She pursued, It hath reached me, O auspicious King, that having provided food and wine, Badi’a al-Jamal met Sayf al-Muluk with greetings, and the twain having embraced and kissed sat them down awhile to eat and drink. Then said she to him, “O King’s son, thou must now go to the garden of Iram, where dwelleth my grandmother, and seek her consent to our marriage. My slave-girl Marjánah will convey thee thither and as thou farest therein thou wilt see a great pavilion of red satin, lined with green silk. Enter the pavilion heartening thyself and thou wilt see inside it an ancient dame sitting on a couch of red gold set with pearls and jewels. Salute her with respect and courtesy; then look at the foot of the couch, where thou wilt descry a pair of sandals[[455]] of cloth interwoven with bars of gold, embroidered with jewels. Take them and kiss them and lay them on thy head[[456]]; then put them under thy right armpit and stand before the old woman, in silence and with thy head bowed down. If she ask thee, Who art thou and how camest thou hither and who led thee to this land? And why hast thou taken up the sandals? make her no answer, but abide silent till Marjanah enter, when she will speak with her and seek to win her approof for thee and cause her look on thee with consent; so haply Allah Almighty may incline her heart to thee and she may grant thee thy wish.” Then she called the handmaid Marjanah hight and said to her, “As thou lovest me, do my errand this day and be not neglectful therein! An thou accomplish it, thou shalt be a free woman for the sake of Allah Almighty, and I will deal honourably by thee with gifts and there shall be none dearer to me than thou, nor will I discover my secrets to any save thee. So, by my love for thee, fulfil this my need and be not slothful therein.” Replied Marjanah, “O my lady and light of mine eyes, tell me what is it thou requirest of me, that I may accomplish it with both mine eyes.” Badi’a rejoined, “Take this mortal on thy shoulders and bear him to the bloom-garden of Iram and the pavilion of my grandmother, my father’s mother, and be careful of his safety. When thou hast brought him into her presence and seest him take the slippers and do them homage, and hearest her ask him, saying:—Whence art thou and by what road art come and who led thee to this land, and why hast thou taken up the sandals and what is thy need that I give heed to it? do thou come forward in haste and salute her with the salam and say to her:—O my lady, I am she who brought him hither and he is the King’s son of Egypt.[[457]] ’Tis he who went to the High-builded Castle and slew the son of the Blue King and delivered the Princess Daulat Khatun from the Castle of Japhet son of Noah and brought her back safe to her father: and I have brought him to thee, that he may give thee the glad tidings of her safety: so deign thou be gracious to him. Then do thou say to her:—Allah upon thee! is not this young man handsome, O my lady? She will reply, Yes; and do rejoin:—O my lady, indeed he is complete in honour and manhood and valour and he is lord and King of Egypt and compriseth all praiseworthy qualities. An she ask thee, What is his need? do thou make answer, My lady saluteth thee and saith to thee, how long shall she sit at home, a maid and unmarried? Indeed, the time is longsome upon her for she is as a magazine wherein wheat is heaped up.[[458]] What then is thine intent in leaving her without a mate and why dost thou not marry her in thy life-tide and that of her mother, like other girls? If she say, How shall we do to marry her? An she have any one in mind, let her tell us of him, and we will do her will as far as may be! do thou make answer, O my lady, thy daughter saith to thee, “Ye were minded aforetime to marry me to Solomon (on whom be peace!) and portrayed him my portrait on a tunic. But he had no lot in me; so he sent the tunic to the King of Egypt and he gave it to his son, who saw my portrait figured thereon and fell in love with me; wherefore he left his father and mother’s realm and turning away from the world and whatso is therein, went forth at a venture, a wanderer, love-distraught, and hath borne the utmost hardships and honors for my sake of me.” Now thou seest his beauty and loveliness, and thy daughter’s heart is enamoured of him; so, if ye have a mind to marry her, marry her to this young man and forbid her not from him for he is young and passing comely and King of Egypt, nor wilt thou find a goodlier than he; and if ye will not give her to him, she will slay herself and marry none neither man nor Jinn.” “And,” continued Badi’a al-Jamal, “Look thou, O Marjanah, ma mie,[[459]] how thou mayst do with my grandmother, to win her consent, and beguile her with soft words, so haply she may do my desire.” Quoth the damsel, “O my lady, upon my head and eyes will I serve thee and do what shall content thee.” Then she took Sayf al-Muluk on her shoulders and said to him, “O King’s son, shut thine eyes.” He did so and she flew up with him into the welkin; and after awhile she said to him, “O King’s son, open thine eyes.” He opened them and found himself in a garden, which was none other than the garden of Iram; and she showed him the pavilion and said, “O Sayf al-Muluk, enter therein!” Thereupon he pronounced the name of Allah Almighty and entering cast a look upon the garden, when he saw the old Queen sitting on the couch, attended by her waiting women. So he drew near her with courtesy and reverence and taking the sandals bussed them and did as Badi’a al-Jamal had enjoined him. Quoth the ancient dame, “Who art thou and what is thy country; whence comest thou and who brought thee hither and what may be thy wish? Wherefore dost thou take the sandals and kiss them and when didst thou ask of me a favour which I did not grant?” With this in came Marjanah[[460]] and saluting her reverently and worshipfully, repeated to her what Badi’a al-Jamal had told her; which when the old Queen heard, she cried out at her and was wroth with her and said, “How shall there be accord between man and Jinn?”——And Shahrazad perceived the dawn of day and ceased saying her permitted say.
[349]. Arab. “Munádamah,” = conversation over the cup (Lane), used somewhat in the sense of “Musámarah” = talks by moonlight.
[350]. Arab. “Kursi,” a word of many meanings; here it would allude to the square crate-like seat of palm-fronds used by the Ráwi or public reciter of tales when he is not pacing about the coffee-house.
[351]. Von Hammer remarks that this is precisely the sum paid in Egypt for a MS. copy of The Nights.
[352]. Arab. “Samar,” the origin of Musámarah, which see, vol. iv. 237.
[353]. The pomp and circumstance, with which the tale is introduced to the reader showing the importance attached to it. Lane, most injudiciously I think, transfers the Proemium to a note in chapt. xxiv., thus converting an Arabian Night into an Arabian Note.
[354]. ’Asim = defending (honour) or defended, son of Safwán = clear, cold (dry). Trébutien ii. 126, has Safran.
[355]. Fáris = the rider, the Knight, son of Sálih = the righteous, the pious, the just.
[356]. In sign of the deepest dejection, when a man would signify that he can fall no lower.