Page [48].—“Abū Saber recommended patience.”—According to the lithographed text: Have patience (sabr kun); since by patience that which was obscure becomes manifest, [even as] a lamp lights up [darkness].
Page [48]. “She contrived to write upon the ground with blood.”—Of what service blood could be in tracing letters in the sand is not very obvious: the lithographed text simply says, that “when she perceived there was no remedy, she wrote on the ground: ‘A robber has carried me off!’”
Page [49]. “Every stranger ... was by his command seized and compelled to work,” &c.—No doubt many of the magnificent palaces and other edifices in Eastern countries, like the famous Pyramids near Cairo, were thus raised by forced labour. Mūlī Isma`īl, emperor of Morocco, who died, after a long reign, in 1714, was a great lover of architecture and employed many people on his buildings; if he did not approve of the plan or the performance, it was usual for him to show the delicacy of his taste by demolishing the whole structure and putting to death all who had a hand in it.
Page [50]. “Providence would relieve him from the oppression under which he suffered.”—Abū Saber said: “Be patient, since the Almighty (may He be honoured and glorified!) is a friend of the patient, and quickly will release thee from this oppression.”—Here, it will be observed, Abū Saber refers to the text from the Kur’ān quoted in the third note to this chapter, as above, “God is with the patient.”
Page [51]. “Supporting his head on the knees of patience, implored the protection of the Almighty.”—Abū Saber may be supposed to have assumed an attitude of prayer (reka), by an inclination of the body, so that the hands rested on the knees, saying (tawakkal bar Khudā), “put thy trust in God,” Kur’ān xxxvii, 3; and recalling to mind: “whoso ... persevereth with patience shall at length find relief.”—Kur’ān xii, 90.
Page [51]. “It was resolved that they should go to the prison, and propose three questions to the criminals confined there; and that whoever gave the best answers should be chosen King.”—This will probably strike most readers as a rather curious, not to say hap-hazard, mode of electing a King; yet it goes, I think, to prove the antiquity of the original story; and, moreover, if the “questions” were of such a subtle nature as to require superior sagacity for their solution, it may have been perhaps as good a way of choosing a sovereign as many that have been adopted either in ancient or modern times. The circumstance that the test-questions were proposed to prisoners may seem still more absurd; but the late King is represented as very tyrannical and impious, “one who did not fear God, an infidel;” and the chiefs of the city were doubtless aware that the prisoners were not really criminals, but the innocent victims of a wicked tyrant. It is very tantalising that neither in the lithographed text nor in those texts which Lescallier made use of for his French translation, nor in Sir William Ouseley’s, are the questions and Abū Saber’s answers given. One is naturally curious to know whether they were of the nature of ingenious riddles or subtle questions involving profound moral truths. The practice (apparently a very ancient one) of proposing to certain kinds of candidates and accused persons, riddles or “hard questions” to expound or answer is common to the popular fictions of Europe as well as of Asia. In more than one of the Arabian Tales a lady chooses for her husband him who answers her “questions.” In the Scottish ballad of “Roslin’s Daughter” the lady proposes a number of riddles or questions to her lover, which he must answer before she will “gang to his bed.” In Mr Ralston’s extremely entertaining and valuable Russian Folk-Tales, on the other hand, a Princess makes it her rule, that “any one whose riddles she cannot guess, him must she marry; but any one whose riddles she can guess, him she may put to death.” In Chapter 70 of Swan’s translation of the Gesta Romanorum, a collection of Latin stories, largely derived from Eastern sources, very popular in the Middle Ages, a King’s daughter vows that she will never marry except the man who answers three questions. In the old English version of the Gesta, edited by Sir Frederick Madden, Chapter 19, a certain good and righteous knight is falsely accused of some crime, and the Emperor gives him the option of answering six questions or forfeiting his life. The same story, with variations of local colouring, &c., is found in the 4th novel of Sacchetti, one of the early Italian novelists; in Tyl Eulenspiegel, the celebrated German folk-book; and in our old English ballad of “King John and the Abbot of Canterbury.” In an Indian work of fiction, said to have been written in the 7th century, Dasa Kumara Charita (Adventures of Ten Princes),[[48]] Mitragupta meets with a terrible Rakshasa—a species of demon in human form—who threatens to devour him if he cannot answer four questions. These, with Mitragupta’s answers, are as follows: (1) What is cruel? Ans. A wicked woman’s heart. (2) What is most to the advantage of a householder? Ans. Good qualities in a wife. (3) What is love? Ans. Imagination. (4) What best accomplishes difficult things? Ans. Cunning. Mitragupta then relates four stories in illustration of his answers. In the Persian romance of Hatim Ta`ī—the author of which has been greatly indebted to Hindū fiction for his materials—a young lady, named Husn Bānū, makes it the condition of her bestowing her hand on any of her numerous suitors, that he shall answer seven questions—or rather, perform seven difficult and dangerous tasks in order to solve her questions.—In the 14th of Mr Ralston’s Tibetan Tales,[[49]] the Dumb Cripple, who does not wish to succeed to the throne, is permitted to renounce the world on condition of his answering three questions.—And Voltaire, in his Zadig—imitating this feature of Oriental romance, as he did others—represents a contention for the throne of Babylon, first by a tournament, and finally by the champions attempting to solve a number of enigmas.
Whether it was ever a custom in any Eastern land to choose a King from among prisoners to whom certain difficult questions were proposed, is itself a “difficult question.” But it is remarkable that in legendary Indian stories, both those preserved in writing and by oral tradition, mention is frequently made of the election of a King by the elephant of the deceased monarch. For instance: in Sivandhi Sthala Purana, a legendary account of the famous temple at Trinchinopoli, of which a palm-leaf manuscript is described by Dr H. H. Wilson, in his Catalogue of the Mackenzie Collection, it is related that a certain King having mortally offended a holy Muni, his capital and all the inhabitants were, in consequence of an imprecation pronounced on him by the enraged saint, buried beneath a shower of dust. “Only the Queen escaped, and in her flight she was delivered of a male child. After some interval, the chiefs of the Chola kingdom, proceeding to elect a King, determined, by advice of the Muni [the same whose curse had worked the mischief aforesaid], to crown whomsoever the late monarch’s elephant should pitch upon. Being turned loose for that purpose, the elephant discovered and brought to Trisira-mālī the child of his former master, who accordingly became the Chola King.”[[50]]—And in the Manipuri Story of the Two Brothers, Turi and Basanta (translated by G. H. Damant, in the Indian Antiquary, 1875), Turi, in the course of his wanderings, is chosen King in a similar manner by an elephant, who meets the youth in the forest, takes him up, and brings him to the palace, where he is immediately set upon the throne.—A very singular custom in the election of a Khān seems to have been once observed by the Kalmuks, if we may credit the Relations of Ssidi Kür,[[51]] a Tartar version of the Sanskrit Vetála Panchavinsati, or 25 Tales of a Demon: A sacred figure, of dough or paste, usually in the shape of a pyramid, called a baling, was thrown high into the air, and the person upon whose head it fell was proclaimed Khān.—Still more curious, and savouring somewhat of the supernatural;—in Mr Ralston’s Tibetan Tales, a king called Ananda, being attacked by illness, considered which of his five sons he should invest with the sovereign power. His four elder sons were rash, rude, and hot-tempered; his youngest, Prince Adarsamukha, was the most suitable; but Ananda’s kinsmen would probably reproach him should he pass over the elder sons, and give his crown to the youngest. Then said he to his ministers: “Give ear, O chieftains! After my death ye are to test each of the princes in turn. Him among them whom the jewel-shoes fit when they are tried on; under whom the throne remains steadfast when he is upon it; on whom the diadem rests unshaken when it is placed upon his head; whom the women recognise; and who guesses the six objects to be divined by his insight, namely: the inner treasure, the outer treasure, the inner and outer treasure, the treasure of the tree-top, the treasure of the hill-top, and the treasure of the river-shore: him by whom all these conditions are fulfilled shall ye invest with the sovereign power.” As is almost invariably the case in the folk-tales of all countries, the youngest son is the successful competitor.—In the good old times, when kings and chiefs were chosen for their physical strength and prowess in battle, one can see some propriety in rival candidates for the supreme power settling their claims by a hand-to-hand contest; but surely only in such countries as China and Japan could we conceive it possible for a dispute of this kind to be settled by proxy. Mr Mitford, in his Tales of Old Japan (vol. i, 203, 204), tells us: “In the year 858 the throne of Japan was wrestled for. The Emperor Buntoker had two sons, called Koréshito and Korétaka, both of whom aspired to the throne. Their claims were decided in a wrestling match, in which one Yoshirô was the champion of Koréshito, and Natora the champion of Korétaka. Natora having been defeated, Koréshito ascended his father’s throne, under the style of Siewa.”
Page [52]. “The robber he immediately recognised, but was silent.”—In keeping with the Persian saying: sina pur jūsh o lab khamūsh, “troubled breast and silent lip.”
Page [52]. “We are freeborn, we are the sons of a Mussulmān—Slaves, among the Muslims, are either captives in war (saqāyā) or by purchase (mavālāt).” One of the fundamental points of the Muhammadan religion consists in the ransom of slaves: “Alms should buy the freedom of slaves”—Kurān ix, 60.
Page [53]. “The merchant’s money to be deposited in the public treasury.”—This, if correctly rendered, would have been an act of gross injustice, not at all in accordance with the character of Abū Saber; since the merchant had been guilty of nothing unlawful in purchasing the boys, whom he did not know were freeborn and the sons of a Muslim. The lithographed text says: “He sent the robber to prison, and re-imbursed the merchant from the public treasury;”—and Lescallier (p. 96): “Il ordonna au voleur de restituer au marchand l’argent qu’il en avait reçu, et le fit arrêter et jeter en prison.”