prince Parwez would on no wise listen to her lament and next day took leave of her, but ere he fared she said to him, “The hunting-knife which Bahman left with me was the means of informing us concerning the mishap which happened to him; but, say me how shall I know what happeneth to thee?” Then he produced a string of pearls which numbered one hundred and said, “As long as thou shalt see these pearls all parted one from other and each running loose upon the string, then do thou know that I am alive; but an thou shouldst find them fixed and adhering together then be thou ware that I am dead.” The Princess taking the string of pearls hung it around her neck, determined to observe it hour after hour and find out how it fared with her second brother. After this Prince Parwez set out upon his travels and at the twentieth stage came to the same spot where Bahman had found the Darwaysh and saw him there in like condition. Then, after saluting him with the salam, the Prince asked, “Canst thou tell me where to find the Speaking-Bird and the Singing-Tree and the Golden-Water; and by what manner of means I may get possession of them? An thou can I pray thee inform me of this matter.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Seventy-seventh Night.

Then said she:——I have heard, O auspicious King, that the Darwaysh strave to stay Prince Parwez from his design and shewed him all the dangers on the way. Quoth he, “Not many days ago one like unto thee in years and in features came hither and enquired of me concerning the matter thou now seekest. I warned him of the perils of the place and would have weaned him from his wilful ways, but he paid no wise heed to my warnings and refused to accept my counsel. He went off with full instructions from me how to find those things he sought; but as yet he hath not returned, and doubtless he also hath perished like the many who preceded him upon that perilous enterprise.” Then said Prince Parwez, “O holy father, I know the man of whom thou speakest, for that he was my brother; and I learned that he was dead, but have no inkling of the cause whereby he died.” Replied the Darwaysh, “O my lord, I can inform thee on this matter; he hath been transmewed into a black stone, like the others of whom I just now spake to thee. If thou wilt not accept my advice and act according to my counsel thou also surely shalt perish by the same means as did thy brother; and I solemnly forewarn thee to desist from this endeavour.” Prince Parwez having pondered these words, presently made reply, “O Darwaysh, I thank thee again and again and am much beholden to thee in that thou art fain of my welfare and thou hast given me the kindest of counsel and the friendliest of advice; nor am I worthy of such favours bestowed upon a stranger. But now remaineth naught for me to beseech save that thou wilt point out the path, for I am fully purposed to fare forwards and on no wise to desist from my endeavour. I pray thee favour me with full instructions for the road even as thou favourest my brother.” Then said the Darwaysh, “An thou wilt not lend ear to my warnings and do as I desire thee, it mattereth to me neither mickle nor little. Choose for thyself and I by doom of Destiny must perforce forward thy attempt and albeit, by reason of my great age and infirmities, I may not conduct thee to the place I will not grudge thee a guide.” Then Prince Parwez mounted his horse and the Darwaysh taking one of many balls from out his scrip placed it in the youth’s hands, directing him the while what to do, as he had counselled his brother Bahman; and, after giving him much advice and many warnings he ended with saying, “O my lord, have a heed not to be perplexed and terrified by the threatening Voices,[^[112]] and sounds from unseen beings, which shall strike thine ear; but advance dauntless to the hill-top where thou shalt find the cage with the Speaking-Bird and the Singing-Tree and the Golden-Water.” The Fakir then bid him adieu with words of good omen and the Prince set forth. He threw the ball on the ground before him and, as it rolled up the path, he urged his horse to keep pace with it. But when he reached the hill-foot and saw that the ball had stopped and lay still, he dismounted forthright and paused awhile ere he should begin to climb and conned well in his mind the directions, one and all, given to him by the Darwaysh. Then, with firm courage and fast resolve, he set out afoot to reach the hill-top. But hardly had he begun to climb before he heard a voice beside him threatening him in churlish tongue and crying, “O youth of ill-omen, stand still that I may trounce thee for this thine insolence.” Hearing these insulting words of the Invisible Speaker, Prince Parwez felt his blood boil over; he could not refrain his rage and in his passion he clean forgot the words of wisdom wherewith the Fakir had warned him. He seized his sword and drawing it from the scabbard, turned about to slay the man who durst insult him on such wise; but he saw no one and, in the act of looking back both he and his horse became black stones. Meanwhile the Princess ceased not at all hours of the day and watches of the night to consult the string of pearls which Parwez had left her: she counted them overnight when she retired to rest, she slept with them around her neck during the hours of darkness, and when she awoke at the dawn of day she first of all consulted them and noted their condition. Now at the very hour when her second brother was turned to stone she found the pearls sticking one to other so close together that she might not move a single bead apart from its fellows and she knew thereby that Prince Parwez also was lost to her for ever.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Seventy-eighth Night.

Then said she:——I have heard, O auspicious King, that the Princess Perizadah was sore grieved at so sudden a blow and said to herself, “Ah! woe is me and well-away! How bitter will be living without the love of such brothers whose youthtide was sacrificed for me! ’Tis but right that I share their fate whate’er be my lot; else what shall I have to say on the Day of Doom and the Resurrection of the Dead and the Judgment of Mankind?” Wherefore next morning, without further let or stay, she donned disguise of man’s attire; and, warning her women and slaves that she would be absent on an errand for a term of days during which they would be in charge of the house and goods, she mounted her hackney and set out alone and unattended. Now, inasmuch as she was skilled in horsemanship and had been wont to accompany her brothers when hunting and hawking, she was better fitted than other women to bear the toils and travails of travel. So on the twentieth day she arrived safe and sound at the hermitage-hut where, seeing the same Shaykh, she took seat beside him and after salaming to him and greeting him she asked him, “O holy father, suffer me to rest and refresh myself awhile in this site of good omen; then deign point out to me, I pray thee, the direction of the place, at no far distance herefrom, wherein are found a certain Speaking-Bird and a Singing-Tree and a Golden-Water. An thou wilt tell me I shall deem this the greatest of favour.” Replied the Darwaysh, “Thy voice revealeth to me that thou art a woman and no man, albeit attired in male’s apparel. Well I wot the stead whereof thou speakest and which containeth the marvellous things thou hast named. But say me, what is thy purpose in asking me?” The Princess made reply, “I have been told many a tale anent these rare and wondrous things, and I would fain get possession of them and bear them to my home and make them its choicest adornments.” And said the Fakir, “O my daughter, in very truth these matters are exceeding rare and admirable: right fit are they for fair ones like thyself to win and take back with thee, but thou hast little inkling of the dangers manifold and dire that encompass them. Better far were it for thee to cast away this vain thought and go back by the road thou camest.” Replied the Princess, “O holy father and far-famed anchorite, I come from a distant land whereto I will nevermore return except after winning my wish; no, never! I pray thee tell me the nature of those dangers and what they be, that hearing thereof my heart may judge if I have or have not the strength and the spirit to meet them.” Then the Shaykh described to the Princess all the risks of the road as erst he had informed Princes Bahman and Parwez; and he ended with saying, “The dangers will display themselves as soon as thou shalt begin to climb the hill-foot and shall not end till such time as thou wilt have reached the hill-head where is the home of the Speaking-Bird. Then, if thou be fortunate enough to seize him, he will direct thee where to find the Singing-Tree and the Golden-Water. All the time thou climbest the hill, Voices from throats unseen and accents fierce and fell shall resound in thine ears. Furthermore, thou shalt see black rocks and boulders strewn upon thy path; and these, thou must know, are the transformed bodies of men who with exceeding courage attempted the same enterprise, but filled with sudden fear and tempted to turn and to look backwards were changed into stones. Now do thou steadily bear in mind what was their case. At the first they listened to those fearful sounds and cursings with firm souls, but anon their hearts and minds misgave them, or, haply, they fumed with fury to hear the villain words addressed to them and they turned about and gazed behind them, whereat both men and horses became black boulders.” But when the Darwaysh had told her every whit, the Princess made reply, “From what thou sayest it seemeth clear to me that these Voices can do nothing but threaten and frighten by their terrible din; furthermore that there is naught to prevent a man climbing up the hill, nor is there any fear of any one attacking him; all he hath to do is on no account to look behind him.” And after a short pause she presently added, “O Fakir, albeit a woman yet I have both nerve and thews to carry me through this adventure. I shall not heed the Voices nor be enraged thereat, neither will they have any power to dismay me: moreover, I have devised a device whereby my success on this point is assured.” “And what wilt thou do?” asked he, and she answered, “I will stop mine ears with cotton so may not my mind be disturbed and reason perturbed by hearing those awesome sounds.” The Fakir marvelled with great marvel and presently exclaimed, “O my lady, methinks thou art destined to get possession of the things thou seekest. This plan hath not occurred to any hitherto[^[113]] and hence it is haply that one and all have failed miserably and have perished in the attempt. Take good heed to thyself however, nor run any risk other than the enterprise requireth.” She replied, “I have no cause for fear since this one and only danger is before me to prevent happy issue. My heart doth bear me witness that I shall surely gain the guerdon wherefor I have undertaken such toil and trouble. But now do thou tell me what I must do, and whither to win my wish I must wend.” The Darwaysh once more besought her to return home, but Perizadah refused to listen and remained as firm and resolute as before; so when he saw that she was fully bent upon carrying out her purpose he exclaimed, “Depart, O my daughter, in the peace of Almighty Allah and His blessing; and may He defend thy youth and beauty from all danger.” Then taking from his bag a ball he gave it her and said, “When thou art seated in saddle throw this before thee and follow it whitherso it lead thee; and when it shall stop at the hill-foot then dismount and climb the slope. What will happen after I have already told thee.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Seventy-ninth Night.

Then said she:——I have heard, O auspicious King, that the Princess after farewelling the Fakir straightway bestrode her steed and threw the ball in front of his hooves as she had been bidden do. It rolled along before her in the direction of the hill and she urged her hackney to keep up with it, until reaching the hill it suddenly stopped. Hereat the Princess dismounted forthwith and having carefully plugged both her ears with cotton, began to breast the slope with fearless heart and dauntless soul; and as soon as she had advanced a few steps a hubbub of voices broke out all around her, but she heard not a sound, by reason of her hearing being blunted by the cotton-wool. Then hideous cries arose with horrid din, still she heard them not; and at last they grew to a storm of shouts and shrieks and groans and moans flavoured with foul language such as shameless women use when railing one at other. She caught now and then an echo of the sounds but recked naught thereof and only laughed and said to herself, “What care I for their scoffs and jeers and fulsome taunts? Let them hoot on and bark and bay as they may: this at least shall not turn me from my purpose.” As she approached the goal the path became perilous in the extreme and the air was so filled with an infernal din and such awful sounds that even Rustam would have quailed thereat and the bold spirit of Asfandiyar[^[114]] have quaked with terror. The Princess, however, pressed on with uttermost speed and dauntless heart till she neared the hill-top and espied above her the cage in which the Speaking-Bird was singing with melodious tones; but, seeing the Princess draw nigh, he broke out despite his puny form in thundering tones and cried, “Return, O fool: hie thee back nor dare come nearer.” Princess Perizadah heeded not his clamour a whit but bravely reached the hill-top, and running over the level piece of ground made for the cage and seized it saying, “At last I have thee and thou shalt not escape me.” She then pulled out the cotton-wool wherewith she had stopped her ears, and heard the Speaking-Bird reply in gentle accents, “O lady valiant and noble, be of good cheer for no harm or evil shall betide thee, as hath happened to those who essayed to make me their prize. Albeit I am encaged I have much secret knowledge of what happeneth in the world of men and I am content to become thy slave, and for thee to be my liege lady. Moreover I am more familiar with all that concerneth thee even than thou art thyself; and one day of the days I will do thee a service which shall deserve thy gratitude. What now is thy command? Speak that I may fulfil thy wish.” Princess Perizadah was gladdened by these words, but in the midst of her joy she grieved at the thought of how she had lost her brothers whom she loved with a love so dear, and anon she said to the Speaking-Bird, “Full many a thing I want, but first tell me if the Golden-Water, of which I have heard so much, be nigh unto this place and if so do thou show me where to find it.” The Bird directed her accordingly and the Princess took a silver flagon she had brought with her and filled it brimful from the magical fount. Then quoth she to the Bird, “The third and last prize I have come to seek is the Singing-Tree: discover to me where that also can be found.” The Bird replied, “O Princess of fair ones, behind thy back in yonder clump that lieth close at hand groweth the Tree;” so she went forthright to the copse and found the Tree she sought singing with sweetest toned voice. But inasmuch as it was huge in girth she returned to her slave the Bird and said, “The Tree indeed I found but ’tis lofty and bulky; how then shall I pull it up?” and he made answer, “Pluck but a branchlet of the Tree and plant it in thy garden: ’twill at once take root and in shortest time be as gross and fair a growth as that in yonder copse.” So the Princess broke off a twig, and now that she had secured the three things, whereof the holy woman spake to her, she was exceeding joyful and turning to the Bird said, “I have in very deed won my wish, but one thing is yet wanting to my full satisfaction. My brothers who ventured forth with this same purpose are lying hereabouts turned into black stones; and I fain would have them brought to life again and the twain return with me in all satisfaction and assurance of success. Tell me now some plan whereby mine every desire may be fulfilled.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Eightieth Night.

Then said she:——I have heard, O auspicious King, that the Speaking-Bird replied, “O Princess, trouble not thyself, the thing is easy. Sprinkle some of the Golden-Water from the flagon upon the black stones lying round about, and by virtue thereof each and every shall come to life again, thy two brothers as well as the others.” So Princess Perizadah’s heart was set at rest and taking the three prizes with her she fared forth and scattered a few drops from the silver flagon upon each black stone as she passed it when, lo and behold! they came to life as men and horses. Amongst them were her brothers whom she at once knew and falling on their necks she embraced them, and asked in tones of surprise, “O my brothers, what do ye here?” To this they answered, “We lay fast asleep.” Quoth she, “Strange indeed that ye take delight in slumber away from me and ye forget the purpose wherefor ye left me; to wit, the winning of the Speaking-Bird and the Singing-Tree and the Golden-Water. Did ye not see this place all bestrown with dark hued rocks? Look now and say if there be aught left of them. These men and horses now standing around us were all black stones as ye yourselves also were; but, by the boon of Almighty Allah, all have come to life again and await the signal to depart. And if now ye wish to learn by what strange miracle both ye and they have recovered human shape, know ye that it hath been wrought by virtue of a water contained in this flagon which I sprinkled on the rocks with leave of the Lord of all Living. When I had gained possession of this cage and its Speaking-Bird, and also of the Singing-Tree, a wand whereof ye see in my hand, and lastly of the Golden-Water, I would not take them home with me unless ye twain could also bear me company; so I asked of this Bird the means whereby ye could be brought to life again. He made me drop some drops of the Golden-Water on the boulders and when I had done this ye two like all the others returned to life and to your proper forms.” Hearing these her words the Princes Bahman and Parwez thanked and praised their sister Perizadah; and all the others she had saved showered thanks and blessings on her head saying with one accord, “O our lady, we are now thy slaves; nor can a life-long service repay the debt of gratitude we owe thee for this favour thou hast shown us. Command and we are ready to obey thee with our hearts and our souls.” Quoth Perizadah, “The bringing back to life of these my brothers were my aim and purpose, and in so doing ye too have profited thereby; and I accept your acknowledgments as another pleasure. But now do ye mount each and every man his horse and ride back by the way ye came to your homes in Allah’s peace.” On this wise the Princess dismissed them and made herself also ready to depart; but, as she was about to bestride her steed, Prince Bahman asked permission of her that he might hold in hand the cage and ride in front of her. She answered, “Not so, O brother mine; this Bird is now my slave and I will carry him myself. An thou wilt, take thou this twig with thee, but hold the cage only till I am seated in saddle.” She then mounted her hackney and, placing the cage before her on the pommel, bade her brother Parwez take charge of the Golden-Water in the silver flagon and carry it with all care and the Prince did her bidding without gainsaying. And when they all were ready to ride forth, including the knights and the squires whom Perizadah had brought to life by sprinkling the Water the Princess turned to them and said, “Why delay we our departure and how is it that none offereth to lead us?” But as all hesitated she gave command, “Now let him amongst your number whose noblesse and high degree entitle him to such distinction fare before us and show us the way.” Then all with one accord replied, “O Princess of fair ones, there be none amongst us worthy of such honour, nor may any wight dare to ride before thee.” So when she saw that none amongst them claimed pre-eminence or right of guidance, and none desired to take precedence of the rest, she made excuse and said, “O my lords, ’tis not for me by right to lead the way, but since ye order I must needs obey.” Accordingly she pushed on to the front, and after came her brothers and behind them the rest. And as they journeyed on all desired to see the holy man, and thank him for his favours and friendly rede, but when they reached the spot where he dwelt they found him dead, and they knew not if old age had taken him away, or if he perished in his pride because the Princess Perizadah had found and had carried off the three things whereof he had been appointed by Destiny guard and guide.——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Eighty-first Night.

Then said she:——I have heard, O auspicious King, that all the company rode on, and as each one arrived at the road which led him to his natal land he took leave of the Lady Perizadah and went his way, until all were gone and the Princess and her brothers were the only left. At last they reached their journey’s end safe and sound, and on entering their mansion Perizadah hung the cage inside the garden hard by the belvedere and no sooner did the Speaking-Bird begin to sing than flights of ringdoves and bulbuls and nightingales and skylarks and parrots and other songsters came flocking around him from afar and anear. Likewise she set the twig, which she had taken from the Singing-Tree, in a choice parterre also hard by the belvedere, and forthright it took root and put forth boughs and buds and grew goodly in growth, till it became a trunk as large as that from which she had plucked the twig, whilst from its leafage went forth bewitching sounds rivalling the music of the parent tree. She lastly bid them carve her a basin of pure white marble and set it in the centre of the pleasure grounds; then she poured therein the Golden-Water and forthright it filled the bowl and shot upwards like a spouting fountain some twenty feet in height; moreover the gerbes and jets fell back whence they came and not one drop was lost: whereby the working of the waters was unbroken and ever similar. Now but few days passed ere the report of these three wonders was bruited abroad and flocked the folk daily from the city to solace themselves with the sight, and the gates stood always open wide and all who came had entrance to the house and gardens and free leave to walk about at will and see these rarities which affected them with admiration and delight. Then also, as soon as both the Princes had recovered from the toils of travel, they began to go a-hunting as heretofore; and it chanced one day they rode forth several miles from home and were both busied in the chase, when the Shah of Irán-land came by decree of Destiny to the same place for the same purpose. The Princes, seeing a band of knights and huntsmen drawing near, were fain to ride home and to avoid such meeting; so they left the hunting-grounds and turned them homewards. But as Fate and lot would have it they hit upon the very road whereby King Khusrau Shah was coming, and so narrow was the path that they could not avoid the horsemen by wheeling round and wending another way. So they drew rein perforce and dismounting they salamed and did obeisance to the Shah and stood between his hands with heads bent low. The Sovran, seeing the horses’ fine trappings and the Princes’ costly garments, thought that the two youths were in the suite of his Wazirs and his Ministers of state and much wished to look upon their faces; he therefore bade them raise their heads and stand upright in the presence and they obeyed his bidding with modest mien and downcast eyes. He was charmed to behold their comeliness of favour and their graceful forms and their noble air and their courtly mien; and, after gazing at them for some time in not a little wonder and admiration, he asked them who they were and what might be their names and where they abode. Hereto Prince Bahman made reply, “O Asylum of the Universe, we are the sons of one whose life was spent in serving the Shah, the Intendant of the royal gardens and pleasaunces. As his days drew to a close he builded him a home without the town for us to dwell in till we should grow to man’s estate and become fit to do thy Highness suit and service and carry out thy royal commands.” The Shah furthermore asked them, “How is it that ye go a-hunting? This is a special sport of Kings and is not meant for the general of his subjects and dependants.” Prince Bahman rejoined, “O Refuge of the World, we yet are young in years and being brought up at home we know little of courtly customs; but, as we look to bear arms in the armies of the Shah we fain would train our bodies to toil and moil.” This answer was honoured by the royal approof and the King rejoined, “The Shah would see how ye deal with noble game; so choose ye whatever quarry ye will and bring it down in the presence.” The Princes hereat remounted their horses and joined the Sovran; and when they reached the thick-most of the forest, Prince Bahman started a tiger and Prince Parwez rode after a bear; and the twain used their spears with such skill and good will that each killed his quarry and laid it at the Shah’s feet. Then entering the wood again Prince Bahman slew a bear, and Prince Parwez a tiger[^[115]] and did as before; but when they would have ridden off the third time the King forbade them saying, “What! would ye strip the royal preserve of all the game? This be enough and more than enough, the Shah wished only to put your valour to the proof and having seen it with his own eyes he is fully satisfied. Come now with us and stand before us as we sit at meat.” Prince Bahman made reply, “We are not worthy of the high honour and dignity wherewith thou favourest us thy humble servants. We dutifully and humbly petition thy Highness to hold us excused for this day; but if the Asylum of the Universe deign appoint some other time thy slaves will right gladly execute thy auspicious orders.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Eighty-second Night.

Then said she:——I have heard, O auspicious King, that Khusrau Shah, astonished at their refusal, asked the cause thereof when Prince Bahman answered, “May I be thy sacrifice,[^[116]] O King of kings, we have at home an only sister; and all three are bound together with bonds of the fondest affection; so we brothers go not anywhere without consulting her nor doth she aught save according to our counsel.” The King was pleased to see such fraternal love and union and presently quoth he, “By the head of the Shah,[^[117]] he freely giveth you leave to go to-day: consult your sister and meet the Shadow of Allah[^[118]] to-morrow at this hunting-ground, and tell him what she saith and if she be content to let you twain come and wait upon the Shah at meat.” So the Princes farewelled and prayed for him; then rode back home; but they both forgot to tell their sister how they had fallen in with the King; and of all that passed between them they remembered not one word.[^[119]] Next day again they went a-hunting and on returning from the chase the Shah enquired of them, “Have ye consulted with your sister if ye may serve the King, and what saith she thereto? Have ye obtained permission from her?” On hearing these words the Princes waxed aghast with fear; the colour of their faces changed, and each began to look into the other’s eyes. Then Bahman said, “Pardon, O Refuge of the World, this our transgression. We both forgot the command and remembered not to tell our sister.” Replied the King, “It mattereth naught! ask her to-day and bring me word to-morrow.” But it so happened that on that day also they forgot the message yet the King was not annoyed at their shortness of memory, but taking from his pocket three little balls of gold, and tying them in a kerchief of silk, he handed them to Prince Bahman saying, “Put these balls in thy waist-shawl, so shalt thou not forget to ask thy sister; and if perchance the matter escape thy memory, when thou shalt go to bed and take off thy girdle, haply the sound of them falling to the ground will remind thee of thy promise.” Despite this strict injunction of the Shadow of Allah the Princes on that day also clean forgot the order and the promise they had made to the King. When, however, night came on, and Prince Bahman went to his bed-chamber for sleep, he loosed his girdle and down fell the golden balls and at the sound the message of the Shah flashed across his thought. So he and his brother Parwez at once hastened to Perizadah’s bower, where she was about retiring to rest; and, with many excuses for troubling her at so unseasonable an hour, reported to her all that had happened. She lamented their thoughtlessness which for three successive days had caused them forget the royal behest and ended with saying, “Fortune hath favoured you, O my brothers, and brought you suddenly to the notice of the Asylum of the Universe, a chance which often hath led to the height of good. It grieveth me sore that in your over regard for our fraternal love and union ye did not take service with the King when he deigned command you. Moreover ye have far greater cause for regret and repentance than I in that ye failed to plead a sufficient excuse and that which ye offered must have sounded rude and churlish. A right dangerous thing it is to thwart Kingly wishes. In his extreme condescension the Shah commandeth you to take service with him and ye, in rebelling against his exalted orders have done foolishly and ye have caused me much trouble of mind. Howbeit I will sue counsel from my slave the Speaking-Bird and see what he may say; for when I have ever any hard and weighty question to decide I fail not to ask his advice.” Hereupon the Princess set the cage by her side and after telling her slave all that her brothers had made known to her, asked admonition of him regarding what they should do. The Speaking-Bird made answer, “It behoveth the Princes to gratify the Shah in all things he requireth of them; moreover, let them make ready a feast for the King and humbly pray him to visit this house, and thereby testify to him loyalty and devotion to his royal person.” Then said the Princess, “O Bird, my brothers are most dear to me nor would I suffer them leave my sight for one moment if it were possible; and Allah forfend that this daring on their part do injury to our love and affection.” Said the Speaking-Bird, “I have counselled thee for the best and have offered thee the right rede; nor do thou fear aught in following it, for naught save good shall come therefrom.” “But,” quoth the Princess, “an the Shadow of Allah honour us by crossing the threshold of this house needs must I present myself before him with face unveiled?”[^[120]] “By all means,” quoth the Speaking-Bird, “this will not harm thee, nay rather ’twill be to thine advantage.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Eighty-third Night.

Then said she:——I have heard, O auspicious King, that early next day the two Princes Bahman and Parwez rode as aforetime to the hunting-ground and met Khusrau Shah, who asked them, saying, “What answer bring ye from your sister?” Hereupon the elder brother advancing said, “O Shadow of Allah, verily we are thy slaves and whatever thou deign bid that we are ready to obey. These less than the least have referred the matter to their sister and have obtained her consent; nay more, she blamed and chided them for that they did not hurry to carry out the commands of the Refuge of the World the moment they were delivered. Therefore being sore displeased at us, she desireth us on her behalf to plead forgiveness with the Sháhinshah[^[121]] for this offence by us offered.” Replied the King, “No crime have ye committed to call forth the royal displeasure: nay more, it delighteth the Shadow of Allah exceedingly to see the love ye twain bear towards your sister.” Hearing such words of condescension and kindliness from the Shah, the Princes held their peace and hung their heads for shame groundwards; and the King who that day was not keen, according to his custom, after the chase, whenever he saw the brothers hold aloof, called them to his presence and heartened their hearts with words of favour; and presently, when aweary of sport, he turned the head of his steed palace-wards and deigned order the Princes to ride by his side. The Wazirs and Councillors and Courtiers one and all fumed with envy and jealousy to see two unknowns entreated with such especial favour; and as they rode at the head of the suite adown the market-street all eyes were turned upon the youths and men asked one of other, “Who be the two who ride beside the Shah? Belong they to this city, or come they from some foreign land?” And the folk praised and blessed them saying, “Allah send our King of kings two Princes as goodly and gallant as are these twain who ride beside him. If our hapless Queen who languisheth in durance had brought forth sons, by Allah’s favour they would now be of the same age as these young lords.” But as soon as the cavalcade reached the palace the King alighted from his horse and led the Princes to his private chamber, a splendid retreat magnificently furnished, wherein a table had been spread with sumptuous meats and rarest cates; and having seated himself thereat he motioned them to do likewise. Hereupon the brothers making low obeisance also took their seats and ate in well-bred silence with respectful mien. Then the Shah, desiring to warm them into talk[^[122]] and thereby to test their wit and wisdom, addressed them on themes galore and asked of them many questions; and, inasmuch as they had been taught well and trained in every art and science, they answered with propriety and perfect ease. The Shah struck with admiration bitterly regretted that Almighty Allah had not vouchsafed to him sons so handsome in semblance and so apt and so learned as these twain; and, for the pleasure of listening to them, he lingered at meat longer than he was wont to do. And when he rose from table and retired with them to his private apartment he still sat longwhile talking with them and at last in his admiration he exclaimed, “Never until this day have I set eyes on youths so well brought up and so comely and so capable as are these, and methinks ’twere hard to find their equals anywhere.” In fine quoth he, “The time waxeth late, so now let us cheer our hearts with music.” And forthright the royal band of minstrels and musicians began to sing and perform upon instruments of mirth and merriment, whilst dancing-girls and boys displayed their skill, and mimes and mummers played their parts. The Princes enjoyed the spectacle with extreme joy and the last hours of the afternoon passed in royal revelry and regale. But when the sun had set and evening came on, the youths craved dismissal from the Shah with many expressions of gratitude for the exalted favours he had deigned bestow on them; and ere they fared forth the King of kings bespake them, saying, “Come ye again on the morrow to our hunting-ground as heretofore, and thence return to the palace. By the beard of the Shah, he fain would have you always with him, and solace him with your companionship and converse.” Prince Bahman, prostrating himself before the presence, answered, “’Tis the very end and aim of all our wishes, O Shadow of Allah upon Earth, that on the morrow when thou shalt come from the chase and pass by our poor house, thou graciously deign enter and rest in it awhile, thereby conferring the highmost of honours upon ourselves and upon our sister. Albeit the place is not worthy of the Shahinshah’s exalted presence, yet at times do mighty Kings condescend to visit the huts of their slaves.” The King, ever more and more enchanted with their comeliness and pleasant speech, vouchsafed a most gracious answer, saying, “The dwelling-place of youths in your estate and degree will certainly be goodly and right worthy of you; and the Shah willingly consenteth for the morrow to become the guest of you twain and of your sister whom, albeit he have not yet seen, he is assured to find perfect in all gifts of body and mind. Do ye twain therefore about early dawn-tide expect the Shah at the usual trysting place.” The Princes then craved leave to wend their ways; and going home said to their sister, “O Perizadah, the Shah hath decreed that to-morrow he will come to our house and rest here awhile after the hunt.” Said she, “An so it be, needs must we see to it that all be made ready for a royal banquet and we may not be put to shame when the Shadow of Allah shall deign shade us. There is no help but that in this matter I ask of my slave, the Speaking-Bird, what counsel he would give; and that prepare according thereto such meats as are meet for him and are pleasing to the royal palate.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Eighty-fourth Night.

Then said she:——I have heard, O auspicious King, that the Princes both approved of her plan and went to seek repose; whereupon Perizadah sent for the cage and setting it before her said, “O Bird, the Shah hath made a promise and hath decreed that he will deign honour this our house on the morrow, wherefore we must needs make ready for our liege lord the best of banquets and I bid thee say me what dishes should the kitcheners cook for him?” The Speaking-Bird replied, “O my lady, thou hast the most skilful of cooks and confectioners. Do thou bid them dress for thee the choicest dainties, but above all others see thou with thine own eyes that they set before the Shah a dish of new green cucumbers stuffed with pearls.” Quoth the Princess in utter wonderment, “Never until this time heard I of such a dainty! How? cucumbers with a filling of pearls! And what will the King, who cometh to eat bread and not to gaze on stones, say to such meat? Furthermore, I have not in my possession pearls enough to serve for even a single cucumber.” Replied the Speaking-Bird, “This were an easy matter: do thou dread naught but only act as I shall advise thee. I seek not aught save thy welfare and would on no wise counsel thee to thy disadvantage. As for the pearls thou shalt collect them on this wise; go thou to-morrow betimes to the pleasure-gardens and bid a hole be dug at the foot of the first tree in the avenue to thy right hand, and there shalt thou find of pearls as large a store as thou shalt require.” So after dawn on the next day Princess Perizadah bade a gardener-lad accompany her and fared to the site within the pleasure-gardens whereof the Speaking-Bird had told her. Here the boy dug a hole both deep and wide when suddenly his spade struck upon somewhat hard, and he removed with his hands the earth and discovered to view a golden casket well-nigh one foot square. Hereupon the young gardener showed it to the Princess who exclaimed, “I brought thee with me for this very reason. Take heed and see that no harm come to it, but dig it out and bring it to me with all care.” When the lad did her bidding she opened it forthright and found it filled with pearls and unions fresh from the sea, round as rings and all of one and the same size perfectly fitted for the purpose which the Speaking-Bird had proposed. Perizadah rejoiced with extreme joy at the sight and taking up the box walked back with it to the house; and the Princes who had seen their sister faring forth betimes with the gardener-lad and had wondered why she went to the park thus early unaccording to her wonted custom, catching sight of her from the casement quickly donned their walking dresses and came to meet her. And as the two brothers walked forwards they saw the Princess approaching them with somewhat unusual under her arm, which when they met, proved to be a golden casket whereof they knew naught. Quoth they, “O our sister, at early light we espied thee going to the pleasure grounds with a gardener-lad empty handed, but now thou bringest back this golden casket; so disclose to us where and how thou hast found it; and haply there may be some hoard close hidden in the parterre?” Perizadah replied, “Sooth ye say, O my brothers: I took this lad with me and made him dig under a certain tree where we came upon this box of pearls, at the sight whereof methinks your hearts will be delighted.” The Princess straightway opened the box and her Brothers sighting the pearls and unions were amazed with extreme amazement and rejoiced greatly to see them. Quoth the Princess, “Come now ye twain with me, for that I have in hand a weighty matter;” and quoth Prince Bahman, “What is there to do? I pray thee tell us without delay for never yet hast thou kept aught of thy life from us.” She made reply, “O my brothers, I have nothing to hide from you, nor think ye any ill of me, for I am now about to tell you all the tale.” Then she made known to them what advice the Speaking-Bird had given to her; and they, conning the matter over in their minds, marvelled much why her slave had bidden them set a dish of green cucumbers stuffed with pearls before the Shah, nor could they devise any reason for it. Presently the Princess resumed, “The Speaking-Bird indeed is wise and ware; so methinks this counsel must be for our advantage; and at any rate it cannot be without some object and purpose. It therefore behoveth us to do even as he hath commanded.” Hereupon the Princess went to her own chamber and summoning the head cook said to him, “This day the Shah, the Shadow of Allah upon Earth, will condescend here to eat the noon-meal. So do thou take heed that the meats be of choicest flavour and fittest to set before the Asylum of the World, but of all the dishes there is one thou alone must make and let not another have a hand therein. This shall be of the freshest green cucumbers with a stuffing of unions and pearls.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Eighty-fifth Night.

Then said she:——I have heard, O auspicious King, that the head Cook listened to this order of the Princess with wonderment and said in himself, “Who ever heard of such a dish or dreamed of ordering such an one.” The Lady seeing his astonishment betrayed in his semblance without the science of thought-reading,[^[123]] said to him, “It seemeth from thy countenance that thou deemest me daft of wits to give thee such order. I know that no one ever tasted a dish of the kind, but what is that to thee? Do thou e’en as thou art bidden. Thou seest this box brimful of pearls; so take of them as many as thou needest for the dish, and what remaineth over leave in the box.” The Kitchener who could answer nothing in his confusion and amazement, chose as many precious stones as he required, and presently fared away to superintend the meats being cooked and made ready for the feast. Meanwhile the Princess went over the house and grounds and gave directions to the slaves about the ordinance thereof, lending especial attention to the carpets and divans, the lamps and all other furniture. Next day at break of dawn Princes Bahman and Parwez rode forth in rich attire to the appointed place where they first met the Shah, who was also punctual to his promise and vouchsafed to join them in the hunt. Now when the sun had risen high and its rays waxed hot, the King gave up the chase, and set forth with the Princes to their house; and as they drew nigh thereto the cadet pushed forwards and sent word to the Princess that the Asylum of the World was coming in all good omen. Accordingly, she hastened to receive him and stood waiting his arrival at the inner entrance; and after, when the King rode up to the gate and dismounting within the court stepped over the threshold of the house-door, she fell down at his feet and did him worship. Hereat her brothers said, “O Asylum of the World, this is our sister of whom we spake;” and the Shah with gracious kindness and condescension raised her by the hand, and when he saw her face he marvelled much at its wondrous comeliness and loveliness. He thought in himself, “How like she is to her brothers in favour and form, and I trow there be none of all my lieges in city or country who can compare with them for beauty and noble bearing. This country-house also exceedeth all that I have ever seen in splendour and grandeur.” The Princess then led the Shah through the house and showed him all the magnificence thereof, while he rejoiced with extreme joy at everything that met his sight. So when King Khusrau had considered whatso was in the mansion he said to the Princess, “This home of thine is far grander than any palace owned by the Shah, who would now stroll about the pleasure-garden, never doubting but that it will be delightsome as the house.” Hereat the Princess threw wide open the door whence the grounds could be seen; and at once the King beheld before and above all other things, the fountain which cast up incessantly, in gerbes and jets, water clear as crystal withal golden of hue. Seeing such prodigy he cried, “This is indeed a glorious gusher: never before saw I one so admirable. But say me where is its source, and by what means doth it shoot up in spurts so high? Whence cometh this constant supply and in what fashion was it formed? The Shah would fain see it near hand.” “O King of kings, and Lord of the lands,” quoth the Princess, “be pleased to do whatso thou desirest.” Thereupon they went up to the fountain and the Shah stood gazing upon it with delight when behold, he heard a concert of sugar-sweet voices choiring with the harmony and melody of wit-ravishing music. So he turned him round and gazed about him to discover the singers, but no one was in sight; and albeit he looked both far and near all was in vain, he heard the voices but he could descry no songster. At length completely baffled he exclaimed, “Whence come these most musical of sounds; and rise they from the bowels of earth or are they floating in the depths of air? They fill the heart with rapture, but strangely surprise the senses to see that no one singer is in sight.” Replied the Princess with a smile, “O Lord of lords, there are no minstrels here and the strains which strike the Shah’s ear come from yonder tree. Deign walk on, I pray thee, and examine it well.” So he advanced thereto, ever more and more enchanted with the music, and he gazed now at the Golden-Water and now at the Singing-Tree till lost in wonderment and amazement; then, “O Allah,” said he to himself, “is all this Nature-made or magical, for in very deed the place is full of mystery?” Presently, turning to the Princess quoth he, “O my lady, prithee whence came ye by this wondrous tree which hath been planted in the middlemost of this garden: did anyone bring it from some far distant land as a rare gift, and by what name is it known?” Quoth Perizadah in reply, “O King of kings, this marvel hight Singing-Tree groweth not in our country. ’Twere long to recount whence and by what means I obtained it; and suffice it for the present to say that the Tree, together with the Golden-Water and the Speaking-Bird, were all found by me at one and the same time. Deign now accompany thy slave and look upon this third rarity; and when the Shah shall have rested and recovered from the toils and travails of hunting, the tale of these three strange things shall be told to the Asylum of the World in fullest detail.” Hereto the King replied, “All the Shah’s fatigue hath gone for gazing upon these wonders; and now to visit the Speaking-Bird.”——And as the morning began to dawn Shahrazad held her peace till

The end of the Six Hundred and Eighty-sixth Night.

Then said she:——I have heard, O auspicious King, that the Princess took the King and when she had shown to him the Speaking-Bird, they returned to the garden where he never ceased considering the fountain with extreme surprise and presently exclaimed, “How is this? No spring whence cometh all this water meeteth the Shah’s eye, and no channel; nor is there any reservoir large enough to contain it.” She replied, “Thou speakest sooth, O King of kings! This jetting fount hath no source; and it springeth from a small marble basin which I filled from a single flagon of the Golden-Water; and by the might of Allah Almighty it increased and waxed copious until it shot up in this huge gerbe which the Shah seeth. Furthermore it ever playeth day and night; and, marvellous to relate, the water falling back from that height into the basin minisheth not in quantity nor is aught of it spilt or wasted.” Hereat the King, filled with wonder and astonishment, bade go back to the Speaking-Bird; whereupon the Princess led him to the belvedere whence he looked out upon thousands of all manner fowls carolling in the trees and filling air with their hymns and praises of the Creator; so he asked his guide, “O my lady, whence come these countless songsters which haunt yonder tree and make the welkin resound with their melodious notes; yet they affect none other of the trees?” Quoth Perizadah, “O King of kings, they are all attracted by the Speaking-Bird and flock hither to accompany his song; and for that his cage hangeth to the window of this belvedere they prefer only the nearest of the trees; and here he may be heard singing sweeter notes than any of the others, nay in a plaint more musical far than that of any nightingale.” And as the Shah drew nigh the cage and gave ear to the Bird’s singing, the Princess called to her captive saying, “Ho, my slave the Bird, dost thou not perceive the Asylum of the Universe is here that thou payest him not due homage and worship?” Hearing these words the Speaking-Bird forthright ceased his shrilling and at the same moment all the other songsters sat in deepest silence; for they were loyal to their liege lord nor durst any one utter a note when he held his peace. The Speaking-Bird then spake in human voice saying, “O great King, may Almighty Allah by His Might and Majesty accord thee health and happiness;” so the Shah returned the salutation and the Slave of Princess Perizadah ceased not to shower blessings upon his head. Meanwhile the tables were spread after sumptuous fashion and the choicest meats were set before the company which was seated in due order and degree, the Shah placing himself hard by the Speaking-Bird and close to the casement where the cage was hung. Then the dish of green cucumbers having been set before him, he put forth his hand to help himself, but drew it back in wonderment when he saw that the cucumbers, ranged in order upon the plate, were stuffed with pearls which appeared at either end. He asked the Princess and her brothers, “What is this dish? It cannot be meant for food; then wherefore is it placed before the Shah? Explain to me, I command you, what this thing meaneth.” They could not give an answer unknowing what reply to make, and as all held their peace the Speaking-Bird answered for them saying, “O King of the Age and the Time, dost thou deem it strange to see a dish of cucumbers stuffed with pearls? How much stranger then it is that thou wast not astonished to hear that the Queen thy Consort had, contrary to the laws of Allah’s ordinance, given birth to such animals as dog and cat and musk-rat. This should have caused thee far more of wonder, for who hath ever heard of woman bearing such as these?” Hereat the Shah made answer to the Speaking-Bird, “All that thou sayest is right indeed and I know that such things are not after the law of Almighty Allah; but I believed the reports of the midwives, the wise women who were with the Queen such time she was brought to bed, for they were not strangers but her own sisters, born of the same parents as herself. How then could I do otherwise than trust their words?” Quoth the Speaking-Bird, “O King of kings, indeed the truth of the matter is not hidden from me. Albeit they be the sisters of thy Queen, yet seeing the royal favours and affection towards their cadette they were consumed with anger and hatred and despite by reason of their envy and jealousy. So they devised evil devices against her and their deceits at last succeeded in diverting thy thoughts from her, and in hiding her virtues from thy sight. Now are their malice and treason made manifest to thee; and, if thou require further proof, do thou summon them and question them of the case. They cannot hide it from thee and will be reduced to confess and crave thy pardon.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Eighty-seventh Night.

Then said she:——I have heard, O auspicious King, that the Speaking-Bird said also to Khusrau Shah, “These two royal brothers so comely and stalwart and this lovely Princess, their sister, are thine own lawful children to whom the Queen thy Consort gave birth. The midwives, thy sisters-in-law, by reason of the blackness of their hearts and faces bore them away as soon as they were born: indeed every time a child was given to thee they wrapped it in a bit of blanket and putting it in a basket committed it to the stream which floweth by the palace to the intent that it might die an obscure death. But it so fortuned that the Intendant of thy royal gardens espied these baskets one and all as they floated past his grounds, and took charge of the infants he found therein. He then caused them to be nursed and reared with all care and, whilst they were growing up to man’s estate, he looked to their being taught every art and science; and whilst his life endured he dealt with them and brought them up in love and tenderness as though they had been his very own. And now, O Khusrau Shah, wake from thy sleep of ignorance and heedlessness, and know that these two Princes Bahman and Parwez and the Princess Perizadah their sister are thine own issue and thy rightful heirs.” When the King heard these words and was assured of their purport being true and understood the evil doing of those Satans, his sisters-in-law, he said, “O Bird, I am indeed persuaded of thy soothfastness, for when I first saw these youths at the hunting-ground my bowels yearned with affection towards them and my heart felt constrained to love them as though they had been my own seed. Both they and their sister have drawn my affections to them as a magnet draweth iron: and the voice of blood crieth to me and compelleth me to confess the tie and to acknowledge that they are my true children, borne in the womb of my Queen, whose direful Destiny I have been the means of carrying out.” Then turning to the Princes and their sister he said with tearful eyes and broken voice, “Ye are my children and henceforth do ye regard me as your father.” At this they ran to him with rare delight and falling on his neck embraced him. Then they all sat down to meat and when they had finished eating, Khusrau Shah said to them, “O my children, I must now leave you, but Inshallah—Allah willing—I will come again to-morrow and bring with me the Queen your mother.” So saying he farewelled them fondly and mounting his horse departed to his palace; and no sooner had he seated himself upon his throne than he summoned the Grand Wazir and commanded him saying, “Do thou send this instant and bind in heaviest bonds those vile women, the sisters of my Queen; for their ill deeds have at last come to light and they deserve to die the death of murtherers. Let the Sworder forthright make sharp his sword; for the ground thirsteth for their blood. Go see thyself that they are beheaded without stay or delay: await not other order, but instantly obey my commandment.” The Grand Wazir went forth at once and in his presence the Envious Sisters were decapitated and thus underwent fit punishment for their malice and their evil doing. After this, Khusrau Shah with his retinue walked afoot to the Cathedral-mosque whereby the Queen had been imprisoned for so many years in bitter grief and woe, and with his own hands he led her forth from her cage and tenderly embraced her. Then seeing her sad plight and her care-worn countenance and wretched attire he wept and cried, “Allah Almighty forgive me this mine unjust and wrongful dealing towards thee. I have put to death thy sisters who deceitfully and despitefully raised my wrath and anger against thee, the innocent, the guiltless; and they have received due retribution for their misdeeds.”——And as the morn began to dawn Shahrazad held her peace till

The end of the Six Hundred and Eighty-eighth Night.

Then said she:——I have heard, O auspicious King, that the King spake kindly and fondly to his Consort, and told her all that had betided him, and what the Speaking-Bird had made known to him, ending with these words, “Come now with me to the palace where thou shalt see thy two sons and daughter grown up to become the loveliest of beings. Hie with me and embrace them and take them to thy bosom, for they are our children, the light of our eyes. But first do thou repair to the Hammám and don thy royal robes and jewels.” Meanwhile tidings of these events were noised about the city how the King had at length shown due favour to the Queen, and had released her from bondage with his own hands and prayed forgiveness for the wrongs he had done to her; and how the Princes and the Princess had been proved to be her true-born children, and also how that Khusrau Shah had punished her sisters who conspired against her: so joy and gladness prevailed both in city and kingdom, and all the folk blessed the Shah’s Bánú and cursed the Satanesses her sisters. And next day when the Queen had bathed in the Hammam and had donned royal dress and regal jewels, she went to meet her children together with the King who led up to her the Princes Bahman and Parwez and the Princess Perizadah and said, “See, here are thy children, fruit of thy womb and core of thy heart, thine own very sons and thy daughter: embrace them with all a mother’s love and extend thy favour and affection to them even as I have done. When thou didst give them birth, thine ill-omened sisters bore them away from thee and cast them into yonder stream and said that thou hadst been delivered first of a puppy, then of a kitten and lastly of a musk-ratling. I cannot console myself for having credited their calumnies and the only recompense I can make is to place in thine embrace these three thou broughtest forth, and whom Allah Almighty hath restored to us and hath made right worthy to be called our children.” Then the Princes and Princess fell upon their mother’s neck and fondly embraced her weeping tear-floods of joy. After this the Shah and the Banu sat down to meat together with their children; and, when they had made an end of eating, King Khusrau Shah repaired to the garden with his Consort that he might show her the Singing-Tree and the fountain of Golden-Water, whereat the Queen was filled with wonder and delight. Next they turned to the belvedere and visited the Speaking-Bird of whom, as they sat at meat, the King had spoken to her in highest praise, and the Queen rejoiced in his sweet voice and melodious singing. And when they had seen all these things, the King mounted horse, Prince Bahman riding on his right hand and on his left Prince Parwez, while the Queen took Princess Perizadah with her inside her litter, and thus they set forth for the palace. As the royal cavalcade passed the city walls and entered the capital with royal pomp and circumstance, the subjects who had heard the glad tidings thronged in multitudes to see their progress and volleyed shouts of acclamation; and as the lieges had grieved aforetime to see the Queen-consort imprisoned, so now they rejoiced with exceeding joy to find her free once more. But chiefly they marvelled to look upon the Speaking-Bird, for the Princess carried the cage with her, and as they rode along thousands of sweet-toned songsters came swarming round them from every quarter, and flew as an escort to the cage, filling the air with marvellous music; while flocks of others, perching upon the trees and the housetops, carolled and warbled as it were to greet their lord’s cage accompanying the royal cavalcade. And when the palace was reached, the Shah and his Queen and his children sat down to a sumptuous banquet; and the city was illuminated, and everywhere dancings and merry-makings testified to the joy of the lieges; and for many days these revels and rejoicings prevailed throughout the capital and the kingdom where every man was blithe and happy and had feastings and festivities in his house. After these festivals King Khusrau Shah made his elder son Bahman heir to his throne and kingdom and committed to his hands the affairs of state in their entirety, and the Prince administered affairs with such wisdom and success that the greatness and glory of the realm were increased twofold. The Shah also entrusted to his youngest son Parwez the charge of his army, both of horsemen and foot-soldiers; and Princess Perizadah was given by her sire in marriage to a puissant King who reigned over a mighty country; and lastly the Queen-mother forgot in perfect joy and happiness the pangs of her captivity. Destiny ever afterwards endowed them, one and all, with days the most delectable and they led the liefest of lives until at last there came to them the Destroyer of delights and the Sunderer of societies and the Depopulator of palaces and the Garnerer of graveyards and the Reaper for Resurrection-day, and they became as though they never had been. So laud be to the Lord who dieth not and who knoweth no shadow of change.

Finis

VARIANTS AND ANALOGUES OF THE TALES IN THE SUPPLEMENTAL NIGHTS,
VOL. III.

By W. A. CLOUSTON,

AUTHOR OF “POPULAR TALES AND FICTIONS: THEIR MIGRATIONS AND TRANSFORMATIONS,” ETC.

Appendix.
VARIANTS AND ANALOGUES OF THE TALES IN THE SUPPLEMENTAL NIGHTS,
VOL. III.

By W. A. CLOUSTON.

THE TALE OF ZAYN AL-ASNAM—p. [3].

This story is a compound of two distinct tales, namely, the Dream of Riches and the Quest of the Ninth Image. It has always been one of the most popular of the tales in our common version of the “Arabian Nights,” with this advantage, that it is perhaps the only one of the whole collection in which something like a moral purpose may be discovered—“a virtuous woman is more precious than fine gold.” Baron de Sacy has remarked of The Nights, that in the course of a few years after Galland’s version appeared “it filled Europe with its fame, though offering no object of moral or philosophical interest, and detailing stories merely for the pleasure of relating them.” But this last statement is not quite accurate: Shahrazad relates her stories merely to prolong her own life.

It is a curious fact—and one perhaps not very generally known—that the Tale of Zayn al-Asnám is one of two (the other being that of Khudádád) which Galland repudiated, as having been foisted into his 8th volume without his knowledge, as he expressly asserts in the “Avertissement” to the 9th vol., promising to remove them in a second edition, which, however, he did not live to see. I understand that M. Herrmann Zotenberg purposes showing, in his forthcoming edition of “Aladdin,” that these two histoires (including that of the Princess of Daryábár, which is interwoven with the tale of Khudádád and his Brothers) were Turkish tales translated by M. Petis de la Croix and were intended to appear in his “Mille et un Jours,” which was published, after his death, in 1710; and that, like most of the tales in that work, they were derived from the Turkish collection entitled “Al-Faráj ba’d al-Shiddah,” or Joy after Affliction. But that Turkish story-book is said to be a translation of the Persian collection entitled “Hazár ú Yek Rúz” (the Thousand and One Days), which M. Petis rendered into French.

In the preface to Petis’ work it is stated that during his residence in Persia, in 1675, he made a transcript of the “Hazár ú Yek Rúz,” by permission of the author, a dervish named Mukhlis, of Isfahán. That transcript has not, I understand, been found; but Sir William Ouseley brought a manuscript from Persia which contained a portion of the “Hazár ú Yek Rúz,” and which he says (“Travels,” vol. ii. p. 21, note) agreed so far with the French version. And it does seem strange that Petis should go to the Turkish book for tales to include in his “Mille et un Jours” when he had before him a complete copy of the Persian original; and even if he did so, how came his French rendering of the tales in question into the hands of Galland’s publisher? The tales are not found in Petis’ version, which is regularly divided into 1001 Days; and the Turkish work, judging from the titles of the eleven first tales, of which I have seen a transcript by M. Zotenberg, has a number of stories which do not occur in the Persian.[^[124]] But I think it very unlikely that the tales of Khudádád and the Princess, foisted into Galland’s 8th volume, were translated from the Turkish collection. In Galland the story of the Princess Daryábár is inserted in that of Khudádád; while in the Turkish story-book they are separate tales, the 6th recital being under the title, “Of the Vazír with the Daughter of the Prince of Daryábán,” and the 9th story is “Of the Sons of the Sovereign of Harrán with Khudádád.” This does not seem to support the assertion that these tales in Galland were derived from the Turkish versions: it is not to be supposed, surely, that the translator of the versions in Galland conceived the idea of fusing the two stories together?

The first part of the tale of Zayn al-Asnam—the Dream of Riches—is an interesting variant of the tale in The Nights, vol. iv. p. 289, where (briefly to recapitulate, for purposes of comparison by-and-by) a man of Baghdad, having lost all his wealth and become destitute, dreams one night that a figure appeared before him and told him that his fortune was in Cairo. To that city he went accordingly, and as it was night when he arrived, he took shelter in a mosque. A party of thieves just then had got into an adjacent house from that same mosque, and the inmates, discovering them, raised such an outcry as to bring the police at once on the spot. The thieves contrive to get away, and the walí, finding only the man of Baghdad in the mosque, causes him to be seized and severely beaten, after which he sends him to prison, where the poor fellow remains thirty days, when the walí sends for him and begins to question him. The man tells his story, at which the walí laughs, calls him an ass for coming so far because of a dream, and adds that he himself had had a similar dream of a great treasure buried in the garden of such a house in Baghdad, but he was not so silly as to go there. The poor man recognises his own house and garden from the walí’s description, and being set at liberty returns to Baghdad, and finds the treasure on the very spot indicated.

Lane, who puts this story (as indeed he has done with much better ones) among his notes, states that it is also related by El-Ishákí, who flourished during the reign of the Khalíf El-Ma’mún (9th century); and his editor Edward Stanley Poole adds that he found it also in a MS. of Lane’s entitled “Murshid ez-Zúwár ilà Kubúr el-Abrar,” with the difference that it is there related of an Egyptian saint who travelled to Baghdad, and was in the same manner directed to his own house in El-Fustát.

The same story is told in the 6th book of the “Masnaví,” an enormously long sufí poem, written in Persian, by Jelál ed-Dín, the founder of the sect of Muslim devotees generally known in Europe as the Dancing Dervishes, who died in 1272. This version differs from the Arabian in but a few and unimportant details: Arriving at Cairo, destitute and hungry, he resolves to beg when it is dark, and is wandering about, “one foot forward, one foot backwards,” for a third of the night, when suddenly a watchman pounces on him and beats him with fist and stick—for the people having been plagued with robbers, the Khalíf had given orders to cut off the head of any one found abroad at night. The wretched man begs for mercy till he has told his story, and when he has finished the watchman acquaints him of a similar dream he had had of treasure at Baghdad.[^[125]]

A Turkish variant occurs in the “History of the Forty Vazírs,” where a poor water-carrier of Cairo, named Nu’mán, presents his son’s teacher with his only camel, which he used daily for carrying his skins of water, as a reward for instructing the lad in the Kurán, and his wife rails at him for his folly in no measured terms. In his sleep a white-haired old man appears to him in a dream and tells him to go to Damascus, where he would find his portion. After this has occurred three times in succession, poor Nu’mán, spite of his wife’s remonstrances, sets out for Damascus, enters a mosque there, and receives a loaf of bread from a man who had been baking, and having eaten it falls asleep. Returning home, his wife reviles him for giving away a camel and doing other mad things. But again the venerable old man appears to him thrice in a dream, and bids him dig close by himself, and there he would find his provision. When he takes shovel and pick-axe to dig, his wife’s tongue is more bitter than before, and after he has laboured a while and begins to feel somewhat fatigued, when he asks her to take a short spell at the work, she mocks him and calls him anything but a wise man. But on his laying bare a stone slab, she thinks there must be something beneath it, and offers to relieve him. “Nu’mán,” quoth she, “thou’rt weary now.” “No, I’m rested,” says he. In the end he discovers a well, goes down into it, and finds a jar full of sequins, upon seeing which his wife clasps him lovingly round the neck, exclaiming, “O my noble little hubby! Blessed be God for thy luck and thy fortune!” Her tune changes, however, when the honest water-carrier tells her that he means to carry the treasure to the King, which he does, and the King having caused the money to be examined, the treasure is found to have the following legend written on it: “This is an alms from God to Nu’mán, by reason of his respect for the Kurán.”[^[126]]

This curious story, which dates, as we have seen, at least as far back as the 9th century, appears to be spread over Europe. Mr. E. Sidney Hartland, in an able paper treating of several of its forms in “The Antiquary” for February, 1887, pp. 45–48, gives a Sicilian version from Dr. Pitré’s collection, which is to this effect:

A poor fellow at Palermo, who got his living by salting tunny and selling it afterwards, dreamt one night that a person came to him and said that if he wished to find his fortune he would find it under the bridge of the Teste. Thither he goes and sees a man in rags, and is beginning to retire when the man calls him back, informs him that he is his fortune, and bids him go at midnight of that same night to the place where he had deposited his casks of tunny, dig there, and whatever he found was his own. The tunny-seller gets a pick-axe and at midnight begins to dig. He comes upon a large flat stone, which he raises and discovers a staircase; he descends, and at the bottom finds an immense treasure of gold. In brief, he becomes so rich that he lends the King of Spain “a million,” to enable him to carry on his wars; the King makes him Viceroy of Sicily, and by-and-by, being unable to repay the loan, raises him to the highest royal dignities.

Johannes Fungerus, in his “Etymologicon Latino-Græcum,” published at Leyden in 1607, in art. Somnus, gravely relates the story, with a young Dutchman for the hero and as having happened “within the memory of our fathers, both as it has been handed down in truthful and honourable fashion as well as frequently told to me.”[^[127]] His “true story” may thus be rendered:

A certain young man of Dort, in Holland, had squandered his wealth and all his estate, and having contracted a debt, was unable to pay it. A certain one appeared to him in a dream, and advised him to betake himself to Kempen, and there on the bridge he would receive information from some one as to the way in which he should be extricated from his difficulties. He went there, and when he was in a sorrowful mood and thinking upon what had been told him and promenaded almost the whole day, a common beggar, who was asking alms, pitying his condition, sat down and asked him, “Why so sad?” Thereupon the dreamer explained to him his sad and mournful fate, and why he had come there: forsooth, under the impulse of a dream, he had set out thither, and was expecting God, as if by a wonder, to unravel this more than Gordian knot. The mendicant answered, “Good Heaven! are you so mad and foolish as to rely on a dream, which is emptier than nothing, and journey hither? I should betake myself to Dort, to dig up a treasure buried under such a tree in such a man’s garden (now this garden had belonged to the dreamer’s father), likewise revealed to me in a dream.” The other remained silent and pondering all that had been said to him, then hastened with all speed to Dort, and under the aforesaid tree found a great heap of money, which freed him from his obligations, and having paid off all his debts, he set up in a more sumptuous style than before.

The second part of the tale, or novelette, of “The Spectre Barber,” by Musæus (1735–1788), is probably an elaboration of some German popular legend closely resembling the last-cited version, only in this instance the hero does not dream, but is told by a ghost, in reward for a service he had done it (or him), to tarry on the great bridge over the Weser, at the time when day and night are equal, for a friend who would instruct him what he must do to retrieve his fortune. He goes there at dawn, and walks on the bridge till evening comes, when there remained no one but himself and a wooden legged soldier to whom he had given a small coin in the early morning, and who ventured at length to ask him why he had promenaded the bridge all day. The youth at first said he was waiting for a friend, but on the old soldier remarking that he could be no friend who would keep him waiting so long, he said that he had only dreamt he was to meet some friend (for he did not care to say anything about his interview with the ghost), the old fellow observed that he had had many dreams, but put not the least faith in them. “But my dream,” quoth the youth, “was a most remarkable one.” “It couldn’t have been so remarkable as one I had many years ago,” and so on, as usual, with this addition, that the young man placed the old soldier in a snug little cottage and gave him a comfortable annuity for life—taking care, we may be sure, not to tell him a word as to the result of acting upon his dream.

To what extent Musæus has enlarged his original material it is impossible to say; but it is well known that, like Hans Anderson in later times, he did “improve” and add to such popular tales and traditions as he dealt with—a circumstance which renders him by no means trustworthy for folk-lore purposes.

In Denmark our well-travelled little tale does duty in accounting for the building of a parish church, as we learn from Thorpe, in his “Northern Mythology,” vol. ii. p. 253:

Many years ago there lived in Erritsö, near Fredericia, a very poor man who one day said, “If I had a large sum of money, I would build a church for the parish.” The following night he dreamed that if he went to the south bridge at Veile he would make his fortune. He followed the intimation and strolled backwards and forwards on the bridge until it grew late, but without seeing any sign of good fortune. When just on the point of returning, he was accosted by an officer, who asked him why he had spent a whole day so on the bridge. He told him his dream, on hearing which the officer related to him in return that he also on the preceding night had dreamed that in a barn in Erritsö, belonging to a man whose name he mentioned, a treasure lay buried. Now the name he mentioned was the man’s own, who prudently kept his own counsel, hastened home, and found the treasure in the barn. The man was faithful to his word, and built the church.[^[128]]

Equally at home, as we have seen, in Sicily, Holland, Germany, and Denmark, the identical legend is also domiciled in Scotland and England. Thus Robert Chambers, in his “Popular Rhymes of Scotland,” ed. 1826, p. 56, speaking of Dundonald Castle, in Ayrshire, the ancient seat of King Robert II., relates the following local tradition:

Donald, the builder, was originally a poor man, but had the faculty of dreaming lucky dreams. Upon one occasion he dreamed thrice in one night that if he were to go to London Bridge he would make a fortune. He went accordingly, and saw a man looking over the parapet of the bridge, whom he accosted courteously, and after a little conversation, entrusted him with the secret of the occasion of his visiting London Bridge. The stranger told him that he had made a very foolish errand, for he had himself once had a similar vision, which directed him to go to a certain spot in Ayrshire, in Scotland, where he would find a vast treasure, and for his part he had never once thought of obeying the injunction. From his description of the spot, however, the sly Scot at once perceived that the treasure in question must be concealed nowhere but in his own humble kail-yard at home, to which he immediately repaired, in full expectation of finding it. Nor was he disappointed; for after destroying many good and promising cabbages, and completely cracking credit with his wife, who considered him as mad, he found a large potful of gold coin, with which he built a stout castle for himself, and became the founder of a flourishing family.

“This absurd story,” adds Chambers, “is localised in almost every district of Scotland, always referring to London Bridge, and Hogg (the Ettrick Shepherd) has worked up the fiction in a very amusing manner in one of his ‘Winter Evening Tales,’ substituting the Bridge at Kelso for that of London.”

But the legend of the Chapman, or Pedlar, of Swaffam, in Norfolk, handed down, as it has been, from one credulous generation to another, with the most minute details and perfect local colour, throws quite into the shade all other versions or variants of the ancient tale of the poor man of Baghdad. Blomfield, in his “History of Norfolk,” 8vo ed., vol. vi. 211–213, reproduces it as follows, from Sir Roger Twysden’s “Reminiscences”:

“The story of the Pedlar of Swaffam Market is in substance this: That dreaming one night, if he went to London, he should certainly meet with a man upon London Bridge, which should tell him good news; he was so perplexed in his mind that till he set upon his journey he could have no rest. To London therefore he hastes, and walked upon the Bridge for some hours, where being espied by a shopkeeper and asked what he wanted, he answered, ‘You may well ask me that question, for truly (quoth he) I am come hither upon a very vain errand,’ and so told the story of his dream which occasioned his journey. Whereupon the shopkeeper replied, ‘Alas, good friend, should I have heeded dreams I might have proved myself as very a fool as thou hast; for ’tis not long since that I dreamt that at a place called Swaffam Market, in Norfolk, dwells one John Chapman, a pedlar, who hath a tree in his back yard, under which is buried a pot of money. Now, therefore, if I should have made a journey thither to dig for such hidden treasure, judge you whether I should not have been counted a fool.’ To whom the Pedlar cunningly said, ‘Yes, truly: I will therefore return home and follow my business, not heeding such dreams henceforward.’ But when he came home (being satisfied that his dream was fulfilled), he took occasion to dig in that place, and accordingly found a large pot full of money, which he prudently concealed, putting the pot among the rest of his brass. After a time, it happened that one who came to his house, and beholding the pot, observed an inscription upon it, which being in Latin he interpreted it, that under that there was another twice as good.[^[129]] Of this inscription the Pedlar was before ignorant, or at least minded it not; but when he heard the meaning of it, he said, ‘’Tis very true; in the shop where I bought this pot stood another under it which was twice as big’; but considering that it might tend to his further profit to dig deeper in the same place where he found that, he fell again to work and discovered such a pot as was intimated by the inscription, full of old coin; notwithstanding all which, he so concealed his wealth that the neighbours took no notice of it. But not long after the inhabitants of Swaffam resolving to re-edify their church, and having consulted the workmen about the charge, they made a levy, wherein they taxed the Pedlar according to no other rate but what they had formerly done. But he, knowing his own ability, came to the church and desired the workmen to show him their model and to tell him what they esteemed the charge of the north aisle would amount to; which when they told him, he presently undertook to pay them for building it, and not only that, but for a very tall and beautiful tower steeple.

“This is the tradition of the inhabitants, as it was told me there. And in testimony thereof, there was then his picture, with his wife and three children, in every window of the aisle, with an inscription running through the bottom of all those windows, viz., ‘Orate pro bono statu Johannis Chapman.... Uxoris ejus, et Liberorum suorum, qui quidem Johannes hanc alam cum fenestris tecto et ... fieri fecit.’ It was in Henry the

Seventh’s time, but the year I now remember not, my notes being left with Mr. William Sedgwicke, who trickt the pictures, he being then with me. In that aisle is his seat, of an antique form, and on each side the entrance, the statue of the Pedlar of about a foot in length, with pack on his back, very artificially [? artistically] cut. This was sent me from Mr. William Dugdale, of Blyth Hall, in Warwickshire, in a letter dated Jan. 29th, 1652–3, which I have since learned from others to have been most true.—Roger Twysden.”

Mr. William E. A. Axon, in “The Antiquary,” vol. xi. p. 168, gives the same version, with some slight variations, from a work entitled “New Help to Discourse,” which he says was often printed between 1619 and 1696: The dream was “doubled and tripled,” and the Pedlar stood on the bridge for two or three days; but no mention is made of his finding a second pot of money: “he found an infinite mass of money, with part of which he re-edified the church, having his statue therein to this day, cut out in stone, with his pack on his back and his dog at his heels, his memory being preserved by the same form or picture in most of the glass windows in taverns and alehouses in that town to this day.” The story is also told of a cobbler in Somersetshire (in an article on Dreams, “Saturday Review,” Dec. 28, 1878), who dreamt three nights in succession that if he went to London Bridge he would there meet with something to his advantage. For three days he walked over the bridge, when at length a stranger came up to him, and asked him why he had been walking from end to end of the bridge for these three days, offering nothing for sale nor purchasing aught. The man having told him of his strange dream, the stranger said that he too had dreamt of a pot of gold buried in a certain orchard in such a place in Somersetshire. Upon this the cobbler returned home and found the pot of gold under an apple-tree. He now sent his son to school, where he learnt Latin, and when the lad had come home for his holidays, he happened to look at the pot that had contained the gold and seeing some writing on it he said, “Father, I can show you what I have learnt at school is of some use.” He then translated the Latin inscription on the pot thus: “Look under and you will find better.” They did look under and a large quantity of gold was found. Mr. Axon gives a version of the legend in the Yorkshire dialect in “The Antiquary,” vol. xii. pp. 121–2, and there is a similar story connected with the parish church of Lambeth.[^[130]]

Regarding the Norfolk tradition of the lucky and generous Pedlar, Blomfield says that the north aisle of the church of Swaffam (or Sopham) was certainly built by one John Chapman, who was churchwarden in 1462; but he thinks that the figures of the pedlar etc. were only put “to set forth the name of the founder: such rebuses are frequently met with on old works.” The story is also told in Abraham de la Prynne’s Diary under date Nov. 10, 1699, as “a constant tradition” concerning a pedlar in Soffham.

Such is the close resemblance between the Turkish version of the Dream and that in the tale of Zayn al-Asnam that I am disposed to consider both as having been derived from the same source, which, however, could hardly have been the story told by El-Ishákí. In Zayn al-Asnam a shaykh appears to the prince in a dream and bids him hie to Egypt, where he will find heaps of treasure; in the Turkish story the shaykh appears to the poor water-carrier three times and bids him go to Damascus for the like purpose. The prince arrives at Cairo and goes to sleep in a mosque, when the shaykh again presents himself before him in a dream and tells him that he has done well in obeying him—he had only made a trial of his courage: “now return to thy capital and I will make thee wealthy”;—in the Turkish story the water-carrier also goes into a mosque at Damascus and receives a loaf of bread there from a baker. When the prince returns home the shaykh appears to him once more and bids him take a pick-axe and go to such a palace of his sire and dig in such a place, where he should find riches;—in the Turkish story the water-carrier having returned to his own house, the shaykh comes to him three times more and bids him search near to where he is and he should find wealth. The discovery by Zayn al-Asnam of his father’s hidden treasure, after he had recklessly squandered all his means, bears some analogy to the well-known ballad of the “Heir of Linne,” who, when reduced to utter poverty, in obedience to his dying father’s injunction, should such be his hap, went to hang himself in the “lonely lodge” and found there concealed a store of gold.

With regard to the second part of the tale of Zayn al-Asnam—the Quest of the Ninth Image—and the Turkish version of which my friend Mr. Gibb has kindly furnished us with a translation from the mystical work of ’Alí ’Azíz Efendi, the Cretan, although no other version has hitherto been found,[^[131]] I have little doubt that the story is of either Indian or Persian extraction, images and pictures being abhorred by orthodox (or sunni) Muslims generally; and such also, I think, should we consider all the Arabian tales of young men becoming madly enamoured of beautiful girls from seeing their portraits—though we can readily believe that an Arab as well as a Persian or Indian youth might fall in love with a pretty maid from a mere description of her personal charms, as we are told of the Bedouin coxcomb Amarah in the Romance of Antar. If the Turkish version, which recounts the adventures of the Prince Abd es-Samed in quest of the lacking image (the tenth, not the ninth, as in the Arabian) was adapted from Zayn al-Asnam, the author has made considerable modifications in re-telling the fascinating story, and, in my opinion, it is not inferior to the Arabian version. In the Turkish, the Prince’s father appears to him in a vision of the night,[^[132]] and conducts him to the treasure-vault, where he sees the vacant pedestal and on it the paper in which his father directs him to go to Cairo and seek counsel of the Shaykh Mubarak, who would instruct him how to obtain the lacking image; and the prince is commissioned by the shaykh to bring him a spotless virgin who has never so much as longed for the pleasures of love, when he should receive the image for his reward. The shaykh gives him a mirror which should remain clear when held before such a virgin, but become dimmed when reflecting the features of another sort of girl; also a purse which should be always full of money.[^[133]] In the Arabian story the Shaykh Mubarak accompanies Zayn al-Asnam in his quest of the image to the land of Jinnistán, the King whereof it is who requires the prince to procure him a pure virgin and then he would give him the lacking image. In the Turkish version the prince Abd es-Samed proceeds on the adventure alone, and after visiting many places without success he goes to Baghdad, where by means of the Imam he at last finds the desiderated virgin, whom he conducts to Mubarak. In the Arabian story the Imam, Abu Bakr (Haji Bakr in the Turkish), is at first inimical towards the prince and the shaykh, but after being propitiated by a present of money he is all complaisance, and, as in the Turkish, introduces the prince to the fallen vazír, the father of the spotless virgin. The sudden conversion of the Imam from a bitter enemy to an obliging friend is related with much humour: one day denouncing the strangers to the folk assembled in the mosque as cutpurses and brigands, and the next day withdrawing his statement, which he says he had made on the information of one of the prince’s enviers, and cautioning the people against entertaining aught but reverence for the strangers. This amusing episode is omitted in the Turkish version. In one point the tale of Zayn al-Asnam has the advantage of that of Abd es-Samed: it is much more natural, or congruous, that the King of the Genii should affect to require the chaste maiden and give the prince a magical mirror which would test her purity, and that the freed slave Mubarak should accompany the prince in his quest.

ALADDIN; OR, THE WONDERFUL LAMP—p. [52].

Those scholars who declared a number of the tales in Galland’s “Mille et une Nuits” to be of his own invention, because they were not found in any of the Arabic MS. texts of The Nights preserved in European libraries, were unconsciously paying that learned and worthy man a very high compliment, since the tales in question are among the best in his work and have ever been, and probably will continue to be, among the most popular favourites. But the fact that Galland seized the first opportunity of intimating that two of those tales were not translated or inserted by himself ought to have been alone amply sufficient presumptive evidence of his good faith with regard to the others.

A friendly reviewer of my “Popular Tales and Fictions” etc. states that modern collectors of European Märchen, though “working from 100 to 150 years after the appearance of the ‘Thousand and One Nights,’ in European literature, have not found the special versions therein contained distributed widely and profusely throughout Europe,” and that my chapter on Aladdin is proof sufficient that they have not done so. The reviewer goes on to say that I cite “numerous variants, but, save one from Rome, variants of the theme, not of the version; some again, such as the Mecklenburg and Danish forms, are more primitive in tone; and all lack those effective and picturesque details which are the charm of the Arabian story, and which a borrower only interested in the story as a story might just be expected to retain.”[^[134]]

But it is not contended that the folk-tales of Europe owe much, if indeed anything at all, to the “Arabian Nights,” which is not only as it now exists a comparatively modern work—Baron de Sacy has adduced good reasons for placing the date of its composition in the middle of the 9th century of the Hijra, or about 1446 A.D.—but was first made known in Europe so late as the first quarter of the last century. Several of the tales, and incidents of the tales, in the “Thousand and One Nights” were current in Europe in the 12th century—imported by the Moors of Spain, and by European travellers, pilgrims, and minstrels from the East. Thus the Arabian tale of the Ebony (or Enchanted) Horse is virtually identical with the Hispano-French romance of Cleomades and Claremonde; that of Prince Kamar al-Zaman is fairly represented by the romance of Peter of Provence and the Fair Maguelone. The episode of Astolphe and Joconde in Ariosto’s “Orlando Furioso” is identical with the opening story of The Nights which constitutes the frame of the collection.[^[135]] The Magnetic Rock (or rock of adamant) which figures in the adventures of Sindbád occurs in the popular German story of “Herzog Ernst von Baiern,” which is extant in a Latin poem that cannot be later than the 13th century and is probably a hundred years earlier.[^[136]] The Valley of Diamonds in the History of Sindbád is described by Marco Polo, who travelled in the East in the 13th century; moreover, it had been known in Europe from the 4th century, when the story connected with it was related by Epiphanius, bishop of Salamis, who lays the scene in Scythia, while Marco Polo and the author of Sindbád’s Voyages both place it in India, where the fiction probably had its origin.

When we find a popular (i.e. oral) European tale reproduce the most minute details of a story found in The Nights, we should conclude that it has been derived therefrom and within quite recent times, and such I am now disposed to think is the case of the Roman version of Aladdin given by Miss Busk under the title of “How Cajusse was Married,” notwithstanding the circumstance that the old woman from whom it was obtained was almost wholly illiterate. A child who could read might have told the story out of Galland to his or her nurse, through whom it would afterwards assume local colour, with some modifications of the details. But stories having all the essential features of the tale of Aladdin were known throughout Europe long before Galland’s work was published, and in forms strikingly resembling other Asiatic versions, from one of which the Arabian tale must have been adapted. The incidents of the Magician and Aladdin at the Cave, and the conveying of the Princess and the vazír’s son three nights in succession to Aladdin’s house (which occurs, in modified forms, in other tales in The Nights), I consider as the work of the Arabian author. Stripped of these particulars, the elements of the tale are identical in all versions, Eastern and Western: a talisman, by means of which its possessor can command unlimited wealth, &c.; its loss and the consequent disappearance of the magnificent palace erected by supernatural agents who are subservient to the owner of the talisman; and finally its recovery together with the restoration of the palace to its original situation. The Arabian tale is singular in the circumstance of the talisman (the Lamp) being recovered by human means—by the devices of the hero himself, in fact; since in all the European and the other Asiatic forms of the story it is recovered by, as it was first obtained from, grateful animals. To my mind, this latter is the pristine form of the tale, and points to a Buddhist origin—mercy to all living creatures being one of the leading doctrines of pure Buddhism.

The space at my disposal does not admit of the reproduction in extenso of the numerous versions or variants of Aladdin: a brief outline of their features will however serve my purpose. In the tale of Marúf the Cobbler, which concludes the Búlák and Calcutta printed texts of The Nights, we have an interesting version of Aladdin. The hero runs away from his shrewish wife and under false pretences is married to a king’s daughter. He confesses his imposture to the princess, who loves him dearly, and she urges him to flee from her father’s vengeance and not to return until his death should leave the throne vacant; and having furnished him with money, he secretly quits the city at daybreak. After riding some distance, he begins to feel hungry, and seeing a peasant ploughing a field he goes up to him and asks for some food. The peasant sets off to his house for eatables, and meanwhile Marúf begins to plough a furrow, when presently the ploughshare strikes against something hard, which he finds to be an iron ring. He tugs at the ring and raises a slab, which discovers a number of steps, down which he goes and comes into a cavern filled with gold and precious stones, and in a box made of a single diamond he finds a talismanic ring, on placing which on his finger a monstrous figure appears and expresses his readiness and ability to obey all his commands. In brief, by means of this genie, the hero obtains immense wealth in gold and jewels, and also rich merchandise, which enable him to return to the city in the capacity of a merchant, which he had professed himself when he married the princess. The vazír, who had from the first believed him to be an arrant impostor, lays a plot with the King to worm out of him the secret of his wealth, and succeeds so well at a private supper, when Marúf is elevated with wine, that he obtains possession of the ring, summons the genie, and causes him to carry both the King and Marúf into a far distant desert. He then compels the other ministers and the people to acknowledge him as king, and resolves to marry the princess. She temporises with him; invites him to sup with her; plies him with wine, induces him to throw the ring into a corner of the room, pretending to be afraid of the demon who is held captive in it; and when he has become insensible (in plain English, dead drunk), she seizes the ring, summons the genie, and commands him to secure the vazír and bring back her father and husband, which he does “in less than no time.” The vazír is of course put to death, and the princess takes charge of the ring for the future, alleging that neither the King nor her husband is to be trusted with the custody of such a treasure.

Another Arabian version is found—as Sir Richard Burton points out, note 2, p. [159]—in “The Fisherman’s Son,” one of the tales translated by Jonathan Scott from the Wortley-Montague MS. text of The Nights, where the hero finds a magic ring inside a cock: like Aladdin, he marries the King’s daughter and has a grand palace built for him by the genii. The ring is afterwards disposed of to a Jew, in the same manner as was the Lamp to the Magician, and the palace with the princess is conveyed to a distant desert island. The fisherman’s son takes to flight. He purchases of a man who offered them for sale a dog, a cat, and a rat, which turn out to be well-disposed magicians, and they recover the ring from the Jew’s mouth while he is asleep. The ring is dropped into the sea accidentally while the animals are crossing it to rejoin their master, but is brought to the hero by a fish which he had returned to the sea out of pity in his fisherman days. The genie conveys the palace back again, and so on.—In a Mongolian version (“Siddhí Kúr”) a young merchant parts with all his wares to save a mouse, an ape, and a bear from being tortured to death by boys. One of those creatures procures for him a wishing-stone, by means of which he has a grand palace built and obtains much treasure. He foolishly exchanges his talisman with the chief of a caravan for all their gold and merchandise, and it is afterwards restored to him by the grateful and ingenious animals.—In a Tamil version—referred to by Sir Richard, p. [51], note 1—which occurs in the “Madanakámarájankadai,” a poor wandering young prince buys a cat and a serpent; at his mother’s suggestion, he sets the serpent at liberty and receives from its father a wishing ring. He gets a city built in the jungle—or rather where the jungle was—and marries a beautiful princess. An old hag is employed by another King to procure him the princess for his wife. She wheedles herself into the confidence of the unsuspecting young lady, and learning from her the properties of the ring, induces her to borrow it of her husband for a few minutes, in order that she (the old trot) might apply it to her head to cure a severe headache. No sooner has she got possession of the ring than she disappears, and having delivered it to the other King, he “thought” of the princess, and in the twinkling of an eye she is carried through the air and set down before him. The ring is recovered by means of the cat which the hero had fostered, and so on.

Sir Richard has referred to a number of Italian versions (p. [51], note 1), which will be found epitomised in a most valuable and interesting paper, by my late friend Mr. H. C. Coote, on the sources of some of M. Galland’s Tales, in the First Part of the Folk-Lore Record for 1880; and, in conclusion, I may briefly glance at a few other European variants. Among those which not only bear a close analogy one to another but also to the Asiatic versions cited above are the following: No. 15 of M. Leger’s French collection of Slav Tales is a Bohemian version, in which the hero, Jenik, saves a dog, a cat, and a serpent from being killed. From the serpent’s father he gets an enchanted watch (evidently a modern substitute for a talismanic stone, or ring), which procures him a splendid palace and the King’s daughter for his bride. But the young lady, unlike the Princess Badr al-Badúr with Aladdin, does not love Jenik, and having learned from him the secret of his great wealth, she steals the talisman and causes a palace to be built in the middle of the sea, where she goes to live, after making Jenik’s palace disappear. Jenik’s faithful dog and cat recover the talisman, which, as in the Arabian story of the Fisherman’s Son, is dropped in the sea while they are swimming back and restored by a fish.—In No. 9 of M. Dozon’s “Contes Albanais” the hero saves a serpent’s life and gets in return a wishing-stone and so on. The talisman is stolen by a rascally Jew on the night of the wedding, and the palace with the princess is transported to the distant sea-shore. The hero buys a cat and feeds it well. He and his cat arrive at the spot where the palace now stands, and the cat compels the chief of a colony of mice to steal the talisman from the Jew while he is asleep.—A popular Greek version in Hahn’s collection combines incidents found in Aladdin and in the versions in which grateful animals play prominent parts: The hero rescues a snake which some boys are about to kill and gets in reward from the snake’s father a sealring, which he has only to lick and a black man will present himself, ready to obey his orders. As in Aladdin, the first use he makes of the talisman is to have his mother’s cupboard filled with dainty food. Then he bids his mother “go to the King, and tell him he must give me his daughter in marriage.” After many objections, she goes to deliver her message to the King, who replies that if her son build a castle larger than his, he shall have the princess to wife. The castle is built that same night, and when the mother goes next morning to require the King’s performance of his promise, he makes a farther stipulation that her son should first pave the way between the two castles with gold. This is done at once, and the King gives the hero his daughter. Here the resemblance to the Aladdin story ceases and what follows (as well as what precedes) is analogous to the other Asiatic forms. The princess has a black servant of whom she is enamoured. She steals the ring and elopes with her sable paramour to an island in the sea, where she has a castle erected by the power of the ring. The black man sleeps with the ring under his tongue, but the hero’s dog takes the cat on his back and swims to the island; and the cat contrives to get the ring and deliver it to her master, who straightway causes the castle to be removed from the island, then kills the black man, and afterwards lives happily with the princess.—In a Danish version (Prof. Grundtvig’s “Danske Folkeäventyr”) a peasant gets from an aged man a wishing-box, and henceforward lives in grand style. After his death the steward and servants cheat his son and heir, so that in ten years he is ruined and turned out of house and home. All the property he takes with him is an old sheepskin jacket, in which he finds the wishing-box, which had been, unknown to him, the cause of his father’s prosperity. When the “slave” of the box appears, the hero merely asks for a fiddle that when played upon makes everybody who hears it to dance.[^[137]] He hires himself to the King, whose daughter gives him, in jest, a written promise to marry him, in exchange for the fiddle. The King, when the hero claims the princess, insists on her keeping her promise, and they are married. Then follows the loss of the wishing-box, as in the Greek version, only in place of a black man it is a handsome cavalier who is the lady’s paramour. The recovery of the box is accomplished by very different means, and may be passed over, as belonging to another cycle of tales.[^[138]]

It is perhaps hardly worth while to make a critical analysis of the tale of Aladdin, since with all its gross inconsistencies it has such a hold of the popular fancy that one would not wish it to be otherwise than it is. But it must have occurred to many readers that the author has blundered in representing the Magician as closing the Cave upon Aladdin because he refused to give up the Lamp before he had been helped out. As the lad was not aware of the properties of the Lamp, he could have had no object in retaining it for himself, while the Magician in any case was perfectly able to take it by force from him. And if he wished to do away with Aladdin, yet incur no “blood-guiltiness” (see ante, p. [78] and note), he might surely have contrived to send him down into the Cave again and then close it upon him. As to the Magician giving his ring to Aladdin, I can’t agree with Sir Richard in thinking (p. [72], note 3) that he had mistaken its powers; this seems to me quite impossible. The ring was evidently a charm against personal injury as well as a talisman to summon an all-powerful and obedient genie. It was only as a charm that the Magician placed it on Aladdin’s finger, and, as the Hindustani Version explains, he had in his rage and vexation forgot about the ring when he closed the entrance to the Cave. It appears to me also incongruous that the Lamp, which Aladdin found burning, should afterwards only require to be rubbed in order to cause the genie to appear. One should have supposed that the lighting of it would have been more natural or appropriate; and it is possible that such was in the original form of the Aladdin version before it was reduced to writing, since we find something of the kind in a Mecklenburg version given in Grimm, under the title of “Das blaue Licht.” A soldier who had long served his King is at last discharged without any pay. In the course of his wanderings he comes to the hut of an old woman, who proves to be a witch, and makes him work for her in return for his board and lodging. One day she takes him to the edge of a dry well, and bids him go down and get her the Blue Light which he would find at the bottom. He consents, and she lets him down by a rope. When he has secured the Light he signals to the old witch to draw him up, and when she has pulled him within her reach, she bids him give her the Light; he refuses to do so until he is quite out of the well, upon which she lets him fall to the bottom again. After ruminating his condition for some time he bethinks him of his pipe, which is in his pocket—he may as well have a smoke if he is to perish. So he lights his pipe at the Blue Light, when instantly there appears before him a black dwarf, with a hump on his back and a feather in his cap, who demands to know what he wants, for he must obey the possessor of the Blue Light. The soldier first requires to be taken out of the well, and next the destruction of the old witch, after which he helps himself to the treasures in the hag’s cottage, and goes off to the nearest town, where he puts up at the best inn and gets himself fine clothes. Then he determines to requite the King, who had sent him away penniless, so he summons the Dwarf[^[139]] and orders him to bring the King’s daughter to his room that night, which the Dwarf does, and very early in the morning he carries her back to her own chamber in the palace. The princess tells her father that she has had a strange dream of being borne through the air during the night to an old soldier’s house. The King says that if it was not a dream, she should make a hole in her pocket and put peas into it, and by their dropping out the place where she was taken to could be easily traced. But the Dwarf when he transports her the second night discovers the trick, and strews peas through all the other streets, and the only result was the pigeons had a rare feast. Then the King bids the princess hide one of her shoes in the soldier’s room, if she is carried there again. A search is made for the shoe in every house the next day, and when it is found in the soldier’s room he runs off, but is soon caught and thrown into prison. In his haste to escape he forgot to take the Blue Light with him. He finds only a ducat in his pocket, and with this he bribes an old comrade whom he sees passing to go and fetch him a parcel he had left at the inn, and so he gets the Blue Light once more. He summons the Dwarf, who tells him to be of good cheer, for all will yet be well, only he must take the Blue Light with him when his trial comes on. He is found guilty and sentenced to be hung upon the gallows-tree. On his way to execution he asks as a last favour to be allowed to smoke, which being granted, he lights his pipe and the Dwarf appears. “Send,” says the soldier—“send all these people to the right about; as for the King, cut him into three pieces.” The Dwarf lays about him with a will, and soon makes the crowd scuttle off. The King begs hard for his life, and agrees to let the soldier have the princess for his wife and the kingdom afterwards.

Thus, it will be seen, popular tales containing all the essential elements of the story of Aladdin are spread over Europe, though hardly any of the versions was probably derived from it; and the conclusion at which I have arrived is that those elements, or incidents, have been time out of mind the common property of European and Asiatic peoples, and that the tale of Aladdin may be considered as an almost unique version. The Mecklenburg legend is the only variant which has the incident of the Magician requiring the Lamp before helping the hero out of the Cave and that of the transporting of the princess from her palace to the hero’s house during the night, but these are not, I think, sufficient evidence that it was adapted from Galland.

The royal command that all shops are to be closed and everybody must keep within doors while the Princess Badr al-Badúr proceeds to the bath and Aladdin’s playing the part of Peeping Tom of Coventry occur in many Eastern stories and find a curious analogue in the Adventures of Kurroglú, the celebrated robber-poet, as translated by Dr. Alexander Chodzko in his “Popular Poetry of Persia,” printed for the Oriental Translation Fund, and copies of that work being somewhat scarce, I daresay the story will be new to most of my readers:

Listen now to the tale about the Princess Nighara, daughter of the Turkish sultan Murád. In the neighbourhood of Constantinople lived a man who was known there under the name of Belli Ahmad. One day the Princess Nighara went out for a walk through the bazárs of Constantinople. At the same time Kurroglú’s fame spread over all Turkey; everybody was telling stories about him, and all were struck with wonder. The Princess Nighara’s fond heart particularly was filled with an ardent wish of seeing this extraordinary hero, and she often thought in her mind, “O my God, when will you allow me to behold Kurroglú?” It happened that while Belli Ahmad was taking a walk in the bazars of Istambúl, he looked and beheld on the platform of the building daroghs beating drums, whilst all the inmates of the bazár, the workmen as well as the merchants, were flying in a great hurry after having left their shops ajar. “Why are they thus running?” inquired Belli Ahmad of a Turk. “Dost thou know nothing? Then listen: Our king, Sultan Murad, is gone on a pilgrimage to Mecca. His son Burji Sultan reigns until his father’s return. He has a sister whose name is the Princess Nighara. Every Friday she goes to pray in the great mosque. The Sultan’s will is that during the passage of the princess through the bazárs, no man should remain there, but that all the shops be left open. This is the reason of this panic and flight. As soon as the princess has passed, the merchants and workmen will return to their shops again.”

Belli Ahmad said in his heart, “Thy name is Belli Ahmad, and shalt thou not see this beautiful Princess Nighara? If not, thou art unworthy of the name of Belli[^[140]] Ahmad.” He then looked to the right and left and entered stealthily into a greengrocer’s shop enclosed within a few boards. The train of the princess now appeared. First passed with their whips farashes and yassáls, who led the procession and were followed by eunuchs with canes of office (chogan) in their hands. At last appeared the Princess Nighara, surrounded by a score of waiting-women. She walked with a downcast countenance in front of them, and bending her head towards the ground said to herself, “O thou earth on which my foot is treading, I beseech thee, receive my prayer!”[^[141]] Belli Ahmad saw and heard her through the chinks of the boards behind which he sat concealed. When Nighara saw the shop with vegetables she wondered why it should be the only shop enclosed with boards whilst all the other shops were standing open. She then said to her waiting-women, “What is the reason of this? Whilst goldsmiths who possess a capital of a hundred thousand tomans have left their shops open, how is it that this petty merchant of vegetables, whose poor shop used always to be open, has shut it up to-day? There must be something extraordinary in all this. Break down the enclosure, my girls, and throw the boards aside.”

Belli Ahmad heard, and his soul was on the point of making its exit. He threw himself with his face downwards as if he was prostrated by a severe illness. When her orders had been executed Nighara entered the shop. Perceiving a fellow stretched out his whole length and embracing the floor with both hands, she kicked him with her foot,[^[142]] exclaiming, “Who art thou that wallowest in the dirt?” Belli Ahmad sprang to his feet and bowing to the Princess said, “Lady, I am a stranger here. God preserve you from being in a strange land anywhere! I saw that the merchants of the bazár were beaten and driven away, and I was frightened. But what was I to do? If I should hide myself in some rich shop I might be taken for a thief. I have therefore chosen this miserable hovel, where nothing can be found except greens, onions, and mouldy biscuits. And even if there were in it a few copper pieces, the owner at his departure must have taken them away. Pardon me, Princess; my soul was at stake and I hid myself.”

Nighara inquired, “Stranger, what countryman art thou?” “I am a native of Erzerúm.” “Hast thou seen in those parts the Castle of Chamley-bill?”[^[143]] “Yes, lady, I have seen it.” “In that valley lives a man named Kurroglú: didst thou see him?” “O my Princess, I am one of his servants; I am a slave purchased with his gold.” “Canst thou deliver him a letter from me?” “And wherefore not, fairest? Thou hast only to write and entrust it to me.” The Princess Nighara immediately wrote a letter to Kurroglú with her own hand. And what did she write? Here it is: “O thou who art called Kurroglú, the glory of thy name has thrown a spell over the countries of Turkey. I have heard that thou hast carried away Ayvaz from the town of Orfah. My name is Princess Nighara, Sultan Murad’s daughter. I tell thee, that thou mayest learn if thou dost not know it, that for a long time I have felt an ardent desire of seeing thee. If thou art distinguished by courage, come to Istambúl and carry me away.”

And the bold Kurroglú, when he read the lady’s billet, assumed the dress of a Haji, gained access to the seraglio gardens on the pretence that he was entrusted with a private message to the Princess Nighara from her father the Sultan, whom he had met on the road to Mecca, and carried the amorous young lady to his fortress of Chamley-bill.—The story, together with the scene between the princess and Kurroglú in the gardens and the palace, is, no doubt, a true picture of the “ways” of Turkish ladies of high degree in former times, and confirms much that Sir Richard has stated regarding Eastern women in his notes to The Nights and his Terminal Essay.