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FROM-THE-  LIBRARY-OF 
TRINITYCOLLEGETORDNTO 


THE  CALIPH'S   NIGHT  ADVENTURE. 


-TU5 


12 
89U31 


307 


THE  CALIPHrS  NIGHT  ADVENTURE. 

I  HAVE  heard,  O  auspicious  King,  that  the  Caliph  Harun  al-Rashid 
was  one  night  wakeful  exceedingly  and  when  he  rose  in  the  morning 
restlessness  gat  hold  of  him.  Wherefore  all  about  him  were 
troubled  for  that  "  Folk  aye  follow  Prince's  fashion  ; "  they  rejoice 
exceedingly  with  his  joy  and  are  sorrowful  with  his  sorrows  albeit 
they  know  not  the  cause  why  they  are  so  affected.  Presently  the 
Commander  of  the  Faithful  sent  for  Masriir  the  Eunuch,  and  when 
he  came  to  him  cried,  "  Fetch  me  my  Wazir,  Ja'afar  the  "Barmaki, 
without  stay  or  delay."  Accordingly,  he  went  out  and  returned 
with  the  Minister  who,  finding  him  alone,  which  was  indeed  rare, 
and  seeing  as  he  drew  near  that  he  was  in  a  melancholic  humour, 
neVer  even  raising  his  eyes,  stopped  till  his  lord  would  vouchsafe 
to  look  upon  him.  At  last  the  Prince  of  True  Believers  cast  his 
glance  upon  Ja'afar,  but  forthright  turned  away  his  head  and  sat 
motionless  as  before.  The  Wazir  descrying  naught  in  the  Caliph's 
aspect  that  concerned  him  personally,  strengthened  his  purpose 
and  bespake  him  on  this  wise,  "  O  C6mmander  of  the  Faithful, 
wilt  thine  Highness  deign  suffer  me  to  ask  whence  cometh  this 
sadness  ?  "  and  the  Caliph  answered,  with  a  clearer  brow,  "  Verily, 
O  Wazir,  these  moods  have  of  late  become  troublesome  to  me,  nor 
are  they  to  be  moved  save  by  hearing  strange  tales  and  verses  ; 
and,  if  thou  come  not  hither  on  a  pressing  affair,  thou  wilt  gladden 
me  by  relating  somewhat  to  dispel  my  sadness."  Replied  the 
Wazir,  "  O  Commander  of  the  Faithful,  my  office  compelleth  me 
to  stand  on  thy  service,  and  I  would  fain  remind  thee  that  this  is 
the  day  appointed  for  informing  thyself  of  the  good  governance 
of  thy  capital  and  its  environs ;  and  this  matter  shall,  Inshallah, 


308  Supplemental  Nights. 

divert  thy  mind  and  dispel  its  gloom."  The  Caliph  answered, 
"  Thou  dost  well  to  remind  me,  for  that  I  had  wholly  forgotten  it  ; 
so  fare  forth  and  change  thy  vestments  while  I  do  the  same  with 
mine."  Presently  the  twain  donned  habits  of  stranger  merchants 
and  issued  out  by  a  private  postern  of  the  palace-garden,  which 
led  them  into  the  fields.  After  they  had  skirted  the  city,  they 
reached  the  Euphrates'  bank  at  some  distance  from  the  gate 
opening  on  that  side,  without  having  observed  aught  of  disorder  ; 
then  they  crossed  the  river  in  the  first  ferry-boat  they  found,  and, 
making  a  second  round  on  the  further  side,  they  passed  over  the 
bridge  that  joined  the  two  halves  of  Baghdad-town.  At.  the 
bridge-foot  they  met  with  a  blind  old  man  who  asked  alms  of 
them  ;  and  the  Caliph  turned  about  and  crossed  his  palm  with  a 
dinar,  whereupon  the  beggar  caught  hold  of  his  hand,  and  held 
him  fast,  saying,  "  O  beneficent  man,  whoso  thou  ever  may  be, 
whom  Allah  hath  inspired  to  bestow  an  alms  upon  me,  refuse  not 
the  favour  I  crave  of  thee,  which  is,  to  strike  me  a  buffet  upon  the 
ear,  for  that  I  deserve  such  punishment  and  a  greater  still."  After 
these  words  he  quitted  his  hold  of  the  Caliph's  hand  that  it  might 
smite  him,  yet  for  fear  lest  the  stranger  pass  on  without  so  doing 
he  grasped  him  fast  by  his  long  robe.  -  And  as  the  morn  began 
to  dawn  Shahrazad  held  her  peace  till 


enfc  of  t&e  §btx  l^untetr  an&  jftftft 

THEN  said  she:  -  1  have  heard,  O  auspicious  King,  that  the 
Caliph,  surprised  by  the  blind  man's  words  and  deeds  said,  "  I  may 
not  grant  thy  request  nor  will  I  minish  the  merit  of  my  charity, 
by  treating  thee  as  thou  wouldst  have  me  entreat  thee."  Saying 
these  words,  he  strove  to  get  away  from  the  blind  man,  but  he  who 
after  his  long  experience  expected  this  refusal  of  his  benefactor, 
did  his  utmost  to  keep  hold  of  him,  and  cried,  "  O  my  lord,  forgive 
my  audacity  and  my  persistency;  and  I  implore  thee  either  give 


The  Caliph's  Night  Adventurt.  309 

me  a  cuff  on  the  ear,  or  take  back  thine  alms,  for  I  may  not  receive 
it  save  on  that  condition,  without  falsing  a  solemn  oath  I  have 
sworn  before  the  face  of  Allah  ;  and,  if  thou  knew  the  reason, 
thou  wouldst  accord  with  me  that  the  penalty  is  light  indeed." 
Then  the  Caliph  not  caring  to  be  delayed  any  longer,  yielded  to  the 
blind  man's  importunity, and  gave  him  a  slight  cuff:  whereupon  he 
loosed  him  forthright  and  thanked  him  and  blessed  him.  When 
the  Caliph  and  his  Wazir  had  walked  some  way  from  the  blind 
man,  the  former  exclaimed,  "This  blind  beggar  must  assuredly 
have  some  right  good  cause  for  behaving  himself  in  such  manner 
to  all  who  give  him  alms,  and  I  would  fain  know  it.  Do  thou 
return  to  him  and  tell  him  who  I  am,  and  bid  him  fail  not  to 
appear  at  my  palace  about  midafternoon  prayer-time  that  I  may 
converse  with  him,  and  hear  vvhatso  he  hath  to  say."  Hereupon 
Ja'afar  went  back  and  bestowed  alms  on  the  blind  man  giving 
him  another  cuff  on  the  ear  and  apprised  him  of  the  Caliph's 
command,  and  returned  forthright  to  his  lord.  Presently,  when 
the  twain  reached  the  town,  they  found  in  a  square  a  vast  crowd 
of  folk  gazing  at  a  handsome  youth  and  a  well-shaped,  who  was 
mounted  on  a  mare  which  he  rode  at  fullest  speed  round  the  open 
space,  spurring  and  whipping  the  beast  so  cruelly  that  she  was 
covered  with  sweat  and  blood.  Seeing  this  the  Caliph,  amazed  at  the 
youth's  brutality,  stopped  to  ask  the  by-standers  an  they  knew  why 
he  tortured  and  tormented  the  mare  on  such  wise  ;  but  he  could  learn 
naught  save  that  for  some  while  past,  every  day  at  the  same  time, 
he  had  entreated  her  after  the  same  fashion.  Hereat  as  they 
walked  along,  the  Caliph  bid  his  Wazjr  especially  notice  the  place 
and  order  the  young  man  to  come  without  failing  on  the  next  day, 
at  the  hour  appointed  for  the  blind  man.  But  ere  the  Caliph 
reached  his  palace,  he  saw  in  a  street,  which  he  had  not  passed 
through  for  many  months,  a  newly-built  mansion,  which  seemed  to 
him  the  palace  of  some  great  lord  of  the  land.  He  asked  the 
Wazir  an  he  knew  its  owner ;  and  Ja'afar  answered  be  did  not 


3  jo  Supplemental  Nights, 

but  would  make  inquiry.  So  he  consulted  a  neighbour  who  told 
him  that  the  house-owner  was  one  Khwajah  Hasan  surnamed 
Al-Habbal  from  his  handicraft,  rope-making;  that  he  himself  had 
seen  the  man  at  work  in  the  days  of  his  poverty,  that  he  knew  not 
how  Fate  and  Fortune  had  befriended  him,  yet  that  the  same 
Khwajah  had  gotten  such  exceeding  wealth  that  he  had  been 
enabled  to  pay  honourably  and  sumptuously  all  the  expenses  he 
had  incurred  when  building  his  palace.  Then  the  Wazir  returned 
to  the  Caliph,  and  gave  him  a  full  account  of  whatso  he  had  heard, 
whereat  cried  the  Prince  of  True  Believers,  "  I  must  see  this 
Khwajah  Hasan  al-Habbal :  do  thou  therefore,  O  Wazir,  go  and 
tell  him  to  come  to  my  palace,  at  the  same  hour  thou  hast 
appointed  for  the  other  twain/'  The  Minister  did  his  lord's 
bidding  and  the  next  day,  after  mid-afternoon  prayers,  the  Caliph 
retired  to  his  own  apartment  and  Ja'afar  introduced  the  three 
persons  whereof  we  have  been  speaking  and  presented  them  to  the 
Caliph.  All  prostrated  themselves  at  his  feet  and  when  they  rose 
up,  the  Commander  of  the  Faithful  asked  his  name  of  the  blind 
man,  who  answered  he  was  hight  Baba  Abdullah.  "  O  Servant  of 
Allah,  cried  the  Caliph,  "  thy  manner  of  asking  alms  yesterday 
seemed  so  strange  to  me  that,  had  it  not  been  for  certain 
considerations,  I  should  not  have  granted  thy  petition  ;  nay,  I 
would  have  prevented  thy  giving  further  offence  to  the  folk.  And 
now  I  have  bidden  thee  hither  that  I  may  know  from  thyself  what 
impelled  thee  to  swear  that  rash  oath  whereof  thou  toldest  me, 
that  I  may  better  judge  whether  thou  have  done  well  or  ill,  and  if 
I  should  suffer  thee  to  persist  in  a  practice  which  meseemeth  must 
set  so  pernicious  an  example.  Tell  me  openly  how  such  mad 
thought  entered  into  thy  head,  and  conceal  not  aught,  for  I  will 

know  the  truth  and  the  full  truth." And  as  the  morn  began 

to  dawn  Shahrazad  held  her  peace  till 


Tfu  Story  of  the  Blind  Man,  Baba  Abdullah.  31 1 


enfc  of  tjje  §fj  ?lMmlrt&  nnb  &ixt!j  /ligfjt. 


THEN  said  she:  -  1  have  heard,  O  auspicious  King,  that 
Baba  Abdullah  terrified  by  these  words,  cast  himself  a  second 
time  at  the  Caliph's  feet  with  his  face  prone  to  the  ground,  and 
when  he  rose  again,  said,  "  O  Commander  of  the  Faithful,  I  crave 
pardon  of  thy  Highness  for  my  audacity,  in  that  I  dared  require, 
and  well  nigh  compelled  thee  to  do  a  thing  which  verily  seemeth 
contrary  to  sound  sense.  I  acknowledge  mine  offence  ;  but  as  I 
knew  not  thy  Highness  at  that  time,  I  implore  thy  clemency,  and 
I  pray  thou  wilt  consider  my  ignorance  of  thine  exalted  degree.- 
And  .now  as  to  the  extravagance  of  my  action,  I  readily  admit 
that  it  must  be  strange  to  the  sons  of  Adam  ;  but  in  the  eye  of 
Allah  'tis  but  a  slight  penance  wherewith  I  have  charged  myself 
for  an  enormous  crime  of  which  I  am  guilty,  and  wherefor,  an  all 
the  people  in  the  world  were  each  and  every  to  give  me  a  cuff  on 
the  ear  'twould  not  be  sufficient  atonement.  Thy  Highness  shall 
judge  of  it  thyself,  when  I,  in  telling  my  tale  according  to  thy 
commandment,  will  inform  thee  of  what  was  my  offence."  And 
here  he  began  to  relate 


THE  STORY  OF  THE  BLIND  MAN,  BABA  ABDULLAH^ 

O  my  lord  the  Caliph,  I,  the  humblest  of  thy  slaves,  was  born  in 
Baghdad,  where  my  father  and  mother,  presently  dying  within  a 
few  days  of  each  other,  left  me  a  fortune  large  enough  to  last  me 
throughout  my  lifetime.  But  I  knew  not  its  value  and  soon  I 
had  squandered  it  in  luxury  and  loose  living  and  I  cared  naught 
for  thrift  or  for  increasing  my  store.  But  when  little  was  left  to 


1  i./.  Daddy  Abdullah  ;  the  former  is  used  in  Pers.  Turk,  and   Hindustani  for  dadl 
dear  !  child !  and  for  the  latter,  sec  voL  v.  141. 


3  !  2  Supplemental  Nights. 

me  of  my  substance,  I  repented  of  my  evil  courses  and  toiled  and 
laboured  hard  by  day  and  night  to  increase  my  remaining  stock  of 
money.  It  is  truly  said,  "  After  waste  cometh  knowledge  of 
worth."  Thus  little  by  little  I  got  together  fourscore  camels, 
which  I  let  on  hire  to  merchants,  and  thus  I  made  goodly  gain 
each  time  I  found  occasion:  moreover  I  was  wont  to  engage 
myself  together  with  my  beasts  and  on  this  wise  I  journeyed  over 
all  the  dominions  and  domains  of  thy  Highness.  Brief,  I  hoped 
ere  long  to  reap  an  abundant  crop  of  gold  by  the  hiring  out  of 
my  baggage  animals."  --  And  as  the  morn  began  to  dawn 
Shahrazad  held  her  peace  till 


end  of  t&e  &tx  ^untrrefc  and 


THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  Baba 
Abdullah  continued  his  tale  in  these  words  :  —  Once  I  had 
carried  merchants'  stuffs  to  Bassorah  for  shipping  India-  wards  and 
I  was  returning  to  Baghdad  with  my  beasts  unladen.  Now  as  I 
fared  homewards  I  chanced  pass  across  a  plain  of  excellent 
pasturage  lying  fallow  and  far  from  any  village,  and  there  un- 
saddled the  camels  which  I  hobbled  and  tethered  together  that  they 
might  crop  the  luxuriant  herbs  and  thorns  and  yet  not  fare  astray. 
Presently  appeared  a  Darwaysh  who  was  travelling  afoot  for 
Bassorah,  and  he  took  seat  beside  me  to  enjoy  ease  after  unease  ; 
whereat  I  asked  him  whence  he  wayfared  and  whither  he  was 
wending.  He  also  asked  me  the  same  question  and  when  we  had 
told  each  to  other  our  own  tales,  we  produced  our  provisions  and 
brake  our  fast  together,  talking  of  various  matters  as  we  ate. 
Quoth  the  Darwaysh,  "  I  know  a  spot  hard  by  which  enholdeth  a 
hoard  and  its  wealth  is  so  wonder-great  that  shouldst  thou  load 
upon  thy  fourscore  camels  the  heaviest  burthens  of  golden  coins 
and  costly  gems  from  that  treasure  there  will  appear  no  minishing 
thereof."  Hearing  these  words  I  rejoiced  with  exceeding  joy  and 


Tki  Story  of  the  Blind  Man,  Baba  Abdullah.  3 1 3 

gathering  from  his  mien  and  demeanour  that  he  did  not  deceive 
me,  I  arose  forthright  and  falling  upon  his  neck,  exclaimed,  "O 
Hallow  of  Allah,  who  carest  naught  for  this  world's  goods  and  hast 
renounced  all  mundane  lusts  and  luxuries,  assuredly  thou  hast 
full  knowledge  of  this  treasure,  for  naught  remaineth  hidden  from 
holy  men  as  thou  art.  I  pray  thee  tell  me  where  it  may  be  found 
that  I  may  load  my  fourscore  beasts  with  bales  of  Ashrafis  and 
jewels  :  I  wot  full  well  that  thou  hast  no  greed  for  the  wealth  of 
this  world,  but  take,  I  pray  thee,  one  of  these  my  fourscore  camels 
as  recompense  and  reward  for  the  favour."  Thus  spake  I  with 
my  tongue  but  in  my  heart  I  sorely  grieved  to  think  that  I  must 
part  with  a  single  camel-load  of  coins  and  gems  ;  withal  I  reflected 
that  the  other  three-score  and  nineteen  camel-loads  would  contain 
riches  to  my  heart's  content.  Accordingly,  as  I  wavered  in  mind, 
at  one  moment  consenting  and  at  the  next  instant  repenting,  the 
Darwaysh  noting  my  greed  and  covetise  and  avarice,  replied,  "  Not 
so,  O  my  brother :  one  camel  doth  not  suffice  me  that  I  should 
shew  thee  all  this  hoard.  On  a  single  condition  only  will  I  tell 
thee  of  the  place ;  to  wit,  that  we  twain  lead  the  animals  thither  and 
lade  them  with  the  treasure,  then  shalt  thou  give  me  one  half 
thereof  and  take  the  other  half  to  thyself.  With  forty  camels'  load 
of  costly  ores  and  minerals  forsure  thou  canst  buy  thousands  more 
of  camels."  Then,  seeing  that  refusal  was  impossible,  I  cried  "  So 
be  it !  I  agree  to  thy  proposal  and  I  will  do  as  thou  desirest ;  "  for 
in  my  heart  I  had  conned  the  matter  over  and  well  I  wist  that 
forty  camel-loads  of  gold  and  gems  would  suffice  me  and  many 
generations  of  my  descendants ;  and  I  feared  lest  an  I  gainsay  him 
I  should  repent  for  ever  and  ever  having  let  so  great  a  treasure 
slip  out  of  hand.  Accordingly,  giving  full  consent  to  all  he  said,  f 
got  together  every  one  of  my  beasts  and  set  me  a-wayfaring  along 
with  the  Fak/r.1  After  travelling  over  some  short  distance  we  came 

1  Here  the   Arab.  syn.  of  the    Per*.    "  Darwaysb,"   which   Egyptians  pronounce 
••  Darwfsh."     In  the  Nile-valley  the  once  revered  title  has  been  debased  to  an  insult* 


3  1  4  Supplemental  Nights. 

upon  a  gorge  between  two  craggy  mountain-walls  towering  high  in 
crescent  form  and  the  pass  was  exceeding  narrow  so  that  the 
animals  were  forced  to  pace  in  single  file,  but  further  on  it  flared 
out  and  we  could  thread  it  without  difficulty  into  the  broad  Wady 
below.  No  human  being  was  anywhere  to  be  seen  or  heard  in 
this  wild  land,  so  we  were  undisturbed  and  easy  in  our  minds  nor 
feared  aught.  Then  quoth  the  Darwaysh,  "  Leave  here  the  camels 
and  come  with  me,"—  —  And  as  the  morn  began  to  dawn  Shah- 
razad  held  her  peace  till 


b  of  te    >fa      untrreU  an& 


tu 

THEN  said  she  :  —  >  —  I  have  heard,  O  auspicious  King,  that  the,  blind 
man  Baba  Abdullah  pursued  his  tale  on  this  wise  :  —  I  did  as  the 
Darwaysh  had  bidden  me  ;  and,  nakhing1  all  the  camels,  I  followed 
in  wake  of  him.  After  walking  a  short  way  from  the  halting-place 
he-produced  a  flint  and  steel  and  struck  fire  therewith  and  lit  some 
sticks  he  had  gotten  together  ;  then,  throwing  a  handful  of  strong- 
smelling  incense.upon  the  flames,  he  muttered  words  of  incantation 
which  I  could  by  ho  means  understand.  At  once  a  cloud  of  smoke 
arose,and  spireingupwards  veiled  the  mountains  ;  and  presently,  the 
vapour  clearing  away,  we  saw  a  huge  rock  with  pathway  leading 
to  its  perpendicular  face.  Here  the  precipice  showed  an  open 
door,  wherethrough  appeared  in  the  bowels  of  the  mountain  a 
splendid  palace,  the  workmanship  of  the  Jinns,  for  no  man  had 
power  to  build  aught  like  it.  In  due  time,  after  sore  toil,  we 
entered  therein  and  found  an  endless  treasure,  ranged  in  mounds 
with  the  utmost  ordinance  and  regularity.  Seeing  a  heap  of 
Ashrafis  I  pounced  upon  it  as  a  vulture  swoopeth  upon  her  quarry, 


"  poor  devil"  (see  Pilgrimage  i,   pp.  20-22)  ;  "Fakir"   also  has  come  to  signify  a 
Koran-chaunter. 

1  To  "  Nakh"  is  to  make  the  camel  kneel.    See  vol,  ii.  139,  and  its  references. 


Th*  Story  of  the  Blind  Man,  Baba  Abdullah.  3 1 5 

the  carrion,  and  fell  to  filling  the  sacks  with  golden  coin  to  my 
heart's  content.  The  bags  were  big,  but  I  was  constrained  to  stuff 
them  only  in  proportion  to  the  strength  of  my  beasts.  The  Dar- 
waysh,  too,  busied  himself  in  like  manner,  but  he  charged  his  sacks 
with  gems  and  jewels  only,  counselling  me  the  while  to  do  as  he 
did.  So  I  cast  aside  the  ducats  and  filled  my  bags  with  naught 
save  the  most  precious  of  the  stonery.  When  we  had  wrought  our 
best,  we  set  the  well-stuffed  sacks  upon  the  camels'  backs  and  we 
made  ready  to  depart ;  but,  before  we  left  the  treasure-house 
wherein  stood  ranged  thousands  of  golden  vessels,  exquisite  ia 
shape  and  workmanship,  the  Darwaysh  went  into  a  hidden  chamber 
and  brought  from  out  a  silvern  casket  a  little  golden  box  full  of 
some  unguent,  which  he  showed  to  me,  and  then  he  placed  it  in 
his  pocket  Presently,  he  again  threw  incense  upon  the  fire  and 
recited  his  incantations  and  conjurations,  whereat  the  door  closed 
and  the  rock  became  as  before.  We  then  divided  the  camels,  he 
taking  one  half  and  I  the  other  ;  and,  passing  through  the  strait 
and  gloomy  gorge  in  single  file,  we  came  out  upon  the  open  plain. 
Here  our  way  parted,  he  wending  in  the  direction  of  Bassorah  and 
I  Baghdad-wards ;  and  when  about  to  leave  him  I  showered  thanks 
upon  the  Darwaysh  who  had  obtained  me  all  this  wealth  and  riches 
worth  a  thousand  thousand  of  gold  coins  ;  and  farewelled  him  with 
deep  emotions  of  gratitude ;  after  which  we  embraced  and  wended 
our  several  ways.  But  hardly  had  I  bidden  adieu  to  the  Fakir  and 
had  gone  some  little  distance  from  him  with  my  file  of  camels  than 
the  Shay  tan  tempted  me  with  greed  of  gain  so  that  I  said  to  myself, 
"  The  Darwaysh  is  alone  in  the  world,  without  friends  or  kinsman, 
and  is  wholly  estranged  from  matters  mundane.  What  will  these 
camel-loads  of  filthy  lucre  advantage  him  f  Moreover,  engrossed 
by  the  care  of  the  camels,  not  to  speak  of  the  deceitfulness  of 
riches,  he  may  neglect  his  prayer  and  worship :  therefore  it  beho- 
veth  me  to  take  back  from  him  some  few  of  my  beasts."  With 

this  resolve  I  made  the  camels  halt  and  tying  up  their  forelegs  ran 
VOL.  III.  Y 


Supplemental  Nights. 

back  after  the  holy  man  and  called  out  his  name.  He  heard  my 
loud  shouts  and  awaited  me  forthright ;  and,  as  soon  as  I 
approached  him  I  said,  "When  I  had  quitted  thee  a  thought 
came  into  my  mind ;  to  wit,  that  thou  art  a  recluse  who  keepest 
thyself  aloof  from  earthly  things,  pure  in  heart  and  busied  only 
with  orison  and  devotion.  Now  care  of  all  these  camels  will  cause 
thee  only  toil  and  moil  and  trouble  and  waste  of  precious  time : 
'twere  better  then  to  give  them  back  and  not  run  the  risk  of  these 
discomforts  and  dangers/'.  The  Darwaysh  replied,  "O  my  son, 
thou  speakest  sooth.  The  tending  of  all  these  animals  will  bring 
me  naught  save  ache  of  head,  so  do  thou  take  of  them  as  many  as 
thou  listest.  I  thought  not  of  the  burthen  and  pother  till  thou 
drewest  my  attention  thereto;  but  now  I  am  forewarned  thereof; 
so  may  Almighty  Allah  keep  thee  in  His  holy  keeping  !  "  Accord- 
ingly, I  took  ten  camels  of  him  and  was  about  to  gang  my  gait 
when  suddenly  it  struck  me,  "  This  Fakir  was  unconcerned  at 
giving  up  ten  camels,  so  'twere  better  I  ask  more  of  him/'  There- 
upon I  drew  nearer  to  him  and  said,  "  Thou  canst  hardly  manage 
thirty  camels  ;  do  give  me,  I  pray  thee,  other  ten."  Said  he,  "  O 
my  son,  do  whatso  thou  wishest !  Take  thee  other  ten  camels  ; 
twenty  will  suffice  me/'  I  did  his  bidding  and  driving  off  the 
twenty  added  them  to  my  forty.  Then  the  spirit  of  concupiscence 
possessed  me,  and  I  bethought  me  more  and  more  to  get  yet 
other  ten  camels  from  his  share  ;  so  I  retraced  my  steps  for  the 
third  time  and  asked  him  for  another  ten,  and  of  these,  as  also  the 
remaining  ten,  I  wheedled  him.  The  Darwaysh  gladly  gave  up 
the  last  of  his  camels,  and,  shaking  out  his  skirts,1  made  ready  to 
depart ;  but  still  my  accursed  greed  stuck  to  me.  Albeit  I  had 
got  the  fourscore  beasts  laden  with  Ashrafis  and  jewels,  and  I 
might  have  gone  home  happy  and  content,  with  wealth  for  four- 
score generations,  Satan  tempted  me  still  more,  and  urged  me 

-1  As  a  sign  that  he  parted  willingly  with  all  his  possessions. 


Tkt  Story  of  the  Blind  Man,  Baba  A  bdullah.  3 1 7 

also  to  take  the  box  of  ointment,  which  I  supposed  to  contain 
something  more  precious  than  rubies.— -And  as  the  morn  began 
to  dawn  Shahrazad  held  her  peace  till 


en*  of  tfic  £&ur  IDun&teU  anfc  Jiintt) 

THEN  said  she : 1   have  heard,  O  auspicious  King,  that  Baba 

Abdullah  continued  his   tale  in  these  words  : — So  when  I    had 
again  farewelled  and  embraced  him  I  paused  awhile  and  said, 
"  What  wilt  thou  do  with  the  little  box  of  salve  thou  hast  taken 
to  thy  portion  ?     I    pray  thee  give  me  that   also."     The  Fakir 
would  by  no  means  part  with  it,  whereupon  I  lusted  the  more  to 
possess  it,  and  resolved  in  my  mind  that,  should  the  holy  man 
give  it  up  of  his  free  will,  then  well  and  good,  but  if  not  I  would 
force  it  from  him.     Seeing  my  intent  he  drew  the  box  from  out 
his  breast-pocket !  and  handed  it  to  me  saying,  "  O  my  son,  an 
thou  wouldst  have  this  box  of  ointment,  then  freely  do  I  give  it 
to  thee;  but  first  it  behoveth  thee  to  learn   the  virtue  of  the 
unguent  it  containeth."     Hearing  these  words  I  said,  "Foras- 
much as  thou  hast  shown  me  all  this  favour,  I  beseech  thee  tell 
me  of  this  ointment  and  what  of  properties  it  possesseth."    Quoth 
he,  "  The  wonders  of  this  ointment  are  passing  strange  and  rare. 
An  thou  close  thy  left  eye  and  rub  upon  the  lid  the  smallest  bit  of 
the  salve  then  all  the  treasures  of  the  world  now  concealed  from 
thy  gaze  will  come  to  sight ;  but  an  thou  rub  aught  thereof  upon 
thy  right  eye  thou  shalt  straightway  become  stone-blind  of  both." 
Thereat  I  bethought  me  of  putting  this  wondrous  unguent  to  the 
test  and  placing  in  his  hand  the  box  I  said,  "  I  see  thou  under- 
standest  this  matter  right  well ;  so  now  I  pray  thee  apply  some- 
what  of  the  ointment  with  thine  own  hand  to  my  left  eyelid." 


'.Arab.  "  'Ubb"  prop.  =  the  bulge  between  the  breast  and  the  outer  robe  whicfc  U 
girdled  round  the  waist  to  make  a  pouch.     See  vol.  viii.  20$. 


3 1 8  Supplemental  Nights. 

The  Darwaysh  thereupon  closed  my  left  eye  and  with  his  finger 
rubbed  a  little  of  the  unguent  over  the  lid  ;  and  when  I  opened 
it  and  looked  around  I  saw  the  hidden  hoards  of  the  earth  in 
countless  quantities  even  as  the  Fakir  had  told  me  I  should  see 
them.  Then  closing  my  right  eyelid,  I  bade  him  apply  some  of 
the  salve  to  that  eye  also.  Said  he,  "O  my  son,  I  have  fore- 
warned thee  that  if  I  rub  it  upon  thy  right  eyelid  thou  shalt 
become  stone-blind  of  both.  Put  far  from  thee  this  foolish 
thought:  why  shouldst  thou  bring  this  evil  to  no  purpose  on 
thyself?"  He  spake  sooth  indeed,  but  by  reason  of  my  accursed 
ill-fate  I  would  not  heed  his  words  and  considered  in  my  mind, 
"  If  applying  the  salve  to  the  left  eyelid  hath  produced  such 
effect,  assuredly  far  more  wondrous  still  shall  be  the  result  when 
rubbed  on  the  right  eye.  This  fellow  doth  play  me  false  and 
keepeth  back  from  me  the  truth  of  the  Inatter."  When  I  had 
thus  determined  in  my  mind  I  laughed  and  said  to  the  holy  man, 
"  Thou  art  deceiving  me  to  the  intent  that  I  should  not  advantage 
myself  by  the  secret,  for  that  rubbing  the  unguent  upon  the  right 
eyelid  hath'  some  greater  virtue  than  applying  it  to  the  left  eye, 
and  thou  wouldst  withhold  the  matter  from  me.  It  can  never  be 
that  the  same  ointment  hath  qualities  so  contrary  and  virtues  so 
diverse."  Replied  the  other,  "  Allah  Almighty  is  my  witness 
that  the  marvels  of  the  ointment  be  none  other  save  these  whereof 
I  bespake  thee ;  O  dear  my  friend,  have  faith  in  me,  for  naught 
hath  been  tbld  thee  save  what  is  sober  sooth."  Still  would  I  not 
believe  his  words,  thinking  that  he  dissembled  with  me  and  kept 
secret  from  me  the  main  virtue  of  the  unguent.  Wherefore  filled 
with  this  foolish  thought  I  pressed  him  sore  and  begged  that  he 
rub  the  ointment  upon  my  right  eyelid ;  but  he  still  refused  and 
said,  "Thou  seest  how  much  of  favour  I  have  shown  to  thee: 
wherefore  should  I  now  do  thee  so  dire  an  evil?  Know  for  a 
surety  that  it  would  bring  thee  lifelong  grief  and  misery ;  and 
I  beseech  thee,  by  Allah  the  Almighty,  abandon  this  thy  purpose 


Tkt  Story  of  t/u  Blind  Man,  Baba  Abdullah.  319 

and  believe  my  words."     But  the  more  he  refused  so  much  the 
more  did  I  persist ;  and  in  fine  I  made  oath  and  sware  by  Allah, 
saying,  "  O  Darwaysh,  what  things  soever  I  have  asked  of  thee 
thou  gavedst  freely  onto  me  and  now  remaineth  only  this  request 
for  me  to  make.     Allah  upon  thee,  gainsay  me  not  and  grant  me 
this  last  of  thy  boons :  and  whatever  shall  betide  me  1  will  not  hold 
thee  responsible  therefor.     Let  Destiny  decide  for  good  or  for 
evil."     When  the  holy  man  saw  that  his  denial  was  of  no  avail 
and  that  I  irked   him   with   exceeding  persistence,  he   put  the 
smallest  bit  of  ointment  on  my  right  lid  and,  as  I  opened  wide 
my  eyes,  lo  and  behold  !  both  were  stone-blind  :  naught  could  I 
see  for  the  black  darkness  before  them  and  ever  since  that  day 
have  I  been  sightless  and  helpless  as  thou  foundest  me.     When  I 
knew  that  I  was  blinded,  I  exclaimed,  "  O  Darwaysh  of  ill-omen, 
what  thou  didst  foretell  hath  come  to  pass ;"  and  I  fell  to  cursing 
him  and  saying,  "  O  would  to  Heaven  thou  hadst  never  brought 
me  to  the  hoard   or  hadst  given  me  such  wealth.     What  now 
avail  me  all  this  gold  and  jewels  ?     Take  back  thy  forty  camels 
and  make  me  whole  again."     Replied  he,  "  What  evil  have  I  done 
to  thee  ?     I  showed  thee  favours  more  than  any  man  hath  ever 
dealt  to  another.     Thou  wouldst  not   heed   my  rede,  but  didst 
harden  thy  heart  and   lustedst  to  obtain  this  wealth  and  to  pry 
into  the  hidden  treasures  of  the  earth.     Thou  wouldst  not   be 
content  with  what  thou  hadst  and  thou  didst  misdoubt  my  words 
thinking  that  I  would  play  thee  false.     Thy  case  is  beyond  all 
hope, for  nevermore  wilt  thou  regain  thy  sight ;  no,  never."    Then 
said  I  with  tears  and  lamentations,  "  O  Fakir,  take  back  thy  four- 
score camels  laden  with  gold  and  precious  stones  and  wend  thy  way: 
I  absolve  thee  from  all  blame,  natheless  I  beseech  thee  by  Allah 
Almighty  to  restore  my  sight  an  thou  art  able."     He  answered 
not  a  word,  but  leaving  me  in  miserable  plight  presently  took  the 
load  to  Bassorah,  driving  before  him  the  fourscore  camels  laden 
with  wealth.     I  cried  aloud  and  besought  him  to  lead  me  with  him 


Supplemental  Nights. 

away  from  the  life-destroying  wilderness,  or  to  put  me  on  the  path 
of  some  caravan,  but  he  regarded  not  my  cries  and  abandoned  me 

there. And  as  the  morn  began  to  dawn  Shahrazad  held  her 

peace  till 

®te  entr  of  t&e  g>i*  f^unUrefc  antu  ^entfr  Ni$t. 

THEN  said  she: f  have  heard,  O  auspicious  king,  that  Baba 

Abdullah  the  blind  man  resumed  his  story,  saying : — So  when 
the  Darwaysh  departed  from  me,  I  had  well  nigh  died  of  grief  and 
wrath  at  the  loss  of  my  sight  and  of  my  riches,  and  from  the 
pangs  of  thirst1  and  hunger.  Next  day  by  good  fortune  a  caravan 
from  Bassorah  passed  that  way  ;  and,  seeing  me  in  such  a  grievous 
condition,  the  merchants  had  compassion  on  me  and  made  me 
travel  with  them  to  Baghdad.  Naught  could  I  do  save  beg  my 
bread  in  order  to  keep  myself  alive  ;  so  I  became  a  mendicant  and 
made  this  vow  to  Allah  Almighty  that,  as  a  punishment  for  this 
my  unlucky  greed  and  cursed  covetise,  I  would  require  a  cuff  upon 
my  ear  from  everyone  who  might  take  pity  on  my  case  and  give 
an  alms.  On  this  wise  it  was  that  yesterday  I  pursued  thee  with 
such  pertinacity."  When  the  blind  man  made  an  end  of  his  story 
the  Caliph  said,  "  O  Baba  Abdullah !  thine  offence  was  grievous  ; 
may  Allah  have  mercy  on  thee  therefor.  It  now  remaineth  to  thee 
to  tell  thy  case  to  devotees  and  anchorites  that  they  may  offer  up 
their  potent  prayers  in  thy  behalf.  Take  no  thought  for  thy  daily 
wants :  I  have  determined  that  for  thy  living  thou  shalt  have  a 
dole  of  four  dirhams  a  day  from  my  royal  treasury  according  to 
thy  need  as  long  as  thou  mayest  live.  But  see  that  thou  go  no 
more  to  ask  for  alms  about  my  city."  So  Baba  Abdullah  returned 
thanks  to  the  Prince  of  True  Believers,  saying, "  I  will  do  according 


1  Thirst  very  justly  takes  precedence  of  hunger :  a  man  may  fast  for  forty  days,  but 
without  water  in  a  tropical  country  he  would  die  within  a  week.  For  a  description  of 
Ihe  horrors  of  thirst  see  my  "  First  Footsteps  in  East  Africa,11  pp.  387-8. 


The  Caliph's  Night  Adventure.  321 

to  thy  bidding."  Now  when  the  Caliph  Harun  al-Rashid  had  heard 
the  story  of  Baba  Abdullah  and  the  Darwaysh,  he  turned  to  and 
addressed  the  young  man  whom  he  had  seen  riding  at  fullest  speed 
upon  the  mare  and  savagely  lashing  and  ill-treating  her.  "  What 
is  thy  name  ? "  quoth  he,  and  quoth  the  youth,  bowing  his  brow 
groundwards,  "  My  name,  O  Commander  of  the  Faithful,  is  Sfdi 
Nu'uman."1  Then  said  the  Caliph,  "  Hearken  now,  O  Sidi 
Nu'uman  !  Ofttimes  have  I  watched  the  horsemen  exercise  their 
horses,  and  I  myself  have  often  done  likewise,  but  never  saw  I  any 
who  rode  so  mercilessly  as  thou  didst  ride  thy  mare,  for  thou  didst 
ply  both  whip  and  shovel-iron  in  cruellest  fashion.  The  folk  all 
stood  to  gaze  with  wonderment,  but  chiefly  I,  who  was  constrained 
against  my  wish  to  stop  and  ask  the  cause  of  the  bystanders.  None, 
however,  could  make  clear  the  matter,  and  all  men  said  that  thou 
art  wont  each  day  to  ride  the  mare  in  this  most  brutal  fashion, 
whereat  my  mind  marvelled  all  the  more.  I  now  would  ask  of 
thee  the  cause  of  this  thy  ruthless  savagery,  and  see  that  thou  tell 
me  every  whit  and  leave  not  aught  unsaid/'  Sidi  Nu'uman,  hearing 
the  order  of  the  Commander  of  the  Faithful,  became  aware  he  was 
fully  bent  upon  hearing  the  whole  matter  and  would  on  no  wise 
suffer  him  to  depart  until  all  was  explained.  So  the  colour  of  his 
countenance  changed  and  he  stood  speechless  like  a  statue  through 
fear  and  trepidation  ;  whereat  said  the  Prince  of  True  Believers, 
"  O  Sidi  Nu'uman,  fear  naught  but  tell  me  all  thy  tale.  Regard 
me  in  the  light  of  one  of  thy  friends  and  speak  without  reserve, 
and  explain  to  me  the  matter  fully  as  thou  wouidst  do  hadst  thou 
been  speaking  to  thy  familiars.  Moreover,  an  thou  art  afraid  of 
any  matter  which  thou  shall  confide  to  me  and  if  thou  dread  my 

1  In  Galland  it  is  Sidi  Nouman  ;  in  many  English  translations,  as  in  the  "  Lucknow  " 
(Ncwul  Kishore  Press,  1880),  it  has  become  "Sidi  Nonman."  The  word  has  occurred 
in  King  Omar  bin  al-Nu'uman,  vol.  ii.  77  and  325,  and  vol.  v.  74.  For  S(di  =  my 
lord,  see  vol.  v.  383  ;  Byron,  in  The  Corsair,  ii.  2,  seems  to  mistake  it  for  "  Seyrwt" 

High  in  his  hall  reclines  the  turban'd  Seyd, 
Around— ihc  bearded  chiefs  he.  came  to  lead. 


322  Supplemental  Nights. 

indignation,  I  grant  thee  immunity  and  a  free  pardon.'*  At  these 
comforting  words  of  the  Caliph,  Sidi  Nu'uman  took  courage,  and 
with  clasped  hands  replied,  "  I  trust  I  have  not  in  this  matter  done 
aught  contrary  to  thy  Highness's  law  and  custom,  and  therefore 
will  I  willingly  obey  thy  bidding  and  relate  to  thee  all  my  tale.  If 
I  have  offended  in  anything  then  am  I  worthy  of  thy  punishment. 
'Tis  true  that  I  have  daily  exercised  the  mare  and  ridden  her  at 
speed  around  the  hippodrome  as  thou  sawest  me  do  ;  and  I  lashed 
and  gored  her  with  all  my  might.  Thou  hadst  compassion  on  the  mare 
and  didst  deem  me  cruel-hearted  to  entreat  her  thus,  but  when  thou 
shalt  have  heard  all  my  adventure  thou  wilt  admit,  Inshallah  —  God 
willing  —  that  this  be  only  a  trifling  penalty  for  her  offence,  and 
that  not  she  but  I  deserve  thy  pity  and  pardon  !  With  thy  per- 
mission I  will  now  begin  my  story."  --  And  as  the  morn  began  to 
dawn  Shahrazad  held  her  peace  till 


enfc  of  t&e  Sbfo      utrt)rrtf  an& 


THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  .that  the 
Caliph  Harun  al-Rashid  accorded  the  youth  permission  to  speak 
and  that  the  rider  of  the  mare  began  in  these  words  the 


HISTORY  OF  SIDI  NU'UMAN. 


HISTORY  OF  SIDI  NU'UMAN. 

O  LORD  of  beneficence  and  benevolence,  my  parents  were  pos- 
sessed of  wealth  and  riches  sufficient  to  provide  their  son  when 
they  died  with  ample   means   for  a  life-long  livelihood  so  that 
he  might   pass  his   days  like  a   Grandee  of  the  land   in   ease 
and  joyance  and   delight.     I — their  only  child — had   nor  care 
nor  trouble  about  any  matter  until  one  day  of  the  days,  when 
in  the  prime  of  manhood,  I  was  a   minded   to  take   unto   me 
a  wife,   a  woman  winsome  and  comely  to   look  upon,  that  we 
might  live  together  in  mutual  love  and  double  blessedness.     But 
Allah  Almighty  willed  not  that  a  model  helpmate  become  mine ; 
nay,   Destiny  wedded   me  to  grief  and   the  direst   misery.      I 
married  a  maid  who  in  outward  form  and  features  was  a  model 
of  beauty  and    loveliness  without,  however,  one  single  gracious 
gift   of  mind   or  soul ;   and  on  the  very  second   day   after  the 
wedding  her  evil  nature  began  to  manifest  itself.     Thou  art  well 
aware,  O  Prince  of  True  Believers,  that  by  Moslem  custom  none 
may   look  upon  the  face  of  his  betrothed  before  the  marriage- 
contract",   nor   after  wedlock   can   he  complain  should  his   bride 
prove  a  shrew  or  a  fright :  he  must  needs  dwell  with  her  in  such 
content  as  he  may  and  be  thankful  for  his  fate,  be  it  fair  or  unfair. 
When   I   saw   first  the  face  of  my  bride  and  learnt  that  it  was 
passing  comely,  I  joyed  with  exceeding  joy  and  gave  thanks  to 
Almighty   Allah   that   He  had  bestowed  on  me  so  charming  a 
mate.     That  night  I  slept  with  her  in  joy  and  love-delight ;  but 
next  day  when  the  noon-meal  was  spread  for  me  and  her  I  found 
her  not  at  table  and  sent  to  summon  her ;  and  after  some  delay, 
she  came  and  sat  her  down.    I  dissembled  my  annoyance  and 


326  Supplemental  Nights. 

forbore  for  this  late-coming  to  find  fault  with  her;  which  I  soon 
had  ample  reason  to  do.  It  so  happened  that  amongst  the  many 
dishes  which  were  served  up  to  us  was  a  fine  pilaff,1  of  which  I, 
according  to  the  custom  in  our  city,  began  to  eat  with  a  spoon  ; 
but  she,  in  lieu  of  it  pulled  out  an  ear-pick  from  her  pocket  and 
therewith,  fell  to  picking  up  the  rice  and  ate  it  grain  by  grain. 
Seeing  this  strange  conduct  I  was  sore  amazed  ancl  fuming 
inwardly  said  in  sweet  tones,  "  O  my  Aminah,2  what  be  this  way 
of  eating  ?  hast  thou  learnt  it  of  thy  people  or  art  thou  counting 
grains  of  rice  purposing  to  make  a  hearty  meal  hereafter  ?  Thou 
hast  eaten  but  ten  or  twenty  during  all  this  time.  Or  haply 
thou  art  practising  thrift :  if  so  I  would  have  thee  know  that 
Allah  Almighty  hath  given  me  abundant  store  and  fear  not  on 
that  account ;  but  do  thou,  O  my  dearling,  as  all  do  and  eat  as 
thou  seest  thy  husband  eat."  I  fondly  thought  that  she  would 
assuredly  vouchsafe  some  words  of  thanks,  but  never  a  syllable 
spake  she  and  ceased  not  picking  up  grain  after  grain :  nay  more, 
in  order  to  provoke  me  to  greater  displeasure,  she  paused  for  a 
Jong  time  between  each.  Now  when  the  next  course  of  cakes 
came  on  she  idly  brake  some  bread  and  tossed  a  crumb  or  two 
into  her  mouth;  in  fact  she  ate  less  than  would  satisfy  the  stomach 
of  a  sparrow.  I  marvelled  much  to  see  her  so  obstinate  and  self- 
willed  but  I  said  to  myself,  in  mine  innocence,  "  May  be  she  hath 
not  been  accustomed  to  eat  with  men,  and  especially  she  may  be 
too  shame-faced  to  eat  heartily  in  presence  of  her  husband  :  she  will 
in  time  do  whatso  do  other  folk/'  I  thought  also  that  perchance 
she  hath  already  broken  her  fast  and  lost  appetite,  or  haply  it  hath 

1  The  Turco- English  form  of  the  Persian  ^Pulao." 

*  i.e.  the  secure  (fern.).  It  was  the  name  of  the  famous  concubine  of  Solomon 
to  whom  he  entrusted  his  ring  (vol.  vi.  84) ;  also  of  the  mother  of  Mohammed  wha 
having  taken  her  son  to  Al-Medinah  (Yathrib)  died  on  the  return  journey.  1  cannot 
understand  why  the  Apostle  of  Al-Islam,  according  to  his  biographers  and  commentators, 
refused  to  pray  for  his  parent's  soul,  she  having  been  born  in  Al-Fitrah  (the  interval 
between  the  fall  of  Christianity  and  the  birth  of  AMslam),  when  he  had  not  begun  to 
preach  his  "dispensation."  See  Tabari,  ii,  450. 


History  of  Si<ti  Nu'uma*.  317 

been  her  habit  to  cat  alone.  So  I  said  nothing  and  after  dinner 
went  out  to  smell  the  air  and  play  the  Jarfd1  and  thought  no  more 
of  the  matter^ ^When,  however,  we  two  sat  again  at  meat,  my 
bride  ate  after  the  same  fashion  as  before ;  nay,  she  would  ever 
persist  in  her  perversity;  whereat  I  was  sore  troubled  in  mind,  and 
marvelled  how  without  food  she  kept  herself  alive.  One  nfght  it 
chanced  that  deeminglne  fast  asleep  she  rose  up  in  stealth  from 
my  side,  I  being  wide  awake  :  when  I  saw  her  step  cautiously  from 
the  bed  as^one  fearing  lest  she  might  disturb  me.  I  wondered 
with  exceeding  wonder  why  she  should  arise  from  sleep  to  leave 
me  thus  and  methought  I  would  look  into  the  matter.  Wherefore 
I  still  feigned  sleep  and  snored  but  watched  her  as  I  lay,  and 
presently  saw  her  dress  herself  and  leave  the  room ;  I  then  sprang 
off  the  bed  and  throwing  on  my  robe  and  slinging  my  sword  across 
my  shoulder  looked  out  of  the  window  to  spy  whither  she  went 
Presently  she  crossed  the  courtyard  and  opening  the  street-door 

«*•    •  •*  •.  "jmsc*  . 

fared  forth;  and  I  also  ran  out  through  the  entrance  which  she 
had  left  unlocked ;  then  followed  her  by  the  light  of  the  moon 

until  she  entered  a*cemetery  hard  by  our  home. And  as  the 

morn  began  to  dawn  Shahrazad  held  her  peace  till 


of  te    >tx      un*reH  an* 


THEN  said  she  :—  I  have  heard  O  auspicious  King,  that  Sidt 

•\^sj|SJfc4£.  ".tLLJ^'i.."       <Bt£X»  ..,,»tf^w;  —*—..,- 

Nu'uman    continued    his    story  saying  :—  But  when    I    beheld 

U-   »        —  i**^'*-.       -        ~**.  «*N^—      ~^r 

Aminah  my  bride  enter  the  cemetery,  I  stood  without  and  close 

*  -  '  ••*  *       *^f  C*    »  -  -»- 

to  the  wall  over  which  I  peered  so  that  I  could  espy  her  well  but 
she  could  not  discover  me.'  Then  what  did  I  behold  but  Aminafc 
sitting  with  a  Gh41!**Thy  Highness  wottcth  well  that  Ghuls  be 


1  The  cane-plays  see  vol.  vi.  263. 

1  Gallaod  has  ttnr  Goulc,  i.e.  a  Ghulah,  a  she-Ghfll,  an  ogress.    But  the  lad/  was 
supping  with  t  mile  of  that  species,  for  wbich  aee  vots.  I;  $5 ;  ft.  jft. 


328  Supplemental  Nights. 

of  the  race  of  devils ;  to  wit,  they  are  unclean  spirits  which  inhabit 
ruins  and  which  terrify  solitary  wayfarers  and  at  times  seizing 
them  feed  upon  their  flesh ;  and  if  by  day  they  find  not  any 
traveller  to  eat  they  go  by  night  to  the  graveyards  and  dig  out 
and  devour  dead  bodies.  So  I  was  sore  amazed  and  terrified  to 
see  my  wife  thus  seated  with  a  Ghul.  Then  the  twain  dug  up 
from  the  grave  a  corpse  which  had  been  newly  buried,  and  the 
Ghul  and  my  wife  Aminah  tore  off  pieces  of  the  flesh  which  she 
ate  making  merry  the  while  and  chatting  with  her  companion  ;  but 
inasmuch  as  I  stood  at  some  distance  I  could  not  hear  what  it  was 
they  said.  At  this  sight  I  trembled  with  exceeding  fear.  And  when 
they  had  made  an  end  of  eating  they  cast  the  bones  into  the  pit 
and  thereover  heaped  up  the  earth  e'en  as  it  was  before.  Leaving 
them  thus  engaged  in  their  foul  and  fulsome  work,  I  hastened 
home ;  and,  allowing  the  street-door  to  remain  half-open  as  my 
bride  had  done,  I  reached  my  room,  and  throwing  myself  upon 
our  bed  feigned  sleep.  Presently  Aminah  came  and  doffing  her 
dress  calmly  lay  beside  me,  and  I  knew  by  her  manner  that  she 
had  not  seen  me  at  all,  nor  guessed  that  I  had  followed  her  to  the 
cemetery.  This  gave  me  great  relief  of  mind,  withal  I  loathed  to 
bed  beside  a  cannibal  and  a  corpse-eater  ;  howbeit  I  lay  still  despite 
extreme  misliking  till  the  Muezzin's  call  for  dawn-prayers,  when 
getting  up  I  busied  myself  with  the  Wuzu-ablution  and  set  forth 
mosque-wards.  Then  having  said  my  prayers  and  fulfilled  my 
ceremonial  duties,1  I  strolled  about  the  gardens,  and  during  this 
walk  having  turned  over  the  matter  in  my  mind,  determined  that 
it  behoved  me  to  remove  my  bride  from  such  ill  companionship, 
and  wean  her  from  the  habit  of  devouring  dead  bodies.  With 
these  thoughts  I  came  back  home  at  dinner-time,  when  Aminah 


1  In  the  text  «« Wazifah"  prop.  =a  task,  a  stipend,  a  salary  ;  but  here  =  the  "  Farz" 
devotions  which  he  considered  to  be  his  duty.  In  Spitta-Bey  (loc.  fit.  p.  218)  it  is  =  duty, 
office,  position. 


History  of  Sidi  Ntfuman.  329 

on  seeing  me  return  bade  the  servants  serve  up  the  noontide-meal  and 
we  twain  sat  at  table  ;  but  as  before  she  fell  to  picking  up  the  rice 
grain  by  grain.  Thereat  said  I  to  her, "  O  my  wife,  it  irketh  me  much 
to  see  thee  picking  up  each  grain  of  rice  like  a  hen.  If  this  dish 
suit  not  thy  taste  see  there  are,  by  Allah's  grace  and  the  Almighty's 
favour,  all  kinds  of  meats  before  us.  Do  thou  eat  of  that  which 
pleaseth  thee  most ;  each  day  the  table  is  bespread  with  dishes  of 
different  kinds  and  if  these  please  thee  not,  thou  hast  only  to  order 
whatsoever  food  thy  soul  desireth.  Yet  I  would  ask  of  thee  one 
question  :  Is  there  no  meat  upon  the  table  as  rich  and  toothsome 
as  man's  flesh,  that  thou  refuses!  every  dish  they  set  before  thee  ?" 
Ere  I  had  finished  speaking  my  wife  became  assured  that  I  was 
aware  of  her  night  adventure :  she  suddenly  waxed  wroth  with 
exceeding  wrath,  her  face  flushed  red  as  fire,  her  eyeballs  started 
out  from  their  sockets  and  she  foamed  at  the  mouth  with  un- 
governable fury.  Seeing  her  in  this  mood  I  was  terrified  and  my 
sense  and  reason  fled  by  reason  of  my  affright ;  but  presently  in 
the  madness  of  her  passion  she  took  up  a  tasse  of  water  which 
stood  beside  her  and  dipping  her  fingers  in  the  contents  muttered 
some  words  which  I  could  not  understand  ;  then  sprinkling  some 
drops  over  me,  cried,  "  Accursed  that  thou  art !  for  this  thine  inso- 
lence and  betrayal  do  thou  be  straightway  turned  into  a  dog."  At 
once  I  became  transmewed  and  she,  picking  up  a  staff  began  to 
ribroast  me  right  mercilessly  and  well  nigh  killed  me.  I  ran  about 
from  room  to  room  but  she  pursued  me  with  the  stick,  and  tunded 
and  belaboured  me  with  might  and  main,  till  she  was  clean  ex- 
hausted. She  then  threw  the  street-door  half  open  and,  as  I  made 
for  it  to  save  my  life,  attempted  violently  to  close  it,  so  as  to  squeeze 
my  soul  out  of  my  body ;  but  I  saw  her  design  and  baffled  it, 
leaving  behind  me,  however,  the  tip  of  my  tail ;  and  piteously 
yelping  hereat  I  escaped  further  basting  and  thought  myself  lucky 
to  get  away  from  her  without  broken  bones.  When  I  stood  in  the 
street  still  whining  and  ailing,  the  dogs  of  the  quarter  seeing  a 


330  Supplemental  Nights. 

stranger,  at  once  came  rushing  at  me  barking  and  biting ; »  and  I 
with  tail  between  my  legs  tore  along  the  market-place  and  ran  into 
the  shop  of  one  who  sold  sheeps'  and  goats'  heads  and  trotters ; 

and  there  crouching  low  hid  me  in  a  dark  corner. And  as  the 

morn  began  to  dawn  Shahrazad  held  her  peace  till 


cnfc  of  tftc  gfeixtfi  f^unttuft  nntr  Sljtrteemfj 

THEN  said  she: 1  have  heard,  O  auspicious  King,  that  Sidi 

Nu'uman  continued  his  story  as  follows : — The  shopkeeper, 
despite  his  scruples  of  conscience  which  caused  him  to  hold  all 
dogs  impure,2  had  ruth  upon  my  sorry  plight  and  droye  away  the 
yelling  and  grinning  curs  that  would  have  followed  me  into  his  shop; 
and  I,  escaping  this  danger  of  doom,  passed  all  the  night  hid  in 
my  corner.  Early  next  morning  the  butcher  sallied  forth  to  buy 
his  usual  wares,  sheeps'  heads  and  hooves  ;  and,  coming  hack  with 
a  large  supply,  he  began  to  lay  them  out  for  sale  within  the  shop 
when  I,  seeing  that  a  whole  pack  of  dogs  had  gathered  about  the 
place  attracted  by  the  smell  of  flesh,  also  joined  them.  The  owner 
noticed  me  among  the  ragged  tykes  and  said  to  himself,  "  This 
dog  hath  tasted,  naught  since  yesterday  when  it  ran  yelping 
hungrily  and  hid  within  my  shop."  He  then  threw  me  a  fair  sized 
piece  of  meat,  but  I  refused  it  and  went  up  to  him  and  wagged  my 
tail  to  the  end  tha  t  he  might  know  my  wish  to  stay  with  him  and 
be  protected  by  his  stall :  he,  however,  thought  that  I  had  eaten 
my  sufficiency,  and,  picking  up  a  staff  frightened  me  and  chased 
'me  away.  So  when  I  saw  how  the  butcher  heeded  not  my  case,  I 
I""1  • 

1  For  this  scene  which  is  one  of  every  day  in  the  East ;  see  Pilgrimage  ii.  pp.  52-54. 

*  This  hate  of  the  friend  of  man  is  inherited  from  Jewish  ancestors ;  and,  wherever 
'the  Hebrew  element  prevails,  the  muzzle,  which  has  lately  made  its  appearance  in  London, 
is  strictly  enforced,  as  at  Trieste.  Amongst  the  many  boons  which  civilisation  has  con- 
ferred upon  Cairo  I  may  note  hydrophobia  ;  formerly  unknown  in  Egypt  the  dreadful 
disease  has  lately  caused  more  than  one  death.  In  India  sporadic  cases  have  at  rare 
times  occurred  in  my  own  knowledge  since  -184$. 


History  of  Sidi  Nu%uma*.  33 1 

trotted  off  and  wandering  to  and  fro  presently  came  to  a  bakery 
and  stood  before  the  door  wherethrough  I  espied  the  baker  at 
breakfast.  Albeit  I  made  no  sign  as  though  I  wanted  aught  of 
food,  he  threw  me  a  bittock  of  bread  ;  and  I,  in  lieu  of  snapping 
it  up  and  greedily  swallowing  it,  as  is  the  fashion  with  all  dogs, 
the  gentle  and  simple  of  them,  approached  him  with  it  and  gazed 
in  his  face  and  wagged  my  tail  by  way  of  thanks.  He  was  pleased 
by  this  my  well-bred  behaviour  and  smiled  at  me;  whereat  I, 
albeit  not  one  whit  anhungered,  but  merely  to  humour  him,  fell  to 
eating  the  bread,  little  by  little  slowly  and  leisurely,  to  testify  my 
respect  He  was  yet  more  satisfied  with  my  manners  and  wished 
to  keep  me  in  his  shop  ;  and  I,  noting  his  intent,  sat  by  the  door 
and  looked  wistfully  at  him,  whereby  he  knew  that  I  desired  naught 
of  him  save  his  protection.  He  then  caressed  me  and  took  charge 
of  me  and  kept  me  to  guard  his  store,  but  I  would  not  enter  his 
house  till  after  he  had  led  the  way  ;  he  also  showed  me  where  to 
lie  o'nights  and  fed  me  well  at  every  meal  and  entreated  me  right 
hospitably.  I  likewise  would  watch  his  every  movement  and 
always  lay  down  or  rose  up  even  as  he  bade  me ;  and  whenas  he 
left  his  lodging  or  walked  anywhither  he  took  me  with  him.  If 
ever  when  I  lay  asleep  he  went  outside  and  found  me  not,  he  would 
stand  still  in  the  street  and  call  to  me  crying,  "Bakht !  Bakht !  "l 
an  auspicious  name  he  had  given  to  me ;  and  straightway  on 
hearing  him  I  would  rush  about  and  frisk  before  the  door ;  and 
when  he  set  out  to  taste  the  air  I  paced  beside  him  now  running  on 
ahead,  now  following  at  his  heels  and  ever  and  anon  looking  up  in 
his  face.  Thus  some  time  passed  during  which  I  lived  with  him 
in  all  comfort ;  till  one  day  of  the  days  it  so  chanced  that  a  woman 
came  to  the  bakery  to  buy  her  bread  and  gave  the  owner  several 
dirhams  to  its  price,  whereof  one  was  bad  coin  whilst  the  others 


1  In  Galland  "  Rougeao  "  =  (for  Rougeaud  ?)  a  retraced  (man),  *c,  and  in  th* 
English  version  "  Chance  " :  "  Bakht " » luclr,  good  fortune. 

VOL.   III.  2 


Supplemental  Nights. 

were  good.  My  master  tested  all  the  silvers  and,  finding  out  the 
false  bit,  returned  it  demanding  a  true  dirham  in  exchange  ;  but 
the  woman  wrangled  and  would  not  take  it  back  and  swore  that  it 
was  sound.  Quoth  the  baker,  u  The  dirham  is  beyond  all  doubt  a 
worthless  :  see  yonder  dog  of  mine,  he  is  but  a  beast,  yet  mark  me 
he  will  tell  thee  whether  it  be  true  or  false  silver."  So  he  called 
me  by  my  name,  "  Bakht  !  Bakht  !  "  whereat  I  sprang  up  and  ran 
towards  him  and  he,  throwing  all  the  moneys  upon  the  ground 
before  me,  cried,  "  Here  look  these  dirhams  over  and  if  there  be  a 
false  coin  among  them  separate  it  from  all  the  others."  I  inspected 
the  silvers  each  by  each  and  found  the  counterfeit  :  then,  putting 
it  on  one  side  and  all  the  others  on  another,  I  placed  my  paw  upon 
the  false  silver  and  wagging  what  remained  of  my  tail  looked  up 
at  my  master's  face.  The  baker  was  delighted  with  my  sagacity, 
and  the  woman  also,  marvelling  with  excessive  marvel  at  what 
had  happened,  took  back  her  bad  dirham  and  paid  another  in 
exchange.  But  when  the  buyer  fared  forth,  my  master  called 
together  his  neighbours  and  gossips  and  related  to  them  this 
matter  ;  so  they  threw  down  on  the  ground  before  me  coins  both 
good  and  bad,  in  order  that  they  might  test  me  and  see  with  their 
own  eyes  an  I  were  as  clever  as  my  master  had  said  I  was.  Many 
times  in  succession  I  picked  out  the  false  coin  from  amongst  the 
true  and  placed  my  paw  upon  them  without  once  failing  ;  so  all 
went  away  astounded  and  related  the  case  to  each  and  every  one 
they  saw  and  thus  the  bruit  of  me  spread  abroad  throughout  the 
city.  That  livelong  day  I  spent  in  testing  dirhams  fair  and  foul. 
--  And  as  the  morn  began  to  dawn  Shahrazad  held  her  peace  till 


en*  of  t?)£  ftfrtft  3^tmiire&  anfc  Jpoutteenrt) 

THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  Sidi 
Nu'uman  continued  his  story  saying  :-—  From  that  day  forwards 
the  baker  honoured  me  yet  more  highly,  and  all  his  friends  and 


History  of  Sidi  Nu'uma*.  333 

familiars  laughed  and  said,  "  Forsooth  thou  hast  in  this  dog  a 
mighty  good  Shroff."1  And  some  envied  my  master  his  luck  in 
having  me  within  the  shop,  and  tried  ofttimes  to  entice  me  away, 
but  the  baker  kept  me  with  him  nor  would  he  ever  allow  me  to 
leave  his  side ;  for  the  fame  of  me  brought  him  a  host  of  customers 
from  every  quarter  of  the  town,  even  the  farthest.  Not  many 
days  after  there  came  another  woman  to  buy  loaves  at  our  shop 
and  paid  the  baker  six  dirhams  whereof  one  was  worthless.  My 
master  passed  them  over  to  me  for  test  and  trial,  and  straightway 
I  picked  out  the  false  one,  and  placing  paw  thereon  looked  up  in 
the  woman's  face.  Hereat  she  waxed  confused  and  confessed 
that  it  was  miscoined  and  praised  me  for  that  I  had  found  it 
out ;  then,  going  forth  the  same  woman  made  signs  to  me  that  I 
should  follow  her  unbeknown  to  the  baker.  Now  I  had  not  ceased 
praying  Allah  that  somehow  He  would  restore  me  to  my  human 
form  and  hoped  that  some  good  follower  of  the  Almighty  would 
take  note  of  this  my  sorry  condition  and  vouchsafe  me  succour. 
So  as  the  woman  turned  several  times  and  looked  at  me,  I  was 
persuaded  in  my  mind  that  she  had  knowledge  of  my  case;  I 
therefore  kept  my  eyes  upon  her ;  which  seeing  she  came  back 
ere  she  had  stepped  many  paces,  and  beckoned  me  to  accompany 
her.  I  understood  her  signal  and  sneaking  out  of  the  presence  of 
the  baker,  who  was  busy  heating  his  oven,  followed  in  her  wake. 
Pleased  beyond  all  measure  to  see  me  obey  her,  she  went  straight- 
way home  with  me,  and  entering  she  locked  the  door  and  led 
me  into  a  room  where  sat  a  fair  maid  in  embroidered  dress  whom 
I  judged  by  her  favour  to  be  the  good  woman's  daughter.  The 
damsel  was  well  skiHed  in  arts  magical ;  so  the  mother  said 
to  her,  "  O  my  daughter,  here  is  a  dog  which  telleth  bad  dirhams 
from  good  dirhams.  When  first  I  heard  the  marvel  I  bethought 
me  that  the  beastie  must  be  a  man  whom  some  base  wretch  and 

1  In  the  text  "  Sanif "  =a  money-changer.    See  vols.  i.  210  ;  iv.  270. 


334  Supplemental  Nights. 

cruel-hearted  had  turned  into  a  dog.  Methought  that  to-day  I 
would  see  this  animal  and  test  it  when  buying  loaves  at  the  booth 
of  yonder  baker  and  behold,  it  hath  acquitted  itself  after  the 
fairest  of  fashions  and  hath  stood  the  test  and  trial.  Look  well, 
O  my  daughter,  at  this  dog  and  see  whether  it  be  indeed  an 
animal  or  a  man  transformed  into  a  beast  by  gramarye." 
The  young  lady,  who  had  veiled  her  face,1  hereupon  considered 
me  attentively  and  presently  cried,  "O  my  mother,  'tis  even  as 
thou  sayest,  and  this  I  will  prove  to  thee  forthright."  Then  rising 
from  her  seat  she  took  a  basin  of  water  and  dipping  hand  therein 
sprinkled  some  drops  upon  me  saying,  "  An  thou  wert  born  a 
dog  then  do  thou  abide  a  dog,  but  an  thou  wert  born  a  man 
then,  by  virtue  of  this  water,  resume  thy  human  favour  and  figure.'* 
Immediately  I  was  transformed  from  the  shape  of  a  dog  to  human 
semblance  and  I  fell  at  the  maiden's  feet  and  kissed  the  ground 
before  her  giving  her  thanks ;  then,  bussing  the  hem  of  her  gar- 
ment, I  cried,  "O  my  lady,  thou  hast  been  exceeding  gracious 
unto  one  unbeknown  to  thee  and  a  stranger.  How  can  I  find 
words  wherewith  to  thank  and  bless  thee  as  thou  deservest? 
Tell  me  now,  I  pray  thee,  how  and  whereby  I  may  shew  my 
gratitude  to  thee  ?  From  this  day  forth  I  am  beholden  to  thy 
kindness  and  am  become  thy  slave."  Then  I  related  all  my 
case  and  told  her  of  Aminah's  wickedness  and  what  of  wrongs 
she  had  wrought  me ;  and  I  made  due  acknowledgment  to  her 
mother  for  that  she  had  brought  me  to  her  home.  Herewith 
quoth  the  damsel  to  me,  "  O  Sidi  Nu'uman,  I  pray  thee  bestow 
not  such  exceeding  thanks  upon  me,  for  rather  am  I  glad  and 
grateful  in  conferring  this  service  upon  one  so  well-deserving  as 
thou  art.  I  have  been  familiar  with  thy  wife  Aminah  for  a  long 
time  before  thou  didst  marry  her;  I  also  knew  that  she  had 

1  Galland  has  forgotten  this  necessary  detail  t  see  vol.  i.  30  and  elsewhere.  Itt 
Lane's  Story  of  the  man  metamorphosed  to  an  ass,  the  old  woman,  «' quickly  covering 
her  face,  declared  the  fact." 


History  of  Sidi  Nu'uma*.  335 

skill  in  witchcraft  and  she  likewise   knoweth  of  my  art,  for  we 
twain  learnt  together  of  one  and  the  same  mistress  in  the  science. 
We  met  ofttimes  at  the  Ham  mam  as  friends  but,  inasmuch  as  she 
was  ill-mannered  and  ill-tempered,  I  declined  further  intimacy  with 
her.    Think  not  that  it  sufficeth  me  to  have  made  thee  recover 
thy  form  as  it  was  aforetime;  rfey,  verily  needs  must  I  take  due 
vengeance  of  her  for  the  wrong  she  hath  done  thee.    And  this 
will  I  do  at  thy  hand,  so  shalt  thou  have  mastery  over  her  and 
find  thyself  lord  of  thine  own  house  and  home.1      Tarry  here 
awhile  until  I  come  again;0    So  saying  the  damsel  passed  into 
another  room  and  I  remained  sitting  and  talking  with  her  mother 
and  praised  her  excellence  and  kindness  towards  me.   The  ancient 
dame  also  related  strange  and  rare  deeds  of  wonder  done  by  her 
with  pure  purpose  and  lawful  means,  till  the  girl  returned  with 
an  ewer  in  hand  and  said,   "O  Sidi   Nu'uman,  my  magical  art 
doth  tell  me  that  Aminah  is  at  this  present  away  from  home 
but  she  will  return  thither  presently.    Meanwhile  she  dissembleth 
with  the  domestics  and  feigneth  grief  at  severance   from  thee; 
and  she  hath  pretended  that,  as  thou  sattest  at  meat  with  her,  thou 
didst  suddenly  arise  and  fare  forth  on  some  weighty  matter,  when 
presently  a  dog  rushed  through  the  open  door  into  the  room  and 
•he  drove  it  away  with  a  staff."    Then  giving  me  a  gugglet  full  of 
the  water  the  maiden  resumed,  "  O  Sidi  Nu'uman,  go  now  to  thine 
own  house  and,   keeping  this  gugglet  by  thee,  await  patiently 
Aminah's  coming.     Anon  she  will  return  and  seeing  thee  will  be 
sore  perplexed  and  will  hasten  to  escape  from  thee  ;  but  before  she 
go  forth  sprinkle  some  drops  from  this  gugglet  upon  her  and  recite 
these  spells  which  I  shall  teach  thee.   I  need  not  tell  thee  more ;  thou 
wilt  espy  with  thine  own  eyes  what  shall  happen."     Having  said 
these  words  the  young  lady  taught  me  magical  phrases  which  I 


1  In  the  normal  forms  of  this  story,  which  GalUnd  has  told  very  badly,  the  matdea 
would  have  married  the  man  she  saved. 


336  Supplemental  Nights. 

fixed  in  my  memory  full  firmly,  and  after  this  I  took  my  leave  and 
farewelled  them  both.  When  I  reached  home  it  happened  even  as 
the  young  magician  had  told  me  ;  and  I  had  tarried  but  a  short  time 
in  the  house  when  Aminah  came  in.  I  held  the  gugglet  in  hand 
and  she  seeing  me  trembled  with  sore  trembling  and  would  fain 
have  run  away ;  but  I  hastily  sprinkled  some  drops  upon  her  and 
repeated  the  magical  words,  whereat  she  was  turned  into  a  mare 
—the  animal  thy  Highness  deigned  remark  but  yesterday.  I 
marvelled  greatly  to  sight  this  transformation  and  seizing  the  mare's 

mane  led  her  to  the  stable  and  secured  her  with  a  halter. And 

as  the  morn  began  to  dawn  Shahrazad  held  her  peace  till 

©fj*  enfc  of  tlje  §bu  f^untefc  anfc  Jttteentlj  Ntgftf. 

THEN  said  she : 1  have   heard,  O  auspicious  King,  that  Sidi 

Nu'uman  continued  his  story  saying : — When  I  had  secured  the 
mare,  I  loaded  her  with  reproaches  for  her  wickedness  and  her 
base  behaviour,  and  lashed  her  with  a  whip  till  my  forearm  was 
tired.1  Then  I  resolved  within  myself  that  I  would  ride  her  at 
full  speed  round  the  square  each  day  and  thus  inflict  upon  her 
the  justest  penalty."  Herewith  Sidi  Nu'uman  held  his  peace, 
having  made  an  end  of  telling  his  tale;  but  presently  he  resumed, 
"  O  Commander  of  the  Faithful,  I  trow  thou  art  not  displeased 
at  this  my  conduct,  nay  rather  thou  wouldst  punish  such  a 
woman  with  a  punishment  still  greater  than  this."  He  then  kissed 
the  hem  of  the  Caliph's  robe  and  kept  silence  ;  and  Harun 
al-Rashid,  perceiving  that  he  had  said  all  his  say,  exclaimed,  u  In 
very  sooth  thy  story  is  exceeding  strange  and  rare.  The  wrong- 
doing of  thy  wife  hath  no  excuse  and  thy  requital  is  methinks 
in  due  measure  and  just  degree,  but  I  would  ask  thee  one  thing — 


1  In  other  similar  tales  the  injured  one  inflicts  such  penalty  by  the  express  command 
of  his  preserver  who  takes  strong  measures  to  ensure  obedience. 


The  Caliph's  Night  Adventure.  3J7 

How  long  wilt  thou  chastise  her  thus,  and  how  long  will  she 
remain  in  bestial  guise  ?    'Twere  better  now  for  thee  to  seek  the 
young  lady  by  whose  magical  skill  thy  wife  was  transformed  and 
beg  that  she  bring  her  back  to  human  shape.    And  yet  I  fear  me 
greatly  lest  perchance  whenas  this  sorceress,  this  Ghulah,  shall 
find  herself  restored  to  woman's  form  and  resumeth  her  conjura- 
tions and  incantations  she  may — who  knoweth  ?— requite  thee  with 
far  greater  wrong  than  she  hath  done  thee  heretofore,  and  from 
this  thou  wilt  not  be  able  to  escape."     After  this  the  Prince  of 
True  Believers  forbore  to  urge  the  matter,  albeit  he  was  mild  and 
merciful   by  nature,1  and  addressing  the  third    man   whom  the 
Wazir  had  brought  before  him  said,  "As  I  was  walking  in  such  a 
quarter  I  was  astonished  to  see  thy  mansion,  so  great  and  so  grand 
is  it ;  and  when  I  made  enquiry  of  the  townsfolk  they  answered 
each  and  every,  that  the  palace  belongeth  to  one  (thyself)  whom 
they  called  Khwajah  Hasan.     They  added  that  thou  wast  erewhile 
exceeding  poor  and  in  straitened  case,  bat  that  Allah  Almighty 
had  widened  thy  means  and  had  now  sent  thee  wealth  in  such 
store  that  thou  hast  builded  the  finest  of  buildings  ;  moreover,  that 
albeit  thou  hast  so  princely  a  domicile  and  such  abundance  of 
riches,  thou  art  not  unmindful  of  thy  former  estate,  and  thou  dost 
not  waste  thy  substance  in  riotous  living  but  thou  addest  thereto 
by  lawful  trade.    The  neighbourhood  all  speaketh  well  of  thee  and 
not  a  wight  of  them  hath  aught  to  say  against  thee ;  so  I  now 
would  know  of  thee  the  certainty  of  these  things,  and  hear  from 
thine  own  lips  how  thou  didst  gain*  this  abundant  wealth.     I  have 
summoned  thee  before  me  that  I  might  be  assured  of  all  such 
matters  by  actual  hearsay  :  so  fear  not  to  tell  me  all  thy  tale ;  I 
desire  naught  of  thee  save  knowledge  of  this  thy  case.     Enjoy 
thou  to  thy  heart's  content  the  opulence  that   Almighty  Allah 


1  In  the  more  finished  tales  of  the  true  "  Night*  "  the  mare  would  hare  been  restored 
to  human  shape  aftet  giving  the  best  security  for  good  conduct  in  time  to  come. 


338  Supplemental  Nights. 

deigned  bestow  upon  thee,  and  let  thy  soul  have,  pleasure  therein." 
Thus  spake  the  Caliph  and  the  gracious  words  reassured  the 
man.  Then  Khwajah  Hasan  threw  himself  before  the  Commander 
of  the  Faithful  and,  kissing  the  carpet  at  the  foot  of  the  throne, 
exclaimed,  "O  Prince  of  True  Believers  I  will  relate  to  thee  a 
faithful  relation  of  my  adventure,  and  Almighty  Allah  be  my 
witness  that  I  have  not  done  aught  contrary  to  thy  laws  and  just 
commandments,  and  that  all  this  my  wealth  is  by  the  favour  and 
goodness  of  Allah  alone."  Harun  al-Rashid  hereupon  again  bade 
him  speak  out  boldly  and  forthwith  he  began  to  recount  in  the 
following  words  the 


HISTORY  OF  KHWAJAH    HASAN  AL-HABBAL. 


HISTORY  OF  KHWAJAH  HASAN  AL-HABBAL.1 

O  LORD  of  beneficence !  obedient  to  thy  royal  behest,  I  will  now 
rnform  thy  Highness  of  the  means  and  the  measures  whereby 
Destiny  dowered  me  with  such  wealth  ;  but  first  I  would  thou 
hear  somewhat  of  two  amongst  my  friends  who  abode  in  the 
House  of  Peace,  Baghdad.  They  twain  are  yet  alive  and  both 
well  know  the  history  which  thy  slave  shall  now  relate.  One  of 
them,  men  call  Sa'd,  the  other  Sa'df.2  Now  Sa'di  opined  that 
without  riches  no  one  in  this  world  could  be  happy  and  indepen- 
dent ;  moreover  that  without  hard  toil  and  trouble  and  wanness 
and  wisdom  withal  it  were  impossible  to  become  wealthy  But 
Sa'd  differing  therefrom  would  affirm  that  affluence  cometh  not  to 
any  save  by  decree  of  Destiny  and  fiat  of  Fate  and  Fortune. 
Sa'd  was  a  poor  man  while  Sa'di  had  great  store  of  good ;  yet 
there  sprang  up  a  firm  friendship  between  them  and  fond  affection 
each  for  other  ;  nor  were  they  ever  wont  to  differ  upon  any  matter 
save  only  upon  this  ;  to  wit,  that  Sa'di  relied  solely  upon  delibera- 
tion and  forethought  and  Sa'd  upon  doom  and  man's  lot.  It 
chanced  one  day  that,  as  they  sat  talking  together  on  this 
matter,  quoth  Sa'di,  "  A  poor  man  is  he  who  either  is  born  a 
pauper  and  passeth  all  his  days  in  want  and  penury,  or  he  who 
having  been  born  to  wealth  and  comfort,  doth  in  the  time  of  man- 


1  i.t.  Master  Hasan  the  Rope-maker.  Calland  writes,  after  European  fashion, 
"Hassan,"  for  which  see  vol.  i.  251;  and  for  "Khwajah"  vol.  vi.  146.  "  Al- 
Habbal  "  was  the  cognomen  of  a  learned  '•  Haflz"  (=  traditionist  and  Koran  reader), 
Abu  Ishak  Ibrahim,  in  Ibn  Khali,  ii.  262 ;  for  another  see  iv.  410. 

*  "Sa'd"  =  prosperity  and  "Sa'di"  =  prosperous;  the  surname  of  the  "Persian 
moralist,"  for  whom  see  my  friend  F.  F.  Arbuthnot's  pleasant  booklet,  "  Persian 
Portraits"  (London,  Quaritch,  1887). 


342  Supplemental  Nights. 

hood  squander  all  he  hath  and  falleth  into  grievous  need  ;  then 
lacketh  he  the  power  to  regain  his  riches  and  to  live  at  ease  by 
wit  and  industry."  Sa'd  made  answer,  saying,  "  Nor  wit  nor 
industry  availeth  aught  to  any  one,  but  Fate  alone  enableth  him 
to  acquire  and  to  preserve  riches.  Misery  and  want  are  but 
accidents  and  deliberation  is  naught.  Full  many  a  poor  man  hath 
waxed  affluent  by  favour  of  Fate  and  richards  manifold  have, 
despite  their  skill  and  store,  been  reduced  to  misery  and  beggary." 
Quoth  Sa'di,  "  Thou  speakest  foolishly.  Howbeit  put  we  the 
matter  to  fair  test  and  find  out  for  ourselves  some  handicraftsman 
scanty  of  means  and  living  upon  his  daily  wage  ;  him  let  us 
provide  with  money,  then  will  Jie  without  a  doubt  increase  his 
stock  and  abide  in  ease  and  comfort,  and  so  shalt  thou  be 
persuaded  that  my  words  be  true."  Now  as  they  twain  were 
walking  on,  they  passed  through  the  lane  wherein  stood  my 
lodging  and  saw  me  a-twisting  ropes,  which  craft  my  father  and 
grandfather  and  many  generations  before  me  had  followed.  By 
the  condition  of  my  home  and  dress  they  judged  that  I  was  a 
needy  man  ;  whereupon  Sa'd  pointing  me  out  to  Sa'di  said,  "  An 
thou  wouldst  make  trial  of  this  our  matter  of  dispute,  see  yonder 
wight.  He  hath  dwelt  here  for  many  years  and  by  this  trade  of 
rope-making  doth  gain  a  bare  subsistence  for  himself  and  his.  I 
know  his  case  right  well  of  old  ;  he  is  a  worthy  subject  for  the 
trial ;  so  do  thou  give  him  some  gold  pieces  and  test  the  matter." 
"  Right  willingly,"  replied  Sa'di,  "  but  first  let  us  take  full  cogni- 
zance of  him."  So  the  two  friends  came  up  to  me,  whereat  I  left  my 
work  and  saluted  them.  They  returned  my  salam  after  which  quoth 
Sa'di,  "  Prithee  what  be  thy  name  ? "  Quoth  I,  "  My  name  is 
Hasan,  but  by  reason  of  my  trade  of  rope-making  all  men  call  me 

Hasan  al-Habbal." And  as  the  morn  began  to  dawn  Shahrazad 

held  her  peace  till 


History  of  Khwajah  Hasan  al-HabbaL  343 


enfc  of  tfje  £(x  IQunUreto  anH  fetxtccntfc  XtQ?)t. 

THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  Hasan 
al-Habbal  (the  Rope-maker)  continued  his  story,  saying  :  —  There- 
upon Sa'di  asked  me,  "  How  farest  thou  by  this  industry  ?  Me- 
thinks  thou  art  blithe  and  quite  content  therewith.  Thou  hast 
worked  long  and  well  and  doubtless  thou  hast  laid  by  large  store 
of  hemp  and  other  stock.  Thy  forbears  carried  on  this  craft  for 
many  years  and  must  have  left  thee  much  of  capital  and  property 
which  thou  hast  turned  to  good  account  and  on  this  wise  thou  hast 
largely  increased  thy  wealth."  Quoth  I,  "  O  my  lord,  no  money 
have  I  in  pouch  whereby  I  may  live  happy  or  even  buy  me  enough 
to  eat.  This  is  my  case  that  every  day,  from  dawn  till  eve,  I  spend 
in  making  ropes,  nor  have  I  one  single  moment  wherein  to  take  rest  ; 
and  still  I  am  sore  straitened  to  provide  even  dry  bread  for  myself 
and  family.  A  wife  have  I  and  five  small  children,  who  are  yet 
too  young  to  help  me  ply  this  business  :  and  'tis  no  easy  matter  to 
supply  their  daily  wants  ;  how  then  canst  thou  suppose  that  I  am 
enabled  to  put  by  large  store  of  hemp  and  stock  ?  What  ropes  I 
twist  each  day  I  sell  straightway,  and  of  the  money  earned  thereby 
I  spend  part  upon  our  needs  and  with  the  rest  I  buy  hemp  where- 
with I  twist  ropes  on  the  next  day.  However,  praise  be  to  Almighty 
Allah  that,  despite  this  my  state  of  penury,  He  provideth  us  with 
bread  sufficing  our  necessity."  When  I  had  made  known  all  my 
condition  Sa'di  replied,  "  O  Hasan,  now  I  am  certified  of  thy 
case  and  indeed  'tis  other  than  I  had  supposed  ;  and,  given  that 
I  give  thee  a  purse  of  two  hundred  Ashrafis,  assuredly  thou  shalt 
therewith  greatly  add  to  thy  gains  and  be  enabled  to  live  in  ease 
and  affluence  :  what  sayest  thou  thereto  ?  "  Said  I,  a  An  thou 
favour  me  with  such  bounty  I  should  hope  to  grow  richer  than  all 
and  every  of  my  fellow-craftsmen,  albeit  Baghdad-town  is  pros- 
perous as  it  is  populous."  Then  Sa'di,  deeming  me  true  and 


344  Supplemental  Nights. 

trustworthy,  pulled  out  of  his  pocket  a  purse  of  two  hundred  gold 
pieces  and  handing  them  to  me  said,  "  Take  these  coins  and  trade 
therewith.  May  Allah  advance  thee,  but  see  to  it  that  thou  use 
this  money  with  all  heed,  and  waste  it  not  in  folly  and  ungracious- 
ness. I  and  my  friend  Sa'd  will  rejoice  with  all  joy  to  hear  of  thy 
well-being;  and,  if  hereafter  we  come  again  and  find  thee  in 
flourishing  condition,  'twill  be  matter  of  much  satisfaction  to  us 
both."  Accordingly,  O  Commander  of  the  Faithful,  I  took  the  purse 
of  gold  with  much  gladness  and  a  grateful  heart  and,  placing  it  in 
my  pocket,  thanked  Sa'di  kissing  his  garment-hem,  whereupon  the 
two  friends  fared  forth.  And  I,  O  Prince  of  True  Believers,  seeing 
the  twain  depart,  went  on  working,  but  was  sore  puzzled  and  per- 
plexed as  to  where  I  might  bestow  the  purse;  for  my  house 
contained  neither  cupboard  nor  locker.  Howbeit  I  took  it  home 
and  kept  the  matter  hidden  from  my  wife  and  children  and  when 
alone  and  unobserved  I  drew  out  ten  gold  coins  by  way  of  spend- 
ing-money ;  then,  binding  the  purse-mouth  with  a  bit  of  string  I 
tied  it  tightly  in  the  folds  of  my  turband  and  wound  the  cloth 
around  my  head.  Presently,  I  went  off  to  the  market-street  and 
bought  me  a  stock  of  hemp  and  coming  homewards  I  laid  in  some 
meat  for  supper,  it  being  now  a  long  while  since  we  had  tasted 
flesh.  But  as  I  trudged  along  the  road,  meat  in  hand,  a  kite1 
came  suddenly  swooping  down,  and  would  have  snatched  the  morsel 
from  out  my  hand  had  I  not  driven  off  the  bird  with  the  other 
hand.  Then  it  had  fain  pounced  upon  the  flesh  on  the  left  side 
but  again  I  scared  it  away  and  thus,  whilst  exerting  myself  with 
frantic  efforts  to  ward  off  the  bird,  by  ill  luck  my  turband  fell  to 
the  ground.  At  once  that  accursed  kite  swooped  down  and  flew 
off  with  it  in  its  talons ;  and  I  ran  pursuing  it  and  shouted  aloud. 
Hearing  my  cries  the  Bazar-folk,  men  and  women  and  a  rout  of 


1  This  is  true  to  nature  as  may  be  seen  any  day  at  Bombay.     The  crows  are  equally 
audacious,  and  are  dangerous  to  men  lying  wounded  in  solitary  places. 


History  of  Khwajah  Hasan  al-Habbal.  345 

children,  did  what  they  could  to  scare  it  away  and  make  the  beastly 
bird  drop  its  prey,  but  they  shouted  and  cast  stones  in  vain  :  the 
kite  would  not  let  drop  the  turband  and  presently  flew  clean  out 
of  sight.  I  was  sore  distressed  and  heavy-hearted  to  lose  the 
Ashrafis'  as  I  hied  me  home  bearing  the  hemp  and  what  of  food 
I  had  bought,  but  chiefly  was  I  vexed  and  grieved  in  mind,  and 
ready  to  die  of  shame  at  the  thought  of  what  Sa'dt  would  say  ; 
especially  when  I  reflected  how  he  would  misdoubt  my  words,  nor 
deem  the  tale  true  when  I  should  tell  him  that  a  kite  had  carried 
off  my  turband  with  the  gold  pieces,  but  rather  would  he  think 
that  I  had  practised  some  deceit  and  had  devised  some  amusing 
fable  by  way  of  excuse.  Howbeit  I  hugely  enjoyed  what  had 
remained  of  the  ten  Ashrafis  and  with  my  wife  and  children  fared 
sumptuously  for  some  days.  Presently,  when  all  the  gold  was 
spent  and  naught  remained  thereof,  I  became  as  poor  and  needy  as 
before  ;  withal  I  was  content  and  thankful  to  Almighty  Allah  nor 
blamed  my  lot.  He  had  sent  in  his  mercy  this  purse  of  gold  to 
me  unawares  and  now  He  had  taken  it  away,  wherefore  I  was 
grateful  and  satisfied,  for  what  He  doeth  is  ever  well  done.  -  • 
And  as  the  morn  began  to  dawn  Shahrazad  held  her  peace  till 


cnfc  of  tfte  £>ii  ^unfcrrt  anil  Sbebmteentfc  Jlfgit. 

THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  Master 
Hasan  the  Ropemaker  continued  his  story  in  these  words  :  —  My 
wife,  who  knew  not  of  the  matter  of  the  Ashrafis,  presently  per- 
ceived that  I  was  ill  at  ease  and  I  was  compelled  for  a  quiet  life 
to  let  her  know  my  secret;  moreover  the  neighbours  came  round 
to  ask  me  of  my  case  :  but  I  was  right  loath  to  tell  them  all 
that  had  betided  ;  they  could  not  bring  back  what  was  gone  and 
they  would  assuredly  rejoice  at  my  calamity.  However,  when 
they  pressed  me  close  I  told  them  every  whit  ;  and  some  thought 
that  I  had  spoken  falsely  and  derided  me  and  others  that  I  was 


346  Supplemental  Nights. 

daft  and  hare-brained  and  my  words  were  the  wild  pratings  of  an 
idiot  or  the  drivel  of  dreams.  The  youngsters  made  abundant 
fun  of  me  and  laughed  to  think  that  I,  who  never  in  my  born  days 
had  sighted  a  golden  coin,  should  tell  how  I  had  gotten  so  many 
Ashrafis,  and  how  a  kite  had  flown  away  with  them.  My  wife, 
however,  gave  full  credence  to  my  tale  and  wept  and  beat  her 
breast  for  sorrow.  Thus  six  months  passed  over  us,  when  it 
chanced  one  day  that  the  two  friends,  to  wit,  Sa'di  and  Sa'd,  came 
to  my  quarter  of  the  town,  when  quoth  Sa'd  to  Sa'di,  "  Lo,  yonder 
is  the  street  where  dwelleth  Hasan  al-Habbal.  Come  let  us  go 
and  see  how  he  hath  added  to  his  stock  and  how  far  he  hath 
prospered  by  means  of  the  two  hundred  Ashrafis  thou  gavest 
him."  Sa'di  rejoined,  "  'Tis  well  said  ;  indeed,  we  have  not  seen 
him  for  many  days :  I  would  fain  visit  him  and  I  should  rejoice 
to  hear  that  he  hath  prospered."  So  the  twain  walked  along 
towards  my  house,  Sa'd  saying  to  Sa'di,  "  Forsooth  I  perceive 
that  he'appeareth  the  same  in  semblance,  poor  and  ill-conditioned 
as  before ;  he  weareth  old  and  tattered  garments,  save  that  his 
turband  seemeth  somewhat  newer  and  cleaner.  Look  well  and 
judge  thyself  and  'tis  even  as  I  said."  Thereupon  Sa'di  came 
up  closer  to  me  and  he  also  understood  that  my  condition  was 
unaltered  ;  and  presently  the  two  friends  addressed  me.  After 
the  usual  salutation  Sa'd  asked,  "  O  Hasan,  how  fareth  it  with 
thee,  and  how  goeth  it  with  thy  business  and  have  the  two 
hundred  Ashrafis  stood  thee  in  good  stead  and  amended  thy 
trade?"  To  this  answered  I,  "O  my  lords,  how  can  I  tell  you 
of  the  sad  mishap  that  hath  befallen  me  ?  I  dare  not  speak  for 
very  shame,  yet  cannot  I  keep  the  adventure  concealed.  Verily  a 
marvellous  matter  and  a  wondrous  hath  happened  to  me,  the  tale 
whereof  will  fill  you  with  wonderment  and  suspicion,  for  I  wot 
full  well  that  ye  will  not  believe  it,  and  that  I  shall  be  to  you  as 
one  that  dealeth  in  lies ;  withal  needs  must  I  tell  you  the  whole 
however  unwillingly.  Hereat  I  recounted  to  them  every  whit 


History  of  Khwajak  Hasan  al-HabbaL^  347 

that  had   betlded  me  first  and  last,  especially  that  which  had 
befallen  me  from  the  kite ;  but  Sa'di  misdoubted  me  and  mis- 
trusted me  and  cried, "  O  Hasan,  thou  speakest  but  in  jest  and 
dost  dissemble  with  us.     'Tis  hard  to  believe  the  tale  thou  tellest 
Kites  are  not  wont  to  fly  off  with  turbands,  but  only  with  such 
things  as  they  can  eat.  ,  Thou  wouldst  but  outwit  us  and  thou  art 
of  those  who,  when  some  good  fortune  cometh  to  them  unforeseen, 
do  straightways    abandon    their  work    or   their    business    and, 
wasting  all  in  pleasuring,  become  once  more  poor  and  thereafter 
must  nilly-willy  eke  out  a  living  as  best  they  may.    This  methinks 
be  especially  the  case  with  thee;  thou  hast  squandered  our  gift 
with  all  speed  and  now  art  needy  as  before."    "  O  good  my  lord, 
not  so,"  cried  I ;  "  this  blame  and  these  hard  words  ill  befit  my 
deserts,  for  I  am  wholly  innocent  of  all  thou  imputest  to  me.    The 
strange  mishap  whereof  I  told  thee  is  the  truest  of  truths ;  and  to 
prove  that  it  is  no  lie  all  the  town-folk  haye  knowledge  thereof  and 
in  good  sooth  I  do  not  play  thee  false.     'Tis  certain  that  kites  do 
not  fly  away  with   turbands ;  but  such  mishaps,  wondrous   and 
marvellous,  may  betide  mankind  especially  the  miserable  of  lot." 
Sa'd  also  espoused  my  cause  and  said,  "  O  Sa'di,  ofttimes  have 
we  seen   and   heard   how   kites  carry  off  many  things  besides 
comestibles  ;  and  his  tale  may  not  be  wholly  contrary  to  reason." 
Then  Sa'di  pulled  out  from  his  pocket  a  purseful  of  gold  pieces 
and  counted  out  and  gave  me  another  two  hundred,  saying,  "  O 
Hasan,  take  these  Ashrafis,  but  see  that  thou  keep  them  with  all 
heed  and  diligence  and  beware,  and  again  I  say  beware,  lest  thou 
lose  them  like  the  others.    Expend  them  in  such  fashion  that 
thou  mayst  reap  full  benefit  therefrom  and  prosper  even  as  thou 
seest  thy  neighbours  prosper."     I  took  the  money  from  him  and 
poured  out  thanks  and  blessings  upon  his  head,  and  when  they 
went  their  ways  I  returned  to  my  rope-walk  and  thence  in  due 
time  straight  home.     My  wife  and  children  were  abroad,  so  again 

I  took  ten  gold  coins  of  the  two  hundred  and  securely  tied  up 
VOL.  in.  A  A 


348  Supplemental  Nights. 

the  remainder  in  a  piece  of  cloth  ;  then  I  Jooked  around  to  find  a 
spot  wherein  to  hide  my  hoard  so  that  my  wife  and  youngsters 
might  not  come  to  know  of  it  and  lay  hands  thereon.  Presently, 
I  espied  a  large  earthen  jar  full  of  bran  standing  in  a  corner  of 
the  room,  so  herein  I  hid  the  rag  with  the  gold  coins  and  I  mis- 
deemed that  it  was  safely  concealed  from  wife  and  wees.  -  And 
as  the  morn  began  to  dawn  Shahrazad  held  her  peace  till 


en*  of  tfje  Sbtx  J^uirtuefc  an& 


THEN  said  she:  -  1  have  heard,  O  auspicious  King,  that  Hasan 
al-Habbal  thus  continued  his  story  :  —  When  I  had  put  the 
Ashrafis  a-bottom  the  jar  of  bran,  my  wife  came  in  and  I  said 
naught  to  her  of  the  two  friends  or  of  aught  had  happened,  but  I 
set  out  for  the  Bazar  to  buy  hemp.  Now  as  soon  as  I  had  left  the 
house  there  came,  by  evil  fate  impelled,  a  man  who  sold  Tafl,  or 
fuller's  earth,1  wherewith  the  poorer  sort  of  women  are  wont  to 
wash  their  hair.  My  wife  would  fain  have  bought  some  but  not  a 
single  Kauri2  or  almond  had  she.  Then  she  took  thought  and  said 
to  herself,  "  This  jar  of  bran  is  here  to  no  purpose,  I  will  exchange 
it  for  the  clay,"  and  he  also,  the  Tafl-seller,  agreed  to  this  proposal 
and  went  off  taking  the  jar  of  bran  as  the  price  of  the  washing- 
earth.  Anon  I  came  back  with  a  load  of  hemp  upon  my  head  and 
other  five  on  the  heads  of  as  many  porters  who  accompanied  me  ; 
and  I  helped  them  off  with  their  burthens  and,  after  storing  the 
stuff  in  a  room,  I  paid  and  dismissed  them.  Then  I  stretched  me 
out  upon  the  floor  to  take  rest  awhile  and  looking  towards  the 

1  The  Pers.  "  Gil-i-sar-shui  "(  =  head-  washing  clay),  the  Sindi  "  Met,"  and  the  Arab. 
"  Tafl,"  a  kind  of  clay  much  used  in  Persian,  Afghanistan,  Sind,  etc.      Galland  turns  it 
into  terre  &  decrasser  and  his  English  translators  into  "  scouring  sand  which  women  use 
in  baths."     This  argillaceous  earth  mixed  with  mustard  oil  is  locally  used  for  clay  and 
when  rose-leaves  and  perfumes  are  used,  it  makes  a  tolerable  wash-ball.     See  "  Scinde  or 
The  Unhappy  Valley,"  i.  31. 

2  For    the  "Cowrie"   (Cyprace  monetd)   see  vol.  iv.   77.      The    Bddam  or  Bidara 
fchmond)  used  by  way  of  small  change  in  India,  I  have  noted  etewhere. 


History  of  Khwajah  Hasan  al-Habbal.  349 

corner  where  once  stood  the  jar  of  bran  I  found  it  gone.  Words 
fail  me,  O  Prince  of  True  Believers,  to  describe  the  tumult  of 
feelings  which  filled  my  heart  at  the  sight.  I  sprang  up  with  all 
speed  and  calling  to  my  wife  enquired  of  her  whither  the  jar  had 
been  carried  ;  and  she  replied  that  she  had  exchanged  its  contents 
for  a  trifle  of  washing-clay.  Then  cried  I  aloud,  "  O  wretched,  O 
miserable,  what  hast  thou  done?  thou  hast  ruined  me  and  thy 
children  ;  thou  hast  given  away  great  wealth  to  that  clay-selling 
fellow  ! "  Then  I  told  her  all  that  had  betided  me,  of  the  coming 
of  the  two  friends  and  how  I  had  hidden  the  hundred  and  ninety 
Ashrafis  within  the  bran-jar ;  and  she,  on  hearing  this  wept  sore 
and  beat  her  breast  and  tore  her  hair  crying,  "  Where  now  shall  I 
find  that  clay-seller  ?  The  wight  is  a  stranger,  never  before  did 
I  see  him  about  this  quarter  or  this  street."  Then  turning  to  me 
she  continued,  "  Herein  thou  hast  dealt  right  foolishly,  for  that 
thou  didst  not  tell  me  of  the  matter,  nor  didst  place  any  trust  in 
me ;  otherwise  this  mishap  would  never  have  happened  to  us ;  no, 
never."  And  she  lamented  with  loud  lamentation  and  bitter 
whereat  I  said,  "  Make  not  such  hubbub  nor  display  such  trouble, 
lest  our  neighbours  overhear  thee,  and  learning  of  our  mishap 
peradventure  laugh  at  us  and  call  us  fools.  It  behoveth  us 
to  rest  content  with  the  will  of  Almighty  Allah."  However  the 
ten  Ashrafis  which  I  had  taken  from  the  two  hundred  sufficed  me 
to  carry  on  my  trade  and  to  live  with  more  of  ease  for  some  short 
while ;  but  I  ever  grieved  and  I  marvelled  much  anent  what  could 
be  said  to  Sa'di  when  he  should  come  again  ;  for  inasmuch  as  he 
believed  me  not  the  first  time  I  was  assured  in  my  mind  that  now 
he  would  denounce  me  aloud  as  a  cheat  and  a  liar.  One  day  of 
the  days  the  twain,  to  wit,  Sa'd  and  Sa'di,  came  strolling  towards 
my  house  conversing  and,  as  usual,  arguing  about  me  and  my  case ; 
and  I  seeing  them  from  afar  left  off  working  that  I  might  hide 
myself,  as  I  could  not  for  very  shame  come  forth  and  accost  them. 
Seeing  this  and  not  guessing  the  reason  they  entered  my  dwelling 


35O  Supplemental  Nights. 

and,  saluting  me  with  the  salam,  asked  me  how  I  had  fared.  I  durst 
not  raise  my  eyes  so  abashed  and  mortified  was  I,  and  with  bended 
brow  returned  the  greeting ;  when  they,  noting  my  sorry  plight, 
marvelled  saying,  "  Is  all  well  with  thee  ?  Why  art  thou  in  this 
state  ?  Hast  thou  not  made  good  use  of  the  gold  or  hast  thou 
wasted  thy  wealth  in  lewd  living  ?  "  Quoth  I,  "  O  my  lords,  the 
story  of  the  Ashrafis  is  none  other  than  this.  When  ye  departed 
from  me  I  went  home  with  the  purse  of  money  and,  finding  no  one 
was  in  the  house  for  all  had  gone  out  somewhere,  I  took  out  therefrom 
ten  gold  pieces.  Then  I  put  the  rest  together  with  the  purse  within 
a  large  earthen  jar  filled  full  of  bran  which  had  long  stood  in  one 
corner  of  the  room,  so  might  the  matter  be  kept  privy  from  my 
wife  and  children.  But  whilst  I  was  in  the  market  buying  me  some 
hemp,  my  wife  returned  home ;  and  at  that  moment  there  came  in 
to  her  a  man  which  sold  fuller's  earth  for  washing  hair.  She  had 
need  thereof  withal  naught  to  pay  with ;  so  she  went  out  to  him 
and  said,  "  I  am  clean  without  coin,  but  I  have  a  quantity  of  bran  ; 
say  me,  wilt  thou  have  that  in  change  for  thy  clay  ? "  The  man 
agreed  and  accordingly  my  wife  took  the  earth  of  him,  and  gave  him 
in  exchange  the  jarful  of  bran  which  he  carried  away  with  him  and 
ganged  his  gait.  An  ye  ask  : — Wherefore  didst  thou  not  confide 
the  matter  to  thy  spouse  and  tell  her  that  thou  hadst  put  the  money 
in  the  jar  ?"  I  on  my  side  answer,  that  ye  gave  me  strict  injunc- 
tions to  keep  the  money  this  time  with  the  utmost  heed  and  caution. 
Methought  that  stead  was  the  safest  wherein  to  store  the  gold  and 
I  was  loa'th  to  trust  my  wife  lest  haply  she  take  some  coin  there- 
from and  expend  it  upon  her  household.  O  my  lords,  I  am  certified 
of  your  goodness  and  graciousness,  but  poverty  and  penury  are 
writ  in  my  Book  of  Fate ;  how  then  can  I  aspire  to  possessions 
and  prosperity  ?  Withal,  never  while  I  breathe  the  breath  of  life, 
shall  I  be  forgetful  of  this  your  generous  favour."  Quoth  Sa'di, 
"  Meseemeth  I  have  disbursed  four  hundred  Ashrafis  to  no  purpose 
in  giving  them  to  thee  ;  yet  the  intent  wherewith  they  were  given 


History  of  Khwajdh  Hasan  al-Habbal.  351 

was  that  thou  shouldst  benefit  thereby,  not  that  I  claim  thy  praise 
and  thanksgiving."  So  they  twain  compassionated  and  condoled 
with  me  in  my  misfortune ;  and  presently  Sa'd,  an  upright  man 
and  one  who  had  acquaintance  with  me  since  many  a  year,  pro- 
duced a  leaden  coin l  which  he  had  picked  up  from  the  path  and 
was  still  carrying  in  his  pocket ;  and,  after  shewing  it  to  Sa'di,  said 
to  me,  "  Seest  thou  this  bit  of  lead  ?  Take  it  and  by  favour  of  Fate 
thou  shalt  find  out  what  blessings  it  will  bring  to  thee."  Sa'di  on 
espying  it  laughed  aloud  and  made  jest  of  the  matter  and  flouting 
said,  "  What  advantage  will  there  be  to  Hasan  from  this  mite  of 
lead  and  in  what  way  shall  he  use  it  ? "  Sa'd  handing  me  the  leaden 
coin  retorted  in  reply,  "  Give  no  heed  to  whatso  Sa'di  may  say,  but 
keep  this  by  thee.  Let  him  laugh  an  he  please.  One  day  haply 
shall  come  to  pass,  Inshallah — an  it  be  the  will  of  Almighty 
Allah — that  thou  shalt  by  means  thereof  become  a  wealthy  man 
and  a  magnifico."  I  took  the  bit  of  lead  and  put  it  in  my  pocket, 
and  the  twain  bade  me  farewell  and  went  their  way.— -And  as  the 
morn  began  to  dawn  Shahrazad  held  her  peace  till 


of  tfce  &bc  fLJunUrctt  an*  flmcteentf) 


THEN  said  she  -  1  have  heard,  O  auspicious  King,  that  Hasan 
al-Habbal  thus  continued  his  story  :  —  As  soon  as  Sa'd  and  Sa'di 
had  departed,  I  went  on  rope-twisting  until  night  came  and  when 
doffing  my  dress  to  go  to  bed  the  bit  of  lead  which  Sa'd  had  given 
me  fell  out  of  my  pocket  ;  so  I  picked  it  up  and  set  it  carelessly  in 
a  small  niche  in  the  wall.2  Now  that  very  night  so  it  happened 
that  a  fisherman,  one  of  my  neighbours,  stood  in  need  of  a  small 


1  GmJUnd  has  "  un  morctau  dt plomb^  which  in  the  Hindi  text  becomes  "  Shfshah- 
let-pays*"  =  a  (pice)  small  coin  of  glass :  the  translator  also  terms  it  a  "  Faddah,"for  which 
see  Nurf  (alias  "  Nuss  "),  vols.  ii.  37  ;  vi.  214  and  ix.  139,  167.  Glass  tokens,  by  way 
of  coins,  were  until  late  year*  made. at  Hebron,  in  Southern  Syria. 

3  For  the  '<  Tak  "  or  "  Takah  "  =  the  little  wall-niche,  see  vol.  vii.  361. 


352  Supplemental  Nights. 

coin 1  wherewith  to  buy  some  twine  for  mending  his  drag-net,  as 
he  was  wont  to  do  during  the  dark  hours,  in  order  that  he  might 
catch  the  fish  ere  dawn  of  day  and  selling  his  quarry,  buy  victuals 
for  himself  and  his  household.  So,  as  he  was  accustomed  to  rise 
while  yet  somewhat  of  night  remained,  he  bade  his  wife  go 
round  about  to  all  the  neighbours  and  borrow  a  copper  that  he 
might  buy  the  twine  required  ;  and  the  woman  went  everywhere, 
from  house  to  house,  but  nowhere  could  she  get  loan  of  a  farthing, 
and  at  last  she  came  home  weary  and  disappointed.  Quoth  the 
fisherman  to  her,  "  Hast  thou  been  to  Hasan  al-Habbal  ? "  and 
quoth  she,  "  Nay,  I  have  not  tried  at  his  place.  It  is  the  furthest 
of  all  the  neighbours'  houses  and  fanciest  thou,  even  had  I  gone 
there,  I  could  thence  have  brought  back  aught  ? "  "  Off  with  thee, 
O  laziest  of  hussies  and  good-for-nothing  of  baggages,"  cried  the 
fisherman, "  away  with  thee  this  instant ;  perchance  he  hath  a  copper 
to  lend  us."  Accordingly  the  woman,  grumbling  and  muttering, 
fared  forth  and  coming  to  my  dwelling  knocked  at  the  door,  saying, 
"O  Hasan  al-Habbal,  my  husband  is  in  sore  need  of  a  pice 
wherewith  to  buy  some  twine  for  mending  his  nets."  Minding  me 
of  the  coin  which  Sa'd  had  given  me  and  where  it  had  been  put 
away,  I  shouted  out  to  her,  "  Have  patience,  my  spouse  will  go 
forth  to  thee  and  give  thee  what  thou  needest."  My  wife,  hearing 
all  this  hubbub,  woke  from  sleep,  and  I  told  her  where  to  find 
the  bit  of  money,  whereupon  she  fetched  it  and  gave  it  to  the 
woman,  who  joyed  with  exceeding  joy,  and  said,  "  Thou  and  thy 
husband  have  shown  great  kindness  to  my  man,  wherefore  I 
promise  thee  that  whatsoever  fish  he  may  chance  to  catch  at  the 
first  throw  of  the  net  shall  be  thine ;  and  I  am  assured  that  my 
goodman,  when  he  shall  hear  of  this  my  promise,  will  consent 
thereto.'*  Accordingly  when  the  woman  took  the  money  to  her 

1  In  the  French  and  English  versions  the  coin  is  a  bit  of  lead  for  weighting  the  net. 
For  the  "Pays*"  (pice)  =  two  farthings,  and  in  weight = half  an  ounce,  see  Herklot'i 
Glossary,  p.  xcviii. 


Historj  of  Kkwajah  Hasan  al-Habbal.  353 

husband  and  told  him  of  what  pledge  she  had  given,  he  was  right 
willing,  and  said  to  her,  "  Thou  hast  done  well  and  wisely  in  that 
thou  madest  this  covenant."  Then  having  bought  some  twine  and 
mended  all  the  nets  he  rose  before  dawn  and  hastened  riverwards 
to  catch  fish  according  to  his  custom.  But  when  he  cast  the  net 
into  the  stream  for  the  first  throw  and  haled  it  in,  he  found  that 
it  contained  but  one  fish  and  that  a  full  span  !  or  so  in  thickness, 
which  he  placed  apart  as  my  portion.  Then  he  threw  the  net 
again  and  again  and  at  each  cast  he  caught  many  fishes  both 
small  and  great,  but  none  reached  in  size  that  he  first  had  netted. 
As  soon  as  he  returned  home  the  fisherman  came  at  once  to  me 
and  brought  the  fish  he  had  netted  in  my  name,  and  said,  "  O  our 
neighbour,  my  wife  promised  over  night  that  thou  shouldst  have 
whatever  fishes  should  come  to  ground  at  the  first  net-throw  ;  and 

this  fish  is  the  only  one  I  caught.     Here  it  is,  prithee  take  it  as 

•  •  \ 

a  thanks-offering  for  the  kindness  of  last  night,  and  as  fulfilment 
of  the  promise.  If  Allah  Almighty  had  vouchsafed  to  me  offish 
a  seine-full,  all  had  been  thine  but  'tis  thy  fate  that  only  this  one 
was  landed  at  the  first  cast/'  Said  I,  "  The  mite  I  gave  thee 
yesternight  was  not  of  such  value  that  I  should  look  for  some- 
what in  return  ; "  and  refused  to  accept  it.  But  after  much  "  say 
and  said  "  he  would  not  take  back  the  fish,  and  he  insisted  that  it 
was  mine :  wherefore  I  agreed  to  keep  it  and  gave  it  to  my  wife, 
saying,  "  O  woman,  this  fish  is  a  return  for  the  mite  I  gave  last 
night  to  the  fisherman  our  neighbour.  Sa'd  hath  declared  that  by 
means  of  that  coin  I  shall  attain  to  much  riches  and  abundant 
opulence."  Then  I  recounted  to  my  wife  how  my  two  friends  had 
visited  me  and  what  they  said  and  did,  and  all  concerning  the 
leaden  coin  which  Sa'd  had  given  to  me.  She  wondered  at  seeing 
but  a  single  fish  and  said,  "  How  shall  I  cook  it  ?  Meseemeth 


1  In  the  text  "  bilisht  "-the  long  span  between  thumb-tip  and  minimus-tip.    Galland 
lay*  long  plus  ftntc  rowUt  et  grot  &  proportion. 


3  54  Supplemental  Nighis, 

'twere  best  to  cut  it  up  and  broil  it  for  the  children,  especially  as 

we  have  naught  of  spices  and  condiments  wherewith  to  dress  it 

otherwise."     Then,  as  she-sliced  and  cleansed   the  fish  she  found 

within  its  belly  a  large  diamond  which  she  supposed  to  be  a  bit  of 

glass   or  crystal ;    for  she  oft  had  heard   tell  of  diamonds 1  but 

never  with  her  own  eyes  had  she  beheld  one.     So  she  gave  it 

to  the  youngest  of  the  children  for  a  plaything  and  when  the 

others  saw  it,  by  reason  of  its  brightness  and  brilliancy  all  desired 

to  have  it  and  each  kept  it  in  turn  awhile ;  moreover  when  night 

came  and  the  lamp  was  lighted  they  crowded  round  the  stone  and 

gazed  upon  its  beauty,  and  screamed  and  shouted  with  delight.2 

When  my  wife  had  spread  the  table  we  sat  down  to  supper  and 

the  eldest  boy  set  the  diamond  upon  the  tray,  and  as  soon  as  we 

all  had  finished  eating,  the  children  fought  and  scrambled  as  before 

for  it.     At  first  I  paid  no  heed  to  their  noise  and  hubbub,  but 

when  it  waxed  exceeding  loud  and  irksome  I  asked  my  eldest  lad 

the  cause  why  they  quarrelled  and  made  such  turmoil.     Quoth 

he,  "  The  trouble  and  dispute  are  about  a  piece  of  glass  which 

giveth  forth  a  light  as -bright  as  the  lamp.''     Whereat  I  told  him 

to  produce  it  and  marvelled  greatly  to  see  its  sparkling  water, 

and  enquired  of  my  wife  whence  she   had  gotten  the   piece   of 

crystal.     Quoth  she,  "This  I  found  within  the  belly  of  the  fish  as 


1  For  the  diamond  (Arab.  "AlmaV  from  d8a//as,  and  in  Hind.  "Hird"  and 
"Panna")  see  vols.  vi.  15,  i.  ix.  325  ;  and  in  latter  correct,  "  Euritic,"  a  misprint  for 
"dioritic."  I  still  cannot  believe  diamond-cutting  to  be  an  Indian  art,  and  I  must  hold 
that  it  was  known  to  the  ancients.  It  could  not  have  been  an  unpolished  stone,  that 
<J  Adamas  notissimus"  which  according  to  Juvenal  (vi.  156)  Agrippa  gave  to  his  sister. 
Maundeville  (A.D.  1322)  has  a  long  account  of  the  mineral,  "so  hard  that  no  man  can 
polish  it,"  and  called  Hamese  ("Almas?").  For  Mr.  Petrie  and  his  theory,  see 
vol.  ix.  325.  In  most  places  where  the  diamond  has  been  discovered  of  late  years  it 
had  been  used  as  a  magic  stone,  e.g.,  by  the  Pages  or  medicine-men  of  the  Brazil,  or  for 
children's  playthings,  which  was  the 'case  with  the  South-African  "  Caffres." 

2  These  stones,  especially  the  carbuncle,  which  give  out  light  in  darkness  are  a 
common-place  of  Eastern  folk-lore.  For  luminous  jewels  in  folk-lore,  see  Mr.  Clouston 
(i.  412) :  the  belief  is  not  wholly  extinct  in  England,  and  I  have  often  heard  of  it  in  the 
Brazil  and  upon  the  African  Gaboon.  It  appears  to  me  that  there  may  be  a  basis  of 
fact  to  this  fancy,  the  abnormal  effect  of  precious  stones  upon  mesmeric  "sensitives." 


History  of  Khwajah  Hasan  al-Habbal.  355 

I  was  gutting  it."  Still  I  did  not  suppose  it  to  be  aught  but 
glass.  Presently  I  bade  my  wife  hide  the  lamp  behind  the 
hearth.  -  And  as  the  morn  began  to  dawn  Shahrazad  held  her 
peace  till 


of  tfje  gbfc  3$unftrrt  ant  fttocntietf)  Nfg(t, 


THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  Hasan 
al-Habbal  thus  continued  his  story  :  —  And  when  my  wife  had 
hidden  the  lamp  from  view,  such  was  the  brightness  of  the 
diamond  that  we  could  see  right  well  without  other  light  ;  where- 
fore I  placed  it  upon  the  hearth  l  that  we  might  work  by  it,  and 
said  within  myself,  "  The  coin  that  Sa'd  left  with  me  hath  produced 
this  benefit  that  we  no  longer  stand  in  need  of  a  lamp  :  at  least 
it  saveth  us  oil."  When  the  youngsters  saw  me  put  out  the  lamp 
and  use  the  glass  in  its  stead  they  jumped  and  danced  for  joy, 
and  screamed  and  shouted  with  glee  so  that  all  the  neighbours 
round  about  could  hear  them  when  I  chid  them  and  sent  them 
to  bed  ;  we  also  went  to  rest  and  right  soon  fell  asleep.  Next 
day  I  woke  betimes  and  went  on  with  my  work  and  thought  not 
of  the  piece  of  glass.  Now  there  dwelt  hard  by  us  a  wealthy 
Jew,  a  jeweller  who  bought  and  sold  all  kinds  of  precious  stones  ; 
and,  as  he  and  his  wife  essayed  to  sleep  that  night,  by  reason  of 
the  noise  and  clamour  of  the  children  they  were  disturbed  for 
many  hours  and  slumber  visited  not  their  eyes.  And  when  morn 
appeared,  the  jeweller's  wife  came  to  our  house  to  make  com- 
plaint both  for  hertelf  and  her  husband  anent  the  hubbub  and 
shouting.  Ere  she  could  say  a  word  of  blame  my  wife,  guessing 
the  intent  wherewith  she  came,  addressed  her  saying,  "  O  Rahfl,1 
I  fear  me  that  my  children  pestered  thee  last  night  with  their 

1  The  chimney  and  chimney-piece  of  GtlUnd  arc  not  Eastern:    the  H.  V.  uses 
"  Bukhiri  "  =  a  p)acesfor  steaming. 
»  w."  Rachel." 


Supplemental  Nights. 

laughing  and  crying.  I  crave  thine  indulgence  in  this  matter ; 
well  thou  must  wot  how  children  now  cry  now  laugh  at  trifles. 
Come  in  and  see  the  cause  of  all  their  excitement  wherefor  thou 
wouldst  justly  call  me  to  account/'  She  did  accordingly  and 
saw  the  bit  of  glass  about  which  the  youngsters  had  made  such 
din  and  uproar ;  and  when  she,  who  had  long  experience  of  all 
manner  precious  stones,  beheld  the  diamond  she  was  filled  with 
wonderment.  My  wife  then  told  her  how  she  had  found  it  in 
the  fish's  belly,  whereupon  quoth  the  Jewess,  "  This  bit  of  glass  is 
more  excellent  than  all  other  sorts  of  glass.  I  too  have  such 
an  one  as  this  which  I  am  wont  to  wear  sometimes ;  and  wouldst 
thou  sell  it  I  will  buy  this  thing  of  thee,"  Hearing  her  words  the 
children  began  to  cry  and  said,  "  O  mother  dear,  an  thou  wilt  not 
sell  it  we  promise  henceforth  to  make  no  noise."  Understanding 
that  they  would  by  no  means  part  with  it,  the  women  held  their 
peace  and  presently  the  Jewess  fared  forth,  but  ere  she  took  her 
leave  she  whispered  my  wife,  "  See  that  thou  tell  the  matter  to 
none ;  and,  if  thou  have  a  mind  to  sell  it  at  once  send  me  word." 
Now  the  Jew  was  sitting  in  his  shop  when  his  wife  went  to  him 
and  told  him  of  the  bit  of  glass.  Quoth  he,  "  Go  straightway  back 
and  offer  a  price  for  it,  saying  that  'tis  for  me.  Begin  with  some 
small  bidding,  then  raise  the  sum  until  thou  get  it."  The  Jewess 
thereupon  returned  to  my  house  and  offered  twenty  Ashrafis^ 
which  my  wife  deemed  a  large  sum  to  give  for  such  a  trifle ; 
however,  she  would  not  close  the  bargain.  At  that  moment  I 
happened  to  leave  my  work  and,  coming  home  to  our  noon-meal, 
saw  the  two  women  talking  on  the  threshold;  and  my  wife 
stopped  me,  saying,  "  This  neighbour  biddeth  twenty  Ashrafis  to 
price  for  the  piece  of  glass,  but  I  have  as  yet  given  her  no  reply. 
What  sayest  thou  ?"  Then  I  bethought  me  of  what  Sa'd  had 
told  me ;  to  wit,  that  much  wealth  would  come  to  me  by  virtue  of 
his  leaden  coin.  The  Jewess  seeing  how  I  hesitated  bethought 
her  that  I  would  not .  consent  to  the  price ;  so  quoth  she,  "  O 


History  of  Khwajah  Hasan  al-Habbal.  3  5  7 

neighbour,  an  thou  wilt  not  agree  to  part  with  the  bit  of  glass  for 
twenty  pieces  of  gold,  I  will  e'en  give  thee  fifty."  Hereat  I 
reflected  that  whereas  the  Jewess  raised  her  offer  so  readily  from 
twenty  golden  pieces  to  fifty,  this  glass  must  surely  be  of  great 
value ;  so  I  kept  silence  and  answered  her  not  a  word.  Then 
noting  that  I  still  held  my  peace  she  cried,  "Take  then  one 
hundred  :  this  be  its  full  value ;  nay  I  know  not  in  very  deed  if 
my  husband  will  consent  to  so  high  a  price."  Said  I  in  reply,  "  O 
my  good  woman,  why  talk  so  foolishly  ?  I  will  not  sell  it  for  aught 
less  than  an  hundred  thousand  *  gold  coins  ;  and  thou  mayest  take 
it  at  that  price  but  only  because  thou  art  neighbour  to  us."  The 
Jewess  raised  her  offer  coin  by  coin  to  fifty  thousand  Ashrafis  and 
said,  "  I  pray  thee  wait  till  morning  and  sell  it  not  till  then,  so 
that  my  man  may  come  round  and  see  it"  "  Right  willingly/' 
quoth  I ;  "by  all  manner  of  means  let  thy  husband  drop  in  and 

inspect  it." And  as  the  morn  began  to  dawn  Shahrazad  held 

her  peace  till 

3T&C  cntj  of  t&e  Six  f^unttreft  ana  {Jfoentg.first  Nigfjt. 

THEN  said  she  : 1  have  heard,  O  auspicious  King,  that  Hasan 

al-Habbal  thus  continued  his  story. — Next  day  the  Jew  came  to 
my  house  and  I  drew  forth  and  showed  to  him  the  diamond 
which  shone  and  glittered  in  my  palm  with  light  as  bright  as  any 
lamp's.  Presently,  assured  that  all  which  his  wife  had  told  him 
of  its  water  and  lustre  was  strictly  true,  he  took  it  in  hand  and, 
examining  it  and  turning  it  about,  marvelled  with  mighty  marvel 
at  its  beauty  saying,  "  My  wife  made  offer  of  fifty  thousand  gold 
pieces :  see  now  I  will  give  thee  yet  another  twenty  thousand." 
Said  I,  "  Thy  wife  hath  surely  named  to  thee  what  sum  I  fixed  ;  to 
wit,  one  hundred  thousand  Ashrafis  and  naught  less  :  I  shall  not 

1  In  the  text  ••  lakh,"  the  Anglicised  "lac  "  =  100,000. 


3  5  8  Supplemental  Nights. 

abate  one  jot  or  tittle  of  this  price."  The  Jew  did  all  he  could  to 
buy  it  for  a  lesser  sum ;  but  I  answered  only,  cc  It  mattereth 
naught ;  an  thou  desire  not  to  come  to  my  terms  I  must  needs 
sell  it  to  some  other  jeweller."  At  length  he  consented  and 
weighed  me  out  two  thousand  gold  pieces  by  way  of  earnest- 
money,  saying,  "  To-morrow  I  will  bring  the  amount  of  my  offer 
and  carry  off  my  diamond."  To  this  I  gave  assent  and  so,  on  the 
day  following,  he  came  to  me  and  weighed  out  the  full  sum  of  one 
hundred  thousand  Ashrafis,  which  he  had  raised  amongst  his 
friends  and  partners  in  business.  Then  I  gave  him  the  diamond 
which  had  brought  me  such  exceeding  wealth,  and  offered  thanks 
to  him  and  praises  unto  Almighty  Allah  for  this  great  good 
Fortune  gotten  unawares,  and  much  I  hoped  soon  to  see  my 
two  frjends,  Sa'd  and  Sa'di,  and  to  thank  them  likewise.  So 
first  I  set  my  house  in  order  and  gave  spending-money  to  my  wife 
for  home-necessaries  and  for  clothing  herself  and  children  ;  more- 
over, I  also  bought  me  a  fine  mansion  and  furnished  it  with  the 
best.  Then  said  I  to  my  wife,  who  thought  of  nothing  save  rich 
clothes  and  high  diet  and  a  life  of  ease  and  enjoyment,  "  It 
behoveth  us  not  to  give  up  this  our  craft :  we  must  needs  put  by 
some  coin  and  carry  on  the  business."  Accordingly,  I  went  to 
all  the  rope-makers  of  the  city  and  buying  with  much  money 
several  manufactories  put  them  to  work,  and  over  each  establish- 
ment I  set  an  overseer,  an  intelligent  man  and  a  trustworthy,  so 
that  there  is  not  now  throughout  Baghdad-city  a  single  ward  or 
quarter  that  hath  not  walks  and  workshops  of  mine  for  rope-making. 
Nay,  further,  I  have  in  each  town  and  every  district  of  Al-Irak 
warehouses,  all  under  charge  of  honest  supef visors ;  and  thus  it  is 
that  I  have  amassed  such  a  muchel  of  wealth.  Lastly,  for  my 
own  especial  place  of  business  I  bought  another  house,  a  ruined 
place  with  a  sufficiency  of  land  adjoining ;  and,  pulling  down  the 
old  shell,  I  edified  in  lieu  thereof  the  new  and  spacious  edifice 
which  thy  Highness  hath  deigned  yesterday  to  look  upon.  Here  all 


History  of  Kkwajah  Hasan  al-Habbal.  359 

my  workmen  are  lodged  and  here  also  are  kept  my  office-books 
and  accounts  ;  and  besides  my  warehouse  it  containeth  apart- 
ments fitted  with  furniture  in  simple  style  all-sufficient  for  myself 
and  my  family.  After  some  time  I  quitted  my  old  home,  wherein 
Sa'd  and  Sa'di  had  seen  me  working,  and  went  and  lived  in  the  new 
mansion  and  not  long  after  this  removal  my  two  friends  and  bene- 
factors bethought  them  that  they  would  come  and  visit  me.  They 
marvelled  much  when,  entering  my  old  workshop,  they  found  m6 
not,  and  they  asked  the  neighbours,  "Where  dwelleth  such  and 
such  a  rope- maker  ?  Is  he  alive  or  dead  ?"  Quoth  the  folk 
"  He  now  is  a  rich  merchant ;  and  men  no  longer  call  him  simply 
'  Hasan/  but  entitle  him  '  Master  Hasan  the  Rope-maker.'  He 
hath  built  him  a  splendid  building  and  he  dwelleth  in  such  and 
such  a  quarter."  Whereupon  the  two  familiars  set  forth  in  search 
of  me ;  and  they  rejoiced  at  the  good  report ;  albeit  Sa'di  would 
by  no  means  be  convinced  that  all  my  wealth  had  sprung  (as 
Sa'd  contended)  from  its  root,  that  small  leaden  coin.  Presently, 
conning  the  matter  over  in  his  mind  he  said  to  his  comrade,  "  It 
delighteth  me  much  to  hear  of  all  this  good  fortune  which  hath 
betided  Hasan,  despite  that  he  twice  deceived  me  and  took  from 
me  four  hundred  gold  pieces,  whereby  he  hath  gotten  to  himself 
these  riches ;  for  it  is  absurd  to  think  that  it  hath  come  from  the 
leaden  coin  thou  gavest  him.  Withal  I  do  forgive  him  and  owe  him 
no  grudge."  Replied  the  other,  "Thou  art  mistaken.  I  know 
Hasan  of  old  to  be  a  good  man  and  true :  he  would  not  delude 
thee  and  what  he  told  us  is  simple  sooth.  I  am  persuaded  in  .my 
mind  that  he  hath  won  all  his  wealth  and  opulence  by  the  leaden 
coin :  however  we  shall  hear  anon  what  he  may  have  to  say." 
Conversing  thus  they  came  into  the  street  wherein  I  now  dwell 
and,  seeing  a  large  and  magnificent  mansion  and  a  new-made, 
they  guessed  it  was  mine.  So  they  knocked  and,  on  the  porter 
opening,  Sa'di  marvelled  to  see  such  grandeur  and  so  many 
folk  sitting  within,  and  feared  lest  haply  they  had  unwittingly 


Supplemental  Nights. 

entered  the  house  of  some   Emir.     Then   plucking   courage  he 
enquired  of  the  porter,  "  Is  this  the  dwelling  place  of  Khwajah 

Hasan  al-Habbal  ?" And  as  the  morn  began  to  dawn  Shahrazad 

held  her  peace  till 

2n&e  en*  of  t&e  Sbfx  f^unimfc  anfc  ®to*ntg*secon&  Wjj&t, 

THEN  said  she  : 1  have  heard,  O  auspicious  King,  that  Hasan 

al-Habbal    continued    thus   his   story  :— The  porter   made  reply, 
"  This  is  verily  the  house  of  Khwajah  Hasan  al-Habbal  ;  he  is 
within  and  he  sitteth  in  his  office.  I  pray  thee  enter  and  one  of  the 
slaves  will  make  known  thy  coming  to  him."     Hereupon  the  two 
friends  walked  in,  and  as  soon  as  I  saw  them  I  recognised  them, 
and  rising  up  to  them  I  ran  and  kissed  the  hems  of  their  garments. 
They  would  fain  have  fallen  on   my  neck  and  embraced   me,  but 
with  meekness  of  mind  I  would  not  suffer  them  so  to  do  ;  and 
presently  I  led  them  into  a  large  and  spacious  saloon,  and  bade 
them  sit  upon  the  highmost  seats  of  honour.  They  would  have  con- 
strained me  to  take  the  best  place,  but  I  .exclaimed,  "  O  my  lords, 
I  am  on  no  wise  better  than  the  poor  rope-maker  Hasan,  who  not 
unmindful  of  your  worth  and  goodness  ever  prayeth  for  your  wel- 
fare, and  who   deserveth   not  to  sit  in  higher  stead  than  you." 
Then  they  took  seat  and  I  opposite  them,  when  quoth  Sa'di,  "  My 
heart  rejoiceth  with  exceeding  joy  to  see  thee  in  this  condition,  for 
that  Allah  hath  given  thee  all  even  as  thou  wishedst.     I  doubt  not 
thou  has  gotten  all  this  abundance  and  opulence  by  means  of  the 
four  hundred  gold  pieces  which  I  gave   to  thee ;  but  say  me  truly 
wherefore  didst  thou  twice  deceive  me  and  bespeak  me  falsely  ? " 
Sa'd  listened  to  these  words  with  silent  indignation,  and  ere  I  could 
make  reply  he  broke  out  saying,  "  O  Sa'di,  how  often  have  I  assured 
thee  that  all  which  Hasan  said  aforetime  anent  the  losing  of  the 
Ashrafis  is  very  sooth  and  no  leasing  ? "     Then  they  began  to 
dispute  each  with  other ;  when  I,  recovering  from  my  surprise, 


History  of  Khwajak  Hasan  al-Habbal.  361 

txclairaed,  "  O  my  lords,  of  what  avail  is  this  contention  ?  Be  not 
at  variance,  I  beseech  you,  on  my  account.  All  that  had  befallen 
me  I  made  known  to  you ;  and,  whether  ye  believe  my  words  or 
ye  believe  them  not,  it  mattereth  but  little.  Now  hearken  to  the 
whole  truth  of  my  tale."  Then  I  made  known  to  them  the  story 
of  the  piece  of  lead  which  I  had  given  to  the  fisherman  and  of 
the  diamond  found  in  the  fish's  belly ;  brief,  I  told  them  every 
whit  even  as  I  have  now  related  to  thy  Highness.  On  hearing  all 
my  adventure  Sa'di  said,  "  O  Khwajah  Hasan,  it  seemeth  to  me 
passing  strange  that  so  great  a  diamond  should  be  found  in  the 
belly  of  a  fish  ;  and  I  deem  it  a  thing  impossible  that  a  kite 
should  fly  off  with  thy  turband,  or  that  thy  wife  should  give  away 
the  jar  of  bran  in  exchange  for  fuller's  earth.  Thou  sayest  the 
tale  is  true,  still  can  I  not  give  credit  to  thy  words,  for  I  know  full 
well  that  the  four  hundred  gold  pieces  have  gotten  thee  all  this 
wealth."  But  when  they  twain  rose  up  to  take  their  leave,  I  also 
arose  and  said,  "  O  my  lords,  ye  have  shown  favour  to  me  in  that 
ye  have  thus  deigned  visit  me  in  my  poor  home.  I  beseech  you 
now  to  taste  of  my  food  and  to  tarry  here  this  night  under  your 
servant's  roof;  as  to-morrow  I  would  fain  take  you  by  the  way  of 
the  river  to  a  country-house  which  I  have  lately  bought."  Hereto 
they  consented  with  some  objections ;  and  I,  after  giving  orders 
for  the  evening-meal,  showed  them  about  the  house  and  displayed 
the  furniture  and  entertained  them  with  pleasing  words  and 
pleasant  converse,  till  a  slave  came  and  announced  that  supper  was 
served.  So  I  led  them  to  the  saloon  wherein  were  ranged  the  trays 
loaded  with  many  kinds  of  meats  ;  on  all  sides  stood  camphorated 
wax  candles,1  and  before  the  table  were  gathered  musicians  singing 
and  playing  on  various  instruments  of  mirth  and  merriment,  whilst 
in  the  upper  part  of  the  saloon  men  and  women  were  dancing  and 
making  much  diversion.  When  we  had  supped  we  went  to  bed, 

1  This  u«c  of  camphor  is  noted  by  Gibbon  (D.  and  F.  fu.  195.) 


Supplemental  Nights. 

and  rising  early  we  prayed  the  dawn-prayer,  and  presently  em- 
barked on  a  large  and  well-appointed  boat,  and  the  rowers  rowing 
with  a  flowing  tide  soon  landed  us  at  my  country  seat  Then  we 
strolled  in  a  body  about  the  grounds  and  entered  the  house,  when 
I  showed  them  our  new  buildings  and  displayed  to  them  all  that 
appertained  thereto  ;  and  hereat  they  marvelled  with  great  marvel 
Thence  we  repaired  to  the  garden -and  saw,  planted  in  rows  along 
the  walks,  fruit-trees  of  all  kinds  with  ripe  fruit  bowed  down,  and 
watered  with  water  from  the  river  by  means  of  brick-work  channels. 
All  round  were  flowering  shrubs  whose  perfume  gladdened  the 
Zephyr  ;  here  and  there  fountains  and  jets  of  water  shot  high 
in  air ;  and  sweet-voiced  birds  made  melody  amid  the  leafy 
branches  hymning  the  One,  the  Eternal  ;  in  short,  the  sights  and 
scents  on  every  side  filled  the  soul  with  joy  and  gladness.  My  two 
friends  walked  about  in  joyance  and  delight,  and  thanked  me  again 
and  again  for  bringing  them  to  so  lovely  a  site  and  said,  "Almighty 
Allah  prosper  thee  in  house  and  garth."  At  last  I  led  them  to 
the  foot  of  a  tall  tree  near  to  one  of  the  garden  walls  and  shewed 
them  a  little  summer-house  wherein  I  was  wont  to  take  rest  and 
refreshment ;  and  the  room  was  furnished  with  cushions  and 

divans  and  pillows  purfled  with  virgin  gold. And  as    the  morn 

began  to  dawn  Shahrazad  held  her  peace  till 


of  tje  Sbix     un&rrtj  anfc 


THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  Hasan 
al-Habbal  thus  pursued  his  tale  :  —  Now  so  it  happened  that,  as  we 
sat  at  rest  within  that  summer-house,  two  sons  of  mine,  whom  I 
had  sent  together  with  their  governor  to  my  country-place  for 
change  of  water  and  air,1  were  roaming  about  the  garden  seeking 
birds'  nests.  Presently  they  came  across  a  big  one  upon  the  top- 

1  "  Ab  o  hawa  "  =climate  :  see  vol.  ii.  4. 


History  of  Khwajah  Hasan  al-Habbal.  3^3 

most  boughs  and  tried  to  swarm  up  the  trunk  and  carry  it  off,  but 
by  reason  of  their  lack  of  strength  and  little  practice  they  durst 
not  venture  so  high  ;  whereupon  they  bade  a  slave-boy  who 
ever  attended  on  them,  climb  the  tree.  H«  did  their  bidding,  but 
when  looking  into  the  nest  he  was  amazed  with  exceeding  amaze- 
ment to  see  it  mainly  made  of  an  old  turband.  So  he  brought 
down  the  stuff  and  handed  it  to  the  lads.  My  eldest  son  took  it 
from  his  hands  and  carried  it  to  the  arbour  for  me  to  see,  and  set 
It  at  my  feet  saying  in  high  glee, "  O  my  father,  look  here ;  this 
nest  is  made  of  cloth."  Sa'd  and  Sa'di  wondered  with  all  wonder- 
ment at  the  sight  and  the  marvel  grew  the  greater  when  I,  after 
considering  it  closely,  recognised  it  for  the  very  turband  whereon 
the  kite  had  swooped  and  which  had  been  borne  off  by  the  bird. 
Then  quoth  I  to  my  two  friends,  "  Examine  well  this  turband  and 
certify  yourselves  that  it  is  the  selfsame  one  worn  upon  my  head 
when  first  ye  honoured  me  with  your  presence."  Quoth  Sa'd,  "  I 
know  it  not,"  and  quoth  Sa'di,  "An  thou  find  within  it  the 
hundred  and  ninety  gold  pieces,  then  shalt  thou  be  assured  that  is 
thy  turband  in  very  sooth."  I  said,  "  O  my  lord,  this  is,  well  I  wot, 
that  very  turband."  And  as  I  held  it  in  my  hand,  I  found  it  heavy 
of  weight,  and  opening  out  the  folds  felt  somewhat  tied  up  in  one 
of  the  corners  of  the  cloth  ;l  so  I  unrolled  the  swathes  when  lo  and 
behold  !  I  came  upon  the  purse  of  gold  pieces.  Hereat,  shewing 
it  to  Sa'di,  I  cried,  "  Canst  thou  not  recognise  this  purse  ?  "  and  he 
replied,  "  Tis  in  truth  the  very  purse  of  Ashrafis  which  I  gave  thee 
when  first  we  met."  Then  I  opened  the  mouth  and,  pouring  out 
the  gold  in  one  heap  upon  the  carpet,  bade  him  count  his  money  ; 
and  he  turned  it  over  coin  by  coin  and  made  the  sum  thereof  one 
hundred  and  ninety  Ashrafis.  Hereat  waxing  sore  ashamed  and 
confounded,  he  exclaimed,  "  Now  do  I  believe  thy  words :  never- 
theless must  thou  admit  that  thou  hast  earned  one-half  of  this  thy 

1   Galland  nukes  this  article  a  linen  cloth  wrapped  about  the  tkull-cap  or  core  of  the 
tvrtwn. 

VOL.   III.  BB 


Supplemental  Nights. 

prodigious  wealth  with  the  two  hundred  gold  pieces  I  gave  thee 
after  our  second  visit,  and  the  other  half  by  means  of  the  mite 
thou  gottest  from  Sa'd."  To  this  I  made  no  answer,  but  my 
friends  ceased  not  to  dispute  upon  the  matter.  We  then  sat  down 
to  meat  and  drink,  and  when  we  had  eaten  our  sufficiency,  I  and 
my  two  friends  went  to  sleep  in  the  cool  arbour ;  after  which  when 
the  sun  was  well  nigh  set  we  mounted  and  rode  off  to  Baghdad 
kaving  the  servants  to  follow.  However,  arrived  at  the  city  we 
found  all  the  shops  shut  and  nowhere  could  we  get  grain  and 
forage  for  the  horses,  and  I  sent  off  two  slave-boys  who  had  run 
alongside  of  us  to  search  for  provender.  One  of  them  found  a  jar 
of  bran  in  the  shop  of  a  corn-dealer  and  paying  for  the  provision 
brought  it,  together  with  the  jar,  under  promise  that  on  the  morrow 
he  would  carry  back  the  vessel.  Then  he  began  to  take  out  the 
bran  by  handfuls  in  the  dark  and  to  set  it  before  the  horses, 

And    as    the    morn    began    to   dawn    Shahrazad   held   her 

peace  till 

®6e  cnfc  of  tfie  Sbix  f^untafc  anU  ^focntg-fourtf)  jSig&t. 

THEN  said  she  : 1  have  heard,  O  auspicious  king,  that  Hasan  al- 

Habbal  thus  continued  his  story : — So  as  the  slave-boy  took  out 
the  bran  by  handfuls  and  set  it  before  the  horses,  suddenly  his 
hand  came  upon  a  piece  of  cloth  wherein  was  somewhat  heavy. 
He  brought  it  to  me  even  as  he  found  it  and  said,  "  See,  is  not  this 
cloth  the  very  one  of  whose  loss  thou  hast  ofttimes  spoken  to  us?" 
I  took  it  and  wondering  with  great  wonder  knew  it  was  the  self- 
same piece  of  stuff  wherein  I  had  tied  up  the  hundred  and  fourscore 
and  ten  Ashrafis  before  hiding  them  in  the  jar  of  bran.  Then  said 
I  to  my  friends,  "  O  my  lords,  it  hath  pleased  Almighty  Allah, 
ere  we  parted,  I  and  you,  to  bear  me  witness  of  my  words  and  to 
stablish  that  I  told  you  naught  save  whatso  was  very  sooth."  And 
I  resumed,  addressing  Sa'di,  "  See  here  the  other  sum  of  money, 


History  of  Khwajah  Hasan  al-Habbal.  365 

that  is,  the  hundred  and  ninety  Ashrafis  which  thou  gavest  me 
and  which  I  tied  up  in  this  very  piece  of  cloth  I  now  recognise.** 
Then  I  sent  for  the  earthen  jar  that  they  might  see  it,  and  also 
bade  carry  it  to  my  wife  that  she  also  might  bear  witness,  an  it  be 
or  be  not  the  very  bran  jar  which  she  gave  in  exchange  for  fuller's 
earth.  Anon  she  sent  us  word  and  said,  "  Yea  verily  I  know  it 
well.  'Tis  the  same  jar  which  I  had  filled  with  bran."  Accord- 
ingly Sa'di  owned  that  he  was  wrong  and  said  to  S'ad,  "  Now  I 
know  that  thou  speakest  truth,  and  am  convinced  that  wealth 
cometh  not  by  wealth ;  but  only  by  the  grace  of  Almighty  Allah 
doth  a  poor  man  become  a  rich  man."  And  he  begged  pardon  for 
his  mistrust  and  unbelief.  We  accepted  his  excuses  whereupon  we 
retired  to  rest  and  early  on  the  morrow  my  two  friends  bade  me 
adieu  and  journeyed  homewards  with  full  persuasion  that  I  had 
done  no  wrong  and  had  not  squandered  the  moneys  they  had  given 
me. — Now  when  the  Caliph  Harun  al-Rashid  had  heard  the  story 
of  Khwajah  Hasan  to  the  end,  he  said,  "  I  have  known  thee  of  old 
by  fair  report  of  thee  from  the  folk  who,  one  and  all,  declare  that 
thou  art  a  good  man  and  true.  Moreover  the  self-same  diamond 
whereby  thou  hast  attained  to  so  great  riches  is  now  in  my  treasury ; 
so  I  would  fain  send  for  Sa'di  forthright  that  he  may  see  it  with 
his  own  eyes,  and  weet  for  certain  that  not  by  means  of  money  do 
men  become  or  rich  or  poor."  The  Prince  of  True  Believers  said 
moreover  to  Khwajah  Hasan  al-Habbal,  *  Go  now  and  tell  thy 
tale  to  my  treasurer  that  he  may  take  it  down  in  writing  for  an 
everlasting  memorial,  and  place  the  writ  in  the  treasury  together 
with  the  diamond."  Then  the  Caliph  with  a  nod  dismissed 
Khwajah  Hasan  ;  and  Sidi  Nu'uman  and  Baba  Abdullah  also 
kissed  the  foot  of  the  throne  and  departed.  So  when  Queen 
Shahrazad  had  made  an  end  of  relating  this  history  she  was  about 
to  begin  the  story  of  'AH  Baba  and  the  Forty  Thieves,  but  King 
Shahryar  prevented  her,  saying,  "  O  Shahrazad,  I  am  well  pleased 
with  this  thy  tale,  but  now  the  dawn  appeareth  and  the  chanticleer 


306  Supplemental  Nights. 

of  morn  doth  sound  his  shrill  clarion,  This  day  also  1  spare 
thy  life,  to  the  intent  that  I  may  listen  at  my  ease  to  this  new 
history  of  thine  at  the  end  of  the  coming  night/'  Hereupon 
the  three  took  their  rest  until  the  fittest  time  drew  near.  - 
And  as  the  morning  morrowed  Shahrazad  held  her  peace  till 


cnfl  of  t&*  SbiK  f^untotr  mrt  ®fotnts=fiftf) 

WITH  the  dawn  Dunyazad  awoke  Queen  Shahrazad  from  slumber 
sweet  and  said,  "  Arise,  O  my  sister,  but  alas  !  'tis  a  bitter 
thing  to  stand  in  awe  of  coming  doom."  Replied  Shahrazad,  "  O 
dear  my  sister,  be  not  thou  downhearted  :  if  life's  span  be  spent 
naught  can  avert  the  sharp-edged  sword.  Yet  place  thy  trust  in 
Allah  Almighty  and  put  far  from  thee  all  such  anxious  thoughts  ; 
my  tales  are  tokens  of  life  prolonged."  Whereupon  Queen 
Shahrazad  began  to  tell  in  these  words  the  story  of 


ALI  BABA  AND  THE  FORTY  THIEVES. 


ALI  BABA  AND  THE  FORTY  THIEVES.1 

IN  days  of  yore  and  in  times  and  tides  long  gone  before  there 
dwelt  in  a  certain  town  of  Persia  two  brothers  one  named  Kasim 
and  the  other  'AU  Baba,  who  at  their  father's  demise  had  divided 
the  little  wealth  he  had  left  to  them  with  equitable  division,  and 
had  lost  no  time  in  wasting  and  spending  it  all.    The  elder,  how- 
ever, presently  took  to  himself  a  wife,  the  daughter  of  an  opulent 
merchant ;  so  that  when  his  father-in-law  fared  to  the  mercy  of 
Almighty  Allah,  he  became  owner  of  a  large  shop  filled  with  rare 
goods  and  costly  wares  and  of  a  storehouse  stocked  with  precious 
stuffs  ;  likewise  of  much  gold  that  was  buried  in  the  ground.  Thus 
was  he  known  throughout  the  city  as  a  substantial  man.     But  the 
woman  whom  Ali  Baba  had  married  was  poor  and  needy ;  they 
lived,  therefore,  in  a  mean  hovel  and  Ali  Baba  eked  out  a  scanty 
livelihood  by  the  sale  of  fuel  which  he  daily  collected  in  the  jungle1 
and  carried  about  the  town  to  the  Bazar  upon  his  three  asses.  Now 
it  chanced  one  day  that  Ali  Baba  had  cut  dead  branches  and  dry 
fuel  sufficient  for  his  need,  and  had  placed  the  load  upon  his  beasts 
when  suddenly  he  espied  a  dust-cloud  spireing  high  in  air  to  his 
.right  and  moving  rapidly  towards  him  ;  and  when  he  closely  con* 
sidered  it  he  descried  a  troop  of  horsemen  riding  on  amain  and 
about  to  reach  him.  At  this  sight  he  was  sore  alarmed,  and  fearing 
lest  perchance  they  were  a  band  of  bandits  who  would  slay  him 


1  Mr.  Coote  (he.  fit.  p.  185)  is  unable  to  produce  a  putnmytke  containing  all  of  "  Ali 
B4ba ;  "  but,  for  the  two  leading  incidents  he  quotes  from  Prof.  Sakellarios  two  tales 
collected  in  Cyprus.  One  is  Morgiana  marking  the  village  doors  (p.  187),  which  has 
occurred  doubtless  a  hundred  time*.  The  other,  in  the  Story  of  Drakos,"  is  an  ogre,  bight 
"Three  Eyes,"  who  attempts  the  rescue  of  his  wife  with  a  party  of  blackamoors 
(fMvpovt)  packed  in  bale*  and  these  are  all  discovered  and  slain. 

'  Dans  laforttt  says  Gallaad, 


370 


Supplemental  Nights. 


and  drive  off  his  donkeys,  in  his  affright  he  began  to  run;  but  foras- 
much as  they  were  near  hand  and  he  could  not  escape  from  out  the 
forest,  he  drove  his  animals  laden  with  the  fuel  into  a  bye-Way  of 
the  bushes  and  swarmed  up  a  thick  trunk  of  a  huge  tree  to  hide 
himself  therein  ;  and  he  sat  upon  a  branch  whence  he  could  descry 
everything  beneath  him  whilst  none  below  could  catch  a  glimpse 
of  him  above  ;  and  that  tree  grew  close  beside  a  rock  which 
towered  high  above-head.  The  horsemen,  young,  active,  and 
doughty  riders,  came  close  up  to  the  rock-face  and  all  dismounted  ; 
whereat  Ali  Baba  took  good  note  of  them  and  soon  he  was  fully 
persuaded  by  their  mien  and  demeanour  that  they  were  a  troop  of 
highwaymen  who,  having  fallen  upon  a  caravan  had  despoiled  it 
and  carried  off  the  spoil  and  brought  their  booty  to  this  place  with 
intent  of  concealing  it  safely  in  some  cache.  Moreover  he  observed 
that  they  were  forty  in  number.  -  And  as  the  morn  began  to 
dawn  Shahrazad  held  her  peace  till 


en*  of  tje  S>tx  J^unbtefc  anb  {£foentg=gfxrt) 

THEN  said  she  :  —  I  have  heard,  O  auspicious  king,  that  Ali  Baba 
saw  the  robbers,  as  soon  as  they  came  under  the  tree,  each  un- 
bridle his  horse  and  hobble  it  ;  then  all  took  off  their  saddle-bags 
which  proved  to  be  full  of  gold  and  silver.  The  man  who 
seemed  to  be  the  captain  presently  pushed  forwards,  load  on 
shoulder,  through  thorns  and  thickets,  till  he  came  up  to  a  certain 
spot  where  he  uttered  these  strange  words,  "  Open,  O  Simsim  I'"1 


1  Or  "Samsam,"  The  grain =Scsamwn  Oriental :  hence  the  French,  Sesame,  wort* 
toil  The  term  is  cabalistical,  like  Sulem,  Sulara  or  Shulara  in  the  Directorium  Vita 
Humana  of  Johannes  di  Capud  :  Inquit  vir  :  Ibam  in  nocte  plenilunii  et  ascendebara 
super  domum  ubi  furari  intendebam,  et  accedens  ad  feneslram  ubi  radii  lune  ingredie- 
bantur,  et  dicebam  hanc  coniurationem,  scilicet  sulem  sulem,  septies,  deinde  amplectebar 
lumen  lune  et  sine  lesione  descendebam  ad  domum,  etc.  (pp.  24-25)  par  Joseph 
Derenbourg,  Merobre  de  1'Institut  i*«  Fascicule,  Paris,  F.  Vieweg,  67,  Rue  de  Richelieu, 


Ali  Baba  and  the  Forty  Thieves.  37* 

and  forthwith  appeared  a  wide  doorway  in  the  face  of  the  rock. 
The  robbers  went  in  and  last  of  all  their  Chief  and  then  the  portal 
shut  of  itself.     Long  while  they  stayed  within  the  cave  whilst  All 
Baba  was  constrained  to  abide  perched  upon  the  tree,  reflecting 
that  if  he  came  down  peradventure  the  band  might  issue  forth 
that  very  moment  and  seize  him  and  slay  him.    At  last  he  had 
determined  to  mount  one  of  the  horses  and  driving  on  his  asses  to 
return  townwards,  when  suddenly  the  portal  flew  open.      The 
robber-chief  was  first  to  issue  forth  ;  then,  standing  at  the  entrance, 
he  saw  and  counted  his  men  as  they  came  out,  and  lastly  he  spake 
the  magical  words,"  Shut,  O  Simsim  ! "  whereat  the  door  closed  of 
itself.    When  all  had  passed  muster  and  review,  each  slung  on  his 
saddle-bags  and  bridled  his  own  horse  and  as  soon  as  ready  they  rode 
off,  led  by  the  leader,  in  the  direction  whence  they  came.  AH  Baba 
remained  still  perched  on  the  tree  and  watched  their  departure  ;  nor 
would  he  descend  until  what  time  they  were  clean  gone  out  of  sight, 
lest  perchance  one  of  them  return  and  look  around  and  descry  him. 
Then  he  thought  within  himself, «'  I  too  will  try  the  virtue  of  those 
magical  words  and  see  if  at  my  bidding  the  door  will  open  and 
close."     So  he  called  out  aloud,  "  Open,  O  Simsim  !"„.  And  no 
sooner  had  he  spoken  than  straightway  the  portal  flew  open  and 
he  entered  within.   He  saw  a  large  cavern  and  a  vaulted,  in  height 
equalling  the  stature  of  a  full-grown  man  and  it  was  hewn  in  the 
live  stone  and  lighted  up  with  light  that  came  through  air-holes' 
and  bullseyes  in  the  upper  surface  of  the  rock  which  formed  the 
roof.     He  had  expected  to  find  naught  save  outer  gloom  in  this 
robbers'  den,  and  he  was  surprised  to  see  the  whole  room  filled  with 
bales  of  all  manner  stuffs,  and  heaped  up  from  sole  to  ceiling  with 
camel-loads  of  silks  and  brocades  and   embroidered  cloths  and 
mounds  on  mounds  of  vari-coloured  carpetings  ;  besides  which  he 
espied  coins  golden  and  silvern  without  measure  or  account,  some 
piled  upon  the  ground  and  others  bound  in  leathern  bags  and 
sacks.    Seeing  these  goods  and  moneys  in  such  abundance,  All 


372  Supplemental  Nights. 

Baba  determined  in  his  mind  that  not  during  a  few  years  only  but 
for  many  generations  thieves  must  have  stored  their  gains  and 
spoils  in  this  place.  When  he  stood  within  the  cave,  its  door  had 
closed  upon  him,  yet  he  was  not  dismayed  since,  he  had  kept  in 
memory  the  magical  words  ;  and  he  took  no  heed  of  the  precious 
stuffs  around  him,  but  applied  himself  only  and  wholly  to  the  sacks 
of  Ashrafis.  Of  these  he  carried  out  as  many  as  he  judged  suffi- 
cient burthen  for  the  beasts  ;  then  he  loaded  them  upon  his  animals, 
and  covered  this  plunder  with  sticks  and  fuel,  so  none  might 
discern  the  bags,  but  might  think  that  he  was  carrying  home  his 
usual  ware.  Lastly  he  called  out,  "  Shut,  O  Simsim  !  "  and  forth- 
with the  door  closed,  for  the  spell  so  wrought  that  whensoever  any 
entered  the  cave,  its  portal  shut  of  itself  behind  him  ;  and,  as  he 
issued  therefrom,  the  same  would  neither  open  nor  close  again  till 
he  had  pronounced  the  words,  "Shut,  O  Simsim!  "  Presently,  having 
laden  his  asses  Ali  Baba  urged  them  before  him  with  all  speed 
to  the  city  and  reaching  home  he  drove  them  into  the  yard  ;  and, 
shutting  close  the  outer  door,  took  down  first  the  sticks  and  fuel 
and  after  the  bags  of  gold  which  he  carried  in  to  his  wife.  She  felt 
them  and  finding  them  full  of  coin  suspected  that  Ali  Baba  had 
been  robbing  and  fell  to  berating  and  blaming  him  for  that  he 
should  do  so  ill  a  thing.  -  And  as  the  morn  began  to  dawn 
Shahrazad  held  her  peace  till 


cnlr  of  t&e  gbfa  l^un&trtJ  anfc 


THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  quoth 
Ali  Baba  to  his  wife  :  —  "  Indeed  I  am  no  robber  and  rather  do  thou 
rejoice  with  me  at  our  good  fortune."  Hereupon  he  told  her  of 
his  adventure  and  began  to  pour  the  gold  from  the  bags  in  heaps 
before  her,  and  her  sight  was  dazzled  by  the  sheen  and  her  heart 
delighted  at  his  recital  and  adventures.  Then  she  began  counting 
the  gold,  whereat  quoth  Ali  Baba,  "  O  silly  woman,  how  long  wilt 


Alt  Baba  and  the  Forty  1  hieves.  373 

thou  continue  turning  over  the  coin  ?  now  let  me  dig  a  hole  wherein 
to  hide  this  treasure  that  none  may  know  its  secret."  Quoth  she, 
'  Right  is  thy  rede !  still  would  I  weigh  the  moneys  and  have  some 
inkling  of  their  amount ; "  and  he  replied,  "  As  thou  pleasest,  but 
see  thou  tell  no  man."  So  she  went  off  in  haste  to  Kasim's  home 
to  borrow  weights  and  scales  wherewith  she  might  balance  the 
Ashrafis  and  make  some  reckoning  of  their  value ;  and  when  she 
could  not  find  Kacim  she  said  to  his  wife,  "  Lend  me,  I  pray  thee, 
thy  scales  for  a  moment."  Replied  her  sister-in-law,1  "  Hast  thou 
need  of  the  bigger  balance  or  the  smaller  ? "  ancT  the  other 
rejoined,  "  I  need  not  the  large  scales,  give  me  the  little ; "  and 
her  sister-in-law  cried,  "  Stay  here  a  moment  whilst  I  look  about 
and  find  thy  want."  With  this  pretext  Kasim's  wife  went  aside 
and  secretly  smeared  wax  and  suet  over  the  pan  of  the  balance, 
that  she  might  know  what  thing  it  was  Ali  Baba's  wife  would 
weigh,  for  she  made  sure  that  whatso  it  be  some  bit  thereof  would 
stick  to  the  wax  and  fat.  So  the  woman  took  this  opportunity  to 
satisfy  her  curiosity,  and  Ali  Baba's  wife  suspecting  naught  thereof 
carried  home  the  scales  and  began  to  weigh  the  gold,  whilst  Ali 
Baba  ceased  not  digging ;  and,  when  the  money  was  weighed, 
they  twain  stowed  it  into  the  hole  which  they  carefully  filled  up 
with  earth.  Then  the  good  wife  took  back  the  scales  to  her 
kinswoman,  all  unknowing  that  an  Ashrafi  had  adhered  to  the 
cup  of  the  scales ;  but  when  Kasim's  wife  espied  the  gold  coin 
•he  fumed  with  envy  and  wrath,  saying  to  herself,  "  So  ho  !  they 
borrowed  my  balance  to  weigh  out  Ashrafis  ?  "  and  she  marvelled 
greatly  whence  so  poor  a  man  as  Ali  Baba  had  gotten  such  store 
of  wealth  that  he  should  be  obliged  to  weigh  it  with  a  pair  of 
scales.  Now  after  long  pondering  the  matter,  when  her  husband 


1  In  the  text  "  Jathini  "  =  thc  wife  of  an  elder  brother.  Hindostani,  like  other  Eastern 
languages,  is  rich  in  terms  for  kinship  whereof  English  is  so  exceptionally  poor.  Mr. 
Francis  Galtson,  in  his  well-known  work  "  Hereditary  Genius,"  a  misnomer  by  the  by 
fci  "  Hereditary  Talent/'  fell  this  want  severely  and  was  at  pains  to  sipply  il. 


Supplemental  Nights. 

returned  home  at  eventide,  she  said  to  him,  "  O  man,  thou  deemest 
thyself  a  wight  of  wealth  and  substance,  but  lo,  thy  brother  AH 
Baba  is  an  Emir  by  the  side  of  thee  and  richer  far  than  thou  art. 
He  hath  such  heaps  of  gold  that  he  must  needs  weigh  his  moneys 
with  scales,  whilst  thou,  forsooth,  art  satisfied  to  count  thy  coin." 
"  Whence  knowe'st  thou  this  ? "  asked  Kasim,  and  in  answer  his 
wife  related  all  anent  the  pair  of  scales  and  how  she  found  an 
Ashrafi  stuck  to  them,  and  shewed  him  the  gold  coin  which  bore 
the  mark  and  superscription  of  some  ancient  king.  No  sleep  had 
Kasim  all  that  night  by  reason  of  his  envy  and  jealousy  and 
covetise ;  and  next  morning  he  rose  betimes  and  going  to  All 
Baba  said,  "  O  my  brother,  to  all  appearance  thou  art  poor  and 
needy;  but  in  effect  thou  hast  a  store  of  wealth  so  abundant 
that  perforce  thou  must  weigh  thy  gold  with  scales."  Quoth  AH 
Baba,  "  What  is  this  thou  sayest  ?  I  understand  thee  not ;  make 
clear  thy  purport; "  and  quoth  Kasim  with  ready  rage,  "  Feign  not 
that  thou  art  ignorant  of  what  I  say  and  think  not  to  deceive  me." 
Then  showing  him  the  Ashrafi  he  cried,  "  Thousands  of  gold  coins 
such  as  these  thou  hast  put  by ;  and  meanwhile  my  wife  found 
this  one  stuck  to  the  cup  of  the  scales."  Then  Ali  Baba  under- 
stood how  both  Kasim  and  his  wife  knew  that  he  had  store  of 
Ashrafis,  and  said  in  his  mind  that  it  would  not  avail  him  to  keep 
the  matter  hidden,  but  would  rather  cause  ill-will  and  mischief ; 
and  thus  he  was  induced  to  tell  his  brother  every  whit  concerning 
the  bandits1  and  also  of  the  treasure  trove  in  the  cave.  When  he 
had  heard  the  story,  Kasim  exclaimed,  "  I  would  fain  learn  of  thee 


1  In  the  text  "Thag,"  our  English  "Thug,"  often  pronounced  moreover  by  the 
Briton  with  tKe  sibilant  "  th."  It  means  simply  a  cheat :  you  say  to  your  servant  "  Tft 
bard  Thag  hai "  =  thou  art  a  precious  rascal ;  but  it  has  also  the  secondary  meaning  of 
robber,  assassin,  and  the  tertiary  of  Bhawani-worshippers  who  offer  indiscriminate 
human  sacrifices  to  the  Dee'ss  of  Destruction.  The  word  and  the  thing  have  been  made 
popular  in  England  through  the  "  Confessions  of  a  Thug  "  by  my  late  friend  Meadows 
Taylor ;  and  I  may  record  my  conviction  that  were  the  English  driven  out  of  India, 
"Thuggee,"  like  piracy  in  Cutch  and  in  the  Persian  Gulf,  would  revive  at  the  shortest 
possible  time. 


Ali  Baba  and  the  Forty  Thieves. 


375 


the  certainty  of  the  place  where  thou  foundest  the  moneys ;  also 
the  magical  words  whereby  the  door  opened  and  closed ;  and  I 
forewarn  thee  an  thou  tell  me  not  the  whole  truth,  I  will  give 
notice  of  those  Ashrafis  to  the  Waif  ;l  then  shall  thou  forfeit  all 
thy  wealth  and  be  disgraced  and  thrown  into  gaol."  Thereupon 
AH  Baba  told  him  his  tale  not  forgetting  the  magical  words  ;  and 
Kasim  who  kept  careful  heed  of  all  these  matters  next  day  set  out, 
driving  ten  mules  he  had  hired,  and  readily  found  the  place  which 
AH  Baba  had  described  to  him.  And  when  he  came  to  the  afore- 
said rock  and  to  the  tree  whereon  AH  Baba  had  hidden  himself, 
and  he  had  made  sure  of  the  door  he  cried  in  great  joy,  "  Open, 
O  Simsim !  "  The  portal  yawned  wide  at  once  and  Kasim  went 
within  and  saw  the  piles  of  jewels  and  treasures  lying  ranged  all 
around ;  and,  as  soon  as  he  stood  amongst  them  the  door  shut 
after  him  as  wont  to  do.  He  walked  about  in  ecstasy  marvelling 
at  the  treasures,  and  when  weary  of  admiration  he  gathered 
together  bags  of  Ashrafis,  a  sufficient  load  for  his  ten  mules,  and 
placed  them  by  the  entrance  in  readiness  to  be  carried  outside  and 
set  upon  the  beasts.  But  by  the  will  of  Allah  Almighty  he  had 
clean  forgotten  the  cabalistic  words  and  cried  out,  "Open,  O 
Barley  !  "  whereat  the  door  refused  to  move.  Astonished  and  con- 
fused beyond  measure  he  named  the  names  of  all  manner  of  grains 
save  sesame,  which  had  slipped  from  his  memory  as  though  he  had 
never  heard  the  word ;  whereat  in  his  dire  distress  he  heeded  not  the 
Ashrafis  that  lay  heaped  at  the  entrance  and  paced  to  and  fro, 
backwards  and  forwards,  within  the  cave  sorely  puzzled  and  per- 
plexed. The  wealth  whose  sight  had  erewhile  filled  his  heart  with 
joy  and  gladness  was  now  the  cause  of  bitter  grief  and  sadness.— 
And  as  the  morn  began  to  dawn  Shahrazad  held  her  peace  till 


.  the  Civil  Governor,  who  would  want  nothing  betUr. 


376  Supplemental  Nights. 


enfc  of  t&e  S>fo  f^untorefc  antr  ^foentg-efg&tf)  Kt'gfit 

THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  Kasim 
gave  up  all  hope  of  the  life  which  he  by  his  greed  and  envy  had 
so  sore  imperilled.  It  came  to  pass  that  at  noontide  the  robbers, 
returning  by  that  way,  saw  from  afar  some  mules  standing  beside  the 
entrance  and  much  they  marvelled  at  what  had  brought  the  beasts 
to  that  place  ;  for,  inasmuch  as  Kasim  by  mischance  had  failed  to 
tether  or  hobble  them,  they  had  strayed  about  the  jungle  and  were 
browsing  hither  and  thither.  However,  the  thieves  paid  scant 
regard  to  the  estrays  nor  cared  they  to  secure  them,  but  only 
wondered  by  what  means  they  had  wandered  so  far  from  the 
town.  Then,  reaching  the  cave  the  Captain  and  his  troop  dis- 
mounted and  going  up  to  the  door  repeated  the  formula  and  at 
once  it  flew  open.  Now  Kasim  had  heard  from  within  the  cave 
the  horse-hooves  drawing  nigh  and  yet  nigher  ;  and  he  fell  down 
to  the  ground  in  a  fit  of  fear  never  doubting  that  it  was  the  clatter 
of  the  banditti  who  would  slaughter  him  without  fail.  Howbeit  he 
presently  took  heart  of  grace  and  at  the  moment  when  the  door 
flew  open  he  rushed  out  hoping  to  make  good  his  escape.  But  the 
unhappy  ran  full  tilt  against  the  Captain  who  stood  in  front  of  the 
band,  and  felled  him  to  the  ground  ;  whereupon  a  robber  standing 
near  his  chief  at  once  bared  his  brand  and  with  one  cut  clave  Kasim 
clean  in  twain.  Thereupon  the  robbers  rushed  into  the  cavern,  and 
put  back  as  they  were  before  the  bags  of  Ashrafis  which  Kasim 
had  heaped  up  at  the  doorway  ready  for  taking  away  ;  nor  recked 
they  aught  of  those  which  AH  Baba  had  removed,  so  dazed  and 
amazed  were  they  to  discover  by  what  means  the  strange  man  had 
effected  an  entrance.  All  knew  that  it  was  not  possible  for  any  to 
drop  through  the  skylights  so  tall  and  steep  was  the  rock's  face, 
withal  slippery  of  ascent  ;  and  also  that  none  could  enter  by  the 
portal  unless  he  knew  the  magical  words  whereby  to  open  it. 
However  they  presently  quartered  the  dead  body  of  Kasim  and 


Ali  Baba  and  tht  Forty  Thirvts.  377 

hung  it  to  the  door  within  the  cavern,  two  parts  to  the  right  jamb 
and  as  many  to  the  left1  that  the  sight  might  be  a  warning  of 
approaching  doom  for  all  who  dared  enter  the  cave.  Then  coming 
out  they  closed  the  hoard  door  and  rode  away  upon  their  wonted 
work.  Now  when  night  fell  and  Kasim  came  not  home,  his  wife 
waxed  uneasy  in  mind  and  running  round  to  Alt  Baba  said,  "  O 
my  brother,  Kasim  hath  not  returned  :  thou  knowest  whither  he 
went,  and  sore  I  fear  me  some  misfortune  hath  betided  him."  Ali 
Baba  also  divined  that  a  mishap  had  happened  to  prevent  his 
return  ;  not  the  less,  however,  he  strove  to  comfort  his  sister-in-law 
with  words  of  cheer  and  said,  "  O  wife  of  my  brother,  Kasim  haply 
exerciseth  discretion  and,  avoiding  the  city,  cometh  by  a  round- 
about road  and  will  be  here  anon.  This,  I  do  believe,  is  the  reason 
why  he  tarrieth."  Thereupon  comforted  in  spirit  Kasim's  wife 
fared  homewards  and  sat  awaiting  her  husband's  return  ;  but  when 
half  the  night  was  spent  and  still  he  came  not,  she  was  as  one 
distraught.  She  feared  to  cry  aloud  for  her  grief,  lest  haply  the 
neighbours  hearing  her  should  come  and  learn  the  secret ;  so  she 
wept  in  silence  and  upbraiding  herself  fell  to  thinking,  "  Wherefore 
did  I  disclose  this  secret  to  him  and  beget  envy  and  jealousy  of 
Ali  Baba  ?  this  be  the  fruit  thereof  and  hence  the  disaster  that  hath 
come  down  upon  me."  She  ^pent  the  rest  of  the  night  in  bitter 
tears  and  early  on  the  morrow  hied  in  hottest  hurry  to  Ali  Baba 
and  prayed  that  he  would  go  forth  in  quest  of  his  brother ;  so  he 
strove  to  console  her  and  straightway  set  out  with  his  asses  for  the 
forest.  Presently,  reaching  the  rock  he  wondered  to  see  stains  of 
blood  freshly  shed  and  not  finding  his  brother  or  the  ten  mules  he 
forefelt  a  calamity  from  so  evil  a  sign.  He  then  went  to  the  door 
and  saving,  "  Open,  O  Simsim ! "  he  pushed  in  and  saw  the 
dead  body  of  Kasim,  two  parts  hanging  to  the  right,  and  the  rest 


1  This  is  in  Galland  and  it  U  followed  by  the  H.  V. ;  but  it  would  be  more  natural  to 
•oppose  that  of  the  quarters  two  were  hung  up  outside  the  door  and  the  other*  withia. 


378  Supplemental  Nights. 

to  the  left  of  the  entrance.  Albeit  he  was  affrighted  beyond 
measure  of  affright  he  wrapped  the  quarters  in  two  cloths  and  laid 
them  upon  one  of  his  asses,  hiding  them  carefully  with  sticks  and 
fuel  that  none  might  see  them.  Then  he  placed  the  bags  of  gold 
upon  the  two  other  animals  and  likewise  covered  them  most 
carefully  ;  and,  when  all  was  made  ready  he  closed  the  cave-door 
with  the  magical  words,  and  set  him  forth  wending  homewards  with 
all  ward  and  watchfulness.  The  asses  with  the  load  of  Ashrafis  he 
made  over  to  his  wife  and  bade  her  bury  the  bags  with  diligence  ; 
but  he  told  her  not  the  condition  in  which  he  had  come  upon  his 
orother  Kasim.  Then  he  went  with  the  other  ass,  to  wit,  the  beast 
whereon  was  laid  the  corpse  to  the  widow's  house  and  knocked 
gently  at  the  door.  Now  Kasim  had  a  slave-girl  shrewd  and 
sharp-witted,  Morgiana1  hight.  She  as  softly  undid  the  bolt  and 
admitted  AH  Baba  and  the  ass  into  the  courtyard  of  the  house, 
when  he  let  down  the  body  from  the  beast's  back  and  said,  "  O 
Morgiana,  haste  thee  and  make  thee  ready  to  perform  the  rites  for 
the  burial  of  thy  lord  :  I  now  go  to  tell  the  tidings  to  thy  mistress 
and  I  will  quickly  return  to  help  thee  in  this  matter."  At  that 
instant  Kasim's  widow  seeing  her  brother-in-law,  exclaimed,  "  O 
AH  Baba,  what  news  bringest  thou  of  my  spouse  ?  Alas,  I  see 
grief  tokens  written  upon  thy  countenance.  Say  quickly  what 
hath  happened."  Then  he  recounted  to  her  how  it  had  fared  with 
her  husband  and  how  he  had  been  slain  by  the  robbers  and  in  what 
wise  he  had  brought  home  the  dead  body.  -  And  as  the  morn 
began  to  dawn  Shahrazad  held  her  peace  till 


en*  of  t&e  S>fx  ^imfcrefc  an*  ^foentg-nfotj) 

THEN  said  she:  -  1  have  heard,  O  auspicious  King,  that  AH 
Baba  pursued  :—  "  O  my  lady,  what  was  to  happen  hath  happened, 

1  I  am   unwilling  to   alter  the  time   honoured  corruption  :    properly   it   is   written 
Marjinah  =  thc  V  Coralline,"  from  Marjan  =  red  coral,  for  which  see  vols.  ii,  100  ;  vii.  373. 


Ali  Baba  and  the  Forty  Thiews.  379 

but  it  behoveth  us  to  keep  this  matter  secret,  for  that  our  lives 
depend  upon  privacy."  She  wept  with  sore  weeping  and  made 
answer,  "  It  hath  fared  with  my  husband  according  to  the  fiat  of 
Fate ;  and  now  for  thy  safety's  sake  I  give  thee  my  word  to  keep 
the  affair  concealed."  He  replied,  "  Naught  can  avail  when  Allah 
hath  decreed.  Rest  thee  in  patience;  until  the  days  of  thy 
widowhood1  be  accomplish! ;  after  which  time  I  will  take  thee  to 
wife,  and  thou  shalt  live  in  comfort  and  happiness  ;  and  fear  not 
lest  my  first  spouse  vex  thee  or  show  aught  of  jealousy,  for  that 
she  is  kindly  and  tender  of  heart."  The  widow  lamenting  her 
loss  noisily,  cried,  "  Be  it  as  e'en  thou  please."  Then  Ali  Baba 
farewelled  her,  weeping  and  wailing  for  her  husband  ;  and  joining 
Morgiana  took  counsel  with  her  how  to  manage  the  burial  of  his 
brother.  So,  after  much  consultation  and  many  warnings,  he  left 
the  slave-girl  and  departed  home  driving  his  ass  before  him.  As 
soon  as  Ali  Baba  had  fared  forth  Morgiana  went  quickly  to  a 
druggist's  shop ;  and,  that  she  might  the  better  dissemble  with 
him  and  not  make  known  the  matter,  she  asked  of  him  a  drug 
often  administered  to  men  when  diseased  with  dangerous  distemper. 
He  gave  it  saying,  "  Who  is  there  in  thy  house  that  lieth  so  ill  as 
to  require  this  medicine?"  and  said  she,  "My  Master  Kasim  is 
sick  well  nigh  unto  death  :  for  many  days  he  hath  nor  spoken  nor 
tasted  aught  of  food,  so  that  almost  we  despair  of  his  life."  Next 
day  Morgiana  went  again  and  asked  the  druggist  for  more  of 
medicine  and  essences  such  as  are  adhibited  to  the  sick  when  at 
door  of  death,  that  the  moribund  may  haply  rally  before  the 
last  breath.  The  man  gave  the  potion  and  she  taking  it  sighed 
aloud  and  wept,  saying,  "  I  fear  me  he  may  not  have  strength  to 
drink  this  draught :  methinks  all  will  be  over  with  him  ere  I  return 
to  the  house."  Meanwhile  Ali  Baba  was  anxiously  awaiting  to 
hear  sounds  of  wailing  and  lamentation  in  Kasim's  home  that  be 


1  i.e.  the  "  'Iddfth,"  during  which  the  could  not  marry.     See  vol.  iii.  992. 
VOL.  III.  C  C 


380  Supplemental  Nights. 

might  at  such  signal  hasten  thither  and  take  part  in  the  ceremonies 
of  the  funeral.     Early  on  the  second  day  Morgiana  went  with 
veiled  face  to  one  Babd  Mustafa,1  a  tailor  well  shotten  in  years 
whose  craft  was  to  make  shrouds  and  cerecloths ;  and  as  soon  as 
she  saw  him  open  his  shop  she  gave  him  a  gold  piece  and  said, 
"Do  thou  bind  a  bandage  over  thine  eyes  and  come  along  with 
me."     Mustafa    made    as    though    he    would    not    go,   whereat 
Morgiana  placed  a  second  gold  coin  in  his  palm  and  entreated 
him  to  accompany  her.     The  tailor  presently  consented  for  greed 
of  gain,  so  tying  a  kerchief  tightly  over  his  eyes  she  led  him  by 
the  hand  to  the  house  wherein  lay  the  dead  body  of  her  master. 
Then,  taking  off  the  bandage  in  the  darkened  room  she  bade  him 
sew  together  the  quarters  of  the  corpse,  limb  to  its  limb  ;  and,  cast- 
ing a  cloth  upon  the  body,  said  to  the  tailor,  "  Make  haste  and  sew 
a  shroud  according  to  the  size  of  this  dead  man  and  I  will  give 
thee  therefor  yet  another  ducat."   Baba  Mustafa  quickly  made  the 
cere  cloth  of  fitting  length  and  breadth,  and  Morgiana  paid  him 
the  promised  Ashrafi  ;  then  once  more  bandaging  his  eyes  led  him 
back  to  the  place  whence  she  had  brought  him.     After  this  she 
returned  hurriedly  home  and  with  the  help  of  Ali  Baba  washed 
the  body,  in  warm  water  and  donning  the  shroud  lay  the  corpse 
upon  a  clean  place  ready  for  burial.     This  done  Morgiana  went 
to  the  mosque  and  gave  notice  to  an  Imdm2  that  a  funeral  was 
awaiting  the  mourners  in  a  certain  household,  and  prayed  that  he 
would  come  to  read  the  prayers  for  the  dead  ;  and  the  Imam  went 
back  with  her.     Then  four  neighbours  took  up  the  bier3  and  bore 

1  In  Galland  he  is  a  savetier  *  *  *  naturellementgaitetquiavaittoujoursleniot 
pour  rire:  the  H.V.  naturally  changed  him  to  a  tailor  as  the  Cha"ma"r  or  leather- worker 
would  be  inadmissible  to  polite  conversation. 

8  i.e.  a  leader  of  prayer;  the  Pers.  "Pfsh-namaz"  =  fore-prayer,  see  vols.  ii.  203? 
iv.  ill  and  227.  Galland  has  "{rosin,"  which  can  mean  only  faith,  belief,  and  in  this 
blunder  he  is  conscientiously  followed  by  his  translators — servum  pecus. 

3  Galland.nails  down  the  corpse  in  the  bier— a  Christian  practice— and  he  certainly 
knew  better.  Moreover,  prayers  for  the  dead  are  mostly  recited  over  the  bier  when 
placed  upon  the  brink  of  the  grave ;  nor  is  it  usual  for  a  woman  to  play  so  prominent  a 
part  in  the  ceremony. 


All  Baba  and  thi  Forty  Thieves.  381 

it  on  tPdr  shoulders  and  fared  forth  with  the  Imam  and  others 
who  were  wont  to  give  assistance  at  such  obsequies.  After  the 
funeral  prayers  were  ended  four  other  men  carried  off  the  coffin  ; 
and  Morgiana  walked  before  it  bare  of  head,  striking  her  breast 
and  weeping  and  wailing  with  exceeding  loud  lament,  whilst  Ali 
Baba  and  the  neighbours  came  behind.  In  such  order  they 
entered  the  cemetery  and  buried  him  ;  then,  leaving  him  to  Munkar 
and  Nakir1  —  the  Questioners  of  the  Dead  —  all  wended  their  ways. 
Presently  the  women  of  the  quarter,  according  to  the  custom  of  the 
city,  gathered  together  in  the  house  of  mourning  and  sat  an  hour 
with  Kasim's  widow  comforting  and  condoling,  presently  leaving 
her  somewhat  resigned  and  cheered.  Ali  Baba  stayed  forty  days 
at  home  in  ceremonial  lamentation  for  the  loss  of  his  brother  ;  so 
none  within  the  town  save  himself  and  his  wife  (Kasim's  widow) 
and  Morgiana  knew  aught  about  the  secret.  And  when  the  forty 
days  of  mourning  were  ended  Ali  Baba  removed  to  his  own 
quarters  all  the  property  belonging  to  the  deceased  and  openly 
married  the  widow  ;  then  he  appointed  his  nephew,  his  brother's 
eldest  son,  who  had  lived  a  long  time  with  a  wealthy  merchant 
and  was  perfect  of  knowledge  in  all  matters  of  trade,  such  as  selling 
and  buying,  to  take  charge  of  the  defunct's  shop  and  to  carry  on 
the  business.  -  And  as  the  morn  began  to  dawn  Shahrazad  held 
her  peace  till 


£f)c  tnto  of  tfjt  &(x  ftun&rrt  anb  2T&irtter!) 


THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  it  so  chanced 
one  day  when  the  robbers,  as  was  their  wont,  came  to  the  treasure- 
cave  that  they  marvelled  exceedingly  to  find  nor  sign  nor  trace  of 
Kasim's  body  whilst  they  observed  that  much  of  gold  had  been 
carried  off.  Quoth  the  Captain,  "  Now  it  behoveth  us  to  make 

1  See  voU.  v.  in  ;  ix.  163  tod  x.  47. 


382  Supplemental  Nights. 

enquiry  in  this  matter ;  else  shall  we  suffer  much  of  loss  artd  this 
our  treasure,  which  we  and  our  forefathers  have  amassed  during 
the  course  of  many  years,  will  little  by  little  be  wasted  and 
spoiled."  Hereto  all  assented  and  with  single  mind  agreed  that 
he  whom  they  had  slain  had  knowledge  of  the  magical  words 
whereby  the  door  was  made  to  open ;  moreover  that  some  one 
beside  him  had  cognizance  of  the  spell  and  had  carried  off  the 
body,  and  also  much  of  gold ;  wherefore  they  needs  must  make 
diligent  research  and  find  out  who  the  man  ever  might  be.  They 
then  took  counsel  and  determined  that  one  amongst  them,  who 
should  be  sagacious  and  deft  of  wit,  must  don  the  dress  of  some 
merchant  from  foreign  parts ;  then,  repairing  to  the  city  he  must 
go  about  from  quarter  to  quarter  and  from  street  to  street,  and 
learn  if  any  townsman  had  lately  died  and  if  so  where  he  wont  to 
dwell,  that  with  this  clue  they  might  be  enabled  to  find  the  wight 
they  sought.  Hereat  said  one  of  the  robbers,  "  Grant  me  leave 
that  I  fare  and  find  out  such  tidings  in  the  town  and  bring  thee 
word  anon ;  and  if  I  fail  of  my  purpose  I  hold  my  life  in  forfeit." 
Accordingly  that  bandit,  after  disguising  himself  by  dress,  pushed 
at  night  into  the  town  and  next  morning  early  he  repaired  to  the 
market-square  and  saw  that  none  of  the  shops  had  yet  been  opened, 
save  only  that  of  Baba  Mustafa  the  tailor,  who  thread  and  needle 
in  hand  sat  upon  his  working-stool.  The  thief  bade  him  good  day 
and  said,  "  'Tis  yet  dark  :  how  canst  thou  see  to  sew  ? "  Said  the 
tailor,  "  I  perceive  thou  art  a  stranger.  Despite  my  years  my 
eyesight  is  so  keen  that  only  yesterday  I  sewed  together  a  dead 
body  whilst  sitting  in  a  room  quite  darkened."  Quoth  the  bandit 
thereupon  to  himself,  "  I  shall  get  somewhat  of  my  want  from  this 
snip ; )?  and  to  secure  a  further  clue  he  asked, "  Meseemeth  thou 
wouldst  jest  with  me  and  thou  meanest  that  a  cerecloth  for  a 
corpse  was  stitched  by  thee  and  that  thy  business  is  to  sew 
shrouds."  Answered  the  tailor,  "It  mattereth  not  to  thee :  question 
me  no  more  questions."  Thereupon  the  cobber  placed  an  Ashrafi 


Ali  Baba  and  tk  Forty  TJuevu. 


383 


in  his  hand  and  continued, "  I  desire  not  to  discover  aught  thou 
hidest,  albeit  my  breast  like  every  honest  man's  is  the  grave  of 
secrets ;  and  this  only  would  I  learn  of  thee,  in  what  house  didst 
thou  do  that  job?  Canst  thou  direct  me  thither,  or  thyself 
conduct  me  thereto?"  The  tailor  took  the  gold  with  greed  and 
cried,  "  I  have  not  seen  with  my  own  eyes  the  way  to  that  house. 
A  certain  bondswoman  led  me  to  a  place  which  I  know  right  well 
and  there  she  bandaged  my  eyes  and  guided  me  to  some  tene- 
ment and  lastly  carried  me  into  a  darkened  room  where  lay  the  dead 
body  dismembered.  Then  she  unbound  the  kerchief  and  bade  me 
sew  together  first  the  corpse  and  then  the  shroud,  which  having 
done  she  again  blindfolded  me  and  led  me  back  to  the  stead 
whence  she  had  brought  me  and  left  me  there.  Thou  seest  then  I 
am  not  able  to  tell  thee  where  thou  shalt  find  the  house."  Quoth 
the  robber, "  Albeit  thou  knowest  not  the  dwelling  whereof  thou 
speakest,  still  canst  thou  take  me  to  the  place  where  thou  wast 
blindfolded ;  then  I  will  bind  a  kerchief  over  thine  eyes  and  lead 
thee  as  thou  wast  led  :  on  this  wise  perchance  thou  mayest  hit 
upon  the  site.  An  thou  wilt  do  this  favour  by  me,  see  here 
another  golden  ducat  is  thine."  Thereupon  the  bandit  slipped  a 
second  Ashrafi  into  the  tailor's  palm,  and  Baba  Mustafa  thrust  it 
with  the  first  into  his  pocket ;  then,  leaving  his  shop  as  it  was,  he 
walked  to  the  place  where  Morgiana  had  tied  the  kerchief  around 
his  eyes,  and  with  him  went  the  robber  who,  after  binding  on  the 
bandage,  led  him  by  the  hand.  Baba  Mustafa,  who  was  clever  and 
keen-witted,  presently  striking  the  street  whereby  he  had  fared 
with  the  handmaid,  walked  on  counting  step  by  step ;  then,  halting 
suddenly,  he  said,  "Thus  far  I  came  with  her;"  and  the  twain 
stopped  in  front  of  Kasim's  house  wherein  now  dwelt  his  brother 

Ali  Baba. And  as  the  morn  began  to  dawn  Shahrazad  held 

her  peace  till 


384  Supplemental  Nights. 


end  of  t&e  S>fx  f^tmtorefc  an& 

THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  the 
robber  then  made  marks  with  white  chalk  upon  the  door  to  the 
end  that  he  might  readily  find  it  at  some  future  time,  and 
removing  the  bandage  from  the  tailor's  eyes  said,  "O  Baba 
Mustafa,  I  thank  thee  for  this  favour  :  and  Almighty  Allah 
guerdon  thee  for  thy  goodness.  Tell  me  now,  I  pray  thee,  who 
dwelleth  in  yonder  house  ?  "  Quoth  he,  "In  very  sooth  I  wot  not, 
for  I  have  little  knowledge  concerning  this  quarter  of  the  city  ;  " 
and  the  bandit,  understanding  that  he  could  find  no  further  clue 
from  the  tailor,  dismissed  him  to  his  shop  with  abundant  thanks, 
and  hastened  back  to  the  tryst-place  in  the  jungle  where  the  band 
awaited  his  coming.  Not  long  after  it  so  fortuned  that  Morgiana, 
going  out  upon  some  errand,  marvelled  exceedingly  at  seeing 
the  chalk-marks  showing  white  in  the  door  ;  she  stood  awhile 
deep  in  thought  and  presently  divined  that  some  enemy  had  made 
the  signs  that  he  might  recognize  the  house  and  play  some  sleight 
upon  her  lord.  She  therefore  chalked  the  doors  of  all  her 
neighbours  in  like  manner  and  kept  the  matter  secret,  never 
entrusting  it  or  to  master  or  to  mistress.  Meanwhile  the  robber 
told  his  comrades  his  tale  of  adventure  and  how  he  had  found 
the  clue  ;  so  the  Captain  and  with  him  all  the  band  went  one 
after  other  by  different  ways  till  they  entered  the  city  ;  and  he 
who  had  placed  the  mark  on  All  Baba's  door  accompanied  the 
Chief  to  point  out  the  place.  He  conducted  him  straightway 
to  the  house  and  shewing  the  sign  exclaimed,  "  Here  dwelleth 
he  of  whom  we  are  in  search  !  *'  But  when  the  Captain  looked 
around  him  he  saw  that  all  the  dwellings  bore  chalk-marks  after 
like  fashion  and  he  wondered  saying,  "  By  what  manner  of  means 
knowest  thou  which  house  of  all  these  houses  that  bear  similar 
signs  is  that  whereof  thou  spakest  ?  "  Hereat  the  robber-guide 
was  confounded  beyond  measure  of  confusion,  and  could  make  no 


Ali  Baba  and  the  Forty  Thieves. 


38S 


answer  ;  then  with  an  oath  he  cried,  "  I  did  assuredly  set  a  sign 
upon  a  door,  but  I  know  not  whence  came  all  the  marks  upon 
the  other  entrances  ;  nor  can  I  say  for  a  surety  which  it  was  I 
chalked."  Thereupon  the  Captain  returned  to  the  market-place 
and  said  to  his  men,  "  We  have  toiled  and  laboured  in  vain,  nor 
have  we  found  the  house  we  went  forth  to  seek.  Return  we  now 
to  the  forest  our  rendezvous :  I  also  will  fare  thither."  Then  all 
trooped  off  and  assembled  together  within  the  treasure-cave  ;  and, 
when  the  robbers  had  all  met,  the  Captain  judged  him  worthy 
of  punishment  who  had  spoken  falsely  and  had  led  them  through 
the  city  to  no  purpose.  So  he  imprisoned  him  in  presence  of 
them  all ; l  and  then  said  he,  "  To  him  amongst  you  will  I  show 
special  favour  who  shall  go  to  town  and  bring  me  intelligence 
whereby  we  may  lay  hands  upon  the  plunderer  of  our  property." 
Hereat  another  of  the  company  came  forward  and  said,  "  I  am 
ready  to  go  and  enquire  into  the  case,  and  'tis  I  who  will  bring 
thee  to  thy  wish."  The  Captain  after  giving  him  presents  and 
promises  despatched  him  upon  his  errand  ;  and  by  the  decree 
of  Destiny  which  none  may  gainsay,  this  second  robber  went 
first  to  the  house  of  Baba  Mustafa  the  tailor,  as  had  done  the 
thief  who  had  foregone  him.  In  like  manner  he  also  persuaded 
the  snip  with  gifts  of  golden  coin  that  he  be  led  hoodwinked 
and  thus  too  he  was  guided  to  AH  Baba's  door.  Here  noting 
the  work  of  his  predecessor,  he  affixed  to  the  jamb  a  mark  with 
red  chalk  the  better  to  distinguish  it  from  the  others  whereon 
still  showed  the  white.  Then  hied  he  back  in  stealth  to  his 
company;  but  Morgiana  on  her  part  also  descried  the  red 
sign  on  the  entrance  and  with  subtle  forethought  marked  all 
the  others  after  the  same  fashion  ;  nor  told  she  any  what  she 
had  done.  Meanwhile  the  bandit  rejoined  his  band  and  vauntingly 

1  Galland  is  less  merciful,  *'  Aussitdtle  conductor  fut  dtclart  dig**  di  mcrt  lout  fnm 
trove,  et  U  />  condamna  lui-mfme,"  etc.  The  criminal,  indeed,  condemns  himself  and 
firmly  offers  his  neck  to  be  stricken. 


386  Supplemental  Nights. 

$aid,  "  O  our  Captain,  I  have  found  the  house  and  thereon  put  a 
mark  whereby  I  shall  distinguish  it  clearly  from  all  its  neighbours." 
-  And  as  the  morn  began  to  dawn  Shahrazad  held  her  peace  till 


of.  tfre 

THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  the 
Captain  despatched  another  of  his  men  to  the  city  and  he  found 
the  place,  but,  as  aforetime,  when  the  troop  repaired  thither  they 
saw  each  and  every  house  marked  with  signs  of  red  chalk.  So 
they  returned  disappointed  and  the  Captain,  waxing  displeased 
exceedingly  and  distraught,  clapped  also  this  spy  into  gaol. 
Then  said  the  chief  to  himself,  "Two  men  have  failed  in  their 
endeavour  and  have  met  their  rightful  meed  of  punishment  ;  and 
I  trow  that  none  other  of  my  band  will  essay  to  follow  up  their 
research  ;  so  I  myself  will  go  and  find  the  house  of  this  wight." 
Accordingly  he  fared  along  and  aided  by  the  tailor  Baba  Mustafa, 
who  had  gained  much  gain  of  golden  pieces  in  this  matter,  he 
hit  upon  the  house  of  AH  Baba  ;  and  here  he  made  no  outward 
show  or  sign,  but  marked  it  on  the  tablet1  of  his  heart  and 
impressed  the  picture  upon  the  page  of  his  memory.  Then 
returning  to  the  jungle  he  said  to  his  men,  "I  have  full  cog- 
m'zance  of  the  place  and  have  limned  it  clearly  in  my  mind  ;  so 
now  there  will  be  no  difficulty  in  finding  it.  Go  forth  straight- 
ways  and  buy  me  and  bring  hither  nineteen  mules  together  with 
one  large  leathern  jar  of  mustard  oil  and  seven  and  thirty  vessels 
of  the  same  kind  clean  empty.  Without  me  and  the  two  locked 
up  in  gaol  ye  number  thirty-seven  souls  ;  so  I  will  stow  you 
away  armed  and  accoutred  each  within  his  jar  and  will  load 
two  upon  each  mule,  and  upon  the  nineteenth  mule  there  shall 
be  a  man  in  an  empty  jar  on  one  side,  and  on  the  other  the 
jar  full  of  oil.  I  for  my  part,  in  guise  of  an  oil-merchant,  will 

1  In  the  text  «'  Lauh,"  for  which  see  vol.  v.  73. 


Ati  Baba  and  thi  Forty  Thuves.  387 

drive  the  mules  into  the  town,  arriving  at  the  house  by  night, 
and  will  ask  permission  of  its  master  to  tarry  there  until  morning. 
After  this  we  shall  seek  occasion  during  the  dark  hours  to  rise 
up  and  fall  upon  him  and  slay  him."  Furthermore  the  Captain 
spake  saying,  "When  we  have  made  an  end  of  him  we  shall 
recover  the  gold  and  treasure  whereof  he  robbed  us  and  bring  it 
back  upon  the  mules."  This  counsel  pleased  the  robbers  who 
went  forthwith  and  purchased  mules  and  huge  leathern  jars,  and 
did  as  the  Captain  had  bidden  them.  And  after  a  delay  of 
three  days  shortly  before  nightfall  they  arose ;  and  over-smearing 
all  the  jars  with  oil  of  mustard,  each  hid  him  inside  an  empty 
vessel.  The  Chief  then  disguised  himself  in  trader's  gear  and 
placed  the  jars  upon  the  nineteen  mules ;  to  wit,  the  thirty-seven 
vessels  in  each  of  which  lay  a  robber  armed  and  accoutred,  and 
the  one  that  was  full  of  oil.  This  done,  he  drove  the  beasts 
before  him  and  presently  he  reached  All  Baba's  place  at  night- 
fall; when  it  chanced  that  the  house-master  was  strolling  after 
supper  to  and  fro  in  front  of  his  home.  The  Captain  saluted 
him  with  the  salam  and  said,  "  I  come  from  such  and  such  a 
village  with  oil ;  and  ofttimes  have  I  been  here  a-selling  oil,  but 
now  to  my  grief  I  have  arrived  too  late  and  I  am  sore  troubled 
and  perplexed  as  to  where  I  shall  spend  the  night.  An  thou 
have  pity  on  me  I  pray  thee  grant  that  I  tarry  here  in  thy  court- 
yard and  ease  the  mules  by  taking  down  the  jars  and  giving  the 
beasts  somewhat  of  fodder."  Albeit  Ali  Baba  had  heard  the 
Captain's  voice  when  perched  upon  the  tree  and  had  seen  him 
enter  the  cave,  yet  by  reason  of  the  disguise  he  knew  him  not 
for  the  leader  of  the  thieves,  and  granted  his  request  with  hearty 
welcome  and  gave  him  full  license  to  halt  there  for  the  night 
He  then  pointed  out  an  empty  shed  wherein  to  tether  the  mules, 
and  bade  one  of  the  slave-boys  go  fetch  grain  and  water.  He 
also  gave  orders  to  the  slave-girl  Morgiana  saying,  "A  guest 
hath  come  hither  and  tarrieth  here  to-night.  Do  thou  busy 


3  $8  Supplemental  Nigkls. 

thyself  with  all  speed  about  his  supper  and  make  ready  the  guest- 
bed  for  him."  Presently,  when  the  Captain  had  let  down  all  the 
jars  and  had  fed  and  watered  his  mules,  AH  Baba  received  him 
with  all  courtesy  and  kindness,  and  summoning  Morgiana  said  in 
his  presence,  "  See  thou  fail  not  in  service  of  this  our  stranger 
nor  suffer  him  to  lack  for  aught.  To-morrow  early  I  would  fare 
to  the  Hammam  and  bathe  ;  so  do  thou  give  my  slave-boy  Abdullah 
a  suit  of  clean  white  clothes  which  I  may  put  on  after  washing ; 
moreover  make  thee  ready  a  somewhat  of  broth  overnight  that 
I  may  drink  it  after  my  return  home."  Replied  she,  « I  will 
have  all  in  readiness  as  thou  hast  bidden."  So  AH  Baba  retired 
to  his  rest,  and  the  Captain,  having  supped,  repaired  to  the  shed 
and  saw  that  all  the  mules  had  their  food  and  drink  for  the 

njght. And  as  the  morn  began  to  dawn  Shahrazad  held  her 

peace  till 

W)t  enfc  of  fte  Sbtx  $^untfteb  anfc  <£Ijtttp--t!jtc&  Ntgf)t, 

THEN  said  she : 1  have  heard,  O  auspicious  King,  that  the  Cap- 
tain, after  seeing  to  the  mules  and  the  jars  which  AH  Baba  and  his 
household  held  to  be  full  of  oil,  finding  utter  privacy,  whispered  to  his 
men  who  were  in  ambush,  "  This  night  at  midnight  when  ye  hear 
my  voice,  do  you  quickly  open  with  your  sharp  knives  the  leathern 
jars  from  top  to  bottom  and  issue  forth  without  delay."  Then 
passing  through  the  kitchen  he  reached  the  chamber  wherein  a  bed 
had  been  dispread  for  him,  Morgiana  showing  the  way  with  a 
lamp.  Quoth  she,  "  An  thou  need  aught  beside  I  pray  thee  com- 
mand this  thy  slave  who  is  ever  ready  to  obey  thy  say ! "  He 
made  answer,  "  Naught  else  need  I  ; "  then,  putting  out  the  light, 
he  lay  him  down  on  the  bed  to  sleep  awhile  ere  the  time  came  to 
rouse  his  men  and  finish  off  the  work.  Meanwhile  Morgiana  did 
as  her  master  had  bidden  her  :  she  first  took  out  a  suit  of  clean 
white  clothes  and  made  it  over  to  Abdullah  who  had  not  yet  go»e 


Ali  Baba  and  thi  Forty  Thieves.  389 

to  rest ;  then  she  placed  the  pipkin  upon  the  hearth  to  boil  the 
broth  and  blew  the  fire  till  it  burnt  briskly.  After  a  short  delay 
she  needs  must  see  an  the  broth  be  boiling,  but  by  that  time  all 
the  lamps  had  gone  out  and  she  found  that  the  oil  was  spent  and 
that  nowhere  could  she  get  a  light.  The  slave-boy  Abdullah 
observed  that  she  was  troubled  and  perplexed  hereat,  and  quoth 
he  to  her,  "  Why  make  so  much  ado  ?  In  yonder  shed  are  many 
jars  of  oil:  go  now  and  take  as  much  soever  as  thou  listest." 
Morgiana  gave  thanks  to  him  for  his  suggestion  ;  and  Abdullah, 
who  was  lying  at  his  ease  in  the  hall,  went  off  to  sleep  so  that  he 
might  wake  betimes  and  serve  Ali  Baba  in  the  bath.  So  the  hand- 
maiden  rose !  and  with  oil-can  in  hand  walked  to  the  shed  where 
stood  the  leathern  jars  all  ranged  in  rows.  Now,  as  she  drew  nigh 
unto  one  of  the  vessels,  the  thief  who  was  hidden  therein  hearing 
the  tread  of  footsteps  bethought  him  that  it  was  of  his  Captain 
whose  summons  he  awaited  ;  so  he  whispered,  "  Is  it  now  time  for 
us  to  sally  forth  ?  "  Morgiana  started  back  affrighted  at  the  sound 
of  human  accents ;  but,  inasmuch  as  she  was  bold  and  ready  of 
wit,  she  replied,  "  The  time  is  not  yet  come,"  and  said  to  herself, 
"  These  jars  are  not  full  of  oil  and  herein  I  perceive  a  manner  of 
mystery.  Haply  the  oil  merchant  hatcheth  some  treacherous  plot 
against  my  lord  ;  so  Allah,  the  Compassionating,  the  Compassion- 
ate, protect  us  from  his  snares ! "  Wherefore  she  answered  in  a 
voice  made  like  to  the  Captain's,  "  Not  yet,  the  time  is  not 
come."  Then  she  went  to  the  next  jar  and  returned  the  same 
reply  to  him  who  was  within,  and  so  on  to  all  the  vessels  one  by 
one.  Then  said  she  in  herself,  "  Laud  to  the  Lord !  my  master 
took  this  fellow  in  believing  him  to  be  an  oil-merchant,  but  lo,  he 
hath  admitted  a  band  of  robbers,  who  only  await  the  signal  to  fall 


1  In  Arab.  «'Kima"=he  rose,  which,  in  vulgar  speech  especially  in  Egypt,  =  he 
began.  So  in  Spitta-Bey's  "Comes  Arabes  Mod  ernes  "  (p.  124)  "  Kimat  al-Sibhah 
dhikat  fl  yad  akhi-h  "  =  the  chaplet  began  (lit.  arose)  to  wax  tight  in  his  brother's 
This  sense  is  shadowed  forth  in  classical  Arabic. 


39O  Supplemental  Nights. 

upon  him  and  plunder  the  place  and  do  him  die."  Then  passed 
she  on  to  the  furthest  jar  and  finding  it  brimming  with  oil,  filled 
her  can,  and  returning  to  the  kitchen,  trimmed  the  lamp  and  lit 
the  wicks ;  then,  bringing  forth  a  large  cauldron,  she  set  it  upon 
the  fire,  and  filling  it  with  oil  from  out  the  jar  heaped  wood  upon 
the  hearth  and  fanned  it  to  a  fierce  flame  the  readier  to  boil  its 
contents.  When  this  was  done  she  baled  it  out  in  potfuls  and 
poured  it  seething  hot  into  the  leathern  vessels  one  by  one  while 
the  thieves  unable  to  escape  were  scalded  to  death  and  every  jar 
contained  a  corpse.1  Thus  did  this  slave-girl  by  her  subtle  wit 
make  a  clean  end  of  all  noiselessly  and  unknown  even  to  the 
dwellers  in  the  house.  Now  when  she  had  satisfied  herself  that 
each  and  every  of  the  men  had  been  slain,  she  went  back  to  the 
kitchen  and  shutting  to  the  door  sat  brewing  AH  Baba's  broth. 
Scarce  had  an  hour  passed  before  the  Captain  woke  from  sleep  ; 
and,  opening  wide  his  window,  saw  that  all  was  dark  and  silent ; 
so  he  clapped  his  hands  as  a  signal  for  his  men  to  come  forth  but 
not  a  sound  was  heard  in  return.  After  awhile  he  clapped  again 
and  called  aloud  but  got  no  answer  ;  and  when  he  cried  out  a  third 
time  without  reply  he  was  perplexed  and  went  out  to  the  shed 
wherein  stood  the  jars.  He  thought  to  himself,  "  Perchance  all 
are  fallen  asleep  whenas  the  time  for  action  is  now  at  hand,  so 
I  must  e'en  awaken  them  without  stay  or  delay."  Then  approach- 
ing the  nearest  jar  he  was  startled  by  a  smell  of  oil  and  seething 
flesh  ;  and  touching  it  outside  he  felt  it  reeking  hot ;  then  going 
to  the  others  one  by  one,  he  found  all  in  like  condition.  Hereat 
he  knew  for  a  surety  the  fate  which  had  betided  his  band  and, 
fearing  for  his  own  safety,  he  clomb  on  to  the  wall,  and  thence 
dropping  into  a  garden  made  his  escape  in  high  dudgeon  and  sore 

1  So  in  old  Arabian  history  "  Kasir  "  (the  Little  One),  the  Arab  Zopyrus,  stows  away 
in  huge  camel-bags  the  2,000  warriors  intended  to  surprise  masterful  Queen  Zebba. 
Chronique  de  Tabari,  vol.  ii.  26.  Also  the  armed  men  in  boxes  by  which  Shamar, 
King  of  Al-Yaman,  took  Shamar-kand  =  Shamar's-town,  now  Samarkand.  (Ibid. 
11.158.) 


Ali  Baba  and  the  Forty  Thieves.  391 

disappointment  Morgiana  awaited  awhile  to  see  the  Captain 
return  from  the  shed  but  he  came  not  ;  whereat  she  knew  tfiat  he 
had  scaled  the  wall  and  had  taken  to  flight,  for  that  the  street-door 
Was  double-locked  ;  and  the  thieves  being  all  disposed  of  on  this 
wise  Morgiana  laid  her  down  to  sleep  in  perfect  solace  and  ease 
of  mind.  When  two  hours  of  darkness  yet  remained,  Ali  Baba 
awoke  and  went  to  the  Hammam  knowing  naught  of  the  night- 
adventure,  for  the  gallant  slave-girl  had  not  aroused  him,  nor 
indeed  had  she  deemed  such  action  expedient,  because  had  she 
sought  an  opportunity  of  reporting  to  him  her  plan,  she  might 
haply  have  lost  her  chance  and  spoiled  the  project.  The  sun  was 
high  over  the  horizon  when  Ali  Baba  walked  back  from  the  Baths  ; 
and  he  marvelled  exceedingly  to  see  the  jars  still  standing  under 
the  shed  and  said,  "  How  cometh  it  that  he,  the  oil-merchant  my 
guest,  hath  not  carried  to  the  market  his  mules  and  jars  of 
oil?"  -  And  as  the  morn  began  to  dawn  Shahrazad  held  her 
peace  till 


tnfc  of  tfie  Sfctx  f^unfcrett  anfc  ^Tljirtg.fourtf) 

THEN  said  she:  -  1  have  heard,  O  auspicious  King,  that  Ali 
Baba  presently  asked  Morgiana  what  had  befallen  the  oil-merchant 
his  guest  whom  he  had  placed  under  her  charge  ;  and  she  answered, 
"Allah  Almighty  vouchsafe  to  thee  six  score  years  and  ten  of 
safety  !  I  will  tell  thee  in  privacy  of  this  merchant."  So  Ali 
Baba  went  apart  with  his  slave-girl,  who  taking  him  without  the 
house  first  locked  the  court-door  ;  then  showing  him  a  jar  she  said, 
"  Prithee  look  into  this  and  see  if  within  there  be  oil  or  aught  else." 
Thereupon  peering  inside  it  he  perceived  a  man  at  which  sight  he 
cried-  aloud  and  fain  would  have  fled  in  his  fright.  Quoth  Morgiana, 
"  Fear  him  not,  this  man  hath  no  longer  the  force  to  work  thee 
harm,  he  lieth  dead  and  stone-dead."  Hearing  such  words  of 
comfort  and  reassurance  Alt  Baba  asked,  "  O  Morgiana,  what  evils 
have  we  escaped  and  by  what  means  hath  this  wretch  become  the 


392  Supplemental  Nights. 

quarry  of  Fate  ?  "  She  answered  "  Alhamdolillah — Praise  be  to 
Almighty  Allah  \  —  I  will  inform  thee  fully  of  the  case  ;  but  hush 
thee,  speak  not  aloud,  lest  haply  the  neighbours  learn  the  secret 
and  it  end  in  our  confusion.  Look  now  into  all  the  jars,  one 
by  one  from  first  to  last."  So  AH  Baba  .examined  them  sever- 
ally and  found  in  each  a  man  fully  armed  and  accoutred  and  all 
lay  scalded  to  death.  Hereat  speechless  for  sheer  amazement 
he  stared  at  the  jars,  but  presently  recovering  himself  he  asked, 
"  And  where  is  he,  the  oil-merchant  ?  "  Answered  she,  "  Of  him 
also  I  will  inform  thee.  The  villain  was  no  trader  but  a  traitorous 
assassin  whose  honied  words  would  have  ensnared  thee  to  thy 
doom;  and  now  I  will  tell  thee  what  he  was  and  what  hath 
happened ;  but,  meanwhile  thou  art  fresh  from  the  Hammam  and 
thou  shouldst  first  drink  somewhat  of  this  broth  for  thy  stomach's 
and  thy  health's  sake."  So  AH  Baba  went  within  and  Morgiana 
served  up  the  mess ;  after  which  quoth  her  master,  "  I  fain  would 
hear  this  wondrous  story :  prithee  tell  it  to  me  and  set  my  heart  at 
ease."  Hereat  the  handmaid  fell  to  relating  whatso  had  betided 
in  these  words,  "  O  my  master,  when  thou  badest  me  boil  the 
broth  and  retiredst  to  rest,  thy  slave  in  obedience  to  thy  command 
took  out  a  suit  of  clean  white  clothes  and  gave  it  to  the  boy 
Abdullah;  then  kindled  the  fire  and  set  on  the  broth.  As  soon  as 
it  was  ready  I  had  need  to  light  a  lamp  so  that  I  might  see  to 
skim  it,  but  all  the  oil  was  spent,  and,  learning  this  I  told  my  want 
to  the  slave-boy  Abdullah,  who  advised  me  to  draw  somewhat 
from  the  jars  which  stood  under  the  shed.  Accordingly,  I  took  a 
can  and  went  to  the  first  vessel  when  suddenly  I  heard  a  voice 
within  whisper  with  all  caution,  '  Is  it  now  time  for  us  to  sally 
forth  ? '  I  was  amazed  thereat  and  judged  that  the  pretended 
merchant  had  laid  some  plot  to  slay  thee  \  so  I  replied,  *  The  time 
is  not  yet  come.'  Then  I  went  to  the  second  jar  and  heard  another 
voice  to  which  I  made  the  like  answer,  and  so  on  with  all  of  them. 
I  now  was  certified  that  these  men  awaited  only  some  signal  from 


Alt  Baba  and  the  Forty  Thieves.  393 

their  Chief  whom  thou  didst  take  to  guest  within  thy  walls  sup- 
posing him  to  be  a  merchant  in  oil ;  and  that  after  thou  receivedst 
him  hospitably  the  miscreant  had  brought  these  men  to  murther 
thee  and  to  plunder  thy  good  and  spoil  thy  house.  But  I  gave 
him  no  opportunity  to  win  his  wish.  The  last  jar  I  found  full  of 
oil  and  taking  somewhat  therefrom  I  lit  the  lamp  ;  then,  putting  a 
large  cauldron  upon  the  fire,  I  filled  it  up  with  oil  which  I  brought 
from  the  jar  and  made  a  fierce  blaze  under  it  ;  and,  when  the  con- 
tents were  seething  hot,  I  took  out  sundry  cansful  with  intent  to 
scald  them  all  to  death,  and  going  to  each  jar  in  due  order,  I 
poured  within  them  one  by  one  boiling  oil.  On  this  wise  having 
destroyed  them  utterly,  I  returned  to  the  kitchen  and  having 
extinguished  the  lamps  stood  by  the  window  watching  what  might 
happen,  and  how  that  false  merchant  would  act  next.  Not  long 
after  I  had  taken  my  station,  the  robber-captain  awoke  and  oft- 
times  signalled  to  his  thieves.  Then  getting  no  reply  he  came 
downstairs  and  went  out  to  the  jars,  and  finding  that  all  his  men 
were  slain  he  fled  through  the  darkness  I  know  not  whither.  So 
when  he  had  clean  disappeared  I  was  assured  that,  the  door 
being  double-locked,  he  had  scaled  the  wall  and  dropped  into  the 
garden  and  made  his  escape.  Then  with  my  heart  at  rest  I  slept." 
And  Morgiana,  after  telling  her  story  to  her  master,  presently  added, 
41  This  is  the  whole  truth  I  have  related  to  thee.  For  some  days 
indeed  have  I  had  inkling  of  such  matter,  but  withheld  it  from 
thee  deeming  it  inexpedient  to  risk  the  chance  of  its  meeting  the 
neighbours'  ears ;  now,  however,  there  is  no  help  but  to  tell  thee 
thereof.  One  day  as  I  came  to  the  house-door  I  espied  thereon  a 
white  chalk-mark,  and  on  the  next  day  a  red  sign  beside  the  white. 
I  knew  not  the  intent  wherewith  the  marks  were  made,  never- 
theless I  set  others  upon  the  entrances  of  sundry  neighbours, 
judging  that  some  enemy  had  done  this  deed  whereby  to  encompass 
my  master's  destruction.  Therefore  I  made  the  marks  on  all  the 
other  doors  in  such  perfect  conformity  with  those  I  found,  that  it 


394  Supplemental 

would  be  hard  to  distinguish  amongst  them." And  as  the  morii 

began  to  dawn  Shahrazad  held  her  peace  till 

Ww  enfc  of  t&e  ft>fx  3^untrre&  anto  ^fiirtg^ftft  Jlfgftt. 

THEN  said  she  : 1  have  heard,  O  auspicious  King,  that  Morgiana 

continued  to  Ali  Baba  : — "Judge  now  and  see  if  these  signs  and 
all  this  villainy  be  not  the  work  of  the  bandits  of  the  forest, 
who  marked  our  house  that  on  such  wise  they  might  know  it 
again.  Of  these  forty  thieves  there  yet  remain  two  others  con- 
cerning whose  case  I  Know  naught ;  so  beware  of  them,  but 
chiefly  of  the  third  remaining  robber,  their  Captain,  who  fled  hence 
alive.  Take  good  heed  and  be  thou  cautious  of  him,  for,  shouldst 
thou  fall  into  his  hands,  he  will  in  no  wise  spare  thee  but  will 
surely  murther  thee.  I  will  do  all  that  lieth  in  me  to  save 
from  hurt  and  harm  thy  life  and  property,  nor  shall  thy  slave  be 
found  wanting  in  any  service  to  my  lord."  Hearing  these  words 
Ali  Baba  rejoiced  with  exceeding  joyance  and  said  to  her,  "  I 
am  well  pleased  with  thee  for  this  thy  conduct ;  and  say  me 
what  wouldst  thou  have  me  do  in  thy  behalf;  I  shall  not  fail 
to  remember  thy  brave  deed  so  long  as  breath  in  me  remaineth." 
Quoth  she,  "  It  behoveth  us  before  all  things  forthright  to  bury 
these  bodies  in  the  ground,  that  so  the  secret  be  not  known  to 
any  one."  Hereupon  Ali  Baba  took  with  him  his  slave-boy 
Abdullah  into  the  garden  and  there  under  a  tree  they  dug  for 
the  corpses  of  the  thieves  a  deep  pit  in  size  proportionate  to  its 
contents,  and  they  dragged  the  bodies  (having  carried  off  their 
weapons)  to  the  fosse  and  threw  them  in  ;  then,  covering  up 
the  remains  of  the  seven  and  thirty  robbers  they  made  the 
ground  appear  level  and  clean  as  it  wont  to  be.  They  also  hid  the 
leathern  jars  and  the  gear  and  arms  and  presently  Ali  Baba  sent 
the  mules  by  ones  and  twos  to  the  bazar  and  sold  them  all 
with  the  able  aid  of  his  slave-boy  Abdullah.  Thus  the  matter 


AH  Baba  and  the  Forty  Thiives.  395 

was  hushed  up  nor  did  it  reach  the  ears  of  any ;  however,  AH 
Baba  ceased  not  to  be  ill  at  ease  lest  haply  the  Captain  or  the 
surviving  two  robbers  should  wreak  their  vengeance  on  his  head. 
He  kept  himself  private  with  all  caution  and  took    heed  that 
none  learn  a  word  of  what  had  happened   and   of  the  wealth 
which  he  had  carried  off  from  the  bandits'  cave.     Meanwhile  the 
Captain  of  the  thieves  having  escaped  with  his  life,  fled  to  the 
forest  in  hot  wrath  and  sore  irk  of  mind ;  and  his   senses  were 
scattered  and  the  colour  of  his  visage  vanished   like  ascending 
smoke.    Then  he  thought  the  matter  over  again  and  again,  and 
at  last  he  firmly  resolved  that  he  needs  must  take  the  life  of  AH 
Baba,  else  he  would  lose  all  the  treasure  which  his  enemy,  by 
knowledge  of  the  magical  words,  would  take  away  and  turn  to 
his  own  use.     Furthermore,  he  determined  that  he  would  under- 
take  the  business  single-handed ;  and,  that  after  getting  rid  of 
AH  Baba,  he  would   gather  together  another  band  of  banditti 
and  would  pursue  his  career  of  brigandage,  as  indeed  his  forbears 
had  done  for  many  generations.     So  he  lay  down  to  rest  that 
night,  and  rising  early  in  the  morning  donned  a  dress  of  suitable 
appearance ;  then   going  to  the  city  alighted  at  a  caravanserai, 
thinking  to  himself,  "  Doubtless  the  murther  of  so  many  men  hath 
reached   the  Wall's  ears,  and  AH   Baba  hath  been   seized  and 
brought  to  justice,  and  his  house  is  levelled  and  his  good  is  con- 
fiscated.    The  townfolk  must  surely  have  heard  tidings  of  these 
matters."     So  he  straightway  asked  of  the  keeper  of  the  khan, 
"  What  strange  things  have  happened  in  the  city  during  the  last 
few  days  ? "  and  the  other  told  him  all  that  he  had  seen  and  heard, 
but  the  Captain  could  not  learn  a  whit  of  that  which  most  con- 
cerned him.     Hereby  he  understood  that  AH  Baba  was  ware  and 
wise,  and  that  he  had  not  only  carried  away  such  store  of  treasure 
but  he  had  also  destroyed  so  many  lives  and  withal  had  come  off 
scatheless ;  furthermore,  that  he  himself  must  needs  have  all  his 

wits  alert  not  to  fall  into  the  hands  of  his  foe  and  perish.     With 
VOL.  in.  D  D 


396  Supplemental  Nights. 

this  resolve  the  Captain  hired  a  shop  in  the  Bazar,  whither  he 
bore  whole  bales  of  the  finest  stuffs  and  goodly  merchandise  from 
his  forest  treasure-house  ;  and  presently  he  took  his  seat  within 
the  store  and  fell  to  doing  merchant's  business.  By  chance  his  place 
fronted  the  booth  of  the  defunct  Kasim  where  his  son,  AH  Baba's 
nephew,  now  traded  ;  and  the  Captain,  who  called  himself  Khwajah 
Hasan,  soon  formed  acquaintance  and  friendship  with  the  shop- 
keepers around  about  him  and  treated  all  with  profuse  civilities, 
but  he  was  especially  gracious  and  cordial  to  the  son  of  Kasim, 
a  handsome  youth  and  a  well-dressed,  and  ofttimes  he  would 
sit  and  chat  with  him  for  a  long  while.  A  few  days  after  it 
chanced  that  AH  Baba,  as  he  was  sometime  wont  to  do,  came 
to  see  his  nephew,  whom  he  found  sitting  in  his  shop.  The  Captain 
saw  and  recognised  him  at  sight  and  one  morning  he  asked 
the  young  man,  saying,  "  Prithee  tell  me,  who  is  he  that  ever  and 
anon  cometh  to  thee  at  thy  place  of  sale  ? "  whereto  the  youth  made 
answer,  "  He  is  my  uncle,  the  brother  of  my  father."  Whereupon  the 
Captain  showed  him  yet  greater  favour  and  affection  the  better  to 
deceive  him  for  his  own  devices,  and  gave  him  presents  and  made 
him  sit  at  meat  with  him  and  fed  him  with  the  daintiest  of  dishes. 
Presently  AH  Baba's  nephew  bethought  him  it  was  only  right  and 
proper  that  he  also  should  invite  the  merchant  to  supper,  but 
whereas  his  own  house  was  small,  and  he  was  straitened  for  room 
and  could  not  make  a  -show  of  splendour,  as  did  Khwajah 

Hasan,  he  took  counsel  with  his  uncle  on   the  matter. And 

as  the  morn  began  to  dawn  Shahrazad  held  her  peace  till 

2F!)e  end  of  tfj*  gbtx  ?^un&rrtK  antt  ^jurtjHtxi!)  N t'g&t. 

THEN  said  she: 1  have  heard,  O  auspicious  King,  that  All 

Baba  replied  to  his  nephew : — "  Thou  sayest  well :  it  behoveth  thee 
to  entreat  thy  friend  in  fairest  fashion  even  as  he  hath  entreated 
thee.  On  the  morrow,  which  is  Friday,  shut  thy  shop  as  do  all 


Ali  Baba  and  the  Forty  Thieves.  397 

merchants  of  repute  ^  then,  after  the  early  meal,  take  Khwajah 
Hasan  to  smell  the  air,1  and  as  thou  walkest  lead  him  hither 
unawares ;  meanwhile  I  will  give  orders  that  Morgiana  shall  make 
ready  for  his  coming  the  best  of  viands  and  all  necessaries  for  a 
feast.  Trouble  not  thyself  on  any  wise,  but  leave  the  matter 
in  my  hands."  Accordingly  on  the  next  day,  to  wit,  Friday, 
the  nephew  of  Ali  Baba  took  Khwajah  Hasan  to  walk  about  the 
garden ;  and,  as  they  were  returning  he  led  him  by  the  street 
wherein  his  uncle  dwelt.  When  they  came  to  the  house,  the 
youth  stopped  at  the  door  and  knocking  said,  "  O  my  lord,  this 
is  my  second  home :  my  uncle  hath  heard  much  of  thee  and  of 
thy  goodness  mewards  and  desircth  with  exceeding  desire  to 
see  thee  ;  so,  shouldst  thou  consent  to  enter  and  visit  him,  I  shall 
be  truly  glad  and  thankful  to  thee.0  Albeit  Khwajah  Hasan 
rejoiced  in  heart  that  he  had  thus  found  means  whereby  he  might 
have  access  to  his  enemy's  house  and  household,  and  although  he 
hoped  soon  to  attain  his  end  by  treachery,  yet  he  hesitated  to 
enter  in  and  stood  to  make  his  excuses  and  walk  away.  But 
when  the  door  was  opened  by  the  slave-porter,  Ali  Baba's  nephew 
seized  his  companion's  hand  and  after  abundant  persuasion  led 
him  in,  whereat  he  entered  with  great  show  of  cheerfulness  as 
though  much  pleased  and  honoured.  The  housemaster  received 
him  with  all  favour  and  worship  and  asked  him  of  his  welfare,  and 
said  to  him,  "  O  my  lord,  I  am  obliged  and  thankful  to  thee  for 
that  thou  hast  shewn  favour  to  the  son  of  my  brother  and  I  perceive 
that  thou  regardest  him  with  an  affection  even  fonder  than  my  own." 
Khwajah  Hasan  replied  with  pleasant  words  and  said,  "Thy 
nephew  vastly  taketh  my  fancy  and  in  him  I  am  well  pleased, 
for  that  although  young  in  years  yet  he  hath  been  endued  by  Allah 
with  much  of  wisdom."  Thus  they  twain  conversed  with  friendly 


1  i./.  for  a  walk,  a  "  constitutional  "  :  the  phrase  U  very  common  in  Egypt,  and  has 
occurred  before. 


398  Supplemental  Nights. 

conversation  and  presently  the  guest  rose  to  depart  and  said,  "  O 
my  lord,  thy  slave  must  now  farewell  thee  ;  but  on  some  future 
day — Inshallah — he  will  again  wait  upon  thee."  AH  Baba,  how- 
ever, would  not  let  him  leave  and  asked,  "Whither  wendest  thou, 

0  my  friend  ?     I  would  invite  thee  to  my  table  and  I  pray  thee 
sit  at  meat  with  us  and  after  hie  thee  home  in  peace.     Perchance 
the  dishes  are  not   as  delicate  as  those -whereof  thou  art  wont 
to  eat,  still  deign  grant  me  this  request  I  pray  thee  and  refresh 
thyself  with  my  victual. "     Quoth  Khwajah  Hasan,  "  O  my  lord 

1  am   beholden  to   thee   for   thy   gracious    invitation,   and   with 
pleasure  would  I  sit  at  meat  with  thee,  but  for  a  special  reason 
must  I  needs  excuse  myself ;  suffer  me  therefore  to  depart  for  I 
may  not  tarry  longer  nor  accept  thy  gracious  offer."     Hereto  the 
host  made  reply,  "  I  pray  thee,  O  my  lord,  tell  me  what  may  be 
the   reason   so   urgent   and   weighty  ? "      And   Khwajah    Hasan 
answered,  "  The  cause  is  this  :  I  must  not,  by  order  of  the  physician, 
who  cured  me  lately  of  my  complaint,  eat  aught  of  food  prepared 
with  salt."     Quoth  Ali  Baba,  "  An  this  be  all,  deprive  me  not, 
I  pray  thee,  of  the  honour  thy  company  will  confer  upon  me :  as 
the  meats  are  not  yet  cooked,  I  will  forbid  the  kitchener  to  make 
use  of  any  salt.     Tarry  here  awhile  and  I  will  return  anon  to 
thee."     So  saying  Ali  Baba  went  in  to  Morgiana  and  bade  her  not 
put  salt  into  any  one  of  the  dishes ;  and  she,  while  busied  with 
her  cooking,  fell  to  marvelling  greatly  at   such  order  and  asked 
her  master,  "  Who  is  he  that  eateth  meat  wherein  is  no  salt  ? " 
He  answered,  "  What  to  thee  mattereth  it  who  he  may  be  ?  only 
do  thou  my  bidding."     She  rejoined,  "  Tis  well :  all  shall  be  as 
thou  wishest ; "  but  in  mind  she  wondered  at  the  man  who  made 
such    strange   request    and    desired    much   to    look    upon    him. 
Wherefore,, when   all  the  meats  were  ready  for  serving  up,  she 
helped   the  slave-boy  Abdullah  to  spread   the  table  and  set  on 
the  meal ;  and  no  sooner  did  she  see  Khwajah  Hasan  than  she 
knew  who  he  was,  albeit  he  had  disguised  himself  in  the  dress 


All  Baba  and  the  Forty  Thieves.  399 

of  a  stranger  merchant;  furthermore,  when  she  eyed  him  atten- 
tively she  espied  a  dagger  hidden  under  his  robe.  "So  ho!" 
quoth  she  to  herself,  "  this  is  the  cause  why  the  villain  eateth 
not  of  salt,  for  that  he  seeketh  an  opportunity  to  slay  my  master 
whose  mortal  enemy  he  is  ;  howbeit  I  will  be  beforehand  with 
him  and  despatch  him  ere  he  find  a  chance  to  harm  my  lord/' 

And  as  the  morn  began  to  dawn  Shahrazad  held  her  peace 

till 


tlfce  tn*  of  fye  Sfcix  ^unbred  anto  ftbirtg.stbentb 

THEN    said   she : 1    have    heard,  O    auspicious   King,    that 

Morgiana,  having  spread  a  white  cloth  upon  the  table  and  served 
up  the  meal,  went  back  to  the  kitchen  and  thought  out  her  plot 
against  the  robber-Captain.  Now  when  AH  Baba  and  Khwajah 
Hasan  had  eaten  their  sufficiency,  the  slave-boy  Abdullah  brought 
Morgiana  word  to  serve  the  dessert,  and  she  cleared  the  table  and 
set  on  fruit  fresh  and  dried  in  salvers,  then  she  placed  by  the  side 
of  AH  Baba  a  small  tripod  for  three  cups  with  a  flagon  of  wine,  and 
lastly  she  went  off  with  the  slave-boy  Abdullah  into  another  room, 
as  though  she  would  herself  eat  supper.  Then  Khwajah  Hasan,  that 
is,  the  Captain  of  the  robbers,  perceiving  that  the  coast  "was 
clear,  exulted  mightily  saying  to  himself,  "  The  time  hath  come 
for  me  to  take  full  vengeance  ;  with  one  thrust  of  my  dagger  I  will 
despatch  this  fellow,  then  escape  across  the  garden  and  wend  my 
ways.  His  nephew  will  not  adventure  to  stay  my  hand,  for  an  he 
do  but  move  a  finger  or  toe  with  that  intent  another  stab  will  settle 
his  earthly  account.  Still  must  I  wait  awhile  until  the  slave-boy 
and  the  cook-maid  shall  have  eaten  and  lain  down  to  rest  them  in 
the  kitchen."  Morgiana,  however,  watched  htm  wistfully  and 
divining  his  purpose  said  in  her  mind,  "  I  must  not  allow  this  villain 
advantage  over  my  lord,  but  by  some  means  I  must  make  void  his 
project  and  at  once  put  an  end  to  the  life  of  him.'9  Accordingly, 


Supplemental  Nights. 

the  trusty  slave-girl  changed  her  dress  with  all  haste  and  donned 
such  clothes  as  dancers  wear  ;  she  veiled  her  face  with  a  costly 
kerchief;  around  her  head  she  bound  a  fine  turband,  and  about  her 
middle  she  tied  a  waist-cloth  worked  with  gold  and  silver  wherein 
she  stuck  a  dagger,  whose  hilt  was  rich  in  filigree  and  jewelry.  Thus 
disguised  she  said  to  the  slave-boy  Abdullah,  "  Take  now  thy 
tambourine  that  we  may  play  and  sing  and  dance  in  honour  of  our 
master's  guest."  So  he  did  her  bidding  and  the  twain  went  into 
the  room,  the  lad  playing  and  the  lass  following.  Then,  making  a 
low  congde,  they  asked  leave  to  perform  and  disport  and  play ;  and 
AH  Baba  gave  permission,  saying,  "  Dance  now  and  do  your  best 
that  this  our  guest  may  be  mirthful  and  merry."  Quoth  Khwajah 
Hasan,  "  O  my  lord,  thou  dost  indeed  provide  much  pleasant  enter- 
tainment." Then  the  slave-boy  Abdullah  standing  by  began  to  strike 
the  tambourine  whilst  Morgiana  rose  up  and  showed  her  perfect 
art  and  pleased  them  vastly  with  graceful  steps  and  sportive  motion ; 
and  suddenly  drawing  the  poniard  from  her  belt  she  brandished 
it  and  paced  from  side  to  side,  a  spectacle  which  pleased  them 
most  of  all.  At  times  also  she  stood  before  them,  now  clapping 
the  sharp-edged  dagger  under  her  armpit  and  then  setting  it 
against  her  breast.  Lastly  she  took  the  tambourine  from  the 
slave-boy  Abdullah,  and  still  holding  the  poniard  in  her  right  she 
went  round  for  largesse  as  is  the  custom  amongst  merry-makers. 
First  she  stood  before  Ali  Baba  who  threw  a  gold  coin  into  the  tam- 
bourine, and  his  nephew  likewise  put  in  an  Ashrafi  ;  then  Khwajah 
Hasan,  seeing  her  about  to  approach  him,  fell  to  pulling  out  his 
purse,  when  she  heartened  her  heart  and  quick  as  the  blinding 
leven  she  plunged  the  dagger  into  his  vitals,  and  forthwith  the 
miscreant  fell  back  stone-dead.  Ali  Baba  was  dismayed  and  cried 
in  his  wrath, "  O  unhappy,  what  is  this  deed  thou  hast  done  to 
bring  about  my  ruin  !  "  But  she  replied,  "  Nay,  O  my  lord, 
rather  to  save  thee  and  not  to  cause  thee  harm  have  I  slain  this 
man :  loosen  his  garments  and  see  what  thou  wilt  discover  there* 


Ali  Baba  and  the  Forty  Thieves.  401 

under."  So  Ali  Baba  searched  the  dead  man's  dress  and  found 
concealed  therein  a  dagger.  Then  said  Morgiana,  "  This  wretch 
was  thy  deadly  enemy.  Consider  him  well :  he  is  none  other 
than  the  oil  merchant,  the  Captain  of  the  band  of  robbers. 
Whenas  he  came  hither  with  intent  to  take  thy  life,  he  would  not 
eat  thy  salt ;  and  when  thou  toldest  me  that  he  wished  not  any  in 
the  meat  I  suspected  him  and  at  first  sight  I  was  assured  that  he 
would  surely  do  thee  die ;  Almighty  Allah  be  praised  'tis  even  as 
I  thought."  Then  Ali  Babi  lavished  upon  her  thanks  and  expres- 
sions of  gratitude,  saying,  "  Lo,  these  two  times  hast  thou  saved 
me  from  his  hand/'  and  falling  upon  her  neck  he  cried,  "  See  thou 
art  free,  and  as  reward  for  this  thy  fealty  I  have  wedded  thee  to 
my  nephew."  Then  turning  to  the  youth  he  said,  "  Do  as  I  bid  thee 
and  thou  shalt  prosper.  I  would  that  thou  marry  Morgiana,  who 
is  a  model  of  duty  and  loyalty :  thou  seest  now  yon  Khwajah 
Hasan  sought  thy  friendship  only  that  he  might  find  opportunity 
to  take  my  life,  but  this  maiden  with  her  good  sense  and  her 

wisdom  hath  slain  him  and  saved  us." And  as  the  morn  began 

to  dawn  Shahrazad  held  her  peace  till 

£ft£  en*  of  tfce  £(x  )QuntaH  an*  STfrntp-eigfitf)  Nfgfit. 

THEN  said  she : 1  have  heard,  O  auspicious  King,  that  Ali 

Baba's  nephew  straightway  consented  to  marry  Morgiana.  After 
which  the  three,  raising  the  dead  body  bore  it  forth  with  all  heed 
and  vigilance  and  privily  buried  it  in  the  garden,  and  for  many 
years  no  one  knew  aught  thereof.  In  due  time  Ali  Baba  married  his 
brother's  son  to  Morgiana  with  great  pomp,  and  spread  a  bride-feast 
in  most  sumptuous  fashion  for  his  friends  and  neighbours,  and  made 
merry  with  them  and  enjoyed  singing  and  all  manner  of  dancing 
and  amusements.  He  prospered  in  every  undertaking  and  Time 
smiled  upon  him  and  a  new  source  of  wealth  was  opened  to  him.  For 
fear  of  the  thieves  he  had  not  once  visited  the  jungle-cave  wherein 


4O2  Supplemental  Nights. 

lay  the  treasure,  since  the  day  he  had  carried  forth  the  corpse  of 
his  brother  Kasim.  But  some  time  after,  he  mounted  his  hackney 
one  morning  and  journeyed  thither,  with  all  care  and  caution,  till 
finding  no  signs  of  man  or  horse,  and  reassured  in  his  mind  he 
ventured  to  draw  near  the  door,  Then  alighting  from  his  beast  he 
tied  it  up  to  a  tree,  and  going  to  the  entrance  pronounced  the 
words  which  he  had  not  forgotten,  "  Open,  O  Simsim !  "  Hereat, 
as  was  its  wont,  the  door  flew  open,  and  entering  thereby  he  saw 
the  goods  and  hoard  of  gold  and  silver  untouched  and  lying  as  he 
had  left  them.  So  he  felt  assured  that  not  one  of  all  the  thieves 
remained  alive,  and,  that  save  himself  there  was  not  a  soul  who 
knew  the  secret  of  the  place.  At  once  he  bound  in  his  saddle- 
cloth a  load  of  Ashrafis  such  as  his  horse  could  bear  and  brought  it 
home ;  and  in  after  days  he  showed  the  hoard  to  his  sons  and  sons* 
sons  and  taught  them  how  the  door  could  be  caused  to  open  and 
shut.  Thus  Ali  Baba  and  his  household  lived  all  their  lives  in  wealth 
and  joyance  in  that  city  where  erst  he  had  been  a  pauper,  and  by 
the  blessing  of  that  secret  treasure  he  rose  to  high  degree  and 

dignities. And  as  the  morn  began  to  dawn   Shahrazad  held 

her  peace  ttfl 


ALI   KHWAJAH   AND  THE   MERCHANT   DF 
BAGHDAD. 


of  tbe  Six  |t}unUrcU  anU   Cftutp-nintf)  Xigf)t. 


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

AU  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,  'AH  Khwajah  night, 
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  bouse  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  ?"*  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  AsaTfrf 2  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 


1  These  visions  are  frequent  in  Al- Islam  ;  see  Pilgrimage  iii.  254*55.  Of  course 
Christians  are  not  subject  to  them,  as  Moslems  also  are  never  favoured  with  glimpses  of 
the  Blessed  Virgin  and  the  Saints;  the  best  proof  of  their  "Subjectivity." 

1  For  this  word  see  De  Sacy,  Quest,  ii.  421.  It  has  already  occurred  in  The  Nights, 
vol.  iii.  295. 


406  Supplemental  Nights. 

my  brother,  tnou  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  AH  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  Zu  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  cere- 
monies required  of  palmers,  he  set  up  a  shop  for  sale  of  mer- 
chandise.1 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  sanc- 


1  Not  a  few  pilgrims  settle  for  a  time  or  for  life  in  the  two  Holy  Places,  which  ar« 
thus  kept  supplied  with  fresh  blood.    See  Pilgrimage  ii.  260. 


Aii  Kkwajah  and  tfu  Merchant  of  Baghdad.  407 

tuaries  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,1  Jerusalem  and  prayed  in  the  Temple  of  the  Banu  Isra'fl 
which. the  Moslems  had  re-edified.  In  due  time  he  reached  Damas- 
cus 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  Shirdz,  tarrying  some  time  at  all  of 
these  towns,  especially  at  Shiriz,  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 

STIje  en*  of  tjr  &>i.x  #}unfcrc&  an*  Jforiittj)  Nig&t. 

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  Sparrow- 
olives  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 

1  it.  Bayt  al-Mukaddas,  for  which  see  vol.  it  132. 


4o8  Supplemental  Nights. 

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  cove- 
nant. 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  AH  Khwajah's 
folives,  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 


AH  Khwajah  and  the  Merchant  of  Baghdad.  409 

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  over- 
whelmed 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.  1  wist  not  that  thou  hadst  aught  in  it 
save  olives  ;  yet  as  thou  didst  leave  it,  so  in  like  manner  didst 


410  Supplemental  Nights. 

thou  find  it  and  carry  it  away  ;  and  now  thou  charges'!  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  mom  began 
to  dawn  Shahrazad  held  her  peace  till 


enD  of  t&e  Sbi'x  ^unfcrefc  anto  Jfoitg*fim  JEtt 

THEN  said  she  :  -  1  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 


AH  Khwajah  and  the  Merchant  of  Baghdad.  41 1 

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.  Allak 
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  AH  Khwajah."  *  Hereat  the  Kazi 
pronounced  him  innocent  and  dismissed  him  from  court ;  and  AH 
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  peti- 
tion 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  Masrur  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  uft 

1  An  affidavit  amongst  Moslems  is  "  iitis  decbio,"  as  in  the  jurisprudence  of  mediaeval 
Europe. 

VOL.  HI.  BK 


412  Supplemental  Nights. 

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 
eome  ye  before  me  and  let  each  one  plead  his  plea."  When  the 
Caliph  heard  the  name  of  Ali  Khwajah  he  minded  him  of  the  peti- 
tion  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  repre- 
sented 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.0  Then  tasting  of  the  fruit,  "  How  is 


Alt  Khwajah  and  the  Merchant  of  Baghdad*  413 

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 

®i)e  en&  of  tie  S>ix  }§un&teH  anU  jFortg-wtonti  Nifi&t, 

THEN  said  she ; 1  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.1' 
Quoth  the  Kazi,  "  Ye  speak  falsely,  for  'tis  seven  years  since  AH 
Khwajah  put  them  in  the  jar  as  he  was  about  to  go  a-pilgrimaging  ;" 
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 
clone  a  deed  wherefor  thou  richly  deservest  the  gibbet"  Hearing 
this  the  children  frisked  about  and  clapped  their  hands  with  glee 


414  Supplemental  Nights. 

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  pro- 
duce 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  AH  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  Bar- 
maki  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  AH  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  Faith- 
ful 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 


AH  Khwajah  and  the  Merchant  of  Baghdad.  41  $ 

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  AH 
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  con- 
fessed 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  Tru'e  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 


416  Supplemental  Nights. 

he  hath  been  proved    entitled    to   them." And   as  the  morn 

began  to  dawn  Shahrazad  held  her  peace  till 

f&fy  en*  of  t&e  Sbfx  f^untwtr  antr  jportg-t&irtr  Nfg&t, 

THEN  said  she  : 1  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.1  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  commend- 
able." So  Shahrazad  began  forthright  to  recount  the  adventures  of2 

A  In  Arab  folk-lore  there  are  many  instances  of  such  precocious  boys — enfants  terribles 
they  must  be  in  real  life.  In  Ibn  Khali,  (iii.  104)  we  find  notices  of  a  book  "  Kitab 
Nujaba  al-Abna  =  Treatise  on  DistinguishedChildren,by  Ibn  Zakar  al-Sakalli  (the  Sicilian), 
ob.  A.D.  1169-70.  And  the  boy-Kazi  is  a  favourite  role  in  the  plays  of  peasant-lads 
who  enjoy  the  irreverent  "chaff"  almost  as  much  as  when  "making  a  Pasha."  This 
reminds  us  of  the  boys  electing  Cyrus  as  their  King  in  sport  (Herodotus,  i.  114).  For 
the  cycle  of  "  Precocious  Children  "  and  their  adventures,  see  Mr.  Clouston  (Popular 
Tales,  etc.,  ii.  1-14)*  who  enters  into  the  pedigree  and  affiliation.  I  must,  however, 
differ  with  that  able  writer  when  he  remarks  at  the  end,  "And  now  we  may  regard  the 
story  of  Valerius  Maximus  with  suspicion,  and  that  of  Lloyd  as  absolutely  untrue,  so 
far  as  William  Noy's  alleged  share  in  the  'case.'"  The  jest  or  the  event  happening 
again  and  again  is  no  valid  proof  of  its  untruth  ;  and  it  is  often  harder  to  believe  in 
derivation  than  in  spontaneous  growth. 

2  In  Galland  Ali  Cogia,  Marchand  de  Bagdad,  is  directly  followed  by  the  Histoire  efu 
Cheval Enchante.  For  this  "Ebony  Horse,"  as  I  have  called  it,  see  vol.  v.  p.  32. 


PRINCE  AHMAD  AND   THE  FAIRY  PERI-BANU. 


419 


PRINCE  AHMAD  AND  THE  FAIRY  PERI-BANU.* 

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-Nihar,2  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 


1  ••  Bdnu  "  =  a  lady,  a  dame  of  high  degree  generally,  t.g.  the  (Shah's)  Banu-i-Harem 
in  James  Morier  ("  The  Minca,"  iii.  50),  who  rightly  renders  Pari  £anu  =  Pau\  of  the  first 
quality.  "  Peri  "  (Pad)  in  its  modem  form  has  a  superficial  resemblance  to  "  Fairy  ;" 
but  this  disappears  in  the  "  Pairika  "  of  the  Avesta  and  the  "  Pairik  "  of  the  modem 
Parsee.  In  one  language  only,  the  Multdnl,  there  is  a  masculine  form  for  the  word 
"  Par*"  =  a  he-fairy  (Scinde,  ii.  203).  In  Al- Islam  these  Peris  are.beautiful  feminine 
•pints  who,  created  after  the  "  Divs  "  (Tabari,  i.  7),  mostly  believe  in  Allah  and  the 
Koran  and  desire  the  good  of  mankind  :  they  are  often  attacked  by  the  said  Divs,  giants 
or  demons,  who  imprison  them  in  cages  hung  to  the  highest  trees,  and  here  the 
captives  are  visited  by  their  friends  who  feed  them  with  the  sweetest  of  scents. 
I  have  already  contrasted  them  with  the  green-coated  pygmies  to  which  the 
grotesque  fancy  of  Northern  Europe  has  reduced  them.  Bdou  in  Pers.  =  a  princess, 
a  lady,  and  is  still  much  used,  e.g.  Bdnu-i-Harim,  the  Dame  of  the  Serraglio, 
whom  foreigners  call  "  Queen  of  Persia  ;"  and  Ardm-Banu  =  "  the  calm  Princess,"  a 
nickname.  A  Greek  story  equivalent  of  Prince  Ahmad  is  told  by  Pio  in  Cento  Pop*, 
laires  Greet  (No.  ii.  p.  98)  and  called  To  xptxro  KOVTUKI,  the  Golden  box.  Three  youths 
(iroAXtxopia)  love  the  same  girl  and  agree  that  whoever  shall  learn  the  best  craft  (fycot 
/faOrj  TrXela  naXrjv  rbonrjv)  shall  marry  her ;  one  becomes  an  astrologer,  the  second 
can  raise  the  dead,  and  the  third  can  run  faster  than  air.  They  find  her  at  death's  door, 
and  her  soul,  which  was  at  her  teeth  ready  to  start,  goes  down  (*at  wd  '%  ^v\i?  rm 
wirco,  irovra**  irAcia  <rrd  8oVr*a 

»  Light  of  the  Day. 


Supplemental  Nights. 

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-Nihdr  in  wedlock  to  any  one  of  her  cousins,  the  other 
twain  will  be  dissatisfied  and  murmur  against  my  decision ;  withal 
rny  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." 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  42  1 

The  three  Princes,  who  were  ever  submissive  to  their  sire,  consented 
with  one  voice  to  this  proposal,  and  each  was  satisfied  and  con- 
fident 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 


enfc  of  tf)c  Sbix  f^uirimtr  anto  Jfortp.fotnrti) 

THEN  said  she  :  -  1  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  wander- 
ing 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  Bishan- 


422  Supplemental  Nights. 

garh1,  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  market2  wherein  men  bought  and  sold  all  manner  of  rarities 
and  wondrous  things.  Accordingly,  next  day  Prince  Husayn 

1  Galland  has  "  Bisnagar,"  which  the  H.  V.  corrupts  to  Bishan-Garh  =  Vishnu's 
Fort,  an  utter  misnomer.      Bisnagar,  like  Bijnagar,  Beejanuggur,  Vizianuggur,  etc.,  is 
a  Prakrit  corruption  of   the  Sanskrit    Vijayanagara  =  City  of  Victory,  the   far-famed 
Hindu  city  and  capital  of  the  Narasingha  or  Lord  of  Southern  India,  mentioned  in  The 
Nights,  vols.  vi.  18 ;  ix.  84.     Nicolo  de'   Conti  in  the  xvth  century  found  it  a  magni- 
ficent seat  of  Empire  some  fifteen  marches  south  of  the  pestilential  mountains  which 
contained  the  diamond  mines.     Accounts  of  its  renown  and  condition  in  the  last  genera- 
tion have  been  given  by  James  Grant  ("  Remarks  on  the  Dekkan")  and  by  Captain 
Moore  ("  Operations  of  Little's   Detachment  against  Tippoo  "Sultan  ").     The  latest 
description  of  it  is  in  "  The  Indian  Empire,"  by  Sir  William  W.  Hunter.     Vijayanagar, 
village  in   Bellary  district,  Madras,   lat.   15°    18'  N.,  long.    76°  30'  E.  ;  pop.  (1871), 
437,  inhabiting  172  houses.     The  proper  name  of  this  village  is  Hampi,  but  Vijayanagar 
was  the  name  of  the  dynasty  (?)  and  of  the  kingdom  which  had  its  capital  here  and  was 
the  last  great  Hindu  power  of  the  South.>    Founded  by  two  adventurers  in  the  middle 
of  the  xivth  century,  it  lasted  for  two  centuries  till  its  star  went  down   at  Talikot   in 
A.D.  1565.     For  a  description  of  the  ruins  of  the  old  city  of  Vijayanagar,  which  covers  a 
total  area  of  nine  square  miles,  see  "Murray's  Handbook  for  Madras,"   by   E.   B. 
Eastwick  (1879),  vol.  ix.  p.  235.     Authentic  history  in  Southern  India  begins  with  the 
Hindu  kingdom  of  Vijiyanagar,  or  Narsinha,  from  A.D.  ui8  to  1565.    The  capital  can 
still  be  traced  within  the  Madras  district  of  Bellary,  on  the  right  bank  of  the  Tungab- 
hadra  river — vast  ruins  of  temples,  fortifications,  tanks  and  bridges,  haunted  by  hyaenas 
and  snakes.     For  at  least  three  centuries  Vijayanagar  ruled  over  the  southern  part  of 
the  Indian  triangle.      Its  Rajas  waged  war    and    made  peace  on  equal  terms  with 
the  Mohamadan  sultans  of  the  Deccan.     See  vol.  iv.  p.  335,  Sir  W.  W.   Hunter's 
"Imperial  Gazetteer  of  India,"  Edit.  1881. 

2  The  writer  means  the  great  Bazar,  the  Indian  "  Chauk,"  which  =  our  English  Carfax 
or  Carfex  (Carrefour)  and  forms  the  core  of  ancient  cities  in  the  East.     It  is  in  some 
places,  as  Damascus,  large  as  one  of  the  quarters,  and  the  narrow  streets  or  lanes,  vaulted 
over  or  thatched,  are  all  closed  at  night  by  heavy  doors  well  guarded  by  men  and  dogs. 
Trades  are  still  localised,  each  owning  its  own  street,  after  the  fashion  of  older  England, 
where  we  read  of  Draper's  Lane  and  Butchers'  Row  ;  Lombard  Street,  Cheapside  and 
Old  Jewry. 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  423 

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"1  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 

1  The  local  name  of  the  Patna  gauzes.  The  term  was  originally  applied  to  the 
produce  of  the  Coan  looms,  which,  however,  was  anticipated  in  ancient  Egypt.  See 
p.  287  of  "  L'ArcMologie  fegyptienne"  (Paris,  A.  Quantin)  of  the  learned  Professor 
G.  Maspero,  a  most  able  popular  work  by  a  savant  who  has  left- many  regrets  on  the 
banks  of  Nilus. 


424  Supplemental  Nights. 

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 

®Se  cnfc  of  t!)e  S>fx  f^imfcrrtr  an&  JForts-fiftl)  .$Jfaf)t 

THEN  said  she: 1  have  heard,  O  auspicious  King,  that  the 

Prince  marvelled  with  excessive  marvel  at  the  price,  and,  beckon- 
ing 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  say- 
ing, "  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, 


Prince  fthmad  and  the  Fairy  Peri^Banu.  425 

be  that  place  nearhand  or  distant  many  a  day's  journey  and 
difficult  to  reach."1  The  Prince  hearing  these  words  said  to  him-, 
self,  "  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  satisfac- 
tion and  delight.  Almighty  Allah  be  praised,  the  aim  of  my 
wayfare  is  attained  and  hereby,  In  shall  ah  !  I  shall  win  to  my 
wish.  This,  if  anything,  will  be  to  him  a  joy  for  ever.1*  Where- 
fore the  Prince,  with  intent  to  buy  the  Flying  Carpet,  turned  to 
the  broker  and  said,  "If  indeed  it  have  properties  such  as  thou 
describes!,  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 


1  The  great  prototype  of  the  Flying  Carpet  is  that  of  Sulayman  bin  Datid,  a  fable 
which  the  Koran  (chap.  xxi.  81)  borrowed  from  the  Talmud,  not  from  "Indian 
fictions."  It  was  of  green  sendal  embroidered  with  gold  and  silver  and  studded  with 
precious  stones,  and  its  length  and  breadth  were  such  that  all  the  Wise  King's  host 
could  stand  upon  it,  the  men  to  the  left  and  the  Jinns  to  the  right  of  the  throne ;  and 
when  all  were  ordered,  the  Wind,  at  royal  command,  raised  it  and  wafted  it  whither  the 
Prophet  would,  while  an  army  of  birds  flying  overhead  canopied  the  host  from  the  sun. 
In  the  Middle  Ages  the  legend  assumed  another  form.  "  Duke  Richard,  surnamcd 
4  Richard  sans  peur,'  walking  with  his  courtiers  one  evening  in  the  forest  of  Moulineaux, 
near  one  of  his  castles  on  the  banks  of  the  Seine,  hearing  a  prodigious  noise  coming 
towards  him,  sent  one  of  his  esquires  to  know  what  was  the  matter,  who  brought  him 
word  that  it  was  a  company  of  people  under  a  leader  or  King.  Richard,  with  five 
hundred  of  his  bravest  Normans,  went  out  to  see  a  sight  which  the  peasants  were  so 
accustomed  to  that  they  viewed  it  two  or  three  times  a  week  without  fear.  The  sight 
of  the  troop,  preceded  by  two  men,  -who  spread  a  cloth  on  th*  ground*  made  all  the 
Normans  run  away,  and  leave  the  Duke  alone.  He  saw  the  strangers  form  themselves 
into  a  circle  on  the  cloth,  and  on  asking  who  they  were,  was  told  that  they  were  the 
spirits  of  Charles  V.,  King  of  France,  and  his  servants,  condemned  to  expiate  their 
sins  by  fighting  all  night  against  the  wicked  and  the  damned.  Richard  desired  to  be 
of  their  party,  and  receiving  a  strict  charge  not  to  quit  the  cloth,  was  conveyed  with 
them  to  Mount  Sinai,  where,  leaving  them  without  quitting  the  doth,  he  said  his 
prayers  io  the  Church  of  St.  Catherine's  Abbey  there,  while  they  were  fighting,  and 
returned  with  them.  In  proof  of  the  truth  of  this  story,  he  brought  back  half  the 
wedding-ring  of  a  knight  in  that  convent,  whose  wife,  after  fix  years,  concluded  him 
dead,  and  was  going  to  take  a  second  husband."  (Note  in  the  Lucknow  Edition  of  Tht. 
Nights,) 


Supplemental  Nights. 

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  tne  Prince 
thereupon,  he  sitting  by  his  side.  Then,  at  the  mere  will1  and 
wish  of  Prince  Husayn,  the  twain  were  at  once  transported  as 
though  borne  by  the  throne  of  Solomon  to  the  Khan.  Z  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.  Further- 
more, 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  com- 
pare 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 


1  Amongst  Eastern  peoples,  and  especially  adepts,  the  will  of  man  is  not  a  mere  term  for 
a  mental  or  cerebral  operation,  it  takes  the  rank  of  a  substance  ;  it  becomes  a  mighty 
motive  power,  like  table-turning  and  other  such  phenomena  which,  now  looked  upon  as 
child's  play,  will  perform  a  prime  part  in  the  Kinetics  of  the  century  to  come.  If  a  few  pair 
of  hands  imposed  upon  a  heavy  dinner-table  can  raise  it  in  the  air,  as  I  have  often  seen, 
what  must  we  expect  to  result  when  the  new  motive  force  shall  find  its  Franklin  and  be 
shown  to  the  world  as  real  "Vril''?  The  experiment  of  silently  willing  a  subject  to 
act  in  a  manner  not  suggested  by  speech  or  sign  has  been  repeatedly  tried  and  succeeded 
in  London  drawing-rooms;  and  it  has  lately  been  suggested  that  atrocious  crimes  have 
resulted  from  overpowering  volition.  In  cases  of  paralysis  the  Faculty  is  agreed  upon 
the  fact  that  local  symptoms  disappear  when  the  will-power  returns  to  the  brain.  And 
here  I  will  boldly  and  baldly  state  my  thebry  that,  in  sundry  cases,  spectral  appearance* 
(ghosts)  and  abnormal  smells  and  sounds  are  simply  the  effect  of  a  Will  which  has,  so  to 
speak,  created  them. 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  427 

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  Pagodas1  of  that  country.  The  first  he 
saw  was  wrought  in  brass  and  orichalch  of  most  exquisite  work- 
manship: its  inner  cell  measured  three  yards  square  and  con- 
tained 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.2  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- 


1  The  text  has  "  But-Khinah  "=  idol-house  (or  room)  syn.  with  "  But-Kadah  "  = 
image-cuddy,  which  has  been  proposed  as  the  derivation  of  the  disputed  "Pagoda.** 
The  word  "  Khinah  "  also  appears  in  our  balcony,  origin,  "balcony,"  through  the 
South* European  tongues,  the  Persian  being  "  Bila-khanah  "=  high  room.  Frooi 
"  Kadah  "  also  we  derive  "  caddy/'  now  confined  to  nautical  language. 

*  Europe  contains  sundry  pictures  which  have,  or  are  supposed  to  have,  this  property  ; 
witness  the  famous  Sudariura  bearing  the  head  of  Jesus.  The  trick,  (or  it  is  not  Art,  is 
highly  admired  by  the  credulous. 

VOL.  IIL  FF 


428  Supplemental  Nights. 

basil  and  many  other  sweet-scented  plants,  whose  perfume  mad$! 
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 


entt  of  t&e  &tx  f^utrtrrft  anfc 

THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  Prince 
Husayn  also  saw  a  f£te  held  once  a  year  within  the  city  of  Bish^ 
angarh,  and  the  Ryots  all,  both  great  and  small,  gathered  together 
and  circumambulated  the  Pagodas  ;  chiefly  circuiting  one  which 


Prince  Ahmad  and  the  Fairy  Peri- Ban*.  429 

in  size  and  grandeur  surpassed  all  others.  Great  and  learned 
Pandits  versed  in  the  Shdstras1  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  r 
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  ;* 
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, 


1  i.e.  the  Hindu  Scripture  or  Holy  Writ,  e.g.  "  Kima-Shaslre"  =  the  Cupid-gospel. 

1  This  shiftirig  theatre  is  evidently  borrowed  by  Galland  from  Pliny  (N.  H.  xxxvi.,  24) 
who  tells  that  in  B.C.  50,  C.  Curio  built  two  large  wooden  theatres  which  could  be 
wheeled  round  and  formed  into  an  amphitheatre.  The  simple  device  seems  to  stir  the 
bile  of  the  unmecbanical  old  Roman,  so  unlike  the  Greek  in  powers  of  invention. 


43O  Supplemental  Nights. 

their  trunks  and  cars  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  wjiich  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.1  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  court- 
ground  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  caravan- 
serai where  the  three  brothers  had  agreed  to  meet.  No  sooner 

1  This  trick  is  now  common  in  the  circuses  and  hippodromes  of  Europe,  horses  and 
bulls  being  easily  taught  to  perform  it ;  but  India  has  as  yet  not  produced  anything  equal 
to  the  «'  Cyclist  elephant "  of  Paris. 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  43* 

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 
flow,  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  Bazistan,1  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 


1  This  Arab.-Pcrs.  compound,  which  we  have  corrupted  to  ".Bezestein  "  or  "  Duet* 
•tin"  and  "  Bezesieo,"  properly  means  a  market-place  for  Baz  or  Ban  =  cloth,  fini 
;  but  is  used  by  many  writers  as  =  Bazar,  tee  "  Kaysariab,"  vol.  i,  266. 


432  Supplemental  Nights. 

®&e  enU  of  tfie  Sbix  f^untirrti  antr  jfortg-sebentfi 

THEN  said  she  : 1  have  heard,  O  auspicious  King,  that  Prince 

AH  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  wotfid  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  AH  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 
^ord,  I  doubt  not  but  that  thou  must  deem  me  a  madman  to  ask 
so  high  a  price,  and  set  so  gceat  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-AH  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  j1  and,  shouldst 

1  The  origin  of  the  lens  and  its  applied  use  to  the  telescope  and  the  microscope  are 
"lost"  (as  the  Castle-guides  of  Edinburgh  say)  "in  the  glooms  of  antiquity."    Well 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  433 

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 
44  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  AH  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  1  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 


ground  glasses  have  been  discovered  amongst  the  finds  of  Egypt  and  Assyria :  indeed 
much  of  the  finer  work  of  the  primeval  artists  could  not  have  been  done  without  such 
aid.  In  Europe  the  "spy-glass"  appears  first  in  the  Opus  Majus  of  the  learned 
Roger  Bacon  (circa  A.D.  1270) ;  and  his  "optic  tube*'  (whence  his  saying  "all  things 
are  known  by  perspective  "),  chiefly  contributed  to  make  his  wide-spread  fame  as  a  wizard. 
The  telescope  was  popularised  by  Galileo  who  (as  mostly  happens)  carried  off  and  still 
keeps,  amongst  the  vulgar,  all  the  honours  of  invention.  Some  "  Illustrators"  of  The 
Nights  confound  this  •«  Naxzarah,"  the  Pers.  "Dur-b(n,"  or  far-seer,  with  the  "Magic 
Mirror,"  a  speculum  which  according  to  Cower  was  set  up  in  Rome  by  Virgilius  the 
Magician;  hence  the  Mirror  of  Glass  in  the  Squire's  tale;  Merlin's  glassie  Mirror  of 
Spenser  (F.  Q.  ii,  24)  ;  the  mirror  in  the  head  of  the  monstrous  fowl  which  forecast  the 
Spanish  invasion  to  the  Mexicans ;  the  glass  which  in  the  hands  of  Cornelius  Agripp* 
r  A.D.  1520)  showed  to  the  Earl  of  Surrey  fair  Geraldine  "  sick  in  her  bed  ;  "  to  the  globe 
i  glass  in  The  Lusiads ;  Dr.  Dee's  show-stone,  a  bit  of  cannel  coal ;  and  lastly  the 
zinc  and  copper  disk  of  the  absurdly  called  "  electro- biologist."  I  have  noticed  thfc 
matter  at  some  length  in  various  places. 


434  Supplemental  Nigkts. 

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 
AH  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  ap- 
pointed 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  cry- 
ing 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  boldest  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  certi- 
fied 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 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  435 

gold  so  thou   may  possess   it."  -  And  as  the  morn  began  to 
dawn  Shahrazad  held  her  peace  till 


en*  of  fye  $ix  ffiun&trtj  an* 

THEN  said  she:  -  1  have  heard,  O  auspicious  King   that  the 
broker  said  moreover  to  Prince  Ahmad,  "  Now  hearken  to  me,  O 
my  lord,  and  I  will  tell  theje  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  dis- 
temper, 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  pro- 
vide for  them  a  maintenance  by  parting  with  this  prodigy.1'   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  tick  to  the  death:  the  doctors  and  surgeons  all 


436  Supplemental  Nigkts. 

despair  of  his  life ;  so  I  beseech  thee  let  him  smell  this  fruit  thai 
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  per- 
suaded 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,  hav- 
ing gained  the  object  of  his  travels,  he  resolved  to  join  some  caravan 
marching  Indiawards  and  return  to  his  father's  home ;  but  mean- 
while he  resolved  to  solace  himself  with  the  sights  and  marvels  of 
Samarkand.  His  especial  joy  was  to  gaze  upon  the  glorious  plain 
hight  Soghd,1  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  fruSts  and  the  cities  and  palaces  gladdened  the  stranger's  gaze. 

1  D'Herbelot  renders  Soghd  Samarkand  =  plain  of  Samarkand.  Hence  the  old 
"  Sogdiana,"  the  famed  and  classical  capital  of  Mdwarannahr,  our  modern  Transoxiana, 
now  known  as  Samarkand.  The  Hindi  translator  has  turned  "Soghd"  into  "Sada"  and 
gravely  notes  that  "the  village  appertained  to  Arabia."  He  possibly  had  a  dim  remem- 
brance of  the  popular  legend  which  derives  "Samarkand  "  from  Shamir  or  Samar  bin 
Afrikus,  the  Tobba  King  of  Al-Yaman,  who  lay  waste  Soghd-city.  ("  Shamir  kand  "  = 
Shamir  destroyed)  ;  and  when  rebuilt  the  place  was  called  by  the  Arab,  corruption 
Samarkand.  See  Ibn  Khallikan  ii.  480.  Ibn  Haukal  (Kitab  al  Mamalik  wa  al- 
Masalik  =  Book  of  Realms  and  Routes),  whose  Oriental  Geography  (xth  century)  was 
translated  by  Sir  W.  Ouseley  (London,  Oriental  Press,  1800),  followed  by  Abu  'l-Fida» 
mentions  the  Himyaritic  inscription  upon  an  iron  plate  over  the  Kash  portal  of  Samar* 
kand  (Appendix  No.  iii). 


Priitct  Ahmad  and  the  Fairy  Ptri-Banu.  437 

After  some  days  Prince  Ahmad  joined  a  caravan  of  merchants  wend- 
ing 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  an- 
nounce 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  AH 
spake  next  and  said,  "  O  my  brother,  this  carpet  which  thou  hast 
brought  is  marvel-rare  and  hath  most  wondrous  gifts  ;  nor  accord- 
ing to  thy  statement  hath  any  in  all  the  world  seen  aught  to  com- 
pare with  it."  Then  bringing  forth  the  Spying  Tube,  he  pursued, 
11  Look  ye  here,  I  too  have  bought  for  forty  thousand  Ashrafit 
somewhat  whose  merits  I  will  now  show  forth  to  you/'  -  And  at 
the  morn  began  to  dawn  Shahrazad  held  her  peace  till 


en*  of  tfce  Sfcix  f^unfcrrb  an*  Jporig.nmtf) 

THEN  said  she  :  -  1  have  heard,  O  auspicious  King,  that  Prince 
Ali  enlarged  upon  the  virtues  of  his  purchase  and  said  :  —  "Ye  see 


438  Supplemental  Nights. 

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  AH  and, 
applying  his  eye  to  one  end  as  he  had  been  directed,  then  wished 
in  his  heart  to  behold  the  Princess  Nur  al-NLhar  ;!  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  All 
seized  the  Spying  Tube  and  peered  through  it  and  found  the  con- 
dition 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 


1  The  wish  might  have  been  highly  indiscreet  and  have  exposed  the  wisher  to  the 
resentment  of  the  two  othjer  brothers.  In  parts  of  Europe  it  is  still  the  belief  of  the 
vulgar  that  men  who  use  telescopes  can  see  even  with  the  naked  eye  objects  which  are 
better  kept  hidden ;  and  I  have  heard  of  troubles  in  the  South  of  France  because  the 
villagers  would  not  suffer  the  secret  charms  of  their  women  to  become  as  it  were  the 
public  property  of  the  lighthouse  employe's. 


Prinet  Ahmad  and  the  Fairy  Peri-Banu.  439 

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  there- 
upon, 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  Castrates  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 


44O  Suppkmental  Nights. 

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 

^fie  en*  of  t&e  Sbfx  f^untefc  anfc  Jfiiiittf)  jifgitf. 

THEN  she  said : 1  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  Jamshid1  is  as  vain  and  naught  beside  this  pipe,  by 
means  whereof  all  things  from  East  to  West  and  from  North  to 

1  "Jdm-i-Jamshid"  is  a  well  worn  commonplace  in  Moslem  folk-lore  j  but  com- 
mentators cannot  agree  whether  "  Jim  "  be  =  a  mirror  or  a  cup.  In  the  latter  sense  it 
would  represent  the  Cyathomantic  cup  of  the  Patriarch  Joseph  and  the  symbolic  bowl  of 
Nestor.  Jamshfd  may  be  translated  either  Jam  the  Bright  or  the  Cup  of  the  Sun  :  this 
ancient  King  is  the  Solomon  of  the  grand  old  Guebres. 


Prince  Akmad  and  the  Fairy  Peri-Banu.  441 

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  choke  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  Car- 
pet of  Prince  Husayn,  which  brought  you  three  hither  in  a  moment's 
space,  the  Magical  Apple  would  have  been  of  no  avail.  Where- 
fore '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  prece- 
dence 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 


442  Supplemental  Nights. 

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  Maydan — 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 


Prince  Ahmad  and  the  Fairy  Peri-  Ban*.  443 

loved  the  Lady  Nur  al-Nihar  with  a  Jove  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 


entj  of  tfje  &>fr  ^unbrctr  an*  Jfiftp-first  tftgftt. 

THEN  said  she  :  -  1  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.1  Hereat  he  marvelled  greatly,  won- 
dering 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 

1  This  passage  may  have  suggested  to  Walter  Scott  one  of  bis  descriptions  io  "  The 
Monastery." 

VOL.  HI.  GO 


444  Supplemental  Nights. 

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  ancl  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  afore- 
time— 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  earnest  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  lazuli1  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 

1  In  the  text  "  Lajawardi,"  for  which  see  vols.  iii.  33,  and  ix.  190, 


Prince  Ahmad  and  ike  Fairy  Peri-Banu.  44$ 

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  daTs  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  bchovcth  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  Jinn  in  form  likest  to  mortals.  I  am  the 
only  daughter  of  a  Jinn  chief  of  noblest  strain  and  my  name  is 
Peri-Banu.  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  concern* 
ing  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.  Further- 
more 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  I lusayn,  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  ray 


446  Supplemented  Nights., 

affection  for  thee  I  stood  by  thy  side  unseen  during  the  archery- 
meeting  upon  the  plain  of  trial,  and  when  thou  shortest  thy  shaft 
I  knew  that  it  would  fall  far  short  of  Prince  AliV,  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  full  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 


of  t&e  S>fr  JguntortJ  anfc 


THEN  said  she  :  --  1  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  favbur  and  in  loveliness  of  form  and  in  grace- 
fulness 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  sanc- 
tion 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 

1  In  Galland  and  the  H.V.  "Prince  Husayn's." 


Prince  Ahmad  and  the  Fairy  Peri-Ban*.  447 

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  dowrr 
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  con- 
stancy." 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 


448  Supplemental  Nights. 

art  my  husband  and  I  am  thy  wife.1  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  cham- 
ber 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.0  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  amber2  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 


1  This  is  the  "  Gandharba-Iagana  "  (fairy  wedding)  of  the  Hindus  ;  a  marriage  which 
lacked  only  the  normal  ceremonies.      For  the  Gandharbas  =  heavenly  choristers  sec 
Moor's  *«  Hindu  Pantheon,"  p.  237,  etc. 

2  "  Perfumed  with  amber"  (-gris?)  says  Gailand. 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  449 


enH  of  tfje  Sbfx  JQun&trti  anU  Jfiftp^tfjirtJ 

THEN  said  she  :  -  1  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  dats  of  the  grandest,  bedecked  with 
gold-purfled  cushions  and  pillows  wrought  with  seed-pearl  and 
Achsemenian  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 
•it  ;  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  guest*  who  attended  ai  the 
marriage  festival  and  the  handmaids  of  the  palace,  ranged  in  two 


4.50  Supplemental  Nights. 

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  Fairy-land 
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  suffered!  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  enjoy- 
ment 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 


Prince  Ahmad  and  tke  Fairy  Peri-Banu.  45 1 

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 

£&e  cnfc  of  tfjc  &f*  P-lunbrrt  an*  jFiftp-fourtb  Nfgfr. 

THEN  said  she  : 1  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  Darbdr,1  asked  his  Wazirs  and  Ministers  what  had 
betided  them  and  where  they  were.  Hereto  the  councillors  made 

1  The  Hind  term  for  the  royal  levfe,  as  "  Selam  "  is  the  Fenian. 


452  Supplemental  Nights. 

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 
loioweth  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  dili- 
gence 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,1 
saying  "  Let  the  King,  I  pray  thee,  send  for  this  sorceress  and 
enquire  of  her  concerning  his  lost  son."    And  the  King  replied, 
<c  Tis  well  said  :  let  her  be  brought  hither  and  haply  she  shall  give 

1  Arab.  "'Ilm  al-Ghayb"  =  the  Science  of  Hidden  Things  which,  says  the  Hadis, 
belongeth  only  to  the  Lord.  Yet  amongst  Moslems,  as  with  other  faiths,  the  instinctive 
longing  to  pry  into  the  Future  has  produced  a  host  of  pseudo-sciences,  Geomancy, 
Astrology,  Prophecy  and  others  which  serve  only  to  prove  that  such  knowledge,  in  the 
pretest  condition  of  human  nature,  is  absolutely  unattainable. 


Prince  Ahmad  and  the  Fairy  Peri-Banu*  453 

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  AH  with  the  Lady  Nur  al-Nihar,  my  youngest  son  Prince 
Ahmad,1  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  pos- 
sible 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/1 
At  these  words  the  Sultan  took  comfort,  and  hope  sprang  up  within 
his  breast  that  he  should  see  his  son  again  ere  he  diedr  Now 
return  we  to  the  story  of  Prince  Ahmad.  Whenas  Peri-Banu 
understood  that  he  was  bent  upon  visiting  his  sire  and  she  waft 


1  In  folk-lore  and  fairy  tales  (he  youngest  son  of  mostly  three  brothers  is  generally 
Fortune's  favourite :  at  times  also  he  is  the  fool  or  the  unlucky  oot  of  the  family, 
Cinderella  being  his  eounterpftrt  (Mi.  Qonstoo,  i. 


454  Supplemental  Nights. 

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  per- 
mission. 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 

n&  of  tfic  &fx  f^untjrrti  antf 


THEN  said  she:  -  1  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, 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  455 

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  pre- 
pared she  appointed  twenty  horsemen,  armed  cap-a-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  protesta- 
tions 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, 


456  Supplemental  Nights. 

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  down-hearted  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  parasangs1   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  con- 
sidered 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 


1  The  parasang  (Gr.  Trapao-dyy^s),  which  Ibn  Khali,  (iii.  315)  reduces  to  three  miles, 
has  been  derived  wildly  enough  from  Fars  or  Pars  (Persia  proper)  sang  =  (mile)  stone. 
Chardin  supports  the  etymology,  "because  leagues  are  marked  out  with  great  tall  stones 
in  the  Eas"  as  well  as  the  West,  e.g.  ad  primam  (vel  secundam)  lapidem." 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  457 

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 


en&  of  tbc  &tx  JQun&rrD  anfc  Jpiftp^ixtf)  Xiotjt. 


THEN  said  she  :  -  1  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 


458  Supplemental  Nights. 

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  de- 
lighted 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 
nim  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  wonder- 
ment and  jealousy  to  see  Prince  Ahmad  appear  at  the  palace  with 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  459 

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  AH  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  o   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  dwellcth 
and  by  what  means  he  hath  attained  to  such  puissance  and  opulence.11 
VOL.  III.  HH 


460  Supplemental  Nights. 

Filled  with  these  jealous  thoughts,  he  sent  in  private  one  day,  unbe- 
known 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 
brfng  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  by- 
ways ;  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 


Pritue  Ahmad  and  the  Fairy  Peri-Banu.  46 1 

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  betidcd  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 

®f)e  raft  of  t(e  Sbix  IQunUreK  an*  jpiftp^ebcni!)  iligfct 

THEN  said  she : 1  have  heard,  O  auspicious  King,  that  more- 
over 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 


462  Supplemental  Nights. 

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  per- 
mitted 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  a-foot,  who  now  always  accompanied  him 
in  increasing  numbers,  rode  forth  gallantly  through  the  iron  door- 
way 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  lamenta* 
tions.  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 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  463 

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  forth- 
right 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 

Efje  en*  of  tfce  ftfx  )$unim&  an*  JFtftp-rigbtb  Nfg&t. 

THEN  said  she : 1  have  heard,  O  auspicious  King,  that  Peri- 

Banu  looked  at  the  old  woman  and  charged  a  twain  of  her  hand- 


464  Supplemental  Nights. 

maidens  that  they  carry  her  into  a  room  apart  and  tend  her  with 
the  tenderest  care  and  the  uttermost  of  diligence.  The  atten- 
dants 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,  pre- 
sently 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  cover- 
let. 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  sove- 
reign 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  forth- 
with made  whole  of  what  disease  soever  he  hath."  The  Sorceress 
took  the  cup  with  great  difficulty  and  after  swallowing  the  con- 
tents lay  back  on  the  bed  ;  and  the  handmaidens  spread  the  quilt 
over  her  saying,  "  Now  rest  awhile  and  thou  shalt  soon  feel  the 


PHnct  Ahmad  and  thi  Fairy  Peri- Ban*.  465 

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  dis- 
covered 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-Barm  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  con- 
fusion  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  thec  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 


466  Supplemental  Nights. 

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  path-way,  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 


enti  of  tlje 

THEN  said  she  :  -  1  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  melan- 
choly thou  notest  upon  my  countenance  are  for  other  cause  which 
narrowly  coneerneth  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 


Prince  Ahmad  and  tke  Fairy  Peri-Banu.  467 

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  mycure,  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  hand- 
maidens 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  bctided  her,  she  resumed. 
14  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 


468  Supplemental  Nights. 

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 


Prince  Ahmad  and  thi  Fairy  Pcri-Banu.  469 


tit*  of  MK  Sbix  TlMmtJufc  an* 


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  Mirids, 
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  male- 
factor, 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  Shahmiydnah  *  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  ; 

1  A  huge  marquee  or  pavilion-tent  in  India. 


4/e  Supplemental  Nights. 

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 
Jann,  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  or  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  earnest 
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  Jinnfyah  *,  of  passing  beauty ;  and 


1  The  Jinn  feminine ;  see  vol.  i.  10.  The  word  hardly  corresponds  with  the  Pert, 
•'Peri"  and  Engl.  "  Fairy,"  a  creation,  like  the  "Dfv,"  of  the  so-called  "Aryan,"  not 
"Semitic."  race. 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  471 

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  bat- 
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 

2Tf)e  enfc  of  tfjc  *>ix  fDunbrtU  ant)  sbiitn.fcrst  Xtgfjt. 

THEN  said  she : 1    have  heard,  O  auspicious  King,  that  quoth 

the  King   to  Prince   Ahmad,  "  Shouldst  thou   perchance  fail  in 


472  Supplemental  Nights. 

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  straight- 
way 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  down- 
cast 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  earnest  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.1  Some  enemy  hath  done  this  deed  and  much  of  mis- 
chief 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 


1  Galland  makes  the  Fairy  most  unjustifiably  fear  that  her  husband  is  meditating  the 
murder  of  his  father ;  and  the  Hindi  in  this  point  has  much  the  advantage  of  the 

Frenchman. 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  473 

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  notwith- 
standing that  I  saw  full  clearly  she  was  nor  sick  nor  sorry,  but  only 
feigning  a  fever,  I  gave  her  medicine  to  drink  which  cureth  com- 
plaints 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  con- 
dition 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 
bat-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  pro- 
cure 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  Jehdn,1  go  thou  at  once  and 

1  Per*,  ft  "Light  of  ihe  Woild  ; "  familiar  to  Europe  as  the  name  of  the  Grand  Moghul 
Jehanglr's  principal  wife. 


474  Supplemental  Nights. 

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 

*&&  entr  of  t&e  gfcfx  ^unUrctf  an&  g>fxts*seccm&  jSigljt. 

THEN  said  she : 1  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  bat-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 


Prince  A  hmad  and  the  Fairy  Peri-Banu.  47  5 

satisfied,  for  the  size  of  the  pavilion  now  appeared  to  him  super- 
fluous ;  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, 
•aying,  "  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 ;  be- 
cause 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  to  favour  of   the  Prince  whom   she   might  enthrone  in  his 
stead.     So  he  bade  bring  the  Witch  who  had  counselled  him  afore- 
time, 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,  thoii 
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 
VOL.  m.  II 


476  Supplemental  Nights. 

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  wiliest  is  my  one  and  only  wish."  Peri-Banu  made  reply, 


Prince  Akntad  and  the  Fairy  Peri-Banu.  477 

"  Methinks  the  Sultan,  thy  sire,  would  put  both  roe  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 

Cfjf  enU  of  tfce  Sbtx  ftjun&rrt  anftf  Sbiitp-tbirtJ  Xig&t. 

THEN  said  she  : 1  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,  albc  'tis  a  matter  of  great  risk  and 
danger,  and  it  is  prompted  by  not  a  little  of  malice  and  ungracious- 
ness. 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  ply- 
ing 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 


478  Supplemental  Nights. 

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  l  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, 


1  The  Arab  stirrup,  like  that  of  the  Argentine  Gaucho,  was  originally  made  of  wood, 
liable  to  break,  and  forming  a  frail  support  for  lancer  and  sworder.  A  famous  chief  and 
warrior,  Abu  Sa'id  al-Muhallab  (ob.  A.H.  83=703)  first  gave  orders  to  forge  foot- 
rests  of  iron. 


Prince  Ahmad  and  the  Fairy  Peri-Banu.  479 

nodded  his  head  and  wagged  his  tail,  as  though  to  pray  the  Prince 
to  put  up  his  scymitar  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  towns-folk   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  phia) 
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  con- 
cerning 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 


480  Supplemental  Nights. 

back  the  water,  thyself  remaining  safe  and  sound  ?  "  -  And  as 
the  morn  began  to  dawn  Shahrazad  held  her  peace  till 


entr  of  tfce  Si*  f^unftrtlv  an*  g>txtg-fourtf)  Nfgfit. 

THEN  said  she:  -  1  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,  dis- 
sembling 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 


Prince  Ahmad  and  tke  Fairy  Ptri-Banu.  48* 

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,  ttO  my  sire  the 
Sultan,  I  trow  me  'twill  be  hard  to  find,  all  the  world  over,  a  man 
such  as  thou  desirest,  still  t  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-occu- 
pation  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."  There- 
upon Prince  Ahmad  told  her  all  the  King  had  said  to  him.— 
And  as  the  morn  began  to  dawn  Shahrazad  held  her  peace  till 

®fce  en&  of  rftc  gbii  ?Qun&«&  an*  S>uty.fiftJ)  Wfiftf, 

THEN  said  she :— I  have  heard,  O  auspicious  King,  that  Pcri-Banu 
hearing  these  words  said  to  the  Prince, "  Trouble  not  thyself  at  alt 


482  Supplemental  Nights. 

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.  AHhough  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  Nabbut 1  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 

1  For  this  Egyptian  and  Syrian  weapon  see  vol.  i.  234. 


Prince  Ahmad  and  the  Fairy  Peri-Ban*.  483 

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  prc* 
eently  Shabbar  walked  up  and  glancing  at  him  asked  Peri-Banu  say- 
ing, "  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  dwarfs  hideous  form ;  and,  flying  on  every  side  in  affright 


484  Supplemental  Nights. 

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  turbandj*. 
fell  to  earth.  And  when  they  twain  approached  the  palace  through 
streets  and  squares  and  market-places  desolate  as  the  Desert  of 
Samawah,1  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 

t£&e  en&  of  tfte  g>ix  J^un&refc  anfc  gbtjctp-sfxtt)  Ntgfit. 

THEN   said   she: 1  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 

1  See  vol.  vii.  93,  where  an  error  of  punctuation  confounds  it  with  Kerbela, — a  desert 
with,  a  place  of  pilgrimage.  "Samawah  "in  Ibn  Khali,  (vol.  i.  108)  is  also  the  name 
of  a  town  on  the  Euphrates. 


Prince  Ahmad  and  tht  Fairy  Peri-Banu.  485 

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  fauters  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 


486  Supplemental  Nights. 

swear  fealty  and  bring  presents  and  Nazaranahs  *  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  ;  2  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 


enfc  of  tt> 

THEN  said  she  :  -  "  I  have  heard,  O  auspicious  King,  that  after 
these  things  King  Ahmad  summoned  Prince  AH  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  x>r  country  thy  soul  desireth  ;and,  if  thou 
consent,  I  will  forward  thee  letters  of  appointment."  But  inas- 
much 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 


1  Nazaranah  prop.  =  the  gift  (or  gifts)  offered  at  visits  by  a  Moslem  noble  or  feoffee  ia 
India  to  his  feudal  superior  ;  and  the  Kalichah  of  Hindu,  Malabar,  Goa  and  the  Blue 
Mountains  (p.  197).  Hence  the  periodical  tributes  and  especially  the  presents  which 
represent  our  "  legacy-duty  "  and  the  "  succession-duty"  for  Rajahs  and  Nabobs,  the 
latter  so  highly  lauded  by  "  The  Times,"  as  the  logical  converse  of  the  Corn»laws  which 
ruined  our  corn.  The  Nazaranah  can  always  be  made  a  permanent  and  a  considerable 
source  of  revenue,  far  more  important  than  such  unpopular  and  un -Oriental  device  as  an 
income-tax.  But  our  financiers  have  yet  to  learn  the  A.  B.  C.  of  political  economy  in 
matters  of  assessment,  which  is  to  work  upon  familiar  lines  ;  and  they  especially  who,  like 
Mr.  Wilson  "mad  as  a  hatter,"  hold  and  hold  forth  that  "  what  is  good  for  England  is 
good  for  the  world."  These  myopics  decide  on  theoretical  and  sentimental  grounds  that 
a  poll-tax  is  bad  in  principle,  which  it  may  be,  still  public  opinion  sanctions  it  and  it  can 
be  increased  without  exciting  discontent,.  The  same  with  the  *'  Nazardnah ;  "  it  has 
been  the  custom  of  ages  immemorial,  and  a  little  more  or  a  little  less  does  not  affect  its 
popularity.  ' 

•Porf.  —  City-queeo. 


Prince  Ahmad  and  the  Fairy  Ptri-Banu.  487 

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. 


491 


THE  TWO  SISTERS  WHO  ENVIED  THEIR  CADETTE.1 

IN  days  of  yore  and  in  times  long  gone  before  there  lived  a 
King  of  Persia,  Khusrau  Shah  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  Ghat  * ;  and  his  treasury  was 
ever  full  and  his  troops  and  guards  were  numberless.  Now  it 


1  Compare  with  this  tale  its  modern  and  popular  version  Histoirt  du  Rosrigtul 
Ckantcur  (Spitta-Bey,  No.  x,  p.  123) :  it  contains  the  rosary  (and  the  ring)  that  shrinks, 
the  ball  that  rolls  and  the  water  that  heals  ;  etc,  etc.  Mr.  Clouston  somewhere  asserts 
that  the  History  of  the  Envious  Sisters,  like  that  of  Prince  Ahmad  and  the  Peri-Banu, 
are  taken  from  a  MS.  still  preserved  in  the  '•  King's  Library,"  Paris  ;  but  he  cannot 
quote  his  authority,  De  Sacy  or  Langles.  Mr.  H.  C.  Cootc  (loc.  cit.  p.  189) declares  it 
to  be,  and  to  have  been,  "  an  enormous  favourite  in  Italy  and  Sicily  :  no  folk  •  tale  exists 
in  those  countries  at  all  comparable  to  it  in  the  number  of  its  versions  and  in  the  extent 
of  its  distribution."  He  begins  two  centuries  before  Galland,  with  Straparola  (Notti 
Piattvoli),  proceeds  to  Imbriani  (Novellaja  Fiorcntina),  Nerucci  (Novelle  Afontalcti), 
Comparetti  (Novelline  Italian*}  and  Pitre  (Fiabc,  Novell*  «  Racconti  popolari  Italian*, 
vol  i.)  ;  and  informs  us  that  "the  adventures  of  the  young  girl,  independently  of  the 
joint  history  of  herself  and  her  brother,  are  also  told  in  a  separate  Fiaba  in  Italy.  A  tale 
called  '  La  Favenilla  Coraggiosa '  is  given  by  Visentini  in  his  Fiabe  Mantovan*  and 
it  is  as  far  as  it  is  a  counterpart  of  the  second  portion  of  Galland's  tale."  Mr.  Coote  also 
finds  this  story  in  Hahn's  "  Griechische  Marchen  "  entitled  "Sun,  Moon  and  Morning 
Star  " — the  names  of  the  royal  children.  The  King  overhears  the  talk  of  three  girls  and 
marries  the  youngest  despite  his  stepmother,  who  substitutes  for  her  issue  a  puppy,  a 
kitten  and  a  mouse.  The  castaways  are  adopted  by  a  herdsman  whilst  the  mother  is 
confined  in  a  henhouse  ;  and  the  King  sees  his  offspring  and  exclaims,  "These  children 
are  like  those  my  wife  promised  me."  His  stepmother,  hearing  this,  threatens  the  nurse, 
who  goes  next  morning  disguised  as  a  beggar-woman  to  the  girl  and  induces  her  to  long 
for  the  Bough  that  makes  music,  the  Magic  Mirror,  and  the  bird  Dickierette.  The 
brothers  set  out  to  fetch  them  leaving  their  shirts  which  become  black  when  the  mishap 
befalls  them.  The  sister,  directed  by  a  monk,  catches  the  bird  and  revives  the  stones  by 
the  Water  of  Life  and  the  denouement  is  brought  about  by  a  sausage  stuffed  with  dia- 
In  Miss  Stokes*  Collection  of  Hindu  Stories  (No.  u.)  "  The  Boy  who  bad  a 
i  on  his  brow  and  a  star  on  his  chin  "  also  suggests  the  "  Envious  Sisters." 

*  Pop.     "  Ghaut  "  =   The  steps  (or  path)  which  lead  down  to  a  watering -place. 
Hence  the  Hindi  saying  concerning  the  "rolling  stone  "—Dhobi-ka  kutta  ;  na  Char- 
ka  na  Ghat-ka,  =  a  washerwoman's  tyke,  nor  of  the  house  nor  of  the  Ghat -dyke. 
VOL.111.  KK 


492  Supplemental  Nights. 

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.1  And  when  stablished 
in  his  sovranty  he  went  forth  as  aforetime  on  one  evening  accom- 
panied 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.2  Quoth  the  eldest,  u  I  would 


1  Text  "  Khatibah ?/  more  usually  "  Khutbah  "  =  the  Friday  sermon  preached  by  the 
Khatib  :  in  this  the  reigning  sovereign  is  prayed  for  by  name  and  his  mention  together 
with  the  change  of  coinage  is  the  proof  of  his  lawful  rule.     See  Lane,  M.  E.  chap.  iii. 

2  This  form  of  eaves-dropping,  in  which  also  the  listener  rarely  hears  any  good  of  him- 
self is,  I  need  hardly  now  say,  a  favourite  incident  of  Eastern  storiology  and  even  of  history, 
e.g.  Three  men  met  together ;  one  of  them  expressed  the  wish  to  obtain  a  thousand  pieces 
of  gold,  so  that  he  might  trade  with  them  ;  the  other  wished  for  an  appointment  under 
the  Emir  of  the  Moslems ;  the  third  wished  to  possess  Yusuf  s  wife,  who  was  the  hand- 
somest of  women  and  had  great  political  influence.     Yusuf,  being  informed  of  what  they 
said,  sent  for  the  men,  bestowed  one  thousand  dinars  on  him  who  wished  for  that  sum, 
.gave  an  appointment  to  the  other  and  said  to  him  who  wished  to  possess  the  lady : 
"  Foolish  man  !  what  induced  you  to  wish  for  that  which  you  can  never  obtain?  "     He 
then  sent  him  to  her  and  she  placed  him  in  a  tent  where  he  remained  three  days,  receiv- 
ing, each  day,  one  and  the  same  kind  of  food.     She  had  him  then  brought  to  her  and 
said,  *'  What  did  you  eat  these  days  past  "    He  replied  :  *'  Always  the  same  thing !  "— 
"  Well,"  said  she,  "  all  women  are  the  same  thing."  She  then  ordered  some  money  and 
a  dress  to  be  given  him,  after  which,  she  dismissed  him.     (Ibn  Khallikan  iii.  463-64.) 


The  Two  Sisters  who  envied  their  Cadette.  495 

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  (he  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  r  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;1'  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," 


494  Supplemental  Nights. 

-  And  as  the  morn  began  to  dawn  Shahrazad  held  her  peace 
til) 


of  tfie  %ix  ^unUrrtJ  an& 


THEN  said  she  :  -  1  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  Banu  of  Iran-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, 


The  Two  Sisters  who  envied  their  Cadette.  495 

their  hearts  were  fired  with  envy  and  jealousy  and  sore  despite 
and  they  resolved  upon  giving  the  rein  to  their  hatred  and  malig- 
nancy 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  Hammam  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 


enfc  of  tfje  gfcix  )$un&tt&  anU  Sfcixtp-nintl)  Kigfji. 

THEN  said  she:  --  1  have  heard,  O  auspicious  King,  that  the 
two  sisters  took  counsel  each  with  other  how  they  might  abase 


496"  Supplemental  Nights. 

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  chile* 
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 


Tht  Two  Sisters  who  envied  their  Cadet te.  497 

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  mar- 
vellous 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  apartment1 


1  This  ruthless  attempt  at  infanticide  was  in  accordance  with  the  manners  of  the  age 
nor  has  it  yet  disappeared  from  Rajput-land,  China  and  sundry  over-populous  countries. 
Indeed  it  is  a  question  if  civilization  may  not  be  compelled  to  revive  the  law  of  Lycurgtu 
which  forbade  a  child,  male  or  female,  to  be  brought  up  without  the  approbation  of 
public  officers  appointed  ad  kot.  One  of  the  curses  of  the  XlXth  century  is  the  increased 


498  Supplemental  Nights. 

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 


cn&  of  $0  S>fx  f^un&reb  anU  g&tentfetf)  HigH 

THEN  said  she  : 1  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, 
11 0  -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 


skill  of  the  midwife  and  the  physician,  who  are  now  able  to  preserve  worthless  lives  and 
to  bring  up  semi-abortions  whose  only  effect  upon  the  breed  is  increased  degeneracy. 
Amongst  the  Greeks  and  ancient  Arabs  the  Malthusian  practice  was-  carried  to  excess. 
Poseidippus  declares  that  in  his  day — 

A  man,  although  poor,  will  not  expose  his  son ; 
But  however  rich,  will  not  preserve  his  daughter. 

See  the  commentators'  descriptions  of  the  Wa'd  al-Banat  or  burial  of  Mauuddt  (living 
daughters),  the  barbarous  custom  of  the  pagan  Arabs  (Koran,  chaps,  xvi.  and  Ixxxi.) 
one  of  the  many  abominations,  like  the  murderous  vow  of  Jephtha,  to  which  Al-Islam 
put  a  summary  stop.  (Ibn  Khallikan,  Hi.  609-616).  For  such  outcast  children  reported 
to  be  monsters,  see  pp.  402-412  of  Mr.  Ciouston*s  (r  Asiatic  and  European  versions 
of  four  of  Chaucer's  Canterbury  Tales,"  printed  by  the  Chaucer  Society. 


The  Two  Sisters  who  envied  their  Cadette.  499 

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  sec  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  t£ke  it  from  him.  He  was  certified  in  his  mind  that  the  boy 
came  from  the  Queen's  quarter  of  the  palace,  but  deemed  it  inex- 
pedient 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  Inten- 
dant of  the  gardens  who  carried  him  to  his  wife  and  placed  him 


5OO  Supplemental  Nights. 

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  j1  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  com- 
manded 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  Shahinshah  2— O  King  of  the 
kings — thy  slave  would  fain  represent  that  'tis  not  in  accordance 

1  Hind.  Chhuchhundar  (Sorcx  carulescens)  which  occurs  repeatedly  in  verse ;  »,g^ 
when  speaking  of  low  men  advanced  to  high  degree,  the  people  say  : — 

Chhuchhiindar-ke  sir-par  Chambeli-ka  tel. 
The  Jasmine-oil  on  the  musk-rat's  head. 

In  Galland  the  Sultanah  is  brought  to  bed  of  un  mortem*  de  bois  ;  and  his  Indian  trans- 
lator is  more  consequent.  Halm,  as  has  been  seen,  also  has  the  mouse  but  Hahn  could 
hardly  have  reached  Hindostan. 

2  This  title  of  Shahirtshah  was  first  assumed  by  Ardashfr,  the  great  Persian  conqueror, 
after  slaying  the  King  of  Ispahan,  Ardawln.     (Tabari  u.  73.) 


The  Two  Sisters  who  envied  their  Cadette.  501 

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  'Izrafl,  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.1  Then  every  Mussul- 
man 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  in- 
flicted upon  the  blameless  Queen  had  far  better  befitted  her 
Envious  Sisters. — And -as  the  morn  began  to  dawn  Shahrazad  held 
her  peace  till 


1  This  imprisonment  of  the  good  Queen  reminds  home  readers  of  the  "  Cage  of  Clap- 
ham  "  wherein  a  woman  with  child  was  imprisoned  in  A.D.  1700,  and  which  was  noted 
by  Sir  George  Grove  as  still  in  existence  about  1830. 


Supplemental  Nights. 


&  of  tfie 

THEN  said  she  --  1  have  heard,  O  auspicious  King,  that  the  cage 
was  made  ready  with  all  speed  ;  and,  when  the  forty  days  after 
purification  of  child-bed1  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,2  and  to  his  brother  Parwez  ;  3  and,  as 
the  maiden  was  rare  of  beauty  and  passing  of  loveliness  and  gra- 
ciousness,  they  called  her  Pen'zadah.4  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 


1  Arab.    Ayyam  al-Nifds  =  the   period  of  forty  days    after   labour  during   which, 
according  to  Moslem  law,  a  woman  may  not  cohabit  with  her  husband. 

2  kdarum  et  venerabile  nomen  in  Persia  ;  meaning  one  of  the  Spirits  that  presides 
over  beasts  of  burden  ;  also  a  king  in  general,  the  P.N.  of  an  ancient  sovereign,  etc. 

3  This  is  the  older  pronunciation  of  the  mod.  (Khusrau)  **Parvfz";  and  I  owe  an 
apology  to  Mr.  C.  J.  Lyall  (Ancient  Arabian  Poetry)  for  terming  his  4<  Khusrau  Parve^z  " 
an  "ugly  Indianism"  (The  Academy,  No.  100).     As  he  says  (Ibid.  vol.  x.  85),  "the 
Indians  did  not  invent  for  Persian  words  the  sounds  £  and  <?,  called  majhiil  (i.e.  'not 
known  in  Arabic ')  by  the  Arabs,  but  received  them  at  a  time  when  these  sounds  were 
universally  used  in  Persia.    The  substitution  by  Persians  of  i  and  *2  for  ^  and  6  is  quite 
modern." 

*  i.e.   Fairy-born,  the  Ilapvcrans  (Parysatis)  of  the  Greeks  which  some  miswrite 


The  Two  Sisters  who  envied  their  Cadette.  $03 

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  Jerfd,  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,  foras- 
much 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  faith- 
fully 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 


504  Supplemental  Nights. 

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  readings  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  the1  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 

t£&£  enfc  of  t&*  Sbix  f^untafc  antj  SbcbcntD-scconU  Nigirt. 

THEN  said  she :        I  have  heard,  O  auspicious  King,  that  per- 
chance an  ancient  woman  of  the  Moslems,  a  recluse  and  a  devotee 


The  Two  Sisters  who  envied  their  Cadette.  505 

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  Wuzu-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  mar- 
vellous 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,  a  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  cates  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 


Supplemental  Nights. 

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  4ife  ;  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  ordi- 
nance. 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- 
hazdr-ddstdn  ;!  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 


1  In  Arab,  usually  shortened  to  "  Hazdr "  (bird  of  a  thousand  tales  «  the 
Thousand),  generally  called  '"Andalib  :"  Galland  has  Bulbulheaer  and  some  of  his 
translators  debase  it  to  Bulbulkezer.  See  vol.  v.  148,  and  the  Haza"r»dasta"n  of 
Kazwint  (De  Sacy,  Chrest.  iii.  413).  These  rarities  represent  the  Rukh's  egg  in 
«  Alaeddin," 


The  Two  Sisters  who  envied  their  Cadette.  507 

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 


en*  of  tfje  &fx  ?DtmUrc&  an*  JbtbentB'fyftt  Xigfjt. 

THEN  said  she  :  -  1  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 
VOL.  in.  LL 


508  Supplemental  Nights. 

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  dis- 
tressed 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 


The  Two  Sisters  who  envied  their  Cadilt*.  509 

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  con- 
fidence 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 


Supplemental  lights. 


enfc  of  tfje  S>fx  f^untortf  and  &rf>e«t£«fottrft 

THEN  said  she  :  -  1  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 


Thi  Two  Sisters  who  envied  their  Cadette.  5' * 

broad-brimmed  hat  of  woven  palm-leaves  like  that  of  a  Malabar 
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 


j  j  2  Supplemental  Nights. 

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 


enfc  of  tftc  &>ix      untatj  an& 


THEN  said  she  :  -  1  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  near- 
hand,  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 


The  Two  Sisters  who  envied  their  CacUtte.  513 

me  learn  Jt  ? M    Replied  the  other,  "  Tis  a  hard  road  to  travel 
a,nd  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 


5 1 4  Supplemental  Nights. 

until  such  time  as  thou  return.  Then  manfully  breast  the  ascent, 
and  on  either  side  of  the  path,  right  and  left,  thou  shjalt  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  whilome  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.  How- 
ever, 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 

®6e  entr  of  tfje  Six  f^untofc  an&  &ebentg=sixt!)  Jiiggt. 

THEN  said  she : 1  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  m 
front  of  him  ;  and  it  rolled  forward  at  racing-speed  and  he,  with 
gaze  Jntent  thereupon,  rode  after  it  and  did  not  suffer  it  to  gain 


The  Two  Sisters  who  envied  their  Cadtttt.  $15 

upon  him.  When  it  had  reached  the  hill  whereof  the  Darwaysh 
spake,  it  ceased  to  make  further  way,  whereupon  the  Prince  dis- 
mounted 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  strown  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  Voices1  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  1 
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 


1  These  disembodied  "voices"  speaking  either  naturally  or  through  instruments  are 
•  recognised  phenomenon  of  the  so-called  "Spiritualism/'  See  p.  115  of  "Supra- 
mundane  Facts,"  &c.,  edited  by  T.  J.  Nichols,  M.D.,  Ac.,  London,  Pitman,  1865.  I 
venture  to  remark  that  the  medical  treatment  by  Mesmerism,  Braidism  and  hypnotics, 
which  was  violently  denounced  and  derided  in  1850,  is  in  1887  becoming  a  part  of  the 
regular  professional  practice  and  forms  another  item  in  the  long  list  of  the  Fallacies  of 
the  Faculty  and  the  Myopism  of  the  "Scientist." 


5 1 6  Supplemental  Nights. 

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  be- 
hoveth  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 


The  Two  Sisters  who  envied  their  Cadet  te.  517 

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  in- 
forming 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  1  am  dead."  The  Princess  taking 
the  string  of  pearls  hung  it  around  her  neck,  determined  to  ob- 
serve 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  Gold  en-  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 


enDi  of  tfje  £t'x  f^un&reto  an)  $rbtmp-*tbenti) 

THEN  said  she:  -  1  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 


5 1 8  Supplemental  Nights. 

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  favouredst  my  brother."  Then  said  the  Dar- 
waysh, "  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 


The  Two  Sisters  who  envied  their  Cadette. 

brother  Bah  man  ;  and,  after  giving  him  much  advice  and  man/ 
warnings  he  ended  with  saying,  "  O  my  lord,  have  a  heed  not  to  be 
perplexed  and  terrified  by  the  threatening  Voices,1  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 


1  I  may  also  note  that  the  ••  Hit  if,"  or  invisible  Speaker,  which  must  be  subjects 
•ore  often  than  objective,  is  a  common-place  of  Moslem  tbaoraaturgy. 


Supplemental  Nights. 

the  pearls  sticking  one  to  other  so  close  together  that  she  might 
not  move  a  single  bead  apart  from  its  fellows  and  she  knew  thera- 

by  that  Prince  Parwez  also  was  lost  to  her  for  ever. And  as 

the  morn  began  to  dawn  Shahrazad  held  her  peace  till 

t£f)E  cn&  of  tf)*  g>ft  f^untwli  an&  Sb*bentg*et$f)ti)  Nigfit. 

THEN  said  she : 1  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  Man- 
kind ? "  Wherefore  next  morning,  without  further  let  or  stay, 
she  donned  disguise  of  man's  attire  ;  and,  warning  her  women 
end  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  unat- 
tended. 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,  J  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 


The  Two  Sisters  who  envied  their  Cadette.  521 

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  earnest."  Replied  the  Princess,  "  O  holy 
father  and  far-famed  anchorite,  I  come  from  a  distant  land  where- 
to 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, 
14  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.  Further- 
more, 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  enter- 
prise,  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 


Supplemental  Nights, 

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,  t(  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 l  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 

•  It  may  have  been  borrowed  from  Ulysses  and  the  Siren*. 


The  Two  Sisters  who  envied  their  Cadett*.  523 

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 


en*  of  tfj?  Sfcix  ^unfcrefc  an*  Sbttentg.mntf)  Xigfjt. 


THEN  said  she:  -  1  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 
VOL.  III.  MM 


5  24  Supplemental  Nights. 

thereat  and  the  bold  spirit  of  Asfandiyar1  have  quaked  with  terrof? 
The  Princess,  however,  pressed  on  with  uttermost  speed  and  daunt- 
less 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 

1  Two  heroes  of  the  Shahnameh  and  both  the  types  of  reckless  daring.    The  mono- 
maciiy  or  duel  between  these  braves  lasted  through  two  days. 


Tkt  Two  Sisters  who  envied  tkiir  Cadette.  $25 

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 

2Tfje  en*  of  tfjc  ftix  IQunUrefc  nnfc  (£ig!)tt'etf)  Xtgfjt. 

THEN  said  she: 1  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." 


526  Supplemental  Nights. 

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  bestrewn  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.     Com- 
mand 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  her- 
self also  ready  to  depart;  but,  as  she  was  about  to  bestride  her 


The  Two  Sisters  who  envied  their  Cadet te.  527 

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,  taice  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  guidancef 
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 


f  28  Supplemental  NigkU. 

We  end  oC  tje  g>ix  f^un&retr  and 

THEN  said  she : 1  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  itbecame  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 


The  Two  Sisters  who  envied  their  Cadette.  529 

and  were  both  busied  in  the  chase,  when  the  Shah  of  Iran-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  Asy- 
lum 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 


530  Supplemental  Nights. 

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  thickmost  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  tiger1  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  ?  Thk 
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 


of 


THEN  said  she  :  -  1  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,2  O  King  of 


1  The  "  Bigh"  or  royal  tiger,  is  still  found  in  the  jungles  of  Maxenderdn  and  other 
regions  of  Northern  Persia. 

2  In  addressing  the  Shah  every  Persian  begins  with  the  formula  "  Kurbdn-at  bdsham  * 
=  may  I  become  thy  Corban  or  sacrifice.     For  this  word  (Kurbin)  see  vol.  viii.  16. 


The  Two  Sisters  who  envitd  their  Cadette.  531 

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,1  he  freely  giveth  you  leave  to  go  to-day :  consult  your 
sister  and  meet  the  Shadow  of  Allah1  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.'  Next  day  again  they  went  ahunting  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  r  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  trans- 
gression. 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 


1  The  King  in  Persia  always  speaks  of  himself  in  the  third  person  and  swears  by  hit 
own  blood  and  head,  soul,  life  and  death.  The  form  of  oath  is  ancient :  Joseph,  the  first 
(bat  not  the  last)  Jew-financier  of  Egypt,  emphasises  his  speech  "  by  the  life  of  Pharaoh." 
(Gen.  xiii.  15,  16). 

3  Another  title  of  the  Shah,  making  him  quasi-divine,  at  any  rate  the  nearest  to  the 
Almighty,  like  the  Czar  and  the  Emperor  of  China.  Hence  the  subjects  bow  to  him 
with  the  body  at  right  angles  as  David  did  to  Saul  (i  Sam.  xxiv.  8)  or  fall  upon  the  face 
like  Joshua  (v.  14). 

*  A  most  improbable  and  absurd  detail :  its  sole  excuse  is  the  popular  superstition  of 
44  blood  speaking  to  blood."  The  youths  being  of  tbe  royal  race  felt  thai  they  could 
take  unwarrantable  liberties. 


Supplemental  Nights. 

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 


Tki  Two  Sisters  who  envied  their  Cadette.  533 

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  ?  "  *  "  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 


enfc  of  tfrc  StVJDunfcreDi  anfc 


THEN  said  she:  -  1  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 


1  This  is  still  a  Persian  custom  because  all  the  subjects,  women  as  well  as  men,  arc 
virtually  the  King's  slave* 


534  Supplemental  Nights. 

were  delivered.  Therefore  being  sore  displeased  at  us,  she 
desireth  us  on  her  behalf  to  plead  forgiveness  with  the  Shahinshah  l 
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  con- 
descension 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  prese'nce  and  heartened  their  hearts  with  words  of 
favour;  and  presently,  when  a-weary  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.  Here- 
upon the  brothers  making  low  obeisance  also  took  their  seats 
and  ate  in  well-bred  silence  with  respectful  mien.  Then  the  Shah, 


1  i.e.  King  of  kings,  the  BaaiAevs 


The  Two  Sisters  who  envied  their  CadetU.  535 

desiring  to  warm  them  into  talk  *  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  pro- 
priety 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  any- 
where." 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  com- 
panionship 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 
i 

1  Majlis garm  kamdt  i.r,  to  give  some  life  to  the  company. 


536  Supplemental  Nights. 

when  thou  shalt  come  from  the  chase  and  pass  by  our  poor  house, 
thou  graciously  deign  enter  and  rest  in  it  awhile,  thereby  con- 
ferring 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 


enfc  of  tfje  &{*  ^unfcrcb  anfc 

THEN  said  she  :  -  1  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  deigniionour  this  our  house  on  the  morrow,  Wherefore 
we  must  needs  make  ready  for  our  liege  lord  the  best  of  banquets 


Tki  Two  Sisters  who  envUd  their  CadetU.  $37 

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  some- 
what 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 


538  Supplemental  Nights. 

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,  con- 
ning 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."     Here- 
upon  the  Princess  went  to  her  own  chamber  and  summoning  the 
head  cook  said  to  him,  "  This  day  the  Shah,  the  Shadow  of  Allah 


The  Two  Sisters  who  enviid  thiir  CadetU.  559 

•pon  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 


entt  of  tfjc  Sbfx  ^untreft  an*  lig&tn.fiftl)  Xi 

THEN  said  she:  -  1  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 
fcetrayed  in  his  semblance  without  the  science  of  thought-reading/ 
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 


1  In  Arabic  "  '1 1m  al-Mukishafah  "  =  the  Science  by  which  Eastern  adepts  discover 
roan's  secret  thoughts.     Of  late  years  it  has  appeared  in  England  but  with  the  same 
quackery  and  imposture  which  have  ruined  "  Spiritualism  "  as  the  Faith  of  the  Futun. 
VOL.   III.  NN 


Supplemental  Nights. 

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  com- 
pare with  them  for  beauty  and  noble  bearing.  This~  country-house 
also  exceedeth  all  that  I  have  ever  seen  in  splendour  and  gran- 
deur." 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  intessantly, 
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? 


The  Two  Sisters  who  envied  their  Cadette.  541 

Whence  cometh  this  constant  supply  and  in  what  fashion  was  it 
formed  ?  The  Shah  would  fain  see  it  near  hand.'1  4<  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  pre- 
sent 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 


Supplemental  Nights. 

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  Shah- 

razad  held  her  peace  till 


enli  of  ifie  £>ix  ^unfcrefc  an*  lEtgitg-sfxtft 


THEN  said  she:  -  1  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 


The  Two  Sisters  who  envied  their  Cadette.  $43 

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  night- 
ingale." 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.  Mean- 
while 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 


544  Supplemental  Nights. 

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  her- 
self. 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 


enfc  of  t&e  Sbix  f^uirtueti  atrtr  €B(ft6tg-sebent6 


THEN  said  she:  -  1  have  heard,  O  auspicious  King,  that  the 
Speaking-Bird  said  also  to  Khusrau  Shah,  "  These  two  icyal 
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 


The  Two  Sisters  who  envied  their  Cadette.  545 

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 
be  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  fare  welled  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 


546  Supplemental  Nights. 

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  forth- 
right 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  command- 
ment." 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 


entr  of  t&e  &t'x      untain  an& 


THEN  said  she  :  -  1  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  vHammam  and  don  thy  royal  robes 


Tke  Two  Sisters  who  tnvud  tkir  Ca&tte.  547 

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  th« 
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  ail  the  folk  blessed  the  Shah's  Banii  and 
cursed  the  Satancsscs  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  Bah  man  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  til-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  calum- 
nies 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 


548  Supplemental  Nights. 

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  Prin- 
cess 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  day"  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  great- 
ness 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  after- 


The  Two  Sisters  who  envied  their  Cadette.  549 

wards  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, 

IUTHOR    OF    "POPULAR    TALES    AND    FICTIONS:    THEIR     MIGFA 
TIONS  AND  TRANSFORMATIONS,"  ETC. 


VARIANTS  AND   ANALOGUES    OF    THE    TALES 
IN   THE   SUPPLEMENTAL   NIGHTS, 

VOL.  III. 

BY  W.  A.  CLOUSTON. 


THE  TALE  OF  ZAYN  AL-ASNAM—f.  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  maybe  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-Asnim  is  one  of  two  (the  other  being  that  of  Khudadld)  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  kistoires  (including  that  of 
the  Princess  of  Darylba*r,  which  is  interwoven  with  the  talc  of  Khuddddd  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 


554  Appendix:   Variants  and  Analogues, 

from  the  Turkish  collection  entitled  "  Al-Faraj  ba'd  al-Shiddah,"  or  Joy  after 
Affliction.  But  that  Turkish  story-book  is  said  to  be  a  translation  of  the 
Persian  collection  entitled  "  Hazir  ti  Yek  Rtiz  "  (the  Thousand  and  O»e  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  "  Haz£r  u  Yek  Ruz,"  by  permission  of  the 
author,  a  dervish  named  Mukhlis,  of  Isfahan.  That  transcript  has  not,  I 
understand,  been  found  ;  but  Sir  William  Ouseley  brought  a  manuscript  from 
Persia  which  contained  a  portion  of  the  "  Haza>  ti  Yek  Rtiz,"  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.1  But  I  think  it  very  unlikely  that  the  tales  of  Khuddda'd  and  the 
Princess,  foisted  into  Galland's  8th  volume,  were  translated  from  the  Turkish 
collection.  In  Galland  the  story  of  the  Princess  Darydbdr  is  inserted  in  that  of 
Khuddddd ;  while  in  the  Turkish  story-book  they  are  separate  tales,  the  6th 
recital  being  under  the  tide,  "  Of  the  Vazir  with  the  Daughter  of  the  Prince  of 
Dary4b£n,"  and  the  9th  story  is  M  Of  the  Sons  of  the  Sovereign  of  Harra"n 
with  Khudldad.1'  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  ? 

*  Nor  ate  those  which  do  occur  all  in  the  same  order :  The  first  in  the  Turkish 
book,  "Of  'Ebu-'l-Kasim  of  Basra,  of  the  'Emfr  of  Basra,  and  of  'Ebu-'l-Faskh  of 
Wdsit,"  is  probably  similar  to  the  first  in  Petis,  "  History  of  Aboulcasem  of  Basra." 
The  second,  "  Of  Fadzlu-'lldh  of  Mawsil  (Mosel),  of  'Ebii-'l-Hasan,  and  of  Mahyar  of 
Wasit,"  is  evidently  the  seventh  in  Petis,  "  History  of  Fadlallah,  Son  of  Bin  Ortoc, 
King  of  Moussel."  The  fourth,  "Of  Ridzwan-Shah  of  China  and  the  Shahristdni 
Lady,"  is  the  second  in  Petis,  "History  of  King  Razvanschad  and  of  the  Princess 
Cheheristany."  The  eleventh,  "Of  the  Sovereign  without  a  care  and  of  the  Vazir  full 
of  care,*'  is  the  eighth  in  Petis,  "  History  of  King  Bedreddin  Lolo  and  of  his  Vizier 
Altalmuk."  The  third,  "Of  the  Builder  of  Bemm  with  the  two  Vazfrs  of  the  king  of 
Kawashar,"  the  seventh,  "Of  the  Rogue  Nasr  and  the  son  of  the  king  of  Khurdsan," 
and  the  tenth,  "The  Three  Youths,  the  Old  Man,  and  the  Daughter  of  the  King,"  I 
cannot,  from  these  titles,  recognise  in  Petis  ;  while  the  fifth,  "  Farrukh-Shad,  Farrukh- 
Ruz,  and  FarrUkh-Naz,'r  may  be  the  same  as  the  frame-story  of  the  •'  Hazar  u  Yek 
Ruz,"  where  the  king  is  called  Togrul-bey,  his  son  Farrukrouz,  and  his  daughter 
Farruknaz,  and  if  this  be  the  case,  the  Turkish  book  must  differ  considerably  from  the 
Persian  in  its  plan.— Although  "The  Thousand  and  One  Nights"  has  not  been  found 
in  Persian,  there  exists  a  work  in  that  language  of  which  the  plan  is  somewhat  similar— r 
but  adapted  from  an  Indian  source.  It  is  thus  described  by  Dr.  Rieu,  in  his  Catalogue 
of  Persian  MSS.  in  the  British  Museum,  vol.  ii.  p.  773 :  Tale  of  Shirzad,  son  of 
Gurgaban,  emperor  of  China,  and  Gulshad,  daughter  of  the  vazir  Farrukhzad  (called  the 
Story  of  the  Nine  Bel?ideres).  Nine  tales  told  by  Gulshad  to  Shirzad,  each  in  one  of 
the  nine  beirid«re$  of  the  royal  palace,  io  otdev  to  save  the  forfeited  life  of  her  father. 


Tke  Tale  of  Zayn  Al-Asnam.  $  5 5 

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  waif,  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  waif  sends  for  him  and  begins  to  question 
him.  The  man  tells  his  story,  at  which  the  waif  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  waif'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-Ishdkf,  who  flourished 
during  the  reign  of  the  Khalff  El-Ma'mun  (9th  century) ;  and  his  editor 
Edward  Stanley  Poolc  adds  that  he  found  it  also  in  a  MS.  of  Lane's  entitled 
"  Murshid  ez-Zuwar  ilk  Kubur  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  EI-Fustat. 

The  same  story  is  told  in  the  6th  book  of  the  "  Masnavf,"  an  enormously 
long  suff  poem,  written  in  Persian,  by  Jelal  ed-Dfn,  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  unimpor- 
tant details  :  Arriving  at  Cairo,  destitute  and  hungry,  he  resolves  to  beg  whea 
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 
Khalff  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  hat 
finished  the  watchman  acquaints  him  of  a  similar  dream  he  had  had  of  treasure 
at  Baghdad.1 

1  A  translation  of  (his  version,  omitting  the  moral  reflections  interspersed,  is  given  by 
Professor  E.  B.  Cowcll  in  the  "Journal  of  Philology,"  1876,  vol.  vi.  p.  193.  The  great 
Persian  mystic  tells  another  story  of  a  Dream  of  Riches,  which,  though  only  remotely 
allied  to  our  tale,  is  very  curious : 

THE   FAKIR  AND    THE  HIDDEN   TREASURE. 

Notwithstanding  the  clear  evidence  of  God's  bounty,  engendering  those  spiriMtaJ 
taste*  in  men,  philosophers  and  learned  men,  wise  in  their  own  conceit,  obstinately  »h«( 

VOL.   III.  O  O 


5  56  Appendix :   Variants  and  A  nalogues. 

A  Turkish  variant  occurs  in  the  "  History  of  the  Forty  Vazfrs,"  where  a 
poor  water-carrier  of  Cairo,  named  Nu'ma'n,  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  Kura"n,  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'ma'n,  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'ma'n,"  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  1  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'ma'n,  by 
reason  of  his  respect  for  the  Kurdn.'' l 


their  eyes  to  it,  and  look  afar  off  for  what  is  really  close  to  them,  so  that  they  incur  the 
penaltyvof  being  "branded  on  the  nostrils"  [Kuran,  Ixviii.  1 6],  adjudged  against 
unbelievers.  This  is  illustrated  by  the  story  of  a  poor  Fakir  who  prayed  to  God  that  he 
might  be  fed  without  being  obliged  to  work  for  his  food.  A  divine  voice  came  to  him 
in  his  sleep  and  directed  him  to  go  to  the  house  of  a  certain  scribe  and  take  a  certain 
writing  he  should  find  there.  He  did  so,  and  on  reading  the  writing  found  that  it  con- 
tained directions  for  discovjering  a  hidden  treasure.  The  directions  were  as  follows : 
"  Go  outside  the  city  to  the  dome  which  covers  the  tomb  of  the  martyr,  turn  your  back 
to  the  tomb  and  your  face  towards  Mecca,  place  an  arrow  in  your  bow,  and  where  the 
arrow  falls  dig  for  the  treasure."  But  before  the  Fakir  had  time  to  commence  the  search 
tke  rumour  of  the  writing  and  its  purport  had  reached  the  King,  who  at  once  sent  and 
took  it  away  from  the  Fakir,  and  began  to  search  for  the  treasure  on  his  own  account. 
After  shooting  many  arrows  and  digging  in  all  directions  the  King  failed  to  find  the 
treasure,  and  got  weary  of  searching,  and  returned  the  writing  to  the  Fakir.  Then  the 
Fakfr  tried  what  he  could  do,  but  failed  to  hit  the  spot  where  the  treasure  was  buried. 
At  last,  despairing  of  success  by  his  own  unaided  efforts,  he  cast  his  care  upon  God,  and 
implored  the  divine  assistance.  Then  a  voice  from  heaven  came  to  him,  saying,  "You 


Men  overlook  the  spiritual  treasures  close  to  them,  and  for  this  reason  it  is  that  prophets 
have  no  honour  in  their  own  countries. — Mr.  E.  H.  WhinfielcTs  Abridgment  of  "  The 
Masnavi-i  Mafnavi."     (London,  1887.) 
1  See  Mr.  Gibb's  translation  (London  :  Redway),  p.  278 


The  Tale  of  Zayn  Al-Asnam. 


557 


This  curious  story,  which  dates,  as  we  have  seen,  at  least  as  far  back  as 
the  Qth  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  Feb- 
ruary, 1887,  pp.  45-48,  gives  a  Sicilian  version  from  Dr.  Pita'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  thr 
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-Graecum,"  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."  •  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 
afms,  pitying  his  condition,  sat  down  and  asked  him,  "  Why  so  sad  ? "  There- 
upon 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, 


1  "  Rcm  quae  contigit  pat  rum  memorii  ut  vcram  ita  dignan*  relatu  et  uepenumcro 
mini  a&sertam  ab  hominibus  fide  dignis  apponam." 


558  Appendix:   Variants  and  Analogues. 

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 
Musseus  (1735 — * 788)i  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  Musseus  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  Erritso',  near  Fredericia,  a  vejy  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  Erritso,  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 


Tfu  Tale  of  Zayn  AI-Asnam.  559 

home,  and  found  the  treasure  in  the  barn.    The  man  was  faithful  to  his  word, 
and  built  the  church.1 

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,  intrusted  him  with  the 
•ecret  of  the  occasion  of  his  visiting  London  Bridge.  Hie  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  no- 
where 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  Shep- 
herd) has  worked  up  the  fiction  in  a  very  amusing  manner  in  one  of  his 
1  Winter  Evening  Tales,'  substituting  the  Bridge  at  Kelso  for  that  of  London." 

But  the  legend  of  the  Chapman,  or  Pedlar,  of  Swafiam,  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.  Blom- 
field,  in  his  "History  of  Norfolk,"  8vo  ed.,  vol.  vi.  211-213,  reproduces  it  a* 
follows,  from  Sir  Roger  Twysden's  "  Reminiscences" : 

"  The  story  of  the  Pedlar  of  SwafTam  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  per* 
plexed  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, 

1  Thorpe  says  that  a  nearly  similar  legend  is  current  at  Tanslel,  on  the  island  of 
AUen. 


560  Appendix:    Variants  and  Analogues. 

'  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.1  Of  this  in- 
scription  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  con- 
sidering  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 


1  The  common  tradition  is,  it  was  in  English  rhyme,  viz. 

"  Where  this  stood 

Is  another  as  good  ;" 
or,  as  some  will  have  it : 

"  Under  me  doth  lie 
Another  much  richer  than  I. 


The  Tale  of  Zayn  Al-Asnam.  561 

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  TwYSDBN." 

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  Dis- 
course," 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  some- 
thing 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.1 

Regarding  the  Norfolk  tradition  of  the  lucky  and  generous  Pedlar,  Blom- 
field  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.'1  The 


1  Apropos  to  dreams,  there  is  a  very  amusing  story,  entitled  "Which  WM  Che 
Dream?'1  in  Mr.  F.  H.  Balfour's  "  Leaves  from  my  Chinese  Scrap  Book,"  p.  106-7 
(London  :  Triibner,  1887). 


Appendix:    Variants  and  Analogues. 

ttory  is  also  told  in  Abraham  de  la  Prynne's  Diary  under  date  Nov.  10,  1699, 
as  "  a  constant  tradition  "  concerning  a  pedlar  in  Sojfham. 

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  EMshdki.  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  pickaxe  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 
b  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  'AU  'Aziz 
Efendi,  the  Cretan,  although  no  other  version  has  hitherto  been  found,1  I  have 
fittle  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 

1  The  story  in  the  Turkish  collection,  "  Al-Faraj  ba'd  al-Shiddah,"  where  it  forms  the 
8th  recital,  is  doubtless  identical  with  our  Arabian  version,  since  in  both  the  -King  ot  the 
Genie  figures,  which  is  not  the  case  in  Mr.  Gibb's  story. 


The  Tale  of  Zayn  Al-Asnam.  563 

Arabian  version.  In  the  Turkish,  the  Prince's  father  appears  to  him  in  a  vision 
of  the  night,1  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.*  In  the  Arabian  story  the  Shaykh  Mubarak 
accompanies  Zayn  al-Asnam  in  his  quest  of  the  image  to  the  land  of  Jinnistdn, 
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  vazfr,  the  father  of  the  spotless  virgin.  The  sudden  con- 
version 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  hit 
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 
«  magical  mirror  which  would  test  her  purity,  and  that  the  freed  slave 
Mubarak  should  accompany  the  prince  in  his  quest. 

1  Although  this  version  is  not  preceded,  as  in  the  Arabian,  by  the  Dream  of  Riches, 
yet  that  incident  occurs,  I  understand,  in  separate  form  in  the  work  of 'All  'Aziz. 

*  Sir  Richard  has  referred,  in  note  2,  pp.  23,  24,  to  numerous  different  magical  tests 
of  chastity  etc.,  and  I  may  here  add  one  more,  to  wit,  the  cup  which  Oberon,  King 
of  the  Fairies,  gave  to  Duke  Huon  of  Bordeaux  (according  to  the  romance  which 
recounts  the  marvellous  adventures  of  that  renowned  Knight),  which  filled  with  wine  in 
the  hand  of  any  man  who  was  out  of  "  deadly  sin  "  and  attempted  to  drink  out  of  it,  but 
was  always  empty  in  the  hands  of  a  sinful  man.  Charlemagne  was  shown  to  be  sinful 
by  this  test,  while  Duke  Huon,  his  wife,  and  a  companion  were  proved  to  be  free  from 
sin. — In  my  "  Popular  Tales  and  Fictions  "  the  subject  of  inexhaustible  purses  etc.  is 
treated  pretty  fully— they  frequently  figure  in  folk-tales,  from  Iceland  to  Ceylon,  from 
Japan  to  the  Hebrides. 


Appendix:   Variants  and  Analogues. 


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

THOSE  scholars  who  declared  a  number  of  the  tales  in  Galland's  "  Milie  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  uncon- 
sciously 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  Mdrchen,  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  j  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  inter- 
ested in  the  story  as  a  story  might  just  be  expected  to  retain."1 

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  I2th 
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.11  The  Magnetic  Rock  (or  rock  of  adamant)  which  figures  in  the 
adventures  of  Sindbdd  occurs  in  the  popular  German  story  of  "  Herzog  Ernst 
von  Baiern,"  which  is  extant  in  a  Latin  poem  that  cannot  be  later  than  the 

1  "The  Athenaeum,"  April  23,  1887,  p.  542. 

8  SeeM.  Eugene  Leveque's  «« Les  Mythes  et  les  Legendes  de  1'Inde  et  la  Perse" 
(Paris,  1880),  p.  543,  where  the  two  are  printed  side  by  side.  This  was  pointed  out 
more  than  seventy  years  ago  by  Henry  Weber  in  his  Introduction  to  "  Tales  of  the 
East,"  edited  by  him. 


Aladdin;  or,  The  Wonderful  Lamp \  565 

1 3th  century  and  is  probably  a  hundred  years  earlier.1  The  Valley  of  Diamonds 
in  the  History  of  Sindbdd  is  described  by  Marco  Polo,  who  travelled  in  the 
East  in  the  I3th  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  Sindbad'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  circum- 
stance 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  vazfr'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  cztento 
of  the  numerous  versions  or  variants  of  Aladdin :  a  brief  outline  of  their 
features  will  however  serve  my  purpose.  In  the  tale  of  Maruf  the  Cobbler, 
which  concludes  the  Bufak  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 

1  Also  in  the  romance  of  Duke  Huon  of  Bordeaux  and  the  old  French  romance  of  the 
Chevalier  Bctinus.    The  myth  was  widely  spread  in  the  Middle  Ages. 


Appendix:    Variants  and  Analogues. 

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  Marrif  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  dis- 
covers 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 
atalismanicring,  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 
vazi'r,  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  Maruf  is  elevated  with  wine,  that  he  obtains  possession 
of  the  ring,  summons  the  genie,  and  causes  him  to  carry  both  the  King  and 
Maruf  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  vazir  and  bring  back  her  father  and  husband,  which  he  does 
"  in  less  than  no  time."  The  vazfr  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  (4<  Siddhi  Kur  ")  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 


Aladdin;  or,  Thi  Wonderful  Lamp.  567 

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  I— which  occurs  in 
the  "  Madanakamarajankadai,"  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  learn- 
ing 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  i),  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-Badur  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 
riahn's  collection  combines  incidents  found  in  Aladdin  and  in  the  versions  in 
which  grateful  animals  play  prominent  parts  :  The  hero  rescues  a  snake  which 
tome  boys  are  about  to  kill  and  gets  in  reward  from. the  snake's  father  a  seal- 


Appendix:    Variants  and  Analogues. 

ring,  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  after- 
wards lives  happily  with  the  princess. — In  a  Danish  version  (Prof.  Grundtvig's 
"  Danske  Folkeaventyr  ")  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.1 
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.2 

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 

1  Cf.  the  magic  horn  that  Duke  Huon  of  Bordeaux  received  from  Oberon  King  of 
the  Fairies,  which  caused  even,  the  Soudan  of  Babylon  to  caper  about  in  spite  of  himself; 
and  similar  musical  instruments  in  a  hundred  different  tales,  such  as  the  old  English 
poem  of  "The  Friar  and  the  Boy,"  the  German  tale  (in  Grimm)  of  "The  Jew  among 
Thorns,"  the  "  Pied  Piper  of  Hamelin,"  &c. 

2  Not  distantly  related  to  stories  of  this  class  are  those  in  which  the  hero  become* 
possessed  of  some  all-bestowing  object — a  purse,-  a  box,  a  table-cloth,  a  sheep,  a  donkey, 
etc.— which  being  stolen  from  him  he  recovers  by  means  of  a  magic  club  that  on  being 
commanded  rattles  on  the  pate  and  ribs  of  the  thief  and  compels  him  to  restore  the 
treasure. 


Aladdin;  or,  The  Wonderful  Lamp. 


569 


occurred  to  many  readers  that  the  author  has  blundered  in  representing  Che 
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  pro- 
perties 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  /orce  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  U  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  be- 
thinks 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 '  and  orders 

1  The  Dwarf  had  told  the  soldier,  on  leaving  him  after  killing  the  old  witch,  that 
should  his  services  be  at  any  other  time  required,  he  had  only  to  light  bis  pipe  at  the 
Blue  Light  and  he  should  instantly  appear  before  him.  The  tobacco-pipe  must  be 
considered  as  a  recent  and  quite  unnecessary  addition  to  the  legend  :  evidently  all  the 
power  of  summoning  the  Dwarf  was  in  the  Blue  Light,  since  he  tells  the  soldier  when 
he  first  appears  before  him  in  the  well  that  he  must  obey  its  lord  and  master. 


570  Appendix:    Variants  and  Analogues. 

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  Tier  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  ha,rdly  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  i  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-BaoMr  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  Kurroglti,  the  cele- 
'brated  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 : 


Aladdin  ;  or,  The  Wonderful  Lamp.  571 

Listen  now  to  the  tale  about  the  Princess  Nighara,  daughter  of  the  Turkish 
sultan  Muriel.  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  bazars  of  Constantinople.  At  the  same  time 
Kurroglu'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  peeing  this  extraordinary  hero, 
and  she  often  thought  in  her  mind,  "  O  my  God,  when  will  you  allow  me  to 
behold  Kurroglu  ?"  It  happened  that  while  Belli  Ahmad  was  taking  a  walk  in 
the  bazars  of  Istambvil,  he  looked  and  beheld  on  the  platform  of  the  building 
daroghs  beating  drums,  whilst  all  the  inmates  of  the  baza>,  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  bazdrs,  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 
•hops  again.11 

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  Belli1  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  yassdls, 
who  led  the  procession  and  were  followed  by  eunuchs  with  canes  of  office 
(ckogan)  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  1 "  * 
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  rea- 
son 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  vege- 
tables, 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." 

1  Belli  signifies  famous,  or  notorious. 

1  This  voung  lady's  notion  of  the  '*  function  of  Prayer  "  was,  to  say  the  least,  peculiar, 
in  thus  addressing  her  petition  to  the  earth  instead  of  to  Heaven. 

VOL.  III.  P  P 


572  Appendix:   Variants  and  Analogues. 

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,1  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  bazdr  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  ? "  w  I  am  a 
native  of  Erzerum."  "  Hast  thou  seen  in  those  parts  the  Castle  of  Chamley- 
bill  ? " 2  "  Yes,  lady,  I  have  seen  it."  "  In  that  valley  lives  a  man  named  Kur- 
roglu :  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  Kurroglu  with  her  own 
hand.  And  what  did  she  write  ?  Here  it  is  :  "  O  thou  who  art  called  Kur- 
roglu, 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 
rrtayest  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  Istambul 
and  carry  me  away." 

And  the  bold  Kurroglu,  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  Kurroglu  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. 

A   VERY  DIFFERENT   SORT   OF   ALADDIN 

figures  in  a  story  which  in  the  first  part  bears  some  analogy  to  the  celebrated 

1  The  gentle,  amiable  creature  ! 

*  Chamley  bill  was,  says  Dr.  Chodzko,  a  fort  built  by  Kurroglu,  the  ruins  of  which 
are  still  to  be  seen  in  the  valley  of  Salmas,  a  district  in  the  province  of  Azerbaijan. 


AlatMi*  ;  or,  Tfu  Wonderful  Lamp.  573 

Arabian  talc,  and  which  occurs  in  an  interesting  little  work,  now  apparently 
forgotten,  entitled  "The  Orientalist;  or,  Letters  of  a  Rabbi.  With  Notes  by 
James  Noble,  Oriental  Master  in  the  Scottish  Naval  and  Military  Academy," 
Edinburgh,  1831.  The  substance  of  the  story  is  as  follows  (p.  118  ft*".): 

An  aged  Dervish  falls  ill  in  the  house  of  a  poor  widow,  who  tends  him  with 
great  care,  with  which  he  is  so  touched  that  he  offers  to  take  charge  of  her  only 
son  Abdallah.  The  good  woman  gladly  consents,  and  the  Dervish  sets  out 
accompanied  by  his  young  ward,  having  intimated  to  his  mother  that  they  must 
perform  a  journey  which  would  last  about  two  years.  One  day  they  arrived  at 
a  solitary  place,  and  the  Dervish  said  to  Abdallah,  "  My  son,  we  are  now  at  the 
end  of  our  journey.  I  shall  employ  my  prayers  to  obtain  from  Allah  that  the 
earth  shall  open  and  make  an  entrance  wide  enough  to  permit  thee  to  descend 
into  a  place  where  thou  shalt  find  one  of  the  greatest  treasures  that  the  earth 
contains.  Hast  thou  courage  to  descend  into  the  subterranean  vault  ?"  Ab- 
dallah swore  he  might  depend  upon  his  obedience  and  zeal.  Then  the  Dervish 
lighted  a  small  fire,  into  which  he  cast  a  perfume  ;  he  read  and  prayed  for  some 
moments,  after  which  the  earth  opened,  and  he  said  to  the  young  man,  "  Thou 
mayest  now  enter.  Remember  that  it  is  in  thy  power  to  do  me  a  great  service, 
and  that  this  is  perhaps  the  only  opportunity  thou  shalt  ever  have  of  testifying 
to  me  that  thou  art  not  ungrateful.  Do  not  let  thyself  be  dazzled  by  all  the 
riches  that  thou  shalt  find  there  :  think  only  of  seizing  upon  an  iron  candle- 
stick with  twelve  branches,  which  thou  shalt  find  close  to  the  door.  That  is 
absolutely  necessary  to  me  ;  come  up  immediately  and  bring  it  to  me." 

Abdallah  descended,  and,  neglecting  the  advice  of  the  Dervish,  filled  his  vest 
and  sleeves  with  the  gold  and  jewels  which  he  found  heaped  up  in  the  vault, 
whereupon  the  opening  by  which  he  had  entered  closed  of  itself.  He  had, 
however,  sufficient  presence  of  mind  to  seize  the  iron  candlestick,  and  en- 
deavoured to  find  some  other  means  of  escape  from  the  vault.  At  length  he 
discovers  a  narrow  passage,  which  he  follows  until  he  reaches  the  surface  of 
the  earth,  and  looking  about  for  the  Dervish  saw  him  not,  but  to  his  sur- 
prise found  that  he  was  close  to  his  mother's  house.  On  showing  his  wealth 
to  his  mother  it  all  suddenly  vanished.  But  the  candlestick  remained.  He 
lighted  one  of  the  branches,  upon  which  a  dervish  appeared,  and  after 
turning  round  for  an  hour;  he  threw  down  an  asper  (about  3  farthings)  and 
vanished.  Next  night  he  put  a  light  in  each  of  the  branches,  when  twelve 
dervishes  appeared,  and  after  continuing  their  gyrations  an  hour,  each  threw 
down  an  asper  and  vanished. 

Thus  Abdallah  and  his  mother  contrived  to  live  for  a  time,  till  at  length  he 
resolved  to  carry  the  candlestick  to  the  Dervish,  hoping  to  obtain  from  him  the 
treasure  which  he  had  seen  in  the  vault.  He  remembered  his  name  and  city, 
and  on  reaching  his  dwelling  he  found  the  Dervish  living  in  a  magnificent 
palace  with  fifty  porters  at  the  gate.  Quoth  the  Dervish,  when  Abdallah 
appeared  before  him,  "  Thou  an  an  ungrateful  wretch !  Hadst  thou  known 
the  value  of  the  candlestick,  thou  wouldst  never  have  brought  it  to  me.  I  will 


574  Appendix:   Variants  and  Analogues. 

show  thee  its  true  use."  Then  the  Dervish  placed  a  light  in  each  branch, 
whereupon  twelve  dervishes  appeared  and  began  to  whirl,  but  on  his  giving 
each  a  blow  with  a  cane  in  an  instant  they  were  changed  into  twelve  heaps 
of  sequins,  diamonds  and  other  precious  stones. 

Ungrateful  as  Abdallah  had  shown  himself,  yet  the  Dervish  gave  him  two 
camels  laden  with  gold  and  a  slave,  telling  him  he  must  depart  the  next 
morning.  During  the  night  Abdallah  stole  the  candlestick  and  placed  it  at 
the  bottom  of  one  of  his  sacks.  Ih  the  morning  he  took  his  leave  of  the 
generous  Dervish  and  set  off.  When  about  Tialf  a  day's  journey  from  his  own 
city  he  sold  the  slave,  that  there  should  be  no  witness  to  his  former  poverty, 
and  bought  another  in  his  stead.  Arriving  home,  he  carefully  placed  his  loads 
of  treasure  in  a  private  chamber,  and  then  put  a  light  in  each  branch  of  the 
candlestick,  and  when  the  twelve  dervishes  appeared,  as  usual,  he  dealt  each  a 
blow  with  a  cane.  But  he  had  not  observed  that  the  Dervish  employed  his  left 
hand,  and  he  had  naturally  used  his  right,  in  consequence  of  which  the  twelve 
dervishes  each  drew  from  under  their  robes  a  heavy  club  and  beat  him  till  he 
was  nearly  dead,  and  then  vanished,  as  did  also  the  treasure,  the  camels,  the 
slave,  and  the  wonder-working  candlestick. 

It  is  to  be  regretted  that  the  author  has  not  stated  the  sources  whence  he 
drew  his  stories,  but  that  they  are  without  exception  of  Eastern  extraction  does 
not  admit  of  any  doubt:  some  are  taken  from  the  "  Panchatantra,"  "  Hitopadesa," 
or  "  Anvdr-i  Suhaylf,"  and  others  are  found  in  other  Asiatic  story-books.  I  have 
however  not  met  with  the  foregoing  elsewhere  than  in  Noble's  little  volume. 
The  beginning  of  the  story  is  near  akin  to  that  of  Aladdin  :  for  the  wicked 
magician  who  pretends  to  take  the  tailor's  son  under  his  care  we  have  a  dervish 
who  in  good  faith  takes  charge  of  the  son  of  a  poor  widow  who  had  nursed  him 
through  a  severe  illness.  The  cave  scene  is  very  similar  in  both,  only  the 
magician  performs  diabolical  incantations,  while  the  dervish  practises  "  white 
magic  "  and  prays  to  Allah  for  assistance.  The  twelve-branched  candlestick 
takes  the  place  of  the  Wonderful  Lamp.  Like  Aladdin,  young  Abdallah  is  shut 
in  the  cavern,  though  not  because  he  refused  to  give  up  the  candlestick  until  he 
was  safe  above  ground  again,  but  because  his  cupidity  induced  him  to  pocket 
some  of  the  treasures  which  filled  the  cave. 

There  is  a  strong  Indian — even  Buddhistic — flavour  in  the  story  of  Abdallah 
and  the  Dervish,  and  the  apparition  of  the  twelve  whirling  fakfrs,  who  when 
struck  with  a  cane  held  in  the  left  hand  fall  into  so  many  heaps  of  gold  coin, 
has  its  analogue  in  the  "  Hitopadesa  "  and  also  in  the  Persian  Tales  of  a  Parrot 
("  Tutf  Ndma  ").  The  loth  Fable  of  Book  iii.  of  the  "  Hitopadesa "  goes  thus  : 
In  the  city  of  Ayodhya  (Oude)  there  was  a  soldier  named  Churamani,  who, 
being  anxious  for  money,  for  a  long  time  with  pain  of  body  worshipped  the 
deity  the  jewel  of  whose  diadem  is  the  lunar  crescent.1  Being  at  length  purified 

1  f.*.  Kuvera,  the  god  of  wealth. 


Aladdin  ;  ort  The  Wonderful  Lamp.  57S 

from  his  sins,  in  his  sleep  he  had  a  vision  in  which,  through  the  favour  of  the 
deity,  he  was  directed  by  the  lord  of  the  Yakshas1  to  do  as  follows  :  "  Early  in 
the  morning,  having  been  shaved,  thou  must  stand,  dub  in  hand,  concealed 
behind  the  door  of  thy  house  ;  and  the  beggar  whom  thou  seest  come  nto  the 
court  thou  wilt  put  to  death  without  mercy  by  blows  of  thy  staff.  Instantly  the 
beggar  will  become  a  pot  full  of  gold,  by  which  thou  wilt  be  comfortable  the 
rest  of  thy  life."  These  instructions  being  followed,  it  came  to  pass  accordingly. 
But  the  barber  who  had  been  brought  to  shave  him,  having  witnessed  it  all,  said 
to  himself,  "  O,  is  this  the  mode  of  gaining  treasure  ?  Why,  then,  may  not  I 
also  do  the  same?"  From  that  day  forward  the  barber  in  like  manner,  with 
club  in  hand,  day  after  day  awaited  the  coming  of  the  beggar.  One  day  a 
beggar  being  so  caught  was  attacked  by  him  and  killed  with  the  stick,  for  which 
offence  the  barber  himself  Was  beaten  by  the  King's  officers  and  died. 

The  same  story  is  differently  told,  at  greater  length  and  with  considerable 
humour,  in  Nakhshabfs  Parrot- Book,  but  the  outline  of  it  can  only  be  given 
here  :  A  rich  merchant  named  Abd-el- Malik  resolved  to  give  all  his  substance 
to  the  poor  and  needy  before  he  departed  this  life.  At  midnight  an  apparition 
stood  before  him  in  the  habit  of  a  fakfr  and  thus  addressed  him :  "  I  am  the 
apparition  of  thy  good  fortune  and  the  genius  of  thy  future  happiness.*  When 
thou,  with  such  unbounded  generosity,  didst  bequeath  all  thy  wealth  to  the  poor, 
I  determined  not  to  pass  by  thy  door  unn<5ticed,  but  to  enrich  thee  with  an  inex- 
haustible treasure,  suitable  to  the  greatness  of  thy  capacious  soul.  To  accomplish 
which  I  will  every  morning  in  this  shape  appear  to  thee  ;  thou  shalt  strike  me  a 
few  blows  on  the  head,  and  I  shall  instantly  fall  at  thy  feet,  transformed  into  an 
image  of  gold.  From  this  take  as  much  as  thou  shalt  have  occasion  for  ;  and 
every  member  that  shall  be  separated  from  the  image  shall  instantly  be  replaced 
by  another  of  the  same  precious  metal."3  In  the  morning  a  covetous  neighbour 
named  Hajm  visited  the  merchant,  and  soon  after  the  apparition  presented 
itself.  Abd-el-Malik  at  once  arose  and  after  striking  it  several  blows  on  the 
head  with  a  stick,  it  fell  down  and  was  changed  into  an  image  of  gold.  He  took 
what  sufficed  for  the  day's  needs  and  gave  the  larger  portion  to  his  visitor. 
When  Hajm  the  covetous  returned  to  his  own  house  he  pondered  what  he  had 
seen,  and  concluding  it  would  be  as  easy  for  him  to  convert  faki'rs  into  gold,  invited 
to  a  feast  at  his  house  all  the  fakirs  of  the  province.  When  they  had  feasted  to 
their  hearts'  content,  Hajm  seized  a  heavy  club  and  began  to  unmercifully 
belabour  his  guests  till  he  broke  their  heads  and  "  the  crimson  torrent  stained 
the  carpet  of  hospitality.''  The  cries  of  the  fakfrs  soon  brought  the  police  to 
their  assistance,  and  a  great  crowd  of  people  gathered  outside  the  house.  Hajm 
was  immediately  haled  before  the  magistrate,  and  attempted  to  justify  his 

1  The  attendants  of  Kuvera. 

1  That  every  man  has  his  "  genius  "  of  good  or  evil  fortune  is,  I  think,  essentially  a 
Buddhistic  idea. 

*  Such  being  the  case,  what  need  was  there  for  the  apparition  presenting  itself  every 
morning  P— but  no  matter ! 


Appendix:   Variants  and  Analogues. 

conduct  by  giving  an  account  of  what  he  had  seen  done  in  the  house  of  Abd- 
el- Malik.  The  merchant  was  sent  for  and  declared  Hajm  to  be  mad,  no  better 
proof  of  which  could  be  desired  than  his  treatment  of  the  fakfrs.  So  Hajm  the 
covetous  was  sent  forthwith  to  the  hospital  for  lunatics. 


KHUDADAD    AND    HIS   BROTHERS— p.  269. 

READERS  of  The  Nights  must  have  observed  that  a  large  number  of  the  tales 
begin  with  an  account  of  a  certain  powerful  king,  whose  dominions  were  almost 
boundless,  whose  treasury  overflowed,  and  whose  reign  was  a  blessing  to  his 
people  ;  but  he  had  one  all-absorbing  care — he  had  no  son.  Thus  in  the  tale 
of  Khudadad  we  read  that  in  the  city  of  Harrdn  there  dwelt  a  sultan  "  of 
illustrious  lineage,  a  protector  of  the  people,  a  lover  of  his  lieges,  a  friend  of 
mankind,  and  renowned  for  being  gifted  with  every  good  quality.  Allah 
Almighty  had  bestowed  upon  him  all  that  his  heart  could  desire,  save  the  boon 
of  a  child  ;  for  though  he  had  lovely  wives  within  his  haram-door  and  concubines 
galore  [far  too  many,  no  doubt !],  he  had  not  been  blessed  with  a  son,"  and  so 
forth.  This  is  the  "  regulation  "  opening  of  by  far  the  greater  number  of  Asiatic 
stones,  even  as  it  was  de  rigueur  for  the  old  pagan  Arab  poets  to  begin  their 
kasidas  with  a  lamentation  for  the  departure  of  a  fair  one,  whether  real  or 
imaginary.  The  Sultan  of  our  story  is  constantly  petitioning  Heaven  for  the 
boon  of  a  son  (who  among  Easterns  is  considered  as  the  "  light  of  the  house  "), 
and  at  length  there  appears  to  him  in  his  slumbers  a  comely  man  who  bids  him 
go  on  the  morrow  to  his  chief  gardener  and  get  from  him  a  pomegranate,  of 
which  he  should  eat  as  many  seeds  as  he  pleases,  after  which  his  prayers  for 
offspring  should  be  granted.  This  remedy  for  barrenness  is  very  common  in 
Indian  fictions  (to  which  I  believe  Khudadad  belongs),  only  it  is  usually  the 
king's  wives  who  eat  the  seeds  or  fruit.1  A  few  parallels  to  the  opening  of  our  tale 
from  Indian  sources  may  prove  somewhat  interesting,  both  to  students  of  popular 
fictions  and  to  those  individuals  who  are  vaguely  styled  *'  general  readers.*' 

1  Pandit  S.  M.  Natesa  Sastrl,  in  "  Indian  Notes  and  Queries,"  for  March,  1887,  says 
that  women  swallow  large  numbers  of  an  insect  called  pillai-puchchi  (son-insect :  gryllas) 
in  the  hope  of  bearing  sons  ;  they  will  also  drink  the  water  squeezed  from  the  loin-cloth 
of  a  sany&si  [devotee]  after  washing  it  for  him ! — Another  correspondent  in  the  same 
periodical,  Pandit  Putlibdi  K.  Raghunathje",  writes  that  Hindu  women,  for  the  purpose 
of  having  children,  especially  a  son,  observe  the  fourth  lunar  day  of  every  dark  fortnight 
as  a  fast,  and  break  their  fast  only  after  seeing  the  moon,  generally  before  9  or  10  p.m. 
A  dish  of  twenty-one  small,  marble-like  balls  of  rice  is  prepared,  in  one  of  which  is  put 
some  salt.  The  whole  dish  is  then  served  up  to  the  woman,,  and  while  eating  it  she 
should  first  lay  her  hands  on  the  ball  containing  salt,  as  it  is  believed  to  be  a  positive 
sign  that  she  will  be  blessed  with  a  son.  In  that  case  she  should  give  up  eating  the  rest, 
but  otherwise  she  should  go  on  eating  till  she  lays  her  hands  on  the  salted  ball.  The 
Pandit  adds,  that  the  observance  of  this  ball  depends  on  the  wish  of  the  woman.  She 
may  observe  it  on  only  one,  five,  seven,  eleven^or  twenty-one  lunar  fourth  days,  or 
(haturthi.  Should  she  altogether  fail  in  picking  out  the  salted  ball  first,  she  may  be  sure 
of  remaining  barren  all  her  life  long. 


Khudadad  and  his  Brothers.  577 

A  Kashmfrf  tale,  entitled  "The  Four  Princes,"  translated  by  the  Rev.  J. 
Hinton  Knowles,  in  the  "  Indian  Antiquary,"  1886,'  thus  begins  :  In  days  long 
since  gone  by  there  lived  a  king  most  clever,  most  holy,  and  most  wise,  who 
was  a  pattern  king.  His  mind  was  always  occupied  with  plans  for  the  improve- 
ment of  his  country  and  people  ;  his  darbdr  was  open  to  all ;  his  ear  was  ever 
ready  to  listen  to  the  petition  of  the  humblest  subject ;  he  afforded  every  facility 
for  trade  ;  he  established  hospitals  for  the  sick,  inns  (sard'e)  for  travellers,  and 
large  schools  for  those  who  wished  to  learn.  These  and  many  other  such  things 
he  did.  Nothing  was  left  undone  that  ought  to  be  done,  and  nothing  was  done 
that  ought  not  to  have  been  done.  Under  such  a  wise,  just,  and  beneficent 
ruler  the  people  of  course  lived  very  happily.  Few  poor  or  unenlightened  or 
wicked  persons  were  to  be  found  in  the  country.  But  the  great  and  good  king 
had  not  a  son.  This  was  an  intense  sorrow  to  him— the  one  dark  cloud  that 
now  and  again  overshadowed  his  otherwise  happy  and  glorious  life.  Every  day 
he  prayed  earnestly  to  Siva  to  grant  him  an  heir  to  sit  upon  the  throne  after 
him.  One  day  Siva  appeared  to  him  in  the  garb  of  a  yogf,*  and  bade  him  ask 
a  boon  and  it  should  be  granted.  "  Take  these  four  fruits,"  said  Siva, "  and  givt 
them  to  your  wife  to  eat  on  such  a  day  before  sunrise.  Then  shall  your  wife 
give  birth  to  four  sons  who  will  be  exceedingly  clever  and  good."  The  king 
follows  these  instructions  and  in  due  course  his  wife  is  delivered  of  four  sons  at 
one  birth  and  thereupon  dies.  The  rest  of  the  story  is  a  variant  of  the  Tamil 
romance  "  Alake*sa  KathaY' '  and  of  "  Strike,  but  hear  ! *  in  Rev.  Lai  Behari  Day's 
"  Folk-Tales  of  Bengal." 

This  is  how  the  Tamil  story  of  The  Four  Good  Sisters  begins  ("  Folk-Lorc 
In  Southern  India,"  Part  Hi.,  by  Pandit  S.  M.  Natesa  Sdstrf 4)  :  In  the  town  of 
Taftjai  there  reigned  a  king  named  Hariji,  who  was  a  very  good  and  charitable 
sovereign.  In  his  reign  the  tiger  and  the  bull  drank  out  of  the  same  pool,  the 
serpent  and  the  peacock  amused  themselves  under  the  same  tree ;  and  thus 
even  birds  and  beasts  of  a  quarrelsome  and  inimical  disposition  lived  together5 
like  sheep  of  the  same  flock.  While  the  brute  creation  of  the  great  God  was  thus 
living  in  friendship  and  happiness,  need  it  be  said  that  this  king's  subjects  led  a 
life  of  peace  and  prosperity  unknown  in  any  other  country  under  the  canopy  of 
heaven  ?  But  for  all  the  peace  which  his  subjects  enjoyed,  Hariji  himself  had 
no  joy  :  his  face  was  always  drooping,  his  lips  never  moved  in  laughter,  and  he 
was  as  sad  as  sad  could  be,  because  he  had  no  son.— After  trying  in  vain  the 

1  I  am  glad  to  see  among  Messrs.  Trubner  and  Co.'s  announcements  of  forthcoming 
publications  Mr.  Knowles'  collection  of  "Folk-Talcs  of  Kashmir"  in  popular  handy* 
volume  form. 

*  A  holy  man  whose  austerities  have  obtained  for  him  supernatural  powers. 

'  Also  called  "Story  of  the  King  and  his  Four  Ministers."  There  is  another  but 
wholly  different  Tamil  romance  entitled  the  "  Alak6sa  KathaY'  in  which  a  king's 
daughter  becomes  a  disembodied  evil  spirit,  haunting  during  the  night  a  particular 
choultry  (or  serai)  for  travellers,  and  if  they  do  not  answer  aright  to  her  cries  the 
strangles  them  and  vampyre-like  sucks  their  blood. 

4  The  Pandit  informs  me  that  his  "  Folk-Lore  jn  Southern  India  "  wil  be  completed 
at  press  and  issued  shortly  at  Bombay.  (London  agents,  Messrs.  Trubner  &  Co.) 


578  Appendix :    Variants  and  Analogues. 

distribution  of  charitable  gifts  which  his  ministers  and  the  priests  recommended, 
the  king  resolves  to  retire  into  the  wilderness  and  there  endeavour  to  propitiate 
Mahe*svara  \i.e.  Siva],  hoping  thus  to  have  his  desire  fuiailed.  He  appoints  his 
ministers  to  order  the  realm  during  his  absence,  and  dotting  his  royal  robes 
clothes  himself  in  the  bark  of  trees  and  takes  up  his  abode  in  the  desert.  After 
practising  the  most  severe  austerities  for  the  space  of  three  years,  Siva,  mounted 
on  his  bull,  with  his  spouse  Pdrvati  by  his  side,  appears  before  the  hermit,  who 
is  overjoyed  at  the  sight  of  the  deity.  Siva  bids  him  ask  any  boon  and  it  should 
be  granted.  The  royal  ascetic  desires  to  have  a  son.  Then  says  Siva :  "  For 
thy  long  penance  we  grant  thy  request.  Choose  then— a  son  who  shall  always 
be  with  thee  till  death,  but  shall  be  the  greatest  fool  in  the  whole  world ;  or  four 
daughters  who  shall  live  with  thee  for  a  short  time,  then  leave  thee  and  return 
before  thy  death,  but  who  shall  be  the  incarnation  of  learning.  To  thee  is  left 
to  choose  which  thou  wilt  have,"  and  so  saying,  the  deity  gives  him  a  mango 
fruit  for  his  wife  to  eat,  and  then  disappears.  The  king  elects  to  have  the  four 
learned  daughters,  whose  history  is  very  entertaining. 

Another  tale  in  the  Pandit's  collection  (No.  4)  informs  us  that  once  upon 
a  time  in  a  town  named  Vafijaima*nagar  there  ruled  a  king  named  Siva"cha*r. 
He  was  a  most  just  king  and  ruled  so  well  that  no  stone  thrown  up  fell  down, 
no  crow  pecked  at  the  new-drawn  milk,  the  lion  and  the  bull  drank  water  from 
the  same  pond,  and  peace  and  prosperity  reigned  throughout  the  kingdom. 
Notwithstanding  all  these  blessings,  care  always  sat  on  his  face.  His  days  and 
nights  he  spent  in  praying  that  God  might  bless  him  with  a  son.  Wherever  he 
saw///#/  trees  he  ordered  Brdhmans  to  circumambulate  them.1  Whatever 
medicines  the  doctors  recommended  he  was  ever  ready  to  swallow,  however  bitter 
they  might  be.  At  last  fortune  favoured  Sivdchdr  ;  for  what  religious  man  fails 
to  obtain  his  desire  ?  The  king  in  his  sixtieth  year  had  a  son,  and  his  joy 
knew  no  bounds. 

In  like  fashion  does  the  Persian  (<  Sindibdd  Na*ma  "  begin  :  There  reigned 
in  India  a  sage  and  mighty  monarch,  the  bricks  of  whose  palace  were  not  of 
stone  or  marble  but  of  gold ;  the  fuel  of  whose  kitchen  was  fresh  wood  of  aloes  j 
who  had  brought  under  the  signet  of  his  authority  the  kingdoms  of  Rum  and 
Abyssinia ;  and  to  whom  were  alike  tributary  the  Ethiop  Mahdraj  and  the 
Roman  Kaysar.  He  was  distinguished  above  all  monarchs  for  his  virtue, 
clemency,  and  justice.  But  although  he  was  the  refuge  of  the  Khalifate,  he 
was  not  blessed  with  an  heir  :  life  and  the  world  appeared  profitless  to  him, 
because  he  had  no  fruit  of  the  heart  in  the  garden  of  his  soul. — One  night, 

1  In  the  "  Kath£  Sarit  Sagara,"  Book  ii.,  ch.  14,  when  the  King  of  Vatsa  receives 
the  hand  of  Vasavadatta,  '*  like  a  beautiful  shoot  lately  budded  on  the  creeper  of  love," 
she  walks  round  the  fire,  keeping  it  to  the  right,  on  which  Prof.  Tawney  remarks  that 
•*  the  practice  of  walking  round  an  object  of  reverence,  with  the  right  hand  towards  it, 
has  been  exhaustively  discussed  by  Dr.  Samuel  Fergusson  in  his  paper,  '  OB  the  cere- 
monial turn  called  Desiul,'  published  in  the  Proceedings  of  tkc  Royal  Irisk  Academy,  for 
March  1877  (vol  i.,  series  ii.,  No.  12).  He  shows  k  t0  hate  esieted  among  the  ancieat 
Romans  as  well  as  the  Celts...  .  Dr.  Fergussos  is  of  opini«a  that  this  movament  was 
a  symbol  of  the  cosmical  rotation,  an  imitation  of  the  apparent  course  of  the  sun  in  the 
heavens." 


Khudadad  and  his  Brothers.  579 

while  reclining  on  his  couch,  sad  and  thoughtful,  consumed  with  grief  like  a 
morning  taper,  he  heaved  a  deep  sigh,  upon  which  one  of  his  favourite  wives  (he 
had  a  hundred  in  his  harem),  advancing  towards  him  and  kissing  the  ground, 
inquired  the  cause  of  his  distress.  He  discloses  it.  His  wife  consoles  him, 
encourages  him  to  hope,  and  assures  him  that  if  he  prayed,  his  prayers  would 
be  answered  ;  but  that  at  all  events  it  was  his  duty  to  be  resigned  to  the  will  of 
God.  "  Prayer  is  the  only  key  that  will  open  the  door  of  difficulty."  The  king 
fasted  for  a  whole  week  and  was  assiduous  in  his  devotions.  One  night  he 
prayed  with  peculiar  earnestness  and  self-abasement  till  morning.  The  com- 
panion of  his  couch  was  one  of  his  wives,  fairer  than  the  sun  and  the  envy  of  a 
peri.  He  clasped  her  in  his  embrace,  exclaiming,  "  There  is  no  strength,  no 
power,  save  in  God ! "  and  he  felt  assured  in  his  heart  that  his  prayer  was 
granted.  In  due  time  a  son  was  born  to  him,  and,  eager  to  show  his  gratitude, 
he  bestowed  munificent  gifts  and  lavished  his  treasures  on  all  his  subjects. 

The  seventh  of  Lai  Behari  Day's  •'  Folk-Tales  of  Bengal  "  opens  as  followi : 
Once  on  a  time  there  reigned  a  king  who  had  seven  queens.  He  was  very 
sad,  for  the  seven  queens  were  all  barren.  A  holy  mendicant,  however,  one 
day  told  the  king  that  in  a  certain  forest  there  grew  a  tree,  on  a  branch  of 
which  hung  seven  mangoes  ;  if  the  king  himself  plucked  those  mangoes  and 
gave  one  to  each  of  the  queens  they  would  all  become  mothers.  So  the  king 
went  to  the  forest,  plucked  the  seven  mangoes  that  grew  upon  one  branch,  and 
gave  a  mango  to  each  of  the  queens  to  eat.  In  a  short  time  the  king's  heart 
was  filled  with  joy,  as  he  heard  that  the  seven  queens  were  pregnant. — In  Miss 
Stokes'  "  Indian  Fairy  Tales,"  p.  91,  Rajd  Barbdl  receives  from  an  ascetic  160 
KcM  fruits,  one  of  which  he  is  to  give  to  each  of  his  160  wives,  who  would  have 
each  a  son. — Similar  instances  occur  in  Steel  and  Temple's  "Wide  Awake 
Stories  ",  from  the  Panjdb  and  Kashmfr,  pp.  47  and  290,  and  in  Nate*sa  Sdstrfs 
"Dravidian  Nights'  Entertainments"  (a  translation  of  the  Tamil  romance 
entitled  "  Madanakdmarajankadai  '*),  pp.  55,  56. — Among  biblical  instances  of 
women  having  offspring  after  being  long  barren  are  :  Sarah,  the  wife  of 
Abraham  (Gen.  ch.  xv.  2-4,  xxi.  I,  2)  ;  Rachel,  the  wife  of  Jacob  (Gen.  ch.  xxx., 
I,  22,  23)  ;  and  Elisabeth,  the  wife  of  Zacharias,  the  high-priest,  who  were  the 
parents  of  John  the  Baptist  (Luke,  ch.  i.).  Whether  children  be  a  "blessing," 
notwithstanding  all  that  has  been  said  and  sung  about  the  exquisite  joys  of 
paternity  and  maternity,  is  perhaps  doubtful,  generally  speaking  :  one  thing  is 
certain,  that  many  an  honest  fellow  has  had  too  much  cause  to  "wonder  why 
the  devil  he  got  an  heir ! " l 

1  The  affection  of  parents  for  their  children  is  often  a  blind  instinct,  and   some- 
times selfish,  though,  after  all,  there  is  doubtless  truth  in  these  lines: 
"  A  mother's  love  ! 
If  there  be  one  thing  pare, 
Where  all  beside  is  sullied, 
That  can  endure 
When  all  else  pass  away : 
If  there  be  aught 

Surpassing  human  deed,  or  word,  or  thought. 
It  is  a  mother's  love  '  " 


Appendix:   Variants  and  Analogues. 

Although  no  version  or  variant  of  the  story  of  Khudadad  and  his  Brothers 
has  yet  been  found  besides  the  one  in  the  Turkish  collection  "  Al-Faraj  ba'd 
al-Shiddah,"  yet  the  elements  of  which  it  is  composed  occur  in  many  European 
and  Asiatic  tales.  As  we  have  in  Galland  a  story  of  sisters  who  envied  their 
cadette,  so,  by  way  of  justice  to  the  "  fair  sex,"  we  have  likewise  this  tale  of 
envious  brothers,  which  is  a  favourite  theme  of  popular  fictions,  only  in  the 
story  of  Khudadad,  the  brothers  were  not  at  first  aware  of  the  hero's  kinship  to 
them,  though  they  had  been  informed  of  it  when  they  most  ungratefully  cut 
and  slashed  him  with  their  swords  as  he  lay  asleep  by  the  side  of  his  beauteous 
bride  the  Princess  of  Daryabdr. 

Sometimes  it  is  not  a  brother,  or  brothers,  but  a  treacherous  friend  or  a 
secret  cowardly  rival,  who  attempts  the  life  of  the  hero  and  claims  the  credit 
and  reward  for  his  bold  achievement.  Many  examples  must  occur  to  readers 
familiar  with  Icelandic,  Norwegian,  and  German  folk-tales,  which  need  not  here 
be  cited.  In  the  old  French  romance  of  the  Chevalier  Berinus  and  his  gallant 
son  Aigres  de  1'Aimant,  the  King  of  Loquiferne  is  in  love  with  the  Princess 
Melia,  daughter  of  a  king  named  Absalon,  who  would  give  her  only  to  the 
prince  who  should  bring  with  him  two  knights  prepared  to  combat  with  and 
slay  two  fierce  lions,  or  would  attempt  this  feat  himself.  None  of  the  barons 
of  the  King  of  Loquiferne  offering  themselves  for  the  adventure,  Aigres  under- 
takes it  very  readily,  and  is  accompanied  by  a  knight  named  Acars,  who  has 
charge  of  a  casket  of  jewels  destined  for  the  princess  as  a  wedding-gift.  Young 
Aigres  encounters  and  kills  the  lions  single-handed,  and  the  lily-livered  and 
faithless  Agars  envies  him  the  glory  of  his  exploit.  On  their  way  back  to 
Loquiferne  with  the  Princess  Melia,  as  they  pass  near  a  deep  well  Agars  pur- 
posely allows  the  casket  of  jewels  to  fall  into  it  and  pretends  to  be  distracted  at 
the  misfortune.  But  the  gallant  Aigres  securing  one  end  of  his  horse's  reins 
to  the  top  of  the  well  descends  by  this  improvised  rope,  and  when  he  dives 
into  the  water  to  recover  the  casket  the  rascal  Agars  cuts  the  reins  and  compels 
the  princess  and  her  maid  to  follow  him.  His  triumph  is  brief,  however,  for 
Melia  and  her  maid  are  taken  from  him,  without  his  striking  a  blow  in  their 
defence,  by  a  king  who  is  in  love  with  the  princess.  Agars  proceeds  to  the 
court  of  the  King  of  Loquiferne  and  tells  him  how  the  lady  had  been  snatched 
out  of  his  hands  by  a  king  who  attacked  him  with  a  great  army  while  Aigres 
had  fled  like  a  craven.  Meanwhile  Aigres  contrives  to  get  out  of  the  well,  and 
finds  his  steed  and  armour  close  by  :  he  is  fortunate  in  rescuing  the  princess 
and  her  maid  from  the  king  who  had  taken  them  from  Agars,  and  arriving 
at  the  court  of  Loquiferne  denounces  Agars  as  a  coward  and  traitor,  and  the 
princess  Melia  confirms  his  assertions  ;  so  the  carpet-knight  is  for  ever  disgraced. 
Another  example  not  very  generally  known  is  found  in  the  Urdu  romance, 
"  Gul-i  Bakdwali "  :  When  the  hero,  Taj  al-Maluk,  the  youngest  son  of  King 
Zayn  al-Maluk,  is  born,  the  astrologers  cast  his  horoscope  and  predict  that 
the  king  will  lose  his  sight  as  soon  as  he  looks  upon  him.  In  order  to 
prevent  such  a  calamity,  the  king  causes  the  child  and  his  mother  to  be 


Khudadad  and  his  Brothers.  581 

placed  in  a  house  far  distant  from  the  city,  where  Zayn  al-Maluk  grows 
op  into  a  handsome,  courageous  youth.  By  chance  he  meets  his  father, 
the  king,  while  the  latter  is  hunting,  and  the  king  no  sooner  casts  his 
eyes  on  the  youth  than  he  becomes  blind*  The  royal  physicians  tell  him 
that  only  the  Rose  of  BakdwaU  can  restore  his  sight,  and  the  four  other 
sons  of  the  king  set  out  together  to  procure  this  wonderful  flower.  They  fall 
victims  to  the  wiles  of  a  courtesan,  who  wins  all  their  money  at  play  and 
ultimately  imprisons  them  in  her  house.  In  the  meantime  Taj  al-Maluk  has 
started  on  the  same  errand  ;  he  outwits  the  courtesan,  obtains  the  liberation 
of  his  brothers,  and  then  journeys  to  Jinnistdn,  where,  by  the  help  of  a  friendly 
demon,  he  plucks  the  Rose  in  the  garden  of  the  beauteous  fairy  BakdwaU,  and 
retraces  his  way  homeward.  Meeting  with  his  four  brothers  on  the  road,  he 
acquaints  them  of  his  success,  and  on  their  doubting  the  virtue  of  the  flower, 
it  is  applied  to  the  eyes  of  a  blind  man,  and  his  sight  is  instantly  restored. 
Upon  this  the  brothers  take  the  flower  from  Taj  al-Maluk  by  force  and  hasten 
with  it  to  their  father.  But  the  hero's  friends  the  demons  build  for  him  a 
splendid  palace,  and  the  fame  of  his  wealth  soon  reaches  the  court  of  his  father, 
who,  with  the  four  brothers  and  the  ministers  of  state,  visits  him,  and  after  a 
great  feast  Taj  al-Maluk  makes  himself  known  to  the  king  and  relates  the 
whole  story  of  how  he  procured  the  flower  that  had  restored  his  sight.  The 
king  falls  upon  his  son's  neck  and  weeps  tears  of  joy,  saying,  •'  You  have 
restored  the  light  of  my  eyes  by  the  Rose  of  Bakdwalf,  and  by  the  sight  of  you 
the  door  of  cheerfulness  has  been  opened  in  my  sorrowful  heart  It  is  incum- 
bent on  me  to  make  known  this  enlivening  news  to  your  mother,  who  has 
looked  out  for  you  with  anxiety,  and  I  must  cause  her,  who  has  been  afflicted 
with  grief  at  your  absence,  to  drink  the  sherbet  of  the  glad  tidings  of  your 
safety."  Then  the  king  went  to  Taj  al-Maluk's  mother,  made  many  apologies 
for  his  ill-treatment  of  her,  exalted  her  higher  than  she  was  previously,  and 
gave  her  the  joyful  news  of  her  son's  arrival.  The  remainder  of  the  romance 
recounts  the  marvellous  adventures  of  the  hero  in  fairyland,  whither  he  pro* 
ceeds  to  rejoin  Bakdwalf,  and  where  he  undergoes  many  strange  transformations; 
but  ultimately  all  is  "merry  as  marriage  bells.''— Nothing  is  said  about  the 
punishment  or  pardon  of  the  treacherous  brothers,  but  doubtless  in  the  original 
form  of  the  story  the  hero  acted  as  generously  towards  them  as  did  Khudadad 
when  his  father  would  have  put  the  forty  brothers  to  death.  It  seems  some- 
what strange  that  after  Khudadad's  brothers  had  killed  him  (as  they  believed) 
they  did  not  take  the  Princess  Daryabdr  away  with  them,  which  generally 
happens  in  stories  of  this  kind. 


582  Appendix;  Variants  and  Analogues. 


THE  STORY  OF  THE  BLIND  MAN,  BAB  A  ABDULLAH— 

/•  S^- 
AN  incident  in  the  Muhammedan  version  of  the  legend  of  the  Seven  Sleepers 
may  have  furnished  a  hint  for  this  well-told  tale :  When  the  evil-minded 
Dekianus  views  the  Hid  Treasure,  which  he  had  covenanted  with  the  aged 
man  who  read  the  Tablet  for  him  and  conducted  him  to  the  spot  should 
be  equitably  divided  betwixt  them— when  he  had  beheld  with  wonder  and 
astonishment  the  incalculable  riches  contained  in  the  seven  chambers,  he 
says  within  himself,  "And  must  I  share  this  with  the  old  man?"  Then  he 
ponders  and  thinks,  "  Nay,  but  I  will  give  him  a  goodly  portion  ; ''  but  finally 
he  resolves  to  give  him  nothing — nay  more,  to  take  away  his  life  so  that  there 
should  be  none  on  earth  besides  himself  acquainted  with  the  source  of  his 
wealth.  In  vain  does  the  old  man  bid  him  take  all  the  treasure  and  swear 
that  he  will  ever  preserve  the  secret :  Dekianus  smote  him  with  his  sword 
so  that  he  died. 

There  is  a  tale  in  the  Persian  story-book  "  Shamsah  wa  Kahkahah "  (also 
entitled  "  Mahbub  al-Kalub")  which  bears  some  analogy  to  the  story  of  the 
Blind  Man,  Baba  Abdullah.  A  skilful  geomancer  is  desired  by  a  tradesman 
to  cast  his  horoscope.  He  does  so,  and  informs  the  tradesman  that  he  is 
to  find  a  treasure.  The  man  is  incredulous,  but  after  the  operation  is 
repeated  with  the  same  result  at  length  becomes  convinced  of  the  accuracy 
of  the  geomancer's  calculations,  locks  his  door,  and  forthwith  they  both  begin 
to  dig  the  floor.  They  come  upon  a  large  stone  which  on  removal  is  found 
to  have  covered  a  well.  The  geomancer  lowers  the  tradesman  down  it  in 
a  basket,  which  the  latter  fills  with  gold  and  silver  and  precious  stones,  and 
It  is  drawn  up  by  the  geomancer.  When  this  has  been  repeated  several 
times  and  the  geomancer  views  the  immense  quantity  of  glittering  treasure 
heaped  up  beside  him,  covetous  thoughts  enter  his  mind,  and  he  determines 
to  leave  the  tradesman  to  his  fate  at  the  bottom  of  the  well,  take  all  the 
wealth  for  himself,  and  live  in  comfort  and  luxury  the  rest  of  his  days. 
Accordingly  he  does  not  again  let  the  basket  down,  and  the  poor  tradesman, 
suspecting  his  iniquitous  design,  calls  out  piteously  to  his  perfidious  friend, 
imploring  him  not  to  leave  him  there  to  perish,  and  swearing  that  the 
treasure  should  be  equally  shared  as  between  brothers.  But  the  covetous 
geomancer  is  deaf  to  his  appeal,  and  begins  to  consider  how  the  treasure 
might  be  conveyed  to  his  own  house  without  attracting  the  notice  of  any  of 
the  folk  of  the  quarter,  and  in  the  midst  of  his  cogitations  he  falls  asleep. 
Now  it  happened  that  the  poor  tradesman  had  an  enemy  who  had  long 
waited  for  an  opportunity  to  do  him  a  personal  injury,  and  that  very 
night  be  came  to  the  house,  and  by  means  of  a  rope  with  a  hook  which 


Th*  Story  of  the  Blind  Man,  Baba  Abdullah.  58  J 

fce  fastened  to  the  wall  he  climbed  on  to  the  roof  and  descended  into  the 
place  where  the  geomancer  was  sleeping.  The  man,  mistaking  him  for 
the  tradesman,  seized  the  geomancer  and  with  a  sharp  awl  pierced  his 
eyes,  blinding  him  for  ever.  But,  having  thus  effected  his  revenge  as  he 
thought,  in  groping  his  way  out  of  the  house  he  stumbled  into  the  well 
and  broke  his  foot.  The  tradesman  taking  him  for  the  geomancer,  come 
for  more  gold,  upbraided  him  for  his  insatiable  avarice,  and  the  man,  in 
his  turn,  supposing  him  to  have  been  thrown  into  the  well  by  the  trades- 
man, replied,  "  Be  satisfied  ;  I  have  punished  him  who  cast  you  into  this 
place,"  but  as  he  began  to  howl  from  the  pain  of  his  broken  foot,  the  trades- 
man knew  that  he  was  not  the  geomancer.  Next  morning  the  tradesman's 
son  arrives  from  a  long  trading  journey,  with  much  gold  and  merchandise 
and  many  slaves.  On  entering  his  father's  house  he  is  astounded  to  perceive 
the  open  well  and  by  the  side  of  it  a  vast  heap  of  treasure  and  a  man  holding 
both  hands  to  his  eyes  and  wailing  bitterly,  lamenting  the  covetousness  which 
had  caused  him  the  loss  of  his  eyesight.  The  young  man  sends  a  slave  down 
into  the  well  and  the  first  person  drawn  up  is  the  tradesman,  who  is  both 
surprised  and  overjoyed  to  behold  his  son  once  more,  and  tells  him  the  whole 
story.  His  enemy  is  then  taken  out  and  is  dismayed  to  find  that  he  has  blinded 
the  wrong  man.  Both  the  geomancer  and  the  tradesman's  enemy  are  pardoned, 
but  the  latter  dies  soon  after,  while  the  geomancer  retires  to  a  cave  in  the 
mountains,  where  every  morning  and  evening  two  small  loaves  are  thrown  in  to 
him  by  an  unknown  hand ,  and  during  the  rest  of  his  life  he  never  ceased  to 

repeat  this  districh  : 

» 

If  you  possess  one  barley  grain  of  justice, 
You  will  never  have  half  a  grain  of  sorrow. 

But  much  more  closely  resembling  the  story  of  Baba  Abdullah  is  a  tale  in 
the  Persian  romance  which  recounts  the  imaginary  adventures  of  Hatim  Ta'f. 
A  blind  man  is  confined  in  a  cage  which  is  suspended  from  a  branch  of  a 
tree,  and  constantly  exclaims,  "  Do  evil  to  none  ;  if  you  do,  evil  will  over- 
take you."  Hatim  having  promised  to  mend  his  condition  and  relieve  him,  he 
relates  his  history  as  follows  : 

"  I  am  by  occupation  a  merchant,  and  my  name  is  Hamfr.  When  I  became 
of  age  my  father  had  finished  the  building  of  this  city,  and  he  called  the  same 
after  my  name.  Shortly  after,  my  father  departed  on  a  sea  voyage,  and  left  me 
in  charge  of  the  city.  I  was  a  free-hearted  and  social  young  man,  and  so  in  a 
short  time  expended  all  the  property  left  under  my  care  by  my  father.  Thus 
I  became  surrounded  with  poverty  and  want ;  and  as  I  knew  that  my  father 
had  hidden  treasures  somewhere  in  the  house,  I  resolved  to  discover  them  if 
possible.  I  searched  everywhere,  but  found  nothing ;  and,  to  complete  my 
woe,  I  received  the  news  of  my  father's  death,  the  ship  in  which  he  sailed 
being  wrecked. 


Appendix:   Variants  and  Analogues. 

"  One  day  as  I  was  sauntering,  mournful  and  dejected,  through  the  bazdr, 
I  espied  a  learned  man  who  cried  out,  *  If  any  one  has  lost  his  money  by 
theft  or  otherwise,  my  knowledge  of  the  occult  sciences  enables  me  to  recover 
the  same,  but  on  condition  that  I  receive  one  fourth  of  the  amount.'  When  I 
heard  this  seasonable  proclamation,  I  immediately  approached  the  man  of 
science,  and  stated  to  him  my  sad  condition  and  how  I  had  been  reduced  from 
affluence  to  poverty.  The  sage  undertook  to  restore  my  wealth,  and  above  all 
to  discover  the  treasures  concealed  in  my  father's  house.  I  conducted  him 
to  the  house  and  showed  him  every  apartment,  which  he  carefully  examined 
one  after  another.  At  length  by  his  art  he  discovered  the  stores  we  were 
in  search  of ;  and  when  I  saw  the  gold  and  silver  and  other  valuables,  which 
exceeded  calculation,  the  demon  of  fraud  entered  my  heart,  and  I  refused  to 
fulfil  my  promise  of  giving  a  fourth  of  the  property  to  the  man  of  wisdom.  I 
offered  him  only  a  few  small  pieces  of  silver ;  instead  of  accepting  which,  he 
stood  for  a  few  moments  in  silent  meditation,  and  with  a  look  of  scorn  said, 
1  Do  I  thus  receive  the  fourth  part  of  your  treasure  which  you  agreed  to  give 
me  ?  Base  man,  of  what  perjury  are  you  guilty  ? '  On  hearing  this  I  became 
enraged,  and  having  struck  him  several  blows  on  the  face,  I  expelled  him  from 
my  house.  In  a  few  days,  however,  he  returned,  and  so  far  ingratiated  him- 
self into  my  confidence  that  we  became  intimate  friends  ;  and  night  and  day 
he  displayed  before  my  sight  the  various  hidden  treasures  contained  within  the 
bowels  of  the  earth.  One  day  I  asked  him  to  instruct  me  in  this  wonderful 
science,  to  which  he  answered  that  no  instruction  was  requisite.  *  Here,'  said 
he,  '  is  a  composition  of  surma,  and  whoever  applies  the  same  to  his  eyes,  to 
him  will  all  the  wealth  of  this  world  become  visible.' l  *  Most  learned  sir,' 
I  replied,  '  if  you  will  anoint  mine  eyes  with  this  substance,  I  promise  to  share 
with  you  the  half  of  all  such  treasures  as  I  may  discover.'  *  I  agree/  said 
my  friend  ;  *  meanwhile  let  us  retire  to  the  desert,  where  we  shall  be  free 
from  interruption.' 

"  We  immediately  set  out,  and  when  we  arrived  there  I  was  surprised 
at  seeing  this  cage,  and  asked  my  companion  whose  it  was.  I  received  for 
answer,  that  it  belonged  to  no  one.  In  short,  we  both  sat  down  at  the  foot  of 
this  tree,  and  the  sage,  having  produced  the  surma  from,  his  pocket,  began  to 
apply  it  to  my  eyes.  But,  alas !  no  sooner  had  he  applied  this  composition 
than  \  became  totally  deprived  of  sight.  In  a  voice  of  sorrow  I  asked  him 
why  he  had  thus  treated  me,  and  he  replied,  '  Such  is  the  reward  of  treachery  ; 
and  if  you  wish  to  recover  your  sight,  you  must  for  some  time  undergo  penance 
in  this  cage.  You  must  utter  no  complaint  and  you  shall  exclaim  from 
time  to  time,  *  Do  no  evil  to  any  fone  ;  if  you  do,  evil  will  befall  you.'  I  en- 

1  Surma  is  a  collyrium  applied  to  the  edges  of  the  eyelids  to  increase  the  lustre  of  the 
eyes.  A  Persian  poet,  addressing  the  damsel  of  whom  he  is  enamoured,  says,  "  For  eyes 
so  intoxicated  with  love's  nectar  what  need  is  there  of  surma?  " — This  part  of  the  story 
seems  to  be  garbled  ;  in  another  text  of  the  romance  of  Hatim  Ta'f  it  is  only  after  the 
surma  has  been  applied  to  the  covetous  man's  eyes  that  he  beholds  the  hidden  treasures, 


History  of  Sidi  Nu'man.  $8| 

treated  the  sage  to  relieve  me,  saying,  *  You  are  a  mere  mortal  like  myself, 
and  dare  you  thus  torment  a  fellow-creature  ?  How  will  you  account  for  your 
deeds  to  the  Supreme  Judge?'  He  answered,  *  This  is  the  reward  of  your 
treachery.'  Seeing  him  inexorable,  I  begged  of  him  to  inform  me  when  and  how 
my  sight  was  to  be  restored  ;  and  he  told  me,  that  a  noble  youth  should  one  day 
visit  me,  and  to  him  I  was  to  make  known  my  condition,  and  farther  state,  that 
in  the  desert  of  Himyar  there  is  a  certain,  herb  called  the  Flower  of  Light, 
which  the  youth  was  to  procure  and  apply  to  my  eyes,  by  means  of  which  my 
sight  should  be  restored. '* 

When  the  man  in  the  cage  had  ended  his  story,  the  magnanimous  Hatim  bade 
him  be  of  good  cheer,  for  he  would  at  once  endeavour  to  relieve  him.  By  the  aid 
of  the  fairies,  who  carry  him  through  the  air  for  the  space  of  seven  days,  he 
arrives  in  the  desert  where  the  Flowers  of  Light  shine  brilliant  as  lamps  on  a 
festival  night,  diffusing  the  sweetest  perfume  far  and  wide;  and  recking  naught 
for  the  serpents,  scorpions,  and  beasts  of  prey  which  infested  the  place  (for  he 
had  a  talisman  that  protected  him),  he  advances  and  plucks  three  of  the  largest 
and  most  brilliant  flowers.  Returning  in  the  same  manner  as  he  had  gone 
thither,  he  reaches  the  spot  where  the  blind  man  Hamir  is  imprisoned  :  taking 
down  the  cage,  he  releases  the  wretched  man,  compresses  the  stalk  of  the 
flower  so  that  the  juice  drops  upon  his  sightless  eyeballs,  and  when  this  has 
been  repeated  three  times  Hamfr  opens  his  eyes,  and  seeing  Hatim  falls  pros* 
trate  at  his  feet  with  a  profusion  of  thanks. 

Although  there  are  sjome  differences  in  the  details  of  the  story  of  Baba 
Abdullah  and  that  of  Hamfr,  as  above,  yet  the  general  similarity  between 
them  is  sufficient  to  warrant  the  conclusion  that  if  one  was  not  adapted  from 
the  other,  both  must  have  been  derived  from  the  same  source;  and  here  we 
have,  I  think,  clear  evidence  of  the  genuineness  of  another  of  the  tales 
which  Galland  was  believed  to  have  invented  himself. 


HISTOXY  OF  SIDI  NU'MAN—p.  325. 

IT  is  curious  to  find  this  current  as  a  folk-tale  at  Palena,  in  the  Abruzzi,  without 
any  material  variation  except  in  the  conclusion.  My  friend  Mr.  E.  Sidney 
Hartland  has  favoured  me  with  the  following  abstract  of  the  Italian  version, 
as  given  in  vol.  iii.  of  the  "  Archivio  per  lo  studio  delle  Tradizioni  Popolari  " 
(Palermo,  1882),  p.  222  : 

There  was  once  a  husband  and  wife.  The  wife  says  that  she  cannot  eat 
anything,  and  only  picks  a  few  grains  of  rice  with  a  large  pin.  Her  husband 
asks  why  she  eats  nothing,  and  she  answers  that  she  does  not  want  to  eat. 
Meantime  she  goes  out  secretly  every  night,  and  the  husband  begins  to  have 
suspicions  of  her.  One  night  he  follows  her  softly,  and  finds  she  goes  to  the 


5  86  Appendix:    Variants  and  Analogues. 

burial  ground,  where  she  meets  with  certain  female  companions.  They  open 
a  grave  and  feed  on  the  flesh  of  the  dead.  The  next  morning  the  husband 
cooks  rice  again,  and  the  wife  picks  up  a  few  grains  of  it  with  a  pin  as  before. 
The  husband  exclaims,  "  What  !  you  enjoy  the  flesh  of  dead  men,  and  over 
rice  you  are  so  finical  as  to  eat  it  with  a  pin  !  "  The  wife  is  so  enraged  at 
learning  that  her  husband  knows  of  her  doings  that  she  goes  to  the  water- 
bucket,  fills  a  small  bottle  from  it,  and  having  muttered  certain  words  over  the 
water  flings  it  upon  him  and  he  instantly  becomes  transformed  into  a  dog.  A 
provision  merchant  sees  him  running  about,  and  takes  and  sets  him  on  his 
counter.  When  the  people  come  to  buy  provisions  the  dog  examines  the 
money  to  see  if  it  be  good,  and  the  false  coin  he  throws  on  the  ground.  One 
day  a  man  comes  to  buy  bacon  and  offers  false  coin.  The  provision  merchant 
refuses  to  take  it ;  they  dispute  over  the  matter,  and  it  is  referred  to  the  dog, 
who  throws  the  money  on  the  ground.  The  man  is  astonished,  and  returning 
home  tells  his  wife,  who  at  once  says  that  the  dog  is  not  a  dog,  and  desires  her 
husband  to  bring  her  the  animal  that  she  may  see  it.  The  man  returns  to  the 
provision  merchant  and  begs  him  to  lend  him  the  dog  for  a  little  while,  and 
takes  it  home.  The  wife,  who  is  a  companion  of  the  wife  of  him  who  has  been 
changed  into  a  dog,  and  understands  witchcraft,  fills  a  bottle  with  water, 
pronounces  certain  words  over  it,  and  throws  the  water  upon  the  dog,  who 
immediately  becomes  a  man  again,  and  she  advises  him  to  do  to  his  wife  as 
she  had  done  to  him,  and  imparts  the  secret  to  him.  As  soon  as  he  returns 
home  he  fills  the  bottle  with  water  from  the  bucket,  says  the  words  he  had 
learned,  and  throws  the  water  over  his  wife,  who  becomes  a  mare.  He  drives 
her  out  of  the  house  and  beats  her  as  flax  is  beaten.  To  every  one  who  asks 
why  he  is  thrashing  the  mare  he  tells  his  story,  and  the  people  say,  "  Serve  her 
right ! "  This  goes  on  for  some  time.  At  last,  when  the  husband  sees  that  his 
wife  has  voided  enough  foam  from  the  mouth,  with  another  dash  of  water  he 
changes  her  back  to  her  proper  form,  and  henceforward  she  eats  whatever  is 
set  before  her,  obeys  her  husband  in  all  things,  and  never  goes  out  by  night 
again.  So  they  live  long,  happy  and  contented. 

This  version  from  the  Abruzzi  so  closely  resembles  the  story  of  Sidi  Nu'mdn 
that  we  should  perhaps  be  justified  in  concluding  it  to  have  been  directly 
derived  from  Galland's  Nights,  in  the  absence  of  any  Venetian  version,  which 
might  well  have  been  imported  independently  from  the  East ;  but  however  this 
may  be,  the  story  in  Galland  bears  unquestionable  internal  evidence  that  it  is  a 
genuine  Arabian  narrative,  having  nothing  peculiarly  European  in  its  details. 

A  somewhat  similar  story  is  quite  familiar  to  me,  but  I  cannot  at  present 
call  to  mind  whether  it  occurs  in  a  Persian  collection  or  in  The  Nights,  in  which 
the  woman  going  out  when  she  thinks  her  husband  asleep,  the  latter  follows  her 
to  a  hut  at  some  distance  which  she  enters,  and  peeping  into  the  hut,  he  sees 
a  hideous  black  give  her  a  severe  beating  for  not  coming  sooner,  while  she 
pleads  that  she  could  not  venture  to  quit  the  house  until  her  husband  was  sound 


History  of  Khwajak  Hasan  al-Habbal. 

asleep.  The  two  carouse  together,  and  by-and-by  the  black  going  outside  for 
a  purpose,  the  husband  strikes  off  his  head  with  his  sword  and  then  conceals 
himself  close  by.  The  woman,  after  waiting  some  time,  goes  out  to  see  what 
is  detaining  her  paramour,  and  finding  his  headless  body,  she  moans  over  it  in 
great  sorrow,  and  then  taking  the  corpse  on  her  back  carries  it  away  and  throws 
it  into  the  river.  Her  husband  hastens  home  before  her,  and  so  she  suspects 
nothing.  Some  days-after,  when  she  refuses  to  do  some  light  work  because  of 
her  physical  weakness,  her  husband  can  no  longer  control  himself,  and  tells 
her  that  she  had  strength  enough  to  carry  on  her  back  the  body  of  her  black 
paramour,  and  so  on.1 

The  ghoul-wife  of  Arabian  tales,  who  eats  little  or  nothing  at  home,  has  her 
counterpart  in  the  rdkshasf  of  Indian  fictions,  who  secretly  devours  antelopes 
etc.  Therexare  many  parallels  in  The  Nights  and  other  Asiatic  story-books  to 
the  incident  of  Sidi  Nu'man  being  changed  back  into  his  proper  form,  the  most 
noteworthy  being  perhaps  the  case  of  the  Second  Calender  in  the  shape  of  a 
monkey,  or  ape,  whom  the  princess,  an  adept  in  white  magic,  at  once  recognises 
as  a  man  and  veils  her  face,  as  does  the  young  woman  in  the  case  of  Sidi 
Nu'man  :  but  while  the  Calender  is  restored  to  his  own  form,  the  princess,  alas ! 
perishes  in  her  encounter  with  the  genie  who  had  transformed  him. — In  most 
of  the  Arabian  tales  of  magical  transformations  of  men  and  women  into  beasts 
the  victims  are  ultimately  restored  to  their  natural  forms,  but  in  the  Indian 
romance  of  the  princes  Somasekhara  and  Chitrasekhara,  a  wicked  king 
named  Ugrabihu  is  permanently  changed  by  some  water  taken  from  a  magic 
fountain  into  a  monkey  and  sold  to  a  beggar,  who  compels  him  to  perform 
tricks  in  public  for  his  benefit.  Heywood,  in  his  "  History  of  Women  "  (Book 
viii.)»  cites  some  curious  European  stories  of  men  being  transformed  into 
donkeys  by  eating  a  certain  kind  of  cheese. 


HISTORY  OF  KHWAJAH  HASAN  AL-HABBAL-p.  341. 

How  this  entertaining  story  found  its  way  into  North  Germany—- and  nowhere 
else  in  Europe,  so  far  as  I  am  aware— it  is  not  easy  to  say,  but  its  twin-brother 
seems  to  be  orally  current  there,  in  all  essential  details,  excepting  the  mar- 
vellous conclusion.  For  the  poor  ropemaker,  however,  a  struggling  weaver 
tnd  for  the  two  gentlemen,  Sa'd  and  Sa'df,  three  rich  students  are  substituted. 
There  does  not  appear  (according  to  the  version  given  by  Thorpe  in  his  "  Yule 
Tide  Stories,"  which  he  entitles,  not  inaptly,  The  Three  Gifts)  to  be  any 
difference  of  opinion  among  the  students  regarding  the  influence  of  Destiny, 
or  Fate,  upon  men's  fortunes  :  they  simply  give  the  poor  weaver  a  hundred 
dollars,  "  to  assist  him  in  his  housekeeping."  The  weaver  hides  the  money  in 

1  The  tat  part  of  the  story  of  the  Young  King  of  the  Black  Isles,  in  The  Nights, 
bears  some  analogy  to  this,  but  there  the  peramour  i»  only  «' half-killed"  and  the 
vindictive  queen  transforms  her  husband  from  the  waist  downwards  into  marble. 

VOL.  III.  Q  Q 


$38  Appendix:   Variants  and  Analogues. 

a  heap  of  rags,  unknown  to  his  wife,  who  sells  them  to  a  rag-collector  for  a' 
trifling  sum.  A  year  afterwards  the  students  are  again  passing  the  house  of 
the  weaver  and  find  him  poorer  than  ever.  He  tells  them  of  his  mishap  and 
they  give  him  another  hundred  dollars,  warning  him  to  be  more  careful  with 
the  money  this  time.  The  weaver  conceals  the  dollars  in  the  ash-tub,  again 
without  the  cognisance  of  his  wife,  who  disposes  of  the  ashes  for  a  few  pieces 
of  soap.  At  the  end  of  the  second  year  the  students  once  more  visit  the 
wretched  weaver,  and  on  being  informed  of  his  loss,  they  throw  a  bit  of  lead 
at  his  feet,  saying  it's  of  no  use  to  give  such  a  fool  money,  and  go  away  in 
a  great  huff.  The  weaver  picks  up  the  lead  and  places  it  on  the  window- 
sill.  By-and-by  a  neighbour,  who  is  a  fisherman,  comes  in  and  asks  for  a  bit 
of  lead  or  some  other  heavy  thing,  for  his  net,  and  on  receiving  the  lead  thrown 
down  by  the  students  promises  to  give  him  in  return  the  first  large  fish  he 
catches.  The  weaver  does  get  a  fine  fish,  which  he  immediately  cuts  open, 
and  finds  in  its  stomach  a  "  large  stone,"  which  he  lays  on  the  window-sill, 
where,  as  it  becomes  dark,  the  stone  gives  forth  a  brighter  and  brighter  light, 
"just  like  a  candle,"  and  then  he  places  it  so  that  it  illuminates  the  whole 
apartment.  "  Tfiat's  a  cheap  lamp,"  quoth  he  to  his  wife  :  "  wouldst  not  like 
to  dispose  of  it  as  thou  didst  the  two  hundred  dollars  ?  "  The  next  evening  a 
merchant  happening  to  ride  past  the  weaver's  house  perceives  the  brilliant 
stone,  and  alighting  from  his  horse,  enters  and  looks  at  it,  then  offers  ten 
dollars  for  it,  but  the  weaver  says  the  stone  is  not  for  sale.  "  What  !  not  even 
for  twenty  dollars  ?  "  "  Not  even  for  that.''  The  merchant  keeps  on  increasing 
his  offers  till  he  reaches  a  thousand  dollars,  which  was  about  half  its  real  value, 
for  the  stone  was  a  diamond,  and  which  the  weaver  accepts,  and  thus  he 
•becomes  the  richest  man  in  all  the  village.  His  wife,  however,  took  credit  to 
herself  for  his  prosperity,  often  saying  to  him,  "  How  weH  it  was  that  I  threw 
'away  the  money  twice,  for  thou  hast  me  to  thank  for  thy  good  luck !  " — and 
here  the  German  story  ends.  For  the  turban  of  the  ropemaker  and  the  kite 
that  carried  it  off,  with  its  precious  lining,  we  have  the  heap  of  rags  and  the 
rag-collector  ;  but  the  ashes  exchanged  for  soap  agrees  with  the  Arabian  story 
almost  exactly. 

The  incident  of  the  kite  carrying  off  the  poor  ropemaker's  turban  in  which 
he  had  deposited  the  most  part  of  the  gold  pieces  that  he  received  from  the 
gentleman  who  believed  that  "money  makes  money"— an  unquestionable 
fact,  in  spite  of  our  story — is  of  very  frequent  occurrence  in  both  Western  and 
Eastern  fictions.  My  readers  will  recollect  its  exact  parallel  in  the  abstract  of 
the  romance  of  Sir  Jsumbras,  cited  in  Appendix  to  the  preceding  volumes  : 
how  the  Knight,  with  his  little  son,  after  the  soudan's  ship  has  sailed  away 
with  his  wife,  is  bewildered  in  a  forest,  where  they  fall  asleep,  and  in  the 
morning  at  sunrise  when  he  awakes,  an  eagle  pounces  down  and  carries  off  his 
scarlet  mantle,  in  which  he  had  tied  up  his  scanty  store  of  provisions  together 
with  the  gold  he  had  received  from  the  soudan  ;  and  how  many  years  after 
ie  found  it  in  a  bird's  nest  (Supp.  Nights,  vol.  ii.  p.  361  and  p.  365).— And, 


Hittory  *f  Kkwtyak  Hasan  al-Habbal.  589 

Rot  to  multiply  examples,  a  similar  incident  occurs  in  the  "  KathA  Sarit 
Sdgara,"  Book  ix.  ch.  54,  where  a  merchant  named  Samudrasura  is  ship- 
wrecked  and  contrives  to  reach  the  land,  where  he  perceives  the  corpse  of  a 
man,  round  the  loins  of  which  is  a  cloth  with  a  knot  in  it.  On  unfastening 
the  cloth  he  finds  in  it  a  necklace  studded  with  jewels.  The  merchant  proceeds 
towards  a  city  called  Kalasapuri,  carrying  the  necklace  in  his  hand.  Over- 
powered by  the  heat,  he  sits  down  in  a  shady  place  and  falls  asleep.  The 
necklace  is  recognised  by  some  passing  policemen  as  that  of  the  king's 
daughter,  and  the  merchant  is  at  once  taken  before  the  king  and  accused  of 
having  stolen  it.  While  the  merchant  is  being  examined,  a  kite  swoops  down 
and  carries  off  the  necklace.  Presently  a  voice  from  heaven  declares  that 
the  merchant  is  innocent,  explains  how  the  necklace  came  into  his  possession, 
and  orders  the  king  to  dismiss  him  with  honour.  This  celestial  testimony  in 
favour  of  the  accused  satisfies  the  king,  who  gives  the  merchant  much  wealth 
and  sends  him  on  his  way.  The  rest  of  the  story  is  as  follows  :  "  And  after 
he  had  crossed  the  sea,  he  travelled  with  a  caravan,  and  one  day,  at  evening 
time,  he  reached  a  wood.  The  caravan  encamped  in  the  wood  for  the  night, 
and  while  Samudrasura  was  awake  a  powerful  host  of  bandits  attacked  it. 
While  the  bandits  were  massacring  the  members  of  the  caravan,  Samudrasura 
left  his  wares  and  fled,  and  climbed  up  a  banyan-tree  without  being  discovered. 
The  host  of  bandits  departed,  after  they  had  carried  off  all  the  wealth,  and  the 
merchant  spent  that  night  there,  perplexed  with  fear  and  distracted  with  grief. 
In  the  morning  he  cast  his  eyes  towards  the  top  of  the  tree,  and  saw,  as  fate 
would  have  it,  what  looked  like  the  light  of  a  lamp,  trembling  among  the 
leaves.  And  in  his  astonishment  he  climbed  up  the  tree  and  saw  a  kite's 
nest,  in  which  there  was  a  heap  of  glittering  priceless  jewelled  ornaments.  He 
took  them  all  out  of  it,  and  found  among  the  ornaments  that  necklace  which 
he  had  found  in  Svarnadvlpa  and  the  kite  had  carried  off.  He  obtained  from 
that  nest  unlimited  wealth,  and  descending  from  the  tree,  he  went  off  delighted, 
and  reached  in  course  of  time  his  own  city  of  Harshapura.  There  the 
merchant  Samudrasura  remained,  enjoying  himself  to  his  heart's  content,  with 
his  family,  free  from  the  desire  of  any  other  wealth." 

There  is  nothing  improbable— at  all  events,  nothing  impossible— in  the 
History  of  Khwajah  Hasan  al-Habbdl.  That  he  should  lose  the  two  sums  of 
money  in  the  manner  described  is  quite  natural,  and  the  incidents  carry  with 
them  the  moral :  "  Always  take  your  wife  into  your  confidence "  (but  the 
Khwajah  was  a  Muslim),  Notwithstanding  the  great  good  luck  which  afterwards 
befell,  and  which,  after  all,  was  by  mere  chance.  There  is  nothing  improbable 
in  the  finding  of  the  turban  with  the  money  intact  in  the  bird's  nest,  but  that 
this  should  occur  while  the  Khwajah's  benefactors  were  his  guests  is— well, 
viry  extraordinary  indeed !  As  to  the  pot  of  bran— why,  some  little  license 
must  be  allowed  a  story-teller,  that  is  all  that  need  be  said !  The  story  from 
beginning  to  end  is  a  most  charming  one,  and  will  continue  to  afford  pleasure 
to  old  and  young— to  "generations  yet  unborn." 


jgo  Appendix:  Variants 


All  BABA  AND  THE  FORTY   THIEVES-p.  369. 

I  CONFESS  to  entertaining  a  peculiar  affection  for  this  tale.  It  was  the  first 
of  the  tales  of  the  "  Arabian  Nights  Entertainments "  which  I  read  in  the 
days  of  my  "  marvelling  boyhood  "— eheii !  fugaces,  &c.,  &c.  I  may  therefore 
be  somewhat  prejudiced  in  its  favour,  just  as  I  still  consider  Scott's  "  Waverley  * 
as  the  best  of  his  long  series  of  fascinating  fictions,  that  being  the  first  of  them 
which  I  read— as  it  was  the  first  he  wrote.  But  "  AH  Baba  and  the  Forty 
Thieves  "—the  "  open,  sesame  !  "  "  shut,  sesame ! "  —  the  sackfuls  of  gold  and 
silver  and  the  bales  of  rich  merchandise  in  the  robbers'  cave — the  avaricious 
brother  forgetting  the  magical  formula  which  would  open  the  door  and  permit 
him  to  escape  with  his  booty — his  four  quarters  hung  up  in  terrorem — and  above 
all,  the  clever,  devoted  slave-girl,  Mofrgiana,  who  in  every  way  outwitted  the 
crafty  robber-chief ;— these  incidents  remain  stamped  in  my  memory  inefface- 
ably  :  like  the  initials  of  lovers'  names  cut  into  the  bark  of  a  growing  tree, 
which,  so  far  from  disappearing,  become  larger  by  the  lapse  of  time.  To  me 
this  delightful  tale  will  ever  be,  as  Hafiz  sings  of  something,  "freshly  fresh  and 
newly  new."  I  care  not  much  though  it  never  be  found  in  an  Arabic  or  any 
other  Oriental  dress — 'but  that  it  is  of  Asiatic  invention  is  self-evident ;  there 
is,  in  my  poor  opinion,  nothing  to  excel  it,  if  indeed  to  equal  it,  for  intense 
interest  and  graphic  narrative  power  in  all  the  Nights  proper. 

Sir  Richard  Burton  has  remarked,  in  note  i,  p.  369,  that  Mr.  Coote  could 
only  fin.d  in  the  south  of  Europe,  or  in  the  Levant,  analogues  of  two  of  the  inci- 
dents of  this  tale,  yet  one  of  those  may  accepted  as  proof  of  its  Eastern 
extraction,  namely,  in  the  Cyprian  story  of  u  Three  Eyes,"  where  the  ogre 
attempts  to  rescue  his  wife  with  a  party  of  blacks  concealed  in  bales  :  "  The 
King's  jester  went  downstairs,  in  order  to  open  the  bales  and  take  something 
out  of  them.  Directly  he  approached  one  of  the  sacks,  the  black  man  answered 
from  the  inside,  'Is  it  time,  master?'  In  the  same  manner  he  tried  all  the 
sacks,  and  then  went  upstairs  and  told  them  that  the  sacks  were  full  of  black 
men.  Directly  the  King's  bride  heard  this,  she  made  the  jester  and  the  com- 
pany go  downstairs.  They  take  the  executioner  with  them,  and  go  to  the  first 
sack.  The  black  man  says  from  the  inside,  '  Is  it  time  ?'  'Yes,'  say  they  to 
him,  and  directly  he  came  out  they  cut  his  "head  off.  In  the  same  manner  they 
go  to  the  other  sacks  and  kill  the  other  black  men." 1 

The  first  part  of  the  tale  of  Ali  Baba — ending  with  the  death  of  his  greedy 
brother — is  current  in  North  Germany,  to  this  effect : 


1  On  the  Sources  of  some  of  Galland's  Tales.    By  Henry  Charles  Coote,  F.S.A. 
w  Folk-Lore  Record,"  1881,  rol.  iii,  part  2,  p.  186. 


Ali  Baba  and  the  Forty  Thieves. 

A  poor  woodcutter,  about  to  fell  a  beech  at  the  back  of  the  scattered 
ruins  of  the  castle  of  Dummburg,  seeing  a  monk  approach  slowly  through 
the  forest,  hid  himself  behind  a  tree.     The  monk  passed  by   and  wen! 
among  the  rocks.    The  woodcutter  stole  cautiously  after  him  and  saw  that 
he  stopped  at  a  small  door  which  had  never  been  discovered  by  the  vil- 
lagers.   The  monk  knocks  gently  and  cries,  "  Little  door,  open  1 "  and  the 
door  springs  open.     He  also  cries,  M  Little  door,  shut  I "  and  the  door  is 
closed.    The  woodcutter  carefully  observes  the  place,  and  next  Sunday  goes 
secretly  and  obtains  access  to  the  vault  by  the  same  means  as  that  employed 
by  the  monk.    He  finds  in  it  "large  open  vessels  and  sacks  full  of  old' 
dollars  and   fine   guilders,  together  with  heavy  gold  pieces,  caskets  filled 
with  jewels  and  pearls,  costly  shrines  and  images  of  saints,  which  lay  about 
Or  stood  on  tables  of  silver  in  corners  of  the  vault."     He  takes  but  a  small 
quantity  of  the  coin,  and  as  he  is  quitting  the  vault  a  voice  cries,  "Come 
again  !  w    First  giving  to  the  church,  for  behoof  of  the  poor,  a  tenth  of  what  he 
had  taken,  he  goes  to  the  town  and  buys  clothes  for  his  wife  and  children,  giving 
Out  to  his  neighbours  that  he  had  found  an  old  dollar  and  a  few  guilders  under 
the  roots  of  a  tree  that  he  had  felled.    Next  Sunday  he  again  visits  the  vault, 
this  time  supplying  himself  somewhat  more  liberally  from  the  hoard,  but  still 
with  moderation  and  discretion,  and  "  Come  again ! "  cries  a  voice  as  he  is 
leaving.    He  now  gives  to  the  church  two  tenths,  and  resolves  to  bury  the  rest 
of  the  money  he  had  taken  in  his  cellar.    But  he  can't  resist  a  desire  to  first 
measure  the  gold,  for  he  could  not  count  it.    So  he  borrows  for  this  purpose  a 
corn-measure  of  a  neighbour — a  very  rich  but  penurious  man,  who  starved  him- 
self, hoarded  up  corn,  cheated  the  labourer  of  his  hire,  robbed  the  widow  and 
the  orphan,  and  lent  money  on  pledges.    Now  the  measure  had  some  cracks  in 
the  bottom,  through  which  the  miser  shook  some  grains  of  corn  into  his  own 
heap  when  selling  it  to  the  poor  labourer,  and  into  these  cracks  two  or  three 
•mall  coins  lodged,  which  the  miser  was  not  slow  to  discover.    He  goes  to  the 
woodcutter  and  asks  him  what  it  was  he  had  been  measuring.     "  Pine-cones 
and  beans."    But  the  miser  holds  up  the  coins  he  had  found  in  the  cracks  of 
the  measure,  and  threatens  to  inform  upon  him  and  have  him  put  to  the  ques- 
tion if  he  will  not  disclose  to  him  the  secret  of  his  money.    So  the  woodcutter 
is  constrained  to  tell  him  the  whole  story  and  much  against  his  will,  but  not 
before  he  had  made  the  miser  promise  that  he  would  give  one-tenth  to  the 
church,  he  conducts  him  to  the  Vault.    The  miser  enters,  with  a  number  of 
sacks,  the  woodcutter  waiting  outside  to  receive  them  when  filled  with  treasure. 
But  while  the  miser  is  gloating  over  the  enormous  wealth  before  him— even 

*  wealth  beyond  the  dreams  of  avarice '' — a  great  black  dog  comes  and  lays 
himself  down  on  the  sacks.    Terrified  at  the  flaming  eyes  of  the  dog,  the  miser 
crept  towards  the  door,  but  in  his  fear  forgot  the  proper  words,  and  instead  of 
saying,  "  Little  door,  open  !  "  he  cried,  "  Little  door,  shut  1 "    The  woodcutter, 
having  waited  a  long  time,  approached  the  door,  and  knocking  gently  and  crying 

*  Little  door,  open ! "  the  door  sprang  open  and  he  entered.    There  lay  the 


$£2  Appendix :  Variants  and  Analogue. 

bleeding  body  of  his  wicked  neighbour,  stretched  on  his  sacks,  but  the  vessels 
of  gold  and  silver,  and  diamonds  and  pearls,  sank  deeper  and  deeper  into  the 
earth  before  his  eyes,  till  all  had  completely  vanished.1 

The  resemblance  which  this  North  German  tale  bears  to  the  first  part  of 
*  Ali  Baba "  is  striking,  and    is  certainly  not  merely  fortuitous ;  the   funda- 
mental outline  of  the  latter  is  readily  recognisable  in  the  legend  of  the  Dumm- 
burg,  notwithstanding  differences  in  the  details.     In  both  the  hero  is  a  poor 
woodcutter,  or  faggot-maker ;  for  the  band  of  robbers  a  monk  is  substituted 
in  the  German  legend,  and  for  the  "  open,  sesame  "  and  "  shut,  sesame,"  we 
have  "little  door,  shut,"  and  "little  door,  open."     In  both  the  borrowing  of  a 
corn-measure  is  the  cause  of  the  secret  being  revealed — in  the  one  case,  to 
Kasim,  the  greedy  brother  of  Ali  Baba,  and  in  the  other,  to  a  miserly  old 
hunks ;  the  fate  of  the  latter  and  the  disappearance  of  all  the  treasure  are 
essentially  German  touches.     The  subsequent  incidents  of  the  tale  of  Ali  Baba, 
in  which  the  main  interest  of  the  narrative  is  concentrated  ; — Ali  Baba's  carry- 
ing off  the  four  quarters  of  his  brother's  body  and  having  them  sewed  together  ; 
the  artifices  by  which  the  slave-girl  checkmates  the  robber-chief  and  his  followers 
in  their  attempts  to  discover  the  man  who  had  learned  the  secret  of  the  trea- 
sure-cave—her marking  all  the  doors  in  the  street  and  her  pouring  boiling  oil  on 
the  robbers  concealed  in  the  oil-skins  in  the  courtyard  ; — these  incidents  seem  to 
have  been  adapted,  or  imitated,  from  some  version  of  the  world-wide  story  of 
the  Robbery  of  the  Royal  Treasury,  as  told  by  Herodotus,  of  Rhampsinitus, 
King  of  Egypt,  in  which  the  hero  performs  a  series  of  similar  exploits  to  re- 
cover the  headless  body  of  his  brother  and  at  the  same  time  escape  detection. 
Moreover,  the  conclusion  of  the  tale  of  Ali  Baba,  where  we  are  told  he  lived  in 
comfort  and  happiness  on  the  wealth  concealed  in  the  robbers'  cave,  and  "  in 
after  days  he  showed  the  hoard  to  his  sons  and  his  sons'  sons,  and  taught  them 
how  the  door  could  be  caused  to  open  and  shut  "—this  is  near  akin  to  the 
beginning  of  Herodotus'  legend  of  the  royal  treasury :  the  architect  who  built 
it  left  a  stone  loose,  yet  so  nicely  adjusted  that  it  could  not  be  discovered  by 
any  one  not  in  the  secret,  by  removing  which  he  gained  access  to  the  royal  stores 
of  gold,  and  having  taken  what  he  wanted  replaced  the  stone  as  before  ;  on 
his  deathbed  he  revealed  the  secret  to  his  two  sons  as  a  legacy  for  their  future 
maintenance.    The  discovery  of  Ali  Baba's  being  possessed  of  much  money 
from  some  coins  adhering  to  the  bottom  of  the  corn-measure  is  an  incident  of 
very  frequent  occurrence  in  popular  fictions;  for  instance,  in  the   Icelandic 


1  See  Thorpe's  "  Yule  Tide  Stories,"  Bolm's  ed.,  pp.  481-486.— Thorpe  says  that 
"for  many  years  the  Dummburg  was  the  abode  of  robbers,  who  slew  the  passing 
travellers  and  merchants  whom  they  perceived  on  the  road  from  Leipsig  to  Brunswick, 
and  heaped  together  the  treasures  of  the  plundered  churches  and  the  surrounding  coun- 
try, which  they  concealed  in  subterranean  caverns."  The  peasantry  would  therefore 
regard  the  spot  with  superstitious  awe,  and  once  such  a  tale  as  that  of  Ali  Baba  got 
amongst  them,  the  robbers'  haunt  in  their  neighbourhood  would  soon  become  thfe  scent 
of  the  poor  woodcutter's  adventure. 


Ali  Baba  and  the  Forty  Thieves.  593 

story  of  the  Magic  Quern  that  ground  out  gold  or  whatever  its  possessor  de- 
sired (Powell  and  Magnusson's  collection,  second  series) ;  in  the  Indian  tale  of 
the  Six  Brothers  (Vernieux's  collection)  and  its  Irish  analogue,"  Little  Fairly"; 
in  the  modern  Greek  popular  tale  of  the  Man  with  Three  Grapes  (Le 
Grand's  French  collection),  and  a  host  of  other  tales,  both  Western  and 
Eastern.  The  fate  of  Ali  Baba's  rich  and  avaricious  brother,  envious  of  his 
good  luck,  finds  also  many  parallels — mutatis  mutandis — as  in  the  story  of  the 
Magic  Quern,  already  referred  to,  and  the  Mongolian  tale  of  the  poor  man  and 
the  Dakinis,  the  I4th  Relation  of  Siddhf  Kur.  Morgiana's  counter-device  of 
marking  all  the  doors  in  the  street,  so  that  her  master's  house  should  not  be 
recognised,  often  occurs,  in  different  forms  :  in  my  work  on  Popular  Tales  and 
Fictions,  vol.  ii.  pp.  164,165,  a  number  of  examples  are  cited.  The  pretended 
merchant's  objecting  to  eat  meat  cooked  with  salt,  which  fortunately  aroused 
Morgiana's  suspicions  of  his  real  character— for  robber  and  murderer  as  he 
was,  he  would  not  be  "  false  to  his  salt "  '—recalls  an  anecdote  related  by 
D'Herbelot,  which  may  find  a  place  here,  in  conlusion:  The  famous  robber 
Yacub  bin  Layth,  afterwards  the  founder  of  a  dynasty  of  Persian  monarchs 
called  Soffarides,  in  one  of  his  expeditions  broke  into  the  royal  palace  and 
having  collected  a  large  quantity  of  plunder,  was  on  the  point  of  carrying  it 
off  when  his  foot  struck  against  something  which  made  him  stumble.  Sup- 
posing it  not  to  be  an  article  of  value,  he  put  it  to  his  mouth,  the  better  to  dis- 
tinguish it  From  the  taste  he  found  it  was  a  lump  of  salt,  the  symbol  and 
pledge  of  hospitality,  on  which  he  was  so  touched  that  he  retired  immediately 
without  carrying  away  any  part  of  his  booty.  The  next  morning  the  greatest 
astonishment  was  caused  throughout  the  palace  on  the  discovery  of  the  valu- 
ables packed  up  and  ready  for  removal.  Yactib  was  arrested  and  brought 
before  the  prince,  to  whom  he  gave  a  faithful  account  of  the  whole  affair,  and 
by  this  means  so  ingratiated  himself  with  his  sovereign  that  he  employed  him 
as  a  man  of  courage  and  ability  in  many  arduous  enterprises,  in  which  he  was  so' 
successful  as  to  be  raised  to  the  command  of  the  royal  troops,  whose  confidence 
in  and  affection  for  their  general  induced  them  on  the  prince's  death  to  prefer 
his  interest  to  that  of  the  heir  to  the  throne,  from  whence  he  afterwards  spread 
his  extensive  conquests. 

Since  the  foregoing  was  in  type  I  discovered  that  I  had  overlooked  another 
German  version,  in  Grimm,  which  preserves  some  features  of  the  Arabian  tale 
omitted  in  the  legend  of  The  Du  mm  burg  : 

There  were  two  brothers,  one  rich,  the  other  poor.  The  poor  brother,  one 
day  wheeling  a  barrow  through  the  forest,  had  just  come  to  a  naked-Uoking 
mountain,  when  he  saw  twelve  great  wild  men  approaching,  and  he  hid  himself 

1  A  Persian  poet  says  : 

41  He  who  violates  the  rights  of  the  bread  and  salt 
Breaks,  for  hi*  wretched  self,  head  and  neck." 


594  Appendix:   Variants  and  Analogues. 

in  a  tree,  believing  them  to  be  robbers.  "  Semsi  mountain,  Semsi  mountain, 
open  ! "  they  cried,  and  the  mountain  opened,  and  they  went  in.  Presently 
they  came  out,  carrying  heavy  sacks.  "  Semsi  mountain,  Semsi  mountain, 
shut  thyself!"  they  cried;  the  mountain  closed  and  they  went  away.  The 
poor  man  went  up  then  and  cried,  "  Semsi  mountain,  Semsi  mountain,  open  ! " 
the  mountain  opens,  he  goes  in,  finds  a  cavern  full  of  gold,  silver,  and  jewels, 
fills  his  pockets  with  gold  only,  and  coming  out  cries,  "  Semsi  mountain,  Semsi 
mountain,  shut  thyself ! "  He  returns  home  and  lives  happily  till  his  gold  is 
exhausted.  Then  "he  went  to  his  brother  to  borrow  a  measure  that  held  a 
bushel,  and  brought  himself  some  more."  This  he  does  again,  and  this  time 
the  rich  brother  smears  the  inside  of  the  bushel  with  pitch,  and  when  he  gets 
it  back  finds  a  gold  coin  sticking  to  it,  so  he  taxes  his  poor  brother  with  having 
treasure  and  learns  the  secret.  Off  he  drives,  resolved  to  bring  back,  not 
gold,  but  jewels.  He  gets  in  by  saying,  "  Semsi  mountain,  Semsi  mountain, 
open  ! ''  He  loads  himself  with  precious  stones,  but  has  forgotten  the  word, 
and  cries  only  "  Simeli  mountain,  Simeli  mountain,  open ! "  The  robbers 
return  and  charge  him  with  having  twice  stolen  from  them.  He  vainly  pro- 
tests, "  It  was  not  I,"  and  they  cut  his  head  off. 

Here  the  twelve  wild  men  represent  the  forty  robbers,  and,  as  in  Ali  Baba,  it 
is  the  hero's  brother  who  falls  a  victim  to  his  own  cupidity.  In  the  Arabian  tale 
the  hero  climbs  up  into  a  tree  when  he  sees  the  robbers  approach ;  in  The 
Dummburg  he  hides  himself  behind  a  tree  to  watch  the  proceedings  of  the 
monk  ;  and  in  Grimm's  version  he  hides  in  a  tree.  On  this  last-cited  story  W. 
Grimm  has  the  following  note  :  "  It  is  remarkable  that  this  story,  which  is  told 
in  the  province  of  Miinster,  is  told  also  in  the  Hartz,  about  The  Dummburg,  and 
closely  resembles  the  Eastern  story  of  *  The  Forty  Thieves,'  where  even  the 
rock  Sesam,  which  falls  open  at  the  words  Semsi  and  Semeli,  recalls  the  name 
of  the  mountain  in  the  German  saga.  This  name  for  a  mountain  is,  according 
to  a  document  in  Pistorius  (3,  642),  very  ancient  in  Germany.  A  mountain  in 
Grabfeld  is  called  Similes,  and  in  a  Swiss  song  a  Simeliberg  is  again  mentioned. 
This  makes  us  think  of  the  Swiss  word  '  Sinel,'  for  '  sinbel,'  round.  In  Meier, 
No.  S3,  we  find  '  Open,  Simson.'  In  Prdhle's  '  Marchen  fur  die  Jugend,'  No.  30, 
where  the  story  is  amplified,  it  is  Simsimseliger  Mountain.  There  is  also  a 
Polish  story  which  is  very  like  it."  Dr,  Grimm  is  mistaken  in  saying  that  in  the 
Arabian  tale  the  «'  rock  Sesam  "  falls  open  at  the  words  Semsi  and  Semeli : 
even  in  his  own  version,  as  the  brother  finds  to  his  cost,  the  word  Simeli  does 
not  open  the  rock.  In  Ali  Baba  the  word  is  "  Simsim  "  (Fr.  Sesame),  a  species 
of  grain,  which  the  brother  having  forgot,  he  cries  out  "  Barley."  The  "  Open, 
Simson  "  in  Meier's  version  and  the  "  Semsi "  in  Grimm's  story  are  evidently 
corruptions  of  "  Simsim,"  or  "  Samsam,"  and  seem  to  show  that  the  story  did 
not  become  current  in  Germany  through  Galland's  work. 

Dr.  N.  B.  Dennys,  in  his  "  Folk-Lore  of  China,  and  its  Affinities  with  that  of  the 
Aryan  and  Semitic  Races,"  p.  134,  cites  a  legend  of  the  cave  Kwang-sio-f  oo  in 


Alt  Baba  and  the  Forty  Thievts.  595 

Ifcang-si,  which  reflects  part  of  the  tale  of  Ali  Baba  :  There  was  in  the  neighbour- 
hood a  poor  herdsman  named  Chang,  his  sole  surviving  relative  being  a 
grandmother  with  whom  he  lived.  One  day,  happening  to  pass  near  the  cave, 
he  overheard  some  one  using  the  following  words  :  "  Shih  mun  kai,  Kwai  Ku 
bsen  sh£ng  lai,"  Stone  door,  open  ;  Mr.  Kwai  Ku  is  coming.  Upon  this  the 
door  of  the  cave  opened  and  the  speaker  entered.  Having  remained  there  for 
some  time  he  came  out,  and  saying,  "  Stone  door,  close  ;  Mr.  Kwai  Ku  is  going," 
the  door  again  closed  and  the  visitor  departed.  Chang's  curiosity  was 
maturally  excited,  and  having  several  times  heard  the  formula  repeated,  he 
waited  one  day  until  the  genie  (for  such  he  was)  had  taken  his  departure  and 
essayed  to  obtain  an  entrance.  To  his  great  delight  the  door  yielded,  and 
having  gone  inside  he  found  himself  in  a  romantic  grotto  of  immense  extent. 
Nothing  however  in  the  shape  of  treasure  met  his  eye,  so  having  fully  explored 
the  place  he  returned  to  the  door,  which  shut  at  his  bidding,  and  went  home. 
Upon  telling  his  grandmother  of  his  adventure  she  expressed  a  strong  wish  to 
tee  the  wonderful  cavern  ;  and  thither  they  accordingly  went  together  the  next 
day.  Wandering  about  in  admiration  of  the  scenery,  they  became  separated, 
and  Chang  at  length,  supposing  that  his  grandmother  had  left,  passed  out  of 
the  door  and  ordered  it  to  shut.  Reaching  home,  he  found  to  his  dismay  that 
•he  had  not  yet  arrived.  She  must  of  course  have  been  locked  up  in  the  cave, 
to  back  he  sped  and  before  long  was  using  the  magic  sentence  to  obtain  access. 
But  alas !  the  talisman  had  failed,  and  poor  Chang  fell  into  an  agony  of 
apprehension  as  he  reflected  that  his  grandmother  would  either  be  starved  to 
death  or  killed  by  the  enraged  genie.  While  in  this  perplexity  the  genie 
appeared  and  asked  him  what  was  amiss.  Chang  frankly  told  him  the  truth 
and  implored  him  to  open  the  door.  This  the  genie  refused  to  do,  but  told  him 
that  his  grandmother's  disappearance  was  a  matter  of  fate.  The  cave  demanded 
a  victim.  Had  it  been  a  male,  every  succeeding  generation  of  his  family  would 
have  seen  one  of  its  members  arrive  at  princely  rank.  In  the  case  of  a  woman 
her  descendants  would  in  a  similar  way  possess  power  over  demons.  Somewhat 
comforted  to  know  that  he  was  not  exactly  responsible  for  his  grandmother's 
death,  Chang  returned  home  and  in  process  of  time  married.  His  first  son  duly 
became  Chang  tien  shih  (Chang,  the  Master  of  Heaven),  who  about  A.D.  25 
was  the  first  holder  of  an  office  which  has  existed  uninterruptedly  to  the 
present  day. 


596  Appendix:   Variants  and  Analogues. 


ALI  KHWAJAH  AND  THE  MERCHANT  OF  BAGHDAD— 

p.  405. 

Precocious  Children. — See  note  at  end  of  the  Tale,  p.  416. — In  the 
(apocryphal)  Arabic  Gospel  of  the  Saviour's  Infancy  is  the  following 
passage  : 

"  Now  in  the  month  of  Adar,  Jesus,  after  the  manner  of  a  King,  assembled 
the  boys  together.  They  spread  their  clothes  on  the  ground  and  he  sat  down 
upon  them.  Then  they  put  on  his  head  a  crown  made  of  flowers,  and  like 
chamber-servants  stood  in  his  presence,  on  the  right  and  on  the  left,  as  if  he 
was  a  king.  And  whoever  passed  by  that  way  was  forcibly  dragged  by  the  boysf 
saying,  '  Come  hither  and  adore  the  king  ;  then  go  away.'  " 

A  striking  parallel  to  this  is  found  in  the  beginning  of  the  Mongolian  Tales 
of  Ardshi  Bordshi — /.#.,  the  celebrated  Indian  monarch,  Raja"  Bhoja,  as  given  in 
Miss  Busk's  "  Sagas  from  the  Far  East,"  p.  252. 

"  Long  ages  ago  there  lived  a  mighty  king  called  Ardshi  Bordshi.1  In  the 
neighbourhood  of  his  residence  was  a  hill  where  the  boys  who  were  tending  the 
calves  were  wont  to  pass  the  time  by  running  up  and  down.  But  they  had  also 
another  custom,  and  it  was  that  whichever  of  them  won  the  race  was  king  for 
the  day— an  ordinary  game  enough,  only  that  when  it  was  played  in  this  place 
the  Boy-King  thus  constituted  was  at  once  endowed  with  such  extraordinary 
importance  and  majesty  that  everyone  was  constrained  to  treat  him  as  a  real 
king.  He  had  not  only  ministers  and  dignitaries  among  his  playfellows,  who 
prostrated  themselves  before  him,  and  fulfilled  all  his  behests,  but  whoever 
passed  that  way  could  not  choose  but  pay  him  homage  also." 2 

1  Miss  Busk  reproduces  the  proper  names  as  they  are  transliterated  in  Julg's  German 
version  of  those  Kalmuk  and  Mongolian  Tales — from  which  a  considerable  portion  of 
her  book  was  rendered — thus:  Ardschi  Bordschi,  Rakschasas,  etc.  ;  but  drollest  of  all 
is  "Ramajana"  (Ramayana),  which  is  right  in  German  but  not  in  English. 

2  The  apocryphal  gospels  and  the  Christian  hagiology  are  largely  indebted  to  Bud- 
dhism ;  e.g.,  the  Descent  into  Hell,  of  which  there  is  such  a  graphic  account  in  the 
Gospel  of  Nicodemus,  seems  to  have  been  adapted  from  ancient  Buddhist  legends,  now 
embodied  in  the  opening  chapters  of  a  work  entitled,  "  Karanda-vyuha,"  which  contain 
a  description  of  the  Boddhisattva  Avalokiteswara's  descent  into  the  hell  Avichi,  to  deliver 
the  souls  there  held  captive  by  Yama,  the  lord  of  the  lower  world.     (See  a  paper  by 
Professor  E.  B.  Cowell,  LL.D.,  in  the  "Journal  of  Philology,"  1876,  vol.  vi.  pp.  222- 
231.)     This  legend  also  exists  in  Telugu,  under  the  title  of  "  Sananda  Charitra,"  of 
which  the  outline  is  given  in  Taylor's  "  Catalogue  Raisonne*  of  Oriental  MSS.   in  the 
Government  Library,  Madras,"  vol.  ii.  p.  643  :  Sananda,  the  son  of  Purna  Vitta  and 
Bhadra  Datta,  heard  from  munis  accounts  of  the  pains  of  the  wicked,  and  wishing  to  see 
for  himself,  went  to  Yama-puri.     His  coming  had  been  announced  by  Naiada.     Yama 
showed  the  stranger  the  different  lots  of  mankind  in  a  future  state,  in  details.     Sdnanda 
was  touched  with  compassion  for  the  miseries  that  he  witnessed,  and  by  the  use  of  the 
five  and  six  lettered  spells  he  delivered  those  imprisoned  souls  and  took  them  with  him 
to  Kailasa.    Yama  went  to  Siva  and  complained,  but  Siva  civilly  dismissed  the  appeal. 
— Under  the  title  of"  The  Harrowing  of  Hell,"  the  apocryphal  Christian  legend  was  the 
theme  of  a  Miracle  Play  in  England  during  the  Middle  Ages,  and  indeed  it  seems  to 
have  been,  in  different  forms,  a  popular  favourite  throughout  Europe.  Thus  in  a  German 
tale  Strong  Hans  goes  to  the  Devil  in  hell  and  wants   to  serve  him,  and  sees  the  pains 


Ali  Khwaiah  and  the  Merchant  of  Baghdad.  597 

This  is  followed  by  an  analogous  story  to  that  of  AH  Khwajah  and  the 
Merchant  of  Baghdad,  under  the  title  of  "  The  False  Friend/'  in  which  a  mer- 
chant on  a  trading  journey  entrusts  a  friend  with  a  valuable  jewel  to  give  to  his 
wife  on  his  return  home,  and  the  friend  retaining  it  for  his  own  use  suborns  two 
men  to  bear  witness  that  they  saw  him  deliver  it  to  the  merchant's  wife,  so  the 
King  dismisses  the  suit  But  the  Boy- King  undertakes  to  try  the  case*/*  novo  ; 
causes  the  two  witnesses  to  be  confined  in  separate  places,  each  with  a  piece  of 
clay  which  he  is  required  to  make  into  the  form  of  the  jewel,  and  the  models 
are  found  to  be  different  one  from  the  other,  and  both  from  the  shape  of  the 
jewel  as  described  by  the  false  friend.  A  similar  story  occurs  in  several  Indian 
collections,  with  a  Klzf  instead  of  the  Boy- King. 

A  curious  instance  of  precocity  is  related  in  the  Third  Book  of  the 
"  Masnavf ''  (see  ante,  p.  556),  of  which  Mr.  E.  H.  Whin  fie  Id  gives  an  outline  in 
his  admirable  and  most  useful  abridgment  of  that  work  :  The  boys  wished  to 
obtain  a  holiday,  and  the  sharpest  of  them  suggested  that  when  the  master 
came  into  school  each  boy  should  condole  with  him  on  his  alleged  sickly 
appearance.  Accordingly,  when  he  entered,  one  said,  UO  master,  how  pale 
you  are  looking ! "  and  another  said,  "  You  are  looking  very  ill  to-day,"  and  so 
on.  The  master  at  first  answered  that  there  was  nothing  the  matter  with  him, 
but  as  one  boy  after  another  continued  assuring  him  that  he  looked  very 
ill,  he  was  at  length  deluded  into  imagining  that  he  must  really  be  ill.  So  he 
returned  to  his  house,  making  the  boys  follow  him  nere,  and  told  his  wife  that 
he  was  not  well,  bidding  her  mark  how  pale  he  was.  His  wife  assured  him  he 
was  not  looking  pale,  and  offered  to  convince  him  by  bringing  a  mirror  ; 
but  he  refused  to  look  at  it,  and  took  to  his  bed.  He  then  ordered  the  boys  to 
begin  their  lessons  ;  but  they  assured  him  that  the  noise  made  his  head  ache, 
and  he  believed  them,  and  dismissed  them  to  their  homes,  to  the  annoyance 
of  their  mothers. 

Another  example  of  juvenile  cleverness  is  found  in  a  Persian  collection  of 
anecdotes  entitled  "  Latd'yif  At-Taw'dyif,  by  'AH  ibn  Husain  Al-Va'iz  Al-Kdshifi  i 
One  day  Nurshfrvdn  saw  in  a  dream  that  he  was  drinking  with  a  frog  out  of 
the  same  cup.  When  he  awoke  he  told  this  dream  to  his  vazfr,  but  he  knew  not 
the  interpretation  of  it.  The  king  grew  angry  and  said,  "  How  long  have  I 
maintained  thce,  that  if  any  difficulty  should  arise  thou  mightest  unloose  the 
knot  of  it,  and  if  any  matter  weighed  on  my  heart  thou  shouldst  lighten  it  ?  Now 
I  give  thee  three  days,  that  thou  mayest  find  out  the  meaning  of  this  dream, 


in  which  souls  are  imprisoned  standing  beside  the  fire.  Full  of  pity,  he  lifts  up  the  lids 
and  sets  the  souls  free,  on  which  the  Devil  at  once  drives  him  away.  A  somewhat  similar 
notion  occurs  in  an  Icelandic  tale  of  the  Sin  Sacks,  in  Powell  and  Magnusson's  collection 
(second  series,  p.  48).  And  in  T.  CroAon  Croker's  "  Fairy  Legends  and  Traditions  of 
the  South  of  Ireland,"  ed.  1828,  Part  ii.  p.  30  ff.,  we  read  of  Soul  Cages  at  the  bottom 
of  the  sea,  containing  the  spirits  of  drowned  sailors,  which  the  bold  hero  Jack  Docherty 
Kt  free. 


598  Appendix;   Variants  and  Analogues. 

and  remove  the  trouble  of  my  mind  ;  and  if,  within  that  space,  thou  art  not 
successful,  I  will  kill  thee."  The  vazfr  went  from  the  presence  of  Ntirshfrvaa 
confounded  and  much  in  trouble.  He  gathered  together  all  the  sages  and 
interpreters  of  dreams,  and  told  the  matter  to  them,  but  they  were  unable  to 
explain  it ;  and  the  vazfr  resigned  his  soul  to  death.  But  this  story  was  told  in 
the  city,  and  on  the  third  day  he  heard  that  there  was  a  mountain,  ten  farsangs 
distant  from  the  city,  in  which  was  a  cave,  and  in  this  cave  a  sage  who  had 
chosen  the  path  of  seclusion,  and  lived  apart  from  mankind,  and  had  turned  his 
face  to  the  wall.  The  vazfr  set  out  for  his  place  of  retirement,  saying  to  himself, 
"  Perhaps  he  will  be  able  to  lay  a  plaster  on  my  wound,  and  relieve  it  from  the 
throbbings  of  care."  So  he  mounted  his  horse,  and  went  to  find  the  sage.  At 
the  moment  he  arrived  at  the  hill  a  company  of  boys  were  playing  together. 
One  of  them  cried  out  with  a  loud  voice,  "  The  vazfr  is  running  everywhere  bi 
search  of  an  interpreter,  and  all  avails  him  nothing  ;  now  the  interpretation  of 
the  dream  is  with  me,  and  the  truth  of  it  is  clear  to  me."  When  these  words 
reached  the  ears  of  the  vazfr  he  drew  in  the  reins,  and  calling  the  boy  to  him 
asked  him,  "  What  is  thy  name  ? "  He  replied,  "  Buzurjmihr."  The  va«fr  said, 
"  All  the  sages  and  interpreters  have  failed  in  loosing  the  knot  of  this  difficulty 
— how  dost  thou,  so  young  in  years,  pretend  to  be  able  to  do  it."  He  replied, 
"  All  the  world  is  not  given  to  every  one."  The  vazfr  said,  "  If  thou  speakest 
truth,  explain."  Said  the  boy,  "  Take  me  to  the  monarch,  that  I  may  there  un- 
loose the  knot  of  this  difficulty."  The  vazfr  said,  "  If  thou  shouldst  fail,  what 
then  will  come  of  it  ?"  The  boy  replied,  "  I  will  give  up  my  own  blood  to  the 
king,  that  they  may  slay  me  instead  of  thee."  The  vazfr  took  the  boy  with  him, 
returned,  and  told  the  whole  matter  to  the  king  and  produced  the  boy  in  his 
presence.  The  king  was  very  angry,  and  said,  "  All  the  wise  men  and  dream- 
interpreters  of  the  court  were  unable  to  satisfy  me,  and  thou  bringest  me  a 
child,  and  expectest  that  he  shall  loose  the  knot  of  the  difficulty."  The  vazfr 
bowed  his  head.  And  Buzurjmihr  said,  "Look  not  upon  his  youth,  but  see 
whether  he  is  able  to  expound  the  mystery  or  not."  The  king  then  said, 
"  Speak."  He  replied,  "  I  cannot  speak  in  this  multitude."  So  those  who  were 
present  retired,  and  the  monarch  and  the  youth  were  left  alone.  Then  said  the 
youth,  "  A  stranger  has  found  entrance  into  thy  seraglio,  and  is  dishonouring 
thee,  along  with  a  girl  who  is  one  of  thy  concubines."  The  king  was  much 
moved  at  this  interpretation,  and  looked  from  one  of  the  wise  men  to  another, 
and  at  length  said  to  the  boy,  "  This  is  a  serious  matter  thou  hast  asserted  ; 
how  shall  this  matter  be  proceeded  in,  and  in  what  way  fully  known  ?"  The 
boy  replied,  "  Command  that  every  beautiful  woman  in  thy  seraglio  pass  before 
thee  unveiled,  that  the  truth  of  this  matter  may  be  made  apparent."  The  king 
ordered  them  to  pass  before  him  as  the  boy  had  said,  and  considered  the  face 
of  each  one  attentively.  Among  them  came  a  young  girl  extremely  beautiful, 
whom  the  king  much  regarded.  When  she  came  opposite  to  him,  a  shuddering 
as  of  palsy,  fell  upon  her,  and  she  shook  from  head  to  foot,  so  that  she  was 
hardly  able  to  stand.  The  king  called  her  to  him,  and  threatening  her  greatly, 


Ah  Khwajah  and  the  Merchant  of  Baghdad.  599 

bade  her  speak  the  truth.  She  confessed  that  she  loved  a  handsome  slave  and 
had  privately  introduced  him  into  the  seraglio.  The  king  ordered  them  both  to 
be  impaled,  and  turning  to  the  rewarding  of  Buzurjmihr,  he  made  him  the 
object  of  his  special  bounty 

This  story  has  been  imported  into  the  u  History  of  the  Seven  Wise  Masters 
of  Rome,"  the  European  form  of  the  Book  of  Sindibdd,  where  the  prince  dis- 
covers to  his  father  the  paramour  of  his  step-mother,  the  empress,  in  the  person 
of  a  young  man  disguised  as  one  of  her  maid-servants,  and  its  presence  in  the 
work  is  quite  inconsistent  with  the  lady's  violent  lust  after  the  young  prince. 
There  is  a  simitar  tale  in  the  Hebrew  version,  "  Mishle*  Sandabar,'1  but  the 
disguised  youth  is  not  detected.  Vatsyayana,  in  his  "  K4ma  Sutra"  (or  Aphor- 
isms of  Love),  speaks  of  it  as  a  common  practice  in  India  thus  to  smuggle  men 
into  the  women's  apartments  in  female  attire.  In  the  Introduction  to  the 
11  Kathd  Sarit  Sdgara,''  Vararuchi  relates  how  King  Yogananda  saw  his  queen 
leaning  out  of  a  window  and  asking  questions  of  a  Brdhman  guest  that  was  look- 
ing up.  That  trivial  circumstance  threw  the  king  into  a  passion,  and  he  gave 
orders  that  the  Brdhman  should  be  put  to  death  ;  for  jealousy  interferes  with 
discernment.  Then  as  that  Brdhman  was  being  led  off  to  the  place  of  execution 
in  order  that  he  should  be  put  to  death,  a  fish  in  the  market  laughed  aloud, 
though  it  was  dead.  The  king  hearing  it  immediately  prohibited  for  the  pre- 
sent the  execution  of  the  Brdhman,  and  asked  Vararuchi  the  reason  why  the 
fish  laughed.  He  desired  time  to  think  over  the  matter  and  learned  from  the 
conversation  of  a  rdkshasf  with  her  children  that  the  fish  said  to  himself,  "All 
the  king's  wives  are  dissolute,  for  in  every  part  of  his  harem  there  are  men 
dressed  up  as  women,  and  nevertheless  while  those  escape,  an  innocent  Brdh- 
man is  to  be  put  to  death  ";  and  this  tickled  the  fish  so  that  he  laughed.  Mr. 
Tawney  says  that  Dr.  Liebrecht,  in  "  Orient  und  Occident,"  vol.  i.  p.  341,  com- 
pares this  story  with  one  in  the  old  French  romance  of  Merlin.  There  Merlin 
laughs  because  the  wife  of  Julius  Caesar  had  twelve  young  men  disguised 
as  ladies-in-waiting.  Benfey,  in  a  note  on  Liebrecht's  article,  compares  with 
the  story  of  Merlin  one  by  the  Countess  d'Aulnois,  No.  36  of  Basile's  "  Penta- 
merone,"  Straparola,  iv.  i,  and  a  story  in  the  "Suka  Saptatf."  In  this  some 
cooked  fish  laugh  so  that  the  whole  town  hears  them  ;  the  reason  being  the 
same  as  in  the  above  story  and  in  that  of  Merlin.  In  a  Kashmfrf  version, 
which  has  several  other  incidents  and  bears  a  close  resemblance  to  No.  4  of 
M.  Legrand's  "Recueil  de  Contes  Populaires  Grecs,1'  to  the  story  of  "The 
Clever  Girl"  in  Professor  T.  F.  Crane's  "  Italian  Popular  Tales,"  and  to  a  fable 
in  the  Talmud,  the  king  requires  his  vazfr  to  inform  him  within  six  months  why 
the  fish  laughed  in  presence  of  the  queen.  The  vazfr  sends  his  son  abroad  until 
the  king's  anger  had  somewhat  cooled — for  himself  he  expects  nothing  but 
death.  The  vazfr's  son  learns  from  the  clever  daughter  of  a  farmer  that  the 
laughing  of  the  fish  indicates  that  there  is  a  man  in  the  palace  unknown  to  the 
king.  He  hastens  home  and  tells  his  father  the  secret,  who  at  once  communi- 
cates it  to  the  king.  All  the  female  attendants  in  the  palace  are  called  together 


6oo  Appendix:    Variants  and  Analogues. 

and  ordered  to  jump  across  the  mouth  of  a  pit  which  he  has  caused  to  be  dug  : 
the  man  would  betray  his  sex  in  the  trial.  Only  one  person  succeeded 
and  he  was  found  to  be  a  man.1  Thus  was  the  queen  satisfied,  and  the 
faithful  old  vazir  saved,  and  his  son,  of  course,  married  the  farmer's  clever 
daughter. 


PRINCE  AHMAD  AND    THE   PERI  BANU—p.  419. 

How,  in  the  name  of  all  that  is  wonderful — how  has  it  happened  that  this  ever- 
delightful  tale  is  not  found  in  any  text  of  The  Nights  ?  And  how  could  it  be 
supposed  for  a  moment  that  Galland  was  capable  of  conceiving  such  a  tale — 
redolent,  as  it  is,  of  the  East  and  of  Fairyland  ?  Not  that  Fairyland  where 
"  True  Thomas,"  otherwise  ycleped  Thomas  the  Rymer,  otherwise  Thomas  of 
Erceldoune,  passed  several  years  in  the  bewitching  society  of  the  Fairy  Queen, 
years  which  appeared  to  him  as  only  so  many  moments :  but  Eastern  Fairy- 
land, with  all  its  enchanting  scenes ;  where  priceless  gems  are  as  plentiful  as 
"autumnal  leaves  which  strow  the  brooks  in  Vallombrosa  "  ;  where,  in  the  royal 
banqueting-hall,  illuminated  with  hundreds  of  wax  candles,  in  candelabra  of  the 
finest  amber  and  the  purest  crystal,  are  bands  of  charming  damsels,  fairest  of 
form  and  feature,  who  play  on  sweet-toned  instruments  which  discourse  heart- 
ravishing  strains  of  melody  ; — meanwhile  the  beauteous  Peri  B£nu  is  seated  on 
a  throne  adorned  with  diamonds  and  rubies  and  emeralds,  and  pearls  and  other 
gems,  and  by  her  side  is  the  thrice-happy  Prince  Ahmad,  who  feels  himself  amply 
indemnified  for  the  loss  of  his  fair  cousin  Princess  Nur-en-Nihar.  Auspicious 
was  that  day  when  he  shot  the  arrow  which  the  enamoured  Pen  Banii  caused 
to  be  wafted  through  the  air  much  farther  than  arm  of  flesh  could  ever  send  the 
feathered  messenger  !  And  when  the  Prince  feels  a  natural  longing  to  visit  his 
father  in  the  land  of  mortals  from  time  to  time,  behold  the  splendid  cavalcade 
issue  from  the  portals  of  the  fairy  palace — the  gallant  jinn-born  cavaliers, 
mounted  on  superb  steeds  with  gorgeous  housings,  who  accompany  him  to  his 
father's  capital !  But  alas  !  the  brightest  sky  is  sooner  or  later  overcast — 
human  felicity  is — etc.,  etc.  The  old  king's  mind  is  poisoned  against  his  noble 
son  by  the  whisperings  of  a  malignant  and  envious  minister — a  snake  in  the 
grass — a  fly  in  the  ointment  of  Prince  Ahmad's  beatitude  !  And  to  think  of  the 
old  witch  gaining  access  to  the  fairy  palace — it  was  nothing  less  than  an 


1  The  Rabbins  relate  that  among  the  Queen  of  Sheba's  tests  of  Solomon's  sagacity 
she  brought  before  him  a  number  of  boys  and  girls  apparelled  all  alike,  and  desired  him 
to  distinguish  those  of  one  sex  from  those  of  the  other,  as  they  stood  in  his  presence. 
Solomon  caused  a  large  basin  of  water  to  be  fetched  in,  and  ordered  them  all  to  wash 
their  hands.  By  this  expedient  he  discovered  the  boys  from  the  girls,  since  the  former 
washed  merely  their  hands,  while  the  latter  washed  also  their  arms. 


Prince  Ahmad  and  the  Peri  Banu.  60 1 

atrocity  !  And  the  tasks  which  she  induces  the  king  to  set  Prince  Ahmad  to 
perform— but  they  are  all  accomplished  for  him  by  his  fairy  bride.  The  only 
thing  to  regret— the  fatal  blemish  in  the  tale— is  the  slaughter  of  the  old  king. 
Shabbar  did  right  well  to  dash  into  the  smallest  pieces  the  wicked  vazfr  and  the 
foul  witch  and  all  who  aided  and  abetted  them,  but  "  to  kill  a  king !  "i  and  a 
well-meaning  if  soft-headed  king,  who  was,  like  many  better  men,  led  astray 
by  evil  counsellors ! 

Having  thus  blown  off  the  steam— I  mean  to  say,  having  thus  ventilated  the 
enthusiasm  engendered  by  again  reading  the  tale  of  Prince  Ahmad  and  the 
Pert  Bind,  I  am  now  in  a  fitter  frame  of  mind  for  the  business  of  examining 
some  versions  and  variants  of  it ;  for  though  the  tale  has  not  yet  been  found 
in  Arabic,  it  is  known  from  the  banks  of  Ganga  to  the  snow-clad  hills  and  vales 
of  Iceland— that  strange  land  whose  heart  is  full  of  the  fiercest  fires.  This  tale, 
like  that  of  Zayn  al-Asndm,  comprises  two  distinct  stories,  which  have  no 
necessary  connection,  to  wit,  (i)  the  adventures  of  the  Three  Princes,  each  in 
quest  of  the  rarest  treasure,  wherewith  to  win  the  beautiful  Princess  Niir-en- 
Nihdr  ;  and  (2)  the  subsequent  history  of  the  third  Prince  and  the  Peri  Binu. 
The  oldest  known  form  of  the  story  concludes  with  the  recovery  of  the  lady — 
not  from  death's  door,  but  from  a  giant  who  had  carried  her  off,  and  the  rival 
claims  of  the  heroes  to  the  hand  of  the  lady  are  left  undecided :  certainly  a 
most  unsatisfactory  ending,  though  it  must  be  confessed  the  case  was,  as  the 
priest  found  that  of  Paddy  and  the  stolen  pullet,  somewhat  "  abstruse."  In  the 
M  Vetalapanchavinsati,''  or  Twenty-five  Tales  of  a  Vampyre  (concerning  which 
collection  see  Appendix  to  the  preceding  volumes,  p.  320),  the  fifth  recital  is  to 
this  purpose  : 

There  was  a  Brahman  in  Ajjayini  (Oojein)  whose  name  was  Harisvamin  ; 
he  had  a  son  named  Devasvamin  and  a  daughter  far  famed  for  her  wondrous 
beauty  and  rightly  called  Somaprabha  (Moonlight).  When  the  maiden  had 
attained  marriageable  age,  she  declared  to  her  parents  that  she  was  only  to  be 
married  to  a  man  who  possessed  heroism,  or  knowledge,  or  magic  power.  It 
happened  soon  after  this  that  Harisvamin  was  sent  by  the  king  on  state  business 
to  the  Dekkan,  and  while  there  a  young  Brahman,  who  had  heard  the  report 
of  Somaprabha's  beauty,  came  to  him  as  a  suitor  for  the  hand  of  his  daughter. 
Harisvamin  informed  him  of  the  qualifications  which  her  husband  must 
possess,  and  the  Brahman  answered  that  he  was  endowed  with  magic  power, 
and  having  shown  this  to  the  father's  satisfaction,  he  promised  to  give  him  his 
daughter  on  the  seventh  day  from  that  time.  In  like  manner,  at  home,  the 
son  and  the  wife  of  Harisvamin  had,  unknown  to  each  other,  promised  Soma- 
prabha to  a  young  man  who  was  skilled  in  the  use  of  missile  weapons  and  was 
very  brave,  and  to  a  youth  who  possessed  knowledge  of  the  past,  the  present, 
and  the  future  ;  and  the  marriage  was  also  fixed  to  take  place  on  the  seventh 
day.  When  Harisvamin  returned  home  he  at  once  told  his  wife  and  son  of  the 
contract  he  had  entered  into  with  the  young  Brahman,  and  they  in  their  turn 


602  Appendix :   Variants  and  Analogues. 

acquainted  him  of  their  separate  engagements,  and  all  were  much  perplexed 
what  course  to  adopt  in  the  circumstances. 

On  the  seventh  day  the  three  suitors  arrived,  but  Somaprabha  was  found  to 
have  disappeared  in  some  inexplicable  manner.  The  father  then  appealed  to 
the  man  of  knowledge,  saying,  "  Tell  me  where  my  daughter  is  gone  ? "  He 
replied,  "She  has  been  carried  off  by  a  rakshasa  to  his  habitation  in  the 
Vindhya  forest."  Then  quoth  the  man  of  magic  power,  "  Be  of  good  cheer,  for 
I  will  take  you  in  a  moment  where  the  possessor  of  knowledge  says  she  is." 
And  forthwith  he  prepared  a  magic  chariot  that  could  fly  through  the  air,  pro- 
vided all  sorts  of  weapons,  and  made  Harisvamin,  the  man  of  knowledge,  and 
the  brave  man  enter  it  along  with  himself,  and  in  a  moment  carried  them  to  the 
dwelling  of  the  rakshasa.  Then  followed  a  wonderful  fight  between  the  brave 
man  and  the  rakshasa,  and  in  a  short  time  the  hero  cut  off  his  head,  after  which 
they  took  Somaprabha  into  the  chariot  and  quickly  returned  to  Harisvamin's 
house.  And  now  arose  a  great  dispute  between  the  three  suitors.  Said  the 
man  of  knowledge,  "  If  I  had  not  known  where  the  maiden  was,  how  could  she 
have  been  discovered  ?  "  The  man  of  magic  argued,  "  If  I  had  not  made  this 
chariot  that  can  fly  through  the  air,  how  could  you  all  have  come  and  returned 
in  a  moment?"  Then  the  brave  man  said,  "  If  I  had  not  slain  the  rakshasa, 
how  could  the  maiden  have  been  rescued  ? ''  While  they  were  thus  wrangling 
Harisvamin  remained  silent,  perplexed  in  mind.  The  Vampyre,  having  told 
this  story  to  the  King,  demanded  to  know  to  whom  the  maiden  should  have 
been  given.  The  King  replied,  u  She  ought  to  have  been  given  to  the  brave 
man  ;  for  he  won  her  by  the  might  of  his  arm  and  at  the  risk  of  his  life, 
slaying  that  rakshasa  in  combat.  But  the  man  of  knowledge  and  the  man  of 
magic,  power  were  appointed  by  the  Creator  to  serve  as  his  instruments.  The 
perplexed  Harisvamin  would  have  been  glad,  no  doubt,  could  he  have  had  such 
a  logical  solution  of  the  question  as  this  of  the  sagacious  King  Trivikramasena 
— such  was  his  six-syllabled  name. 

The  Hindi  version  ("  Baytal  Pachisi ")  corresponds  with  the  Sanskrit,  but  in 
the  Tamil  version  the  father,  after  hearing  from  each  of  the  three  suitors  an 
account  of  his  accomplishments,  promises  to  give  his  daughter  to  '*  one  of  them." 
Meanwhile  a  giant  comes  and  carries  off  the  damsel.  There  is  no  difference 
in  the  rest  of  the  story. 

In  the  Persian  Parrot-Book  ("  Tuti  N4ma  ")  where  the  tale  is  also  found1 — 
it  is  the  34th  recital  of  the  loquacious  bird  in  the  India  Office  MS.  No.  2573, 
the  6th  in  B.  Gerrans'  partial  translation,  1792,  and  the  22nd  in  Ka'deri's 


1  Dr.  W.  Grimm,  in  the  notes  to  his  "Kinder  und  Hausmarchen,"  referring  to  the 
German  form  of  the  story  (which  we  shall  come  to  by-and-by),  says,  •'  The  Parrot^ 
which  is  the  fourth  story  in  the  Persian  Touti  Nameh,  bears  some  resemblance  to 
this" — the  Parrot  is  the  reciter  of  all  the  stories  in  the  collection,  not  the  title  of  this 
particular  tale. 


Prince  Ahmad  and  the  Peri  Banu.  60  J 

abridgment— the  first  suitor  says  that  his  art  is  to  discover  anything  lost  and 
to  predict  future  events  ;  the  second  can  make  a  horse  of  wood  which  would 
fly  through  the  air  ;  and  the  third  was  an  unerring  archer. 

In  the  Persian  "  Sindibad  Nama,"  a  princess,  while  amusing  herself  in  a 
garden  with  her  maidens,  is  carried  away  by  a  demon  to  his  cave  in  the 
mountains.  The  king  proclaims  that  he  will  give  his  daughter  in  marriage  to 
whoever  should  bring  her  back.  Four  brothers  offer  themselves  for  the  under- 
taking :  one  is  a  guide  who  has  travelled  over  the  world ;  the  second  is  a 
daring  robber,  who  would  take  the  prey  even  from  the  lion's  mouth  ;  the 
third  is  a  brave  warrior ;  and  the  fourth  is  a  skilful  physician.  The  guide 
leads  the  three  others  to  the  demon's  cave ;  the  robber  steals  the  damsel 
while  the  demon  is  absent ;  the  physician,  finding  her  at  death's  door,  restores 
her  to  perfect  health ;  while  the  warrior  puts  to  flight  a  host  of  demons  who 
sallied  out  of  the  cave. 

The  Sanskrit  story  has  undergone  a  curious  transformation  among  the 
Kalmuks.  In  the  gth  Relation  of  Siddhf  Kur  (a  Mongolian  version  of  the 
Vampyre  Tales)  six  youths  are  companions  :  an  astrologer,  a  smith,  a  doctor, 
a  mechanic,  a  painter,  and  a  rich  man's  son.  At  the  mouth  of  a  great  river 
each  plants  a  tree  of  life  and  separates,  taking  different  roads,  having  agreed 
to  meet  again  at  the  same  spot,  when  if  the  tree  of  any  of  them  is  found  to  be 
withered  it  will  be  a  token  that  he  is  dead.  The  rich  man's  son  marries  a 
beautiful  girl,  who  is  taken  from  him  by  the  Khan,  and  the  youth  is  at  the 
same  time  put  to  death  by  the  Khan's  soldiers  and  buried  under  a  great  rock. 
When  the  four  other  young  men  meet  at  the  time  and  place  appointed  they 
find  the  tree  of  the  rich  youth  withered.  Thereupon  the  astrologer  by  his  art 
discovers  where  the  youth  is  buried  ;  the  smith  breaks  the  rock  asunder  ;  the 
physician  restores  the  youth  to  life,  and  he  tells  them  how  the  Khan  had 
robbed  him  of  his  wife  and  killed  him.  The  mechanic  then  constructs  a  flying 
chariot  in  the  form  of  Garuda — the  bird  of  Vishnu  ;  the  counterpart  of  the 
Arabian  rukh — which  the  painter  decorates,  and  when  it  is  finished  the  rich 
youth  enters  it  and  is  swiftly  borne  through  the  air  to  the  roof  of  the  Khan's 
dwelling,  where  he  alights.  The  Khan,  supposing  the  machine  to  be  a  real 
Garuda,  sends  the  rich  youth's  own  wife  to  the  roof  with  some  food  for  it. 
Could  anything  have  been  more  fortunate?  The  youth  takes  her  into  the 
wooden  Garuda  and  they  quickly  arrive  at  the  place  where  his  companions 
waited  for  his  return.  When  they  beheld  the  marvellous  beauty  of  the  lady 
the  five  skilful  men  instantly  fell  in  love  with  her,  and  began  to  quarrel 
among  themselves,  each  claiming  the  lady  as  his  by  right,  and  drawing  their 
knives  they  fought  and  slew  one  another.  So  the  rich  youth  was  left  in  un- 
disputed possession  of  his  beautiful  bride. 

Coming  back  to  Europe  we  find  the  primitive  form  of  the  story  partly 
preserved   in  a  Greek  popular  version  given   in   Hahn's    collection:  Three 
VOL.   III.  R  R 


604  Appendix:   Variants  and  Analogues. 

young  men  are  in  love  with  the  same  girl,  and  agree  to  go  away  and  meet 
again  at  a  given  time,  when  he  who  shall  have  learned  the  best  craft  shall 
marry  the  girl.  They  meet  after  three  years'  absence,  One  has  become  a 
famous  astronomer  ;  the  second  is  so  skilful  a  physician  that  he  can  raise  the 
dead  ;  and  the  third  can  run  faster  than  the  wind.  The  astronomer  looks  at 
the  girl's  star  and  knows  from  its  trembling  that  she  is  on  the  point  of  death. 
The  physician  prepares  a  medicine,  which  the  third  runs  off  with  at  the  top 
of  his  speed,  and  pours  it  down  the  girl's  throat  just  in  time  to  save  her  life— 
though,  for  the  matter  of  that,  she  might  as  well  have  died,  since  the  second 
suitor  was  able  to  resuscitate  the  dead ! 

But  the  German  tale  of  the  Four  Clever  Brothers,  divested  of  the  pre- 
liminary incidents  which  have  been  brought  into  it  from  different  folk-tales, 
more  nearly  approaches  the  form  of  the  original,  as  we  may  term  the  Sanskrit 
story  for  convenience'  sake  :  A  poor  man  sends  his  four  sons  into  the  world, 
each  to  learn  some  craft  by  which  he  might  gain  his  own  livelihood.  Alter 
travelling  together  for  some  time  they  came  to  a  place  where  four  roads  branched 
off  and  there  they  separated,  each  going  along  one  of  the  roads,  having  agreed 
to  meet  at  the  same  spot  that  day  four  years.  One  learns  to  be  an  excellent 
astronomer  and,  on  quitting,  his  master  gives  him  a  telescope,1  saying,  "  With 

1  To  Sir  Richard  Burton's  interesting  note  on  the  antiquity  of  the  lens  and  its  applied 
use  to  the  telescope  and  microscope  may  be  added  a  passage  or  two  from  Sir  William 
Drummond's  "  Origines ;  or,  Remarks  on  the  Origin  of  several  Empires,  States,  and 
Cities,"  1825,  vol.  ii.  p.  246-250.  This  writer  appears  to  think  that  telescopes  were  not 
unknown  to  the  ancients  and  adduces  plausible  evidence  in  support  of  his  opinion. 
**  Moschopalus,"  he  says,  "an  ancient  grammarian,  mentions  four  instruments  with 
which  the  astronomers  of  antiquity  were  accustomed  to  observe  the  stars — the  catoptron^ 
fazdioptron,  the  eisoptron,  and  the  enoptron."  He  supposes  the  catoptron  to  have  been 
the  same  with  the  astrolabe.  "The  dioptron  seems  to  have  been  so  named  from  a  tube 
through  which  the  observer  looked.  Were  the  other  two  instruments  named  from 
objects  being  reflected  in  a  mirror  placed  within  them?  Aristotle  says  that  the 
Greeks  employed  mirrors  when  they  surveyed  the  celestial  appearances.  May  we  not 
conclude  from  this  circumstance  that  astronomers  were  not  always  satisfied  with  looking 
through  empty  tubes  ?"  He  thinks  the  ancients  were  acquainted  with  lenses  and  has 
collected  passages  from  various  writers  which  corroborate  his  opinion,  besides  referring 
to  the  numerous  uses  to  which  glass  was  applied  in  the  most  remote  ages.  He  goes  on 
to  say : 

'*  Some  of  the  observations  of  the  ancients  must  appear  very  extraordinary,  if  magni- 
fying glasses  had  never  been  known  among  them.  The  boldness  with  which  the 
Pythagoreans  asserted  that  the  surface  of  the  moon  was  diversified  by  mountains  and 
valleys  can  hardly  be  accounted  for,  unless  Pythagoras  had  been  convinced  of  the  fact  by 
the  help  of  telescopes,  which  might  have  existed  in  the  observatories  of  Egypt  and 
Chaldea  before  those  countries  were  conquered  and  laid  waste  by  the  Persians.  Pliny 
(L.  Ii)  says  that  1600  stars  had  been  counted  in  the  72  constellations,  and  by  this 
expression  I  can  only  understand  him  to  mean  the  72  dodecans  into  which  the  Egyptians 
and  Chaldeans  divided  the  zodiac.  Now  this  number  of  stars  could  never  have  been 
counted  in  the  zodiac  without  the  assistance  of  glasses.  Ptolemy  reckoned  a  much  less 
number  for  the  whole  heavens.  The  missionaries  found  many  more  stars  marked  in  the 
Chinese  charts  of  the  heavens  than  formerly  existed  in  those  which  were  in  use  in  Europe. 
Suidas,  at  the  word  {JaXos  (glass),  indicates,  in  explaining  a  passage  in  Aristophanes, 
that  burning  mirrors  were  occasionally  made  of  glass.  Now  how  can  we  suppose  burn- 
ing mirrors  to  have  been  made  of  glass  without  supposing  the  magnifying  powers  of 
glass  to  have  been  known  ?  The  Greeks,  as  Plutarch  affirms,  employed  metallic  mirrors, 


Prince  Ahmad  and  the  Peri  Banu.  605 

this  thou  canst  see  whatever  takes  place  either  on  earth  or  in  heaven,  and 
nothing  can  remain  concealed  from  thee."  Another  becomes  a  most  expert 
thief.  The  third  learns  to  be  a  sharpshooter  and  gets  from  his  master  a  gun 
which  would  never  fail  him  :  whatever  he  aimed  at  he  was  sure  to  hit.  And 
the  youngest  becomes  a  very  clever  tailor  and  is  presented  by  his  master  with 
a  needle,  which  could  sew  anything  together,  hard  or  soft.  At  the  end  of  the 
four  years  they  met  according  to  agreement,  and  returning  together  to  their 
father's  house,  they  satisfied  the  old  man  with  a  display  of  their  abilities.  Socn 
after  this  the  king's  daughter  was  carried  off  by  a  dragon,  and  the  king  pro- 
claimed that  whoever  brought  her  back  should  have  her.  to  wife.  This  the  four 
clever  brothers  thought  was  a  fine  chance  for  them,  and  they  resolved  to  liberate 
the  king's  daughter.  The  astronomer  looked  through  his  telescope  and  saw 
the  princess  far  away  on  a  rock  fn  the  sea  and  the  dragon  watching  beside  her. 
Then  they  went  and  got  a  ship  from  the  king,  and  sailed  over  the  sea  till  they 
came  to  the  rock,  where  the  princess  was  sitting  and  the  dragon  was  asleep 
with  his  head  in  her  lap.  The  hunter  feared  to  shoot  lest  he  should  kill  the 
princess.  Then  the  thief  crept  up  the  rock  and  stole  her  from  under  the  dragon 
so  cleverly  that  the  monster  did  not  awake.  Full  of  joy,  they  hurried  off  with 
her  and  sailed  away.  But  presently  the  dragon  awoke  and  missing  the  princess 
flew  after  them  through  the  air.  Just  as  he  was  hovering  above  the  ship  to 
swoop  down  upon  it,  the  hunter  shot  him  through  the  heart  and  he  tumbled 
down  dead,  but  falling  on  the  vessel  his  carcase  smashed  it  into  pieces.  They 


either  plane,  or  convex,  or  concave,  according  to  the  use  for  which  they  were  intended. 
If  they  could  make  burning  mirrors  of  glass,  they  could  have  given  any  of  these  forms  to 
glass.  How  then  could  they  have  avoided  observing  that  two  glasses,  one  convex  and 
the  other  concave,  placed  at  a  certain  distance  from  each  other,  magnified  objects  seen 
through  them  ?  Numerous  experiments  must  have  been  made  with  concave  and  convex 
glasses  before  burning  mirrors  made  of  glass  could  have  been  employed.  If  astronomers 
never  knew  the  magnifying  powers  of  glass,  and  never  placed  lenses  in  the  tubes  of  the 
dioptrons,  what  does  Strata  (L.  3,  c.  138)  mean  when  he  says :  •  Vapours  produce  the 
same  effects  as  the  tubes  in  magnifying  objects  of  vision  by  refraction?  ' ' 

Mr.  W.  F.  Thompson,  in  bis  translation  of  the  «•  Ahlak-i  Jalaly,"  from  the  Persian 
of  Fakir  Jani  Muhammad  (i5th  century),  has  the  following  note  on  the  Jam-i  Jamshid 
and  other  magical  mirrors  :  *'  Jamshid,  the  fourth  of  the  Kaianian  dynasty,  the  Soloman 
of  the  Persians.  His  cup  was  said  to  mirror  the  world,  so  that  he  could  observe  all 
that  was  passing  elsewhere — a  fiction  of  his  own  for  state  purposes,  apparently,  backed 
by  the  use  of  artificial  mirrors.  Nizainf  tells  that  Alexander  invented  the  steel  mirror, 
by  which  he  means,  of  course,  that  improved  reflectors  were  used  for  telescopy  in  the 
days  of  Archimedes,  but  not  early  enough  to  have  assisted  Jamshid,  who  belongs  to 
the  fabulous  and  unchronicled  age.  In  the  romance  of  Bcyjan  and  Manila,  in  the 
"Shah  Nama,"  this  mirror  is  used  by  the  great  Khosru  for  the  purpose  of  discovering 
the  place  of  the  hero's  imprisonment : 

"  The  mirror  in  his  hand  revolving  shook. 
And  earth's  whole  suiface  glimmered  in  his  look  ; 
Nor  less  the  secrets  of  the  starry  sphere, 
The  what,  the  when,  the  bow  depicted  clear, 
From  orbs  celestial  to  the  blade  of  grass, 
All  nature  floated  in  the  magic  glass." 


Appendix :  Variants  and  Analogues* 

laid  hold  of  two  planks  and  drifted  about  till  the  tailor  with  his  wonderful 
needle  sewed  the  planks  together,  and  then  they  collected  the  fragments  of  the 
ship  which  the  tailor  also  sewed  together  so  skilfully  that  their  ship  was  again  sea- 
worthy, and  they  soon  got  home  in  safety.  The  king  was  right  glad  to  see  his 
daughter  and  told  the  four  brothers  they  must  settle  among  themselves  which 
of  them  should  have  her  to  wife.  Upon  this  they  began  to  wrangle  with  one 
another.  The  astronomer  said,  "  If  I  had  not  seen  the  princess,  all  your  arts 
would  have  been  useless,  so  she  is  mine."  The  thief  claimed  her,  because  he 
had  rescued  her  from  the  dragon  ;  the  hunter,  because  he  had  shot  the  mon- 
ster ;  and  the  tailor,  because  he  had  sewn  the  ship  together  and  saved  them  all 
from  drowning.  Then  the  king  decreed:  "Each  of  you  has  an  equal  right, 
and  as  all  of  you  cannot  have  her,  none  of  you  shall ;  but  I  will  give  to  each  as 
a  reward  half  a  kingdom,"  with  which  the  four  clever  brothers  were  well 
contented. 

The  story  has  assumed  a  droll  form  among  the  Albanians,  in  which  no 
fewer  than  seven  remarkably  endowed  youths  play  their  parts  in  rescuing 
a  king's  daughter  from  the  Devil,  who  had  stolen  her  out  of  the  palace.  One 
of  the  heroes  could  hear  far  off;  the  second  could  make  the  earth  open  ;  the 
third  could  steal  from  any  one  without  his  knowing  it  ;  the  fourth  could  throw 
an  object  to  the  end  of  the  world  ;  the  fifth  could  erect  an  impregnable  tower  ; 
the  sixth  could  bring  down  anything  however  high  it  might  be  in  the  air  ; 
and  the  seventh  could  catch  whatever  fell  from  any  height.  So  they  set  off 
together,  and  after  travelling  a  long  way,  the  first  lays  his  ear  to  the  ground. 
"  I  hear  him,"  he  says.  Then  the  second  causes  the  earth  to  open,  and 
down  they  go,  and  find  the  Devil  sound  asleep,  snoring^like  thunder,  with 
the  princess  clasped  to  his  breast.  The  third  youth  steals  her  without  waking 
the  fiend.  Then  the  fourth  takes  off  the  Devil's  shoes  and  flings  them  to  the  end 
of  the  world,  and  off  they  all  go  with  the  princess.  The  Devil  wakes  and  goes 
after  them,  but  first  he  must  find  his  shoes — though  what  need  he  could  have 
for  shoes  it  is  not  easy  to  say ;  but  mayhap  the  Devil  of  the  Albanians  is 
minus  horns,  hoof,  and  tail !  This  gives  the  fifth  hero  time  to  erect  hrs 
impregnable  tower  before  the  fiend  returns  from  the  end  of  the  world.  When 
he  comes  to  the  tower  he  finds  all  his  skill  is  naught,  so  he  has  recourse  to 
artifice,  which  indeed  has  always  been  .his  forte.  He  begs  piteously  to  be 
allowed  one  last  look  of  his  beloved  princess.  They  can't  refuse  him  so  slight 
a  favour,  and  make  a  tiny  hole  in  the  tower  wall,  but,  tiny  as  it  is,  the  Devil 
is  able  to  pull  the  princess  through  it  and  instantly  mounts  on  high  with  her. 
Now  is  the  marksman's  opportunity :  he  shoots  at  the  fiend  and  down  he 
comes,  "  like  a  hundred  of  bricks  "  (as  we  don't  say  in  the  classics),  at  the 
same  time  letting  go  the  princess,  who  is  cleverly  caught  by  the  seventh  hero, 
and  is  none  the  worse  for  her  aerial  journey.  The  princess  chooses  the  seventh 
for  her  husband,  as  he  is  the  youngest  and  best  looking,  but  her  father  the 
king  rewards  his  companions  handsomely  and  all  are  satisfied. 


Prince  Ahmad  and  the  Peri  Banu.  637 

The  charming  history  of  Prince  Ahmad  and  his  fairy  bride  if  "  conspicuous 
from  Us  absence  "  in  all  these  versions,  but  it  re-appears  in  the  Italian 
Collection  of  Nerucci  :  "  Novelle  Popolari  Montalesi,"  No.  xl,  p.  335,  with 
some  variations  from  Galland's  story  : 

A  certain  king  had  three  daughters,  and  a  neighbouring  king  had  three 
sons,  who  were  much  devoted  to  the  chase.  They  arrived  at  the  city  of  the  first 
king,  and  all  fell  in  love  with  his  daughter1  and  wanted  to  marry  her.  Her 
father  said  it  was  impossible  to  content  them  all,  but  if  one  of  them  would  ask 
her,  and  if  he  pleased  her,  he  would  not  oppose  the  marriage.  They  could  not 
agree  which  it  was  to  be,  and  her  father  proposed  that  they  should  all  travel, 
and  the  one  who  at  the  end  of  six  months  brought  the  most  beautiful  and 
wonderful  present  should  marry  her.  They  set  out  in  different  directions  and 
at  the  end  of  six  months  they  meet  by  appointment  at  a  certain  inn.  The  eldest 
brings  a  magic  carpet  on  which  he  is  wafted  whithersoever  hevill.  (It  goes  a 
hundred  miles  in  a  day.)  The  second  brings  a  telescope  which  shows  whatever 
is  happening  a  hundred  miles  away.  The  youngest  brings  three  stones  of  a 
grape,  one  of  which  put  into  the  mouth  of  a  person  who  is  dying  restores  him  to 
life.  They  at  once  test  the  telescope  by  wishing  to  see  the  princess,  and  they 
find  her  dying — at  the  last  gasp  indeed.  By  means  of  the  carpet  they  reach  the 
palace  in  time  to  save  her  life  with  one  of  the  grape-stones.  Each  claims  the 
victory.  Her  father,  almost  at  his  wits'  end  to  decide  the  question,  decrees  that 
they  shall  shoot  with  the  crossbow,  and  he  who  shoots  farthest  shall  win  the 
princess.  The  second  brother  shoots  farther  than  the  first ;  but  the  youngest 
shoots  so  far  that  they  cannot  find  where  his  arrow  has  fallen.  He  persists  in 
the  search  and  falls  down  a  deep  hole,  from  the  bottom  of  which  he  can  scarcely 
see  a  speck  of  the  sky.  There  an  ogre  (magd)  appears  to  him  and  also  a  bevy 
of  young  fairy  maidens  of  extreme  beauty.  They  lead  him  to  a  marvellous 
palace,  give  him  refreshments  and  provide  him  with  a  room  and  a  bed,  where  every 
night  one  of  the  fairies  bears  him  company.  He  spends  his  days  in  pleasure  until 
the  king's  daughter  is  almost  forgotten.  At  last  he  begins  to  think  he  ought  to 
learn  what  has  become  of  his  brothers,  his  father,  and  the  lady.  The  chief  fairy 
however,  tries  to  dissuade  him,  warning  him  that  evil  will  befall  him  if  he  return 
to  his  brothers.  He  persists,  and  she  tells  him  that  the  princess  is  given  to  his 
eldest  brother,  who  reigns  in  his  father-in-law's  stead,  the  latter  having  died,  and 
that  his  own  father  is  also  dead;  and  she  warns  him  again  not  to  go.  But  he  goes. 
His  eldest  brother  says  that  he  thought  he  was  dead  '•  in  that  hole."  The  hero 
replies  that,  on  the  contrary,  he  fares  so  well  with  a  bevy  of  young  and  beautiful 
fairies  that  he  does  not  even  envy  him,  and  would  not  change  places  with  him 
for  all  the  treasures  in  the  world.  His  brother,  devoured  by  rage,  demands  that 
the  hero  bring  him  within  eight  days  a  pavilion  of  silk  which  will  lodge  three 
hundred  soldiers,  otherwise  he  will  destroy  his  palace  of  delights.  The  hero, 


1  We  have  been  told  this  king  had  tkrte  daughters. 


608  Appendix:   Variants  and  Analogues. 

affrighted,  returns  to  the  fairies  and  relates  his  brother's  threats.  The  chief  fairy 
says,  "  Didn't  I  tell  you  so  ?  You  deserve  that  I  should  leave  you  to  your  fate  ; 
but,  out  of  pity  for  your  youth,  I  will  hejp  you.''  And  he  returns  to  his  brother 
within  eight  days  with  the  required  pavilion.  But  his  brother  is  not  satisfied  : 
he  demands  another  silk  pavilion  for  600  soldiers,  else  he  will  lay  waste 
the  abode  of  the  fairies.  This  pavilion  he  also  receives  from  the  fairies,  and  it 
was  much  finer  and  richer  than  the  first.  His  brother's  demands  rise  when  he 
sees  that  the  hero  does  not  find  any  difficulty  in  satisfying  him.  He  now 
commands  that  a  column  of  iron  12  cubits  (braccid)  high  be  erected  in  the  midst 
of  a  piazza.  The  chief  of  the  fairies  also  complies  with  this  requirement.  The 
column  is  ready  in  a  moment,  and  as  the  hero  cannot  carry  it  himself,  she  gives 
it  to  the  guardian  ogre,  who  carries  it  upon  his  shoulders,  and  presents  himself, 
along  with  the  hero,  before  the  eldest  brother.  As  soon  as  the  latter  comes  to 
see  the  column  set  in  the  piazza  the  ogre  knocks  him  down  and  reduces  him  to 
pulp  (cofaccinO)  lit.,  a  cake),  and  the  hero  marries  his  brother's  widow  and 
becomes  king  in  his  stead. 

Almost  suspiciously  like  the  story  in  Galland  in  many  of  the  details  is  an 
Icelandic  version  in  Powell  and  Magnusson's  collection,  yet  I  cannot  conceive 
how  the  peasantry  of  that  country  could  have  got  it  out  of  "  Les  Mille  et  une 
Nuits."  There  are  two  ways  by  which  the  story  might  have  reached  them 
independently  of  Galland's  work :  the  Arabs  and  Persians  traded  extensively 
in  former  times  with  Scandinavia,  through  Russia,  and  this  as  well  as  other 
Norse  tales  of  undoubtedly  Eastern  extraction  may  have  been  communicated 
by  the  same  channel * ;  or  the  Norsemen  may  have  taken  it  back  with  them 
from  the  South  of  Europe.  But  however  this  may  be,  the  Icelandic  version 
is  so  quaint  in  its  diction,  has  such  a  fresh  aroma  about  it,  and  such  novel 
particulars,  that  I  feel  justified  in  giving  it  here  in  full  : 

It  is  said  that  once,  in  the  days  of  old,  there  was  a  good  and  wealthy  king 
who  ruled  over  a  great  and  powerful  realm  ;  but  neither  his  name  nor  that  of 
his  kingdom  is  given,  nor  the  latter's  whereabouts  in  the  world.  He  had  a 
queen,  and  by  her  three  sons,  who  were  all  fine  youths  and  hopeful,  and  the 
king  loved  them  well.  The  king  had  taken,  too,  a  king's  daughter  from  a 
neighbouring  kingdom,  to  foster  her,  and  she  was  brought  up  with  his  sons. 
She  was  of  the  same  age  as  they,  and  the  most  beautiful  and  accomplished  lady 
that  had  ever  been  seen  in  those  days,  and  the  king  loved  her  in  no  way  less 
than  his  own  sons.  When  the  princess  was  of  age,  all  the  king's  sons  fell  in 


1  See  in  "  Blackwood's  Magazine,"  vol.  iv.,  1818,  1819,  a  translation,  from  the 
Danish  of  J.  L.  Ramussen,  of  "An  Historical  and  Geographical  Essay  on  the  trade  and 
commerce  of  the  Arabians  and  Persians  with  Russia  and  Scandinavia  during  the  Middle 
Ages." — But  learned  Icelanders,  while  England  was  still  semi-civilized,  frequently 
made  very  long  journeys  into  foreign  lands  :  after  performing  the  pilgrimage  to  Rome, 
they  went  to  Syria,  and  some  penetrated  into  Central  Asia. 


Prince -Ahmad  and  the  Peri  Banu.  609 

love  with  her,  and  things  even  went  so  far  that  they  all  of  them  engaged  her  at 
once,  each  in  his  own  name.  Their  father,  being  the  princess's  foster-father, 
had  the  right  of  bestowing  her  in  marriage,  as  her  own  father  was  dead.  But 
as  he  was  fond  of  all  his  sons  equally  the  answer  he  gave  them  was,  that  he 
left  it  to  the  lady's  own  choice  to  take  for  a  husband  whichever  of  the  brothers 
she  loved  the  most.  On  a  certain  day  he  had  the  princess  called  up  to  him 
and  declared  his  will  to  her,  telling  her  that  she  might  choose  for  a  husband 
whichever  she  liked  best  of  his  sons.  The  princess  answered,  '*  Bound  I  air. 
in  duty  to  obey'your  words.  But  as  to  this  choice  of  one  of  your  sons  to  be  my 
husband  I  am  in  the  greatest  perplexity  ;  for  I  must  confess  they  are  all  equally 
dear  to  me,  and  I  cannot  choose  one  before  the  other."  When  the  king  heard 
this  answer  of  the  princess  he  found  himself  in  a  new  embarrassment,  and 
thought  a  long  while  what  he  could  do  that  should  be  equally  agreeable  to  all 
parties,  and  at  last  hit  upon  the  following  decision  of  the  matter  :  that  all  his 
sons  should  after  a  year's  travel  return  each  with  a  precious  thing,  and  that  he 
who  had  the  finest  thing  should  be  the  princess's  husband.  This  decision  the 
king's  sons  found  to  be  a  just  one  and  they  agreed  to  meet  after  one  year  at  a 
certain  castle  in  the  country,  whence  they  should  go  all  together,  to  the  town, 
in  order  to  lay  their  gifts  before  the  princess.  And  now  their  departure  from 
the  country  was  arranged  as  well  as  could  be. 

First  the  talc  tells  of  the  eldest,  that  he  went  from  one  land  to  another,  and 
from  one  city  to  another,  in  search  of  a  precious  thing,  but  found  nowhere  any- 
thing that  at  all  suited  his  ideas.  At  last  the  news  came  to  his  ears  that  there 
was  a  princess  who  had  so  fine  a  spy-glass  that  nothing  so  marvellous  had  ever 
been  seen  or  heard  of  before.  In  it  one  could  see  all  over  the  world,  every 
place,  every  city,  every  man,  and  every  living  being  that  moved  on  the  face  of 
the  earth,  and  what  every  living  thing  in  the  world  was  doing.  Now  the  prince 
thought  that  surely  there  could  be  no  more  precious  thing  at  all  likely  to  turn 
up  for  him  than  this  telescope  ;  he  therefore  went  to  the  princess,  in  order  to 
buy  the  spy-glass  if  possible.  But  by  no  means  could  he  prevail  upon  the 
king's  daughter  to  part  with  her  spy-glass,  till  he  had  told  her  his  whole  story 
and  why  he  wanted  it,  and  used  all  his  powers  of  entreaty.  As  might  be  expected, 
he  paid  for  it  well .  Having  got  it  he  returned  home,  glad  at  his  luck,  and 
hoping  to  wed  the  king's  daughter. 

The  story  next  turns  to  the  second  son.  He  had  to  struggle  with  the  same 
difficulties  as  his  elder  brother.  He  travelled  for  a  long  while  over  the  wide 
world  without  finding  anything  at  all  suitable,  and  thus  for  a  time  he  saw  no 
chance  of  his  wishes  being  fulfilled.  Once  he  came  into  a  very  well-peopled 
city  ;  and  went  about  in  search  of  precious  things  among  the  merchants,  but 
neither  did  he  find  nor  even  see  what  he  wanted.  He  heard  that  there  lived  a 
short  way  from  the  town  a  dwarf,  the  cleverest  maker  of  curious  and  cunning 
things.  He  therefore  resolved  to  go  to  the  dwarf  in  order  to  try  whether  he 
could  be  persuaded  to  make  him  any  costly  thing.  The  dwarf  said  that  he  had 
ceased  to  make  things  of  that  sort  now  and  he  must  beg  to  be  excused  from 


6 1  o  Appendix :   Variants  and  A  nalogues. 

making  anything  of  the  kind  for  the  prince.  But  he  said  that  he  had  a  piece  of 
cloth,  made  in  his  younger  days,  with  which,  however,  he  was  very  unwilling  to 
part.  The  king's  son  asked  the  nature  and  use  of  the  cloth.  The  dwarf 
answered, "  On  this  cloth  one  can  go  all  over  the  world,  as  well  through  the  air 
as  on  the  water.  Runes  are  on  it,  which  must  be  understood  by  him  who  uses 
it."  Now  the  prince  saw  that  a  more  precious  thing  than  this  could  scarcely 
be  found,  and  therefore  asked  the  dwarf  by  all  means  to  let  him  have  the  cloth. 
And  although  the  dwarf  would  not  at  first  part  with  his  cloth  at  all,  yet  at  last, 
hearing  what  would  happen  if  the  king's  son  did  not  get  it,  he  sold  it  to  him  at 
a  mighty  high  price.  The  prince  was  truly  glad  to  have  got  the  cloth,  for  it  was 
not  only  a  cloth  of  great  value,  but  also  the  greatest  of  treasures  in  other  re- 
spects, having  gold-seams  and  jewel-embroidery.  After  this  he  returned  home, 
hoping  to  get  the  best  of  his  brothers  in  the  contest  for  the  damsel. 

The  youngest  prince  left  home  last  of  all  the  three  brethren.1  First  he 
travelled  from  one  village  to  another  in  his  own  country,  and  went  about 
asking  for  precious  things  of  every  merchant  he  met  on  his  way,  as  also  on  all 
sides  where  there  was  the  slightest  hope  of  his  getting  what  he  wanted.  But  all 
his  endeavours  were  in  vain,  and  the  greater  part  of  the  year  was  spent  in 
fruitless  search  till  at  last  he  waxed  sad  in  mind  at  his  lot.  At  this  time  he 
came  into  a  well-peopled  city,  whereto  people  where  gathered  from  all  parts  of 
the  world.  He  went  from  one  merchant  to  another  till  at  last  he  came  to  one 
who  sold  apples.2  This  merchant  said  he  had  an  apple  that  was  of  so  strange 
a  nature  that  if  it  was  put  into  the  arm-hole  of  a  dying  man  he  would  at  once 
return  to  life.  He  declared  that  it  was  the  property  of  his  family  and  had 
always  been  used  in  the  family  as  a  medicine.  As  soon  as  the  king's  son  heard 
this  he  would  by  all  means  have  the  apple,  deeming  that  he  would  never  be 
able  to  find  a  thing  more  acceptable  to  the  king's  daughter  than  this.  He 
therefore  asked  the  merchant  to  sell  him  the  apple  and  told  him  all  the  story 
of  his  search,  and  that  his  earthly  welfare  was  based  upon  his  being  in  no 
way  inferior  to  his  brethren  in  his  choice  of  precious  things  for  the  princess. 
The  merchant  felt  pity  for  the  prince  when  he  had  told  him  his  story,  so  much 
so  that  he  sold  him  the  apple,  and  the  prince  returned  home,  glad  and 
comforted  at  his  happy  luck. 

Now  nothing  more  is  related  of  the  three  brothers  till  they  met  together  at 
the  place  before  appointed.  When  they  were  all  together  each  related  the 
striking  points  in  his  travelling.  All  being  here,  the  eldest  brother  thought 
that  he  would  be  the  first  to  see  the  princess  and  find  out  how  she  was  ;  and 
therefore  he  took  forth  his  spy-glass  and  turned  it  towards  the  city.  But  what 
saw  he  ?  The  beloved  princess  lying  in  her  bed,  in  the  very  jaws  of  death  ! 


1  This,  of  course,  is  absurd,  as  each  was  equally  interested  in  the  business;  but  it 
seems  to  indicate  a  vague  reminiscence  of  the  adventures  of  the  Princes  in  the  story  of 
The  Envious  Sisters. 

'*  There  is  a  naivett  about  this  that  is  peculiarly  refreshing. 


Prince  Ahmad  and  the  Peri  Banu.  61 1 

Hie  king,  his  father,  and  all  the  highest  nobles  of  the  court  were  standing 
pound  the  bed  in  the  blackness  of  sorrow,  sad  in  their  minds,  and  ready  to 
receive  the  last  sigh  of  the  fair  princess.  When  the  prince  saw  this  lamentable 
•ight  he  was  grieved  beyond  measure.  He  told  his  brothers  what  he  had  seen 
and  they  were  no  less  struck  with  sorrow  than  himself.  They  began  bewailing 
loudly,  saying  that  they  would  give  all  they  had  never  to  have  undertaken 
this  journey,  for  then  at  least  they  would  have  been  able  to  perform  the  last 
offices  for  the  fair  princess.  But  in  the  midst  of  these  bewailings  the  second 
brother  bethought  him  of  his  cloth,  and  remembered  that  he  could  get  to  the 
town  on  it  in  a  moment.  He  told  this  to  his  brothers  and  they  were  glad  at 
ftuch  good  and  unexpected  news.  Now  the  cloth  was  unfolded  and  they  all 
stepped  on  to  it,  and  in  one  moment  it  was  high  in  the  air  and  in  the  next 
Inside  the  town.  When  they  were  there  they  made  all  haste  to  reach  the  room 
of  the  princess,  where  everybody  wore  an  air  of  deep  sadness.  They  were 
•old  that  the  princess's  every  breath  was  her  last.  Then  the  youngest  brother 
vemembered  his  wonderful  apple,  and  thought  that  it  would  never  be  more 
wanted  to  show  its  healing  power  than  now.  He  therefore  went  straight  into 
the  bed-room  of  the  princess  and  placed  the  apple  under  her  right  arm.  And  at 
the  same  moment  it  was  as  if  a  new  breath  of  life  flushed  through  the  whole 
body  of  the  princess  ;  her  eyes  opened,  and  after  a  little  while  she  began  to 
speak  to  the  folk  around  her.  This  and  the  return  of  the  king's  sons  caused 
great  joy  at  the  court  of  the  king. 

Now  some  time  went  by  until  the  princess  was  fully  recovered.  Then  a 
large  meeting  was  called  together,  at  which  the  brothers  were  bidden  to  show 
their  treasures.  First  the  eldest  made  his  appearance,  and  showing  his  spy- 
glass told  what  a  wonderful  thing  it  was,  and  also  how  it  was  due  to  this  glass 
that  the  life  of  the  fair  princess  had  ever  been  saved,  as  he  had  seen  through 
it  how  matters  stood  in  the  town.  He  therefore  did  not  doubt  for  a  moment 
that  his  gift  was  the  one  which  would  secure  him  the  fair  princess. 

Next  stepped  forward  the  second  brother  with  the  cloth.  Having  described 
its  powers,  he  said,  "  I  am  of  opinion  that  my  brother's  having  seen  the  princess 
first  would  have  proved  of  little  avail  had  I  not  had  the  cloth,  for  thereupon 
we  came  so  quickly  to  the  place  to  save  the  princess  ;  and  I  must  declare  that 
to  my  mind,  the  cloth  is  the  chief  cause  of  the  king's  daughter's  recovery." 

Next  stepped  forward  the  youngest  prince  and  said,  as  he  laid  the  apple 
before  the  people,  "  Little  would  the  glass  and  the  cloth  have  availed  to  save 
the  princess's  life  had  I  not  had  the  apple.  What  could  we  brothers  have 
profited  in  being  only  witnesses  of  the  beloved  damsel's  death  ?  What  would 
this  have  done,  but  awaken  our  grief  and  regret  ?  It  is  due  alone  to  the  apple 
that  the  princess  is  yet  alive  ;  wherefore  I  find  myself  the  most  deserving 
of  her." 

Then  a  long  discussion  arose  in  the  meeting,  and  the  decision  at  last  came 
cot,  that  all  the  three  things  had  worked  equally  towards  the  princess's  recovery, 
at  might  be  seen  from  the  fact  that  if  one  had  been  wanting  the  others  would 


612  Appendix :   Variants  and  Analogues. 

have  been  worthless.     It  was  therefore  declared  that,  as  all  gifts  had  equal 
claim  to  the  prize,  no  one  could  decide  to  whom  the  princess  should  belong. 

After  this  the  king  planned  another  contrivance  in  order  to  come  to  some 
end  of  the  matter.  He  soon  should  try  their  skill  in  shooting,  and  he  who 
proved  to  be  the  ablest  shooter  of  them  should  have  the  princess.  So  a  mark 
was  raised  and  the  eldest  brother  stepped  forward  with  his  bow  and  quiver. 
He  shot,  and  no  great  distance  from  the  mark  fell  his  arrow.  After  that  stepped 
forward  the  second  brother,  and  his  arrow  well-nigh  reached  the  mark.  Last 
of  all  stepped  forward  the  third  and  youngest  brother,  and  his  arrow  seemed  to 
go  farther  than  the  others,  but  in  spite  of  continued  search  for  many  days  it 
could  not  be  found.  The  king  decided  in  this  matter  that  his  second  son 
should  marry  the  princess.  They  were  married  accordingly,  and  as  the  king, 
the  father  of  the  princess,  was  dead,  his  daughter  now  succeeded  him.  and  her 
husband  became  king  over  his  wife's  inheritance.  They  are  now  out  this  tale, 
as  is  also  the  eldest  brother,  who  settled  in  life  abroad. 

The  youngest  brother  stayed  at  home  with  his  father,  highly  displeased  at 
the  decision  the  latter  had  given  concerning  the  marriage  of  the  princess.  He 
was  wont  to  wander  about  every  day  where  he  fancied  his  arrow  had  fallen, 
and  at  last  he  found  it  fixed  in  an  oak  in  the  forest,  and  saw  that  it  had  by  far 
outstripped  the  mark.  He  now  called  together  witnesses  to  the  place  where  the 
arrow  was,  with  the  intention  of  bringing  about  some  justice  in  his  case.  But 
of  this  there  was  no  chance,  for  the  king  said  he  could  by  no  means  alter  his 
decision.  At  this  the  king's  son  was  so  grieved  that  he  went  well-nigh  out  ol 
his  wits.  One  day  he  busked  for  a  journey,  with  the  full  intention  of  never 
again  setting  foot  in  his  country.  He  took  with  him  all  he  possessed  of  fine 
and  precious  things,  nobody  knowing  his  rede,  not  even  his  father,  the  king. 

He  went  into  a  great  forest  and  wandered  about  there  many  days,  without 
knowing  whither  he  was  going,  and  at  last,  yielding  to  hunger  and  weariness, 
he  found  himself  no  longer  equal  to  travelling ;  ^o  he  sat  down  under  a  tree, 
thinking  that  his  sad  and  sorrowful  life  would  here  come  to  a  close.  But  after 
he  had  sat  thus  awhile  he  saw  ten  people,  all  in  fine  attire  and  bright  armour, 
come  riding  towards  the  stone.  On  arriving  there  they  dismounted,  and  having 
greeted  the  king's  son  begged  him  to  go  with  them,  and  mount  the  spare  horse 
they  had  with  them,  saddled  and  bridled  in  royal  fashion.  He  accepted  this 
offer  and  mounted  the  horse,  and  after  this  they  rode  on  their  way  till  they 
came  to  a  large  city.  The  riders  dismounted  and  led  the  prince  into  the  town, 
which  was  governed  by  a  young  and  beautiful  maiden-queen.  The  riders  led 
the  king's  son  at  once  to  the  virgin-queen,  who  received  him  with  great  kind- 
ness. She  told  him  that  she  had  heard  of  all  the  ill-luck  that  had  befallen  him 
and  also  that  he  had  fled  from  his  father.  "  Then,"  quoth  she,  "  a  burning  love 
for  you  was  kindled  in  my  breast  and  a  longing  to  heal  your  wounds.  You 
must  know  that  it  was  I  who  sent  the  ten  riders  to  find  you  out  and  bring  you 
hither.  I  give  you  the  chance  of  staying  here  ;  I  offer  you  the  rule  of  my 
whole  kingdom,  and  I  will  try  to  sweeten  your  embittered  life ; — this  is  all  that 


Prince  Ahmad  and  the  Peri  Banu.  613 

I  am  able  to  do."    Although  the  prince  was  in  a  sad  and  gloomy  state  of  mind, 
he  saw  nothing  better  than  to  accept  this  generous  offer  and  agree  to  the  mar- 
riage with  the  maiden-queen.    A  grand  feast  was  made  ready,  and  they  were 
married  according  to  the  ways  of  that  country.    And  the  young  king  took  at 
once  in  hand  the  government,  which  he  managed  with  much  ability. 

Now  the  story  turns  homewards,  to  the  old  king.  After  the  disappearance 
of  his  son  he  became  sad  and  weary  of  life,  being,  as  he  was,  sinking  in  age. 
His  queen  also  had  died  sometime  since.  One  day  it  happened  that  a  wayfaring 
woman  came  to  the  palace.  She  had  much  knowledge  about  many 'things  and 
knew  how  to  tell  many  tales.1  The  king  was  greatly  delighted  with  her  story- 
telling and  she  got  soon  into  his  favour.  Thus  some  time  passed  But  in 
course  of  time  the  king  fell  deeply  in  love  with  this  woman,  and  at  last  married 
her  and  made  her  his  queen,  in  spite  of  strong  dissent  from  the  court.  Shortly 
this  new  queen  began  meddling  in  the  affairs  of  the  government,  and  it  soon 
turned  oat  that  she  was  spoiling  everything  by  her  redes,  whenever  she  had  the 
chance.  Once  it  happened  that  the  queen  spoke  to  the  king  and  said,  <(  Strange 
indeed  it  seems  to  me  that  you  make  no  inquiry  about  your  youngest  son's 
running  away  :  smaller  faults  have  been  often  chastised  than  that.  You  must 
have  heard  that  he  has  become  king  in  one  of  the  neighbouring  kingdoms,  and 
that  it  is  a  common  tale  that  he  is  going  to  invade  your  dominions  with  a  great 
army  whenever  he  gets  the  wished-for  opportunity,  in  order  to  avenge  the 
injustice  he  thinks  he  has  suffered  in  that  bygone  bridal  question.  Now  I  want 
you  to  be  the  first  in  throwing  this  danger  off-hand."  The  king  showed  little 
interest  in  the  matter  and  paid  to  his  wife's  chattering  but  little  attention.  But 
she  contrived  at  length  so  to  speak  to  him  as  to  make  him  place  faith  in  her 
words,  and  he  asked  her  to  give  him  good  redes,  that  this  matter  might  be 
arranged  in  such  a  way  as  to  be  least  observed  by  other  folk.  The  queen  said, 

II  You  must  send  men  with  gifts  to  him  and  pray  him  to  come  to  you  for  an 
interview,  in  order  to  arrange  certain  political  matters  before  your  death,  as 
also  to  strengthen  your  friendship  with  an  interchange  of  marks  of  kindred. 
And  then  I  will  give  you  further  advice  as  to  what  to  da"    The  king  was 
satisfied  with  this  and  equipped  his  messengers  royally. 

Then  the  messengers  came  before  the  young  king,  saying  they  were  sent 
by  his  father,  who  wished  his  son  to  come  and  see  him  without  delay.  To 
this  the  young  king  answered  well,  and  lost  no  time  in  busking  his  men  and 
himself.  But  when  his  queen  knew  this  she  said  he  would  assuredly  rue  this 
journey.  The  king  went  off,  however,  and  nothing  is  said  of  his  travels  till 
he  came  to  the  town  where  his  father  lived.  His  father  received  him  rather 
coldly,  much  to  the  wonder  and  amazement  of  his  son.  And  when  he  had 
been  therei  a  short  while  his  father  gave  him  a  good  chiding  for  having  run 


1  This  recalls  the  fairy  Meliora,  in  the  romance  of  Partenopex  de  Blois,  who  "  knew 
of  ancient  tales  a  countless  store." 


6 1 4  Appendix :    Variants  and  A  nalogues. 

away.  "Thereby,"  said  the  old  king,  "you  have  shown  full  contempt  of 
myself  and  caused  me  such  sorrow  as  well-nigh  brought  me  to  the  grave. 
Therefore,  according  to  the  law,  you  have  deserved  to  die  ;  but  as  you  have 
delivered  yourself  up  into  my  power  and  are,  on  the  other  hand,  my  son,  I  have 
no  mind  to  have  you  killed.  But  I  have  three  tasks  for  you  which  you  must 
have  performed  within  a  year,  on  pain  of  death.  The  first  is  that  you  bring 
me  a  tent  which  will  hold  one  hundred  men  but  can  yet  be  hidden  in  the  closed 
hand  j1  the  second,  that  you  shall  bring  me  water  that  cures  all  ailments  ;*  and 
the  third,  that  you  shall  bring  me  hither  a  man  who  has  not  his  like  in  the 
whole  world."  "  Show  me  whither  I  shall  go  to  obtain  these  things,"  said  the 
young  king.  "  That  you  must  find  out  for  yourself,"  replied  the  other. 

Then  the  old  king  turned  his  back  upon  his  son  and  went  off.  Away  went 
also  the  young  king,  no  farewells  being  said,  and  nothing  is  told  of  his  travels 
till  he  came  home  to  his  realm.  He  was  then  very  sad  and  heavy-minded, 
and  the  queen  seeing  this  asked  him  earnestly  what  had  befallen  him  and  what 
caused  the  gloom  on  his  mind.  He  declared  that  this  did  not  regard  her. 
The  queen  answered,  "  I  know  that  tasks  must  have  been  set  you  which  it 
will  not  prove  easy  to  perform.  But  what  will  it  avail  you  to  sit  sullen  and 
sad  on  account  of  such  things  ?  Behave  as  a  man,  and  try  if  these  tasks  may 
not  indeed  be  accomplished.'' 

Now  the  king  thought  it  best  tell  the  queen  all  that  had  happened  and 
how  matters  stood.  "All  this,"  said  the  queen,  "is  the  rede  of  your  step- 
mother, and  it  would  be  well  indeed  if  she  could  do  you  no  more  harm  by  it 
than  she  has  already  tried  to  do.  She  has  chosen  such  difficulties  as  she 
thought  you  would  not  easily  get  over,  but  I  can  do  something  here.  The  tent 
is  in  my  possession,  so  there  is  that  difficulty  over.  The  water  you  have  to  get 
is  a  short  way  hence  but  very  hard  of  approach.  It  is  in  a  well  and  the  well 
is  in  a  cave  hellishly  dark.  The  well  is  watched  by  seven  lions  and  three 
serpents,  and  from  these  monsters  nobody  has  ever  returned  alive  ;  and  the 
nature  of  the  water  is  that  it  has  no  healing  power  whatever  unless  it  be 
drawn  when  all  these  monsters  are  awake.  Now  I  will  risk  the  undertaking 
of  drawing  the  water.'*  So  the  queen  made  herself  ready  to  go  to  the  cave, 
taking  with  her  seven  oxen  and  three  pigs.  When  she  came  before  the  cave 
she  ordered  the  oxen  to  be  killed  and  thrown  before  the  lions  and  the  pigs 


1  In  a  Norwegian  folk-tale  the  hero  receives  from  a  dwarf  a  magic  ship  that  could 
enlarge  itself  so  as  to  contain  any  number  of  men,  yet  could  be  carried  in  the  pocket. 

2  The  Water  of  Life,  the  Water  of  Immortality,  the  Fountain  of  Youth — a  favourite 
and  wide-spread  myth  during  the  Middle  Ages.     In  the  romance  of  Sir  Huon  of  Bor- 
deaux the  hero  boldly  encounters  a  griffin,  and  after  a  desperate  fight,  in  which  he  is 
sorely  wounded,  slays  the  monster.     Close  at  hand  he  discovers  a  clear  fountain,  at  the 
bottom  of  which  is  a  gravel  of  precious  stones.     "  Then  he  dyde  of  his  helme  and  dranke 
of  the  water  his  fyll,  and  he  had  no  sooner  dranke  therof  but  incontynent  he  was  hole 
of  all  his  woundys."     Nothing  more  frequently  occurs  in  folk-tales  than  for  the  hero  to 
be  required  to  perform  three  difficult  and  dangerous  tasks — sometimes  impossible,  with- 
out supernatural  assistance. 


Prince  Ahmad  and  the  Peri  Banu.  61  5 

before  the  serpents.  And  while  these  monsters  tore  and  devoured  the  car 
cases  the  queen  stepped  down  into  the  well  and  drew  as  much  water  as  she 
wanted.  And  she  left  the  cave  just  in  time,  as  the  beasts  finished  devouring 
their  bait.  After  this  the  queen  went  home  to  the  palace,  having  thus  got  over 
the  second  trial. 

Then  she  came  to  her  husband  and  said,  "  Now  two  of  the  tasks  are  done, 
but  the  third  and  indeed  the  hardest,  of  them  is  left.  Moreover,  this  is  one 
you  must  perform  yourself,  but  I  can  give  you  some  hints  as  to  whither  to  go 
for  it.  I  have  got  a  half  brother  who  rules  over  an  island  not  far  from  hence. 
He  is  three  feet  high,  and  has  one  eye  in  the  middle  of  his  forehead  He  has 
a  beard  thirty  ells  long,  stiff  and  hard  as  a  hog's  bristles.  He  has  a  dog's  snout 
and  cat's  ears,  and  I  should  scarcely  fancy  he  has  his  like  in  the  whole  world. 
When  he  travels  he  flings  himself  forward  on  a  staff  of  fifty  ells'  length,  with 
a  pace  as  swift  as  a  bird's  flight.  Once  when  my  father  was  out  hunting  he 
was  charmed  by  an  ogress  who  lived  in  a  cave  under  a  waterfall,  and  with  her 
he  begat  this  bugbear.  The  island  is  one-third  of  my  father's  realm,  but  his 
son  finds  it  too  small  for  him.  My  father  had  a  ring,  the  greatest  gem,  which 
each  of  us  would  have,  sister  and  brother,  but  I  got  it,  wherefore  he  has  been 
my  enemy  ever  since.  Now  I  will  write  him  a  letter  and  send  him  the  ring, 
in  the  hope  that  that  will  soften  him  and  turn  him  in  our  favour.  You  shall, 
make  ready  to  go  to  him,  with  a  splendid  suite,  and  when  you  come  to  his 
palace-door  you  shall  take  off  your  crown  and  creep  bareheaded  over  the  floor 
up  to  his  throne.  Then  you  shall  kiss  his  right  foot  and  give  him  the  letter 
and  the  ring.  And  if  he  orders  you  to  stand  up,  you  have  succeeded  in  your 
task,  if  not,  you  have  failed." 

So  he  did  everything  that  he  was  bidden  by  the  queen,  and  when  he 
appeared  before  the  one-eyed  king  he  was  stupefied  at  his  tremendous  ugliness 
and  his  bugbear  appearance  ;  but  he  plucked  up  courage  as  best  he  could  and 
gave  him  the  letter  and  the  ring.  When  the  king  saw  the  letter  and  the  ring 
his  face  brightened  up,  and  he  said,  "  Surely  my  sister  finds  herself  in  straits  now, 
as  she  sends  me  this  ring."  And  when  he  had  read  the  letter  he  bade  the 
king,  his  brother-in-law,  stand  up,  and  declared  that  he  was  ready  to  comply 
with  his  sister's  wish  and  to  go  off  at  once  without  delay.  He  seized  his  staff 
and  started  away,  but  stopped  now  and  then  for  his  brother-in-law  and  his  suite, 
to  whom  he  gave  a  good  chiding  for  their  slowness.1  They  continued  thus  their 
inarch  until  they  came  to  the  palace  of  the  queen,  the  ugly  king's  sister  ;  but 
when  they  arrived  there  the  one-eyed  king  cried  with  a  roaring  voice  to  his 
sister,  and  asked  her  what  she  wished,  as  she  had  troubled  him  to  come  so  far 
from  home.  She  then  told  him  all  the  matter  as  it  really  was  and  begged 
him  to  help  her  husband  out  of  the  trial  put  before  him.  He  said  he  was  ready 
10  do  so,  but  would  brook  no  delay. 


"  Sav.  will  a  courser  of  the  Sun 
All  gently  with  »  dray-horse  run  ?" 


6 1 6  Appendix :   Variants  and  A  nalogues. 

Now  both  kings  went  off,  and  nothing  is  told  of  their  journey  until  they  came  to 
the  old  king.  The  young  king  announced  to  his  father  his  coming  and  that  he 
brought  with  him  what  he  had  ordered  last  year.  He  wished  his  father  to  call  to- 
gether a  ting?  in  order  that  he  might  show  openly  how  he  had  performed  his  tasks. 
This  was  done,  and  the  king  and  the  queen  and  other  great  folk  were  assembled. 
First  the  tent  was  put  forward  and  nobody  could  find  fault  with  it.  Secondly 
the  young  king  gave  the  wondrous  healing  water  to  his  father.  The  queen  was 
prayed  to  taste  it  and  see  if  it  was  the  right  water,  taken  at  the  right  time.  She 
said  that  both  things  were  as  they  should  be.  Then  said  the  old  king,  "  Now 
the  third  and  heaviest  of  all  the  tasks  is  left :  come,  and  have  it  off  your  hands 
quickly."  Then  the  young  king  summoned  the  king  with  one  eye,  and  as  he 
appeared  on  the  ting  he  waxed  so  hideous  that  all  the  people  were  struck  with 
fright  and  horror,  and  most  of  all  the  king.  When  this  ugly  monarch  had 
shown  himself  for  a  while  there  he  thrust  his  staff  against  the  breast  of  the 
queen  and  tilted  her  up  into  the  air  on  the  top  of  it,  and  then  thrust  her  against 
the  ground  with  such  force  that  every  bone  in  her  body  was  broken.  She  turned 
at  once  into  the  most  monstrous  troll  ever  beheld.  After  this  the  one-eyed  king 
rushed  away  from  the  ting  and  the  people  thronged  round  the  old  king  in  order 
to  help  him,  for  he  was  in  the  very  jaws  of  death  from  fright.  The  healing 
water  was  sprinkled  on  him  and  refreshed  him. 

After  the  death  of  the  queen,  who  was  killed  of  course  when  she  turned  into 
a  troll,  the  king  confessed  that  all  the  tasks  which  he  had  given  his  son  to  per- 
form were  undeserved  and  that  he  had  acted  thus,  egged  on  by  the  queen.  He 
called  his  son  to  him  and  humbly  begged  his  forgiveness  for  what  he  had  done 
against  him.  He  declared  he  would  atone  for  it  by  giving  into  his  hand  all  that 
kingdom,  while  he  himself  only  wished  to  live  in  peace  and  quiet  for  the  rest  of 
his  days.  So  the  young  king  sent  for  his  queen  and  for  the  courtiers  whom 
he  loved  most.  And,  to  make  a  long  story  short,  they  gave  up  their  former 
kingdom  to  the  king  with  one  eye,  as  a  reward,  for  his  lifetime,  but  governed 
the  realm  of  the  old  king  to  a  high  age,  in  great  glee  and  happiness. 


1  Ting  :  assembly  of  notables— of  udallers,  &c.    The  term  survives  in  our  word  bus- 
tings;  and  in  Ztoi^-wall—  Tfo^-val ;  where  tings  were  held. 


THE  TWO  SISTERS  WHO  ENVIED  THEIR  CADETTE— 

/.  491- 

LEGENDS  of  castaway  infants  are  common  to  the  folk-lore  of  almost  all 
countries  and  date  far  back  into  antiquity.  The  most  usual  mode  of  exposing 
them— to  perish  or  be  rescued,  as  chance  might  direct— is  placing  them  in 
a  box  and  launching  them  into  a  river.  The  story  of  Moses  in  the  bulrushes, 
which  must  of  course  be  familiar  to  everybody,  is  not  only  paralleled  in  ancient 
Greek  and  Roman  legends  (e.g.  Perseus,  Cyrus,  Romulus),  but  finds  its 
analogue  in  Babylonian  folk-lore.1  The  leading  idea  of  the  tale  of  the  Envious 
Sisters,  who  substituted  a  puppy,  a  kitten,  and  a  rat  for  the  three  babes  their 
young  sister  the  queen  had  borne  and  sent  the  little  innocents  away  to  be 
destroyed,  appealing,  as  it  does,  to  the  strongest  of  human  instincts,  is  the 
theme  of  many  popular  fictions  from  India  to  Iceland.  With  a  malignant 
mother-in-law  in  place  of  the  two  sisters,  it  is  the  basis  of  a  mediaeval 
European  romance  entitled  "  The  Knight  of  the  Swan,"  and  of  a  similar 
tale  which  occurs  in  "  Dolopathus,''  the  oldest  version  of  the  "  Seven  Wise 
Masters,"  written  in  Latin  prose  about  the  year  1180:  A  king  while  hunting 
loses  his  way  in  a  forest  and  coming  to  a  fountain  perceives  a  beautiful  lady, 
whom  he  carries  home  and  duly  espouses,  much  against  the  will  of  his  mother, 
Matabrun.  Some  time  after,  having  to  lead  his  knights  and  men-at-arms 
against  an  enemy,  he  commits  the  queen,  now  far  advanced  in  pregnancy,  to 
the  care  of  his  mother,  who  undertakes  that  no  harm  shall  befall  her  during 

1  The  last  of  the  old  Dublin  ballad-singers*  who  assumed  the  respectable  name  of 
Zozimus,  and  is  said  to  have  been  the  author  of  the  ditties  wherewith  he  charmed  his 
street  auditors,  was  wont  to  chant  the  legend  of  the  Finding  of  Moses  in  aversion  which 
has  at  least  the  merit  of  originality : 

11  In  Egypt's  land,  upon  the  banks  of  Nile, 
King  Pharoah's  daughter  went  to  bathe  in  style  ; 
She  took  her  dip,  then  went  onto  the  land, 
And,  to  dry  her  royal  pelt,  she  ran  along  the  strand. 

A  bulrush  tripped  her,  whereupon  she  saw 

A  smiling  baby  in  a  wad  of  straw  ; 

She  took  it  up,  and  said,  in  accents  mild— 

Tare  an'  agurs,  girls  I  which  av  yes  arums  this  child? 

The  Babylonian  analogue,  as  translated  by  the  Rev.  Prof.  A.  H.  Sayce,  in  the  first 
vol.  of  the  "  Folk-Lore  Journal "  (1883),  is  as  follows : 

"  Sargon,  the  mighty  monarch,  the  King  of  Agane,  am  I.  My  mother  was  a 
princess;  my  father  I  knew  not ;  my  father's  brother  loved  the  mountain-land.  In  the 
city  of  Azipiranu,  which  on  the  bank  of  the  Euphrates  lies,  my  mother,  the  princess, 
conceived  me  ;  in  an  inaccessible  spot  she  brought  me  forth.  She  placed  me  in  a 
basket  of  rushes,  with  bitumen  the  door  of  my  ark  she  closed.  She  launched  me  on 
the  river,  which  drowned  me  not.  The  river  bore  me  along,  to  Akki,  the  irrigator,  it 
brought  me.  Akki,  the  irrigator,  in  the  tenderness  of  his  heart,  lifted  me  up.  Akki, 
the  irrigator,  as  his  own  child  brought  me  up.  Akki,  the  irrigator,  as  his  gardener 
appointed  me,  and  in  my  gardenersbip  the  goddess  I  star  loved  me.  For  45  years  the 
kingdom  I  have  ruled,  and  the  black-headed  (Accadian)  race  have  governed.'1 


618  Appendix:   Variants  and  Analogues. 

his  absence.  The  queen  is  delivered  at  one  birth  of  seven  lovely  children, 
six  boys  and  one  girl,  each  of  whom  has  a  silver  chain  round  its  neck.1  The 
king's  mother  plots  with  the  midwife  to  do  away  with  the  babes  and  place 
seven  little  dogs  in  bed  beside  the  poor  queen.  She  gives  the  children  to  one 
of  her  squires,  charging  him  either  to  slay  them  or  cast  them  into  the  river. 
But  when  the  squire  enters  a  forest  his  heart  relents  and  laying  the  infants, 
wrapped  in  his  mantle,  on  the  ground,  he  returns  and  tells  his  mistress  that 
he  has  done  her  behest.  When  the  king  returns,  the  wicked  Matabrun 
accuses  his  wife  to  him  of  having  had  unnatural  commerce  with  a  dog,  and 
shows  him  the  seven  puppies.  The  scene  which  follows  presents  a  striking 
likeness  to  that  in  the  Arabian  story  after  the  birth  of  the  third  child.  King 
Oriant  is  full  of  wrath,  and  at  once  assembles  his  counsellors,  "  dukes,  earls, 
knights  and  other  lords  of  the  realm,  with  the  bishop  and  prelate  of  the  church," 
and  having  stated  the  case,  the  bishop  pleads  in  favour  of  the  queen,  and 
finally  induces  him  not  to  put  her  to  death,  but  confine  her  in  prison  for  the 
rest  of  her  life.  Meanwhile  the  children  are  discovered  by  an  aged  hermit, 
who  takes  them  to  his  dwelling,  baptises  them,  and  brings  them  up.  After 
some  years  it  happens  that  a  yeoman  in  the  service  of  the  king's  mother, 
while  hunting  in  the  forest,  perceives  the  seven  children  with  silver  chains 
round  their  necks  seated  under  a  tree.  He  reports  this  to  Matabrun,  who 
forthwith  sends  him  back  to  kill  the  children  and  bring  her  their  silver  chains. 
He  finds  but  six  of  them,  one  being  absent  with  the  hermit,  who  was  gone 
alms-seeking  ;  and,  touched  by  their  innocent  looks,  he  merely  takes  off  the 
silver  chains,  whereupon  they  become  transformed  into  pretty  white  swans  and 
fly  away.  How  the  innocence  of  the  queen  is  afterwards  vindicated  by  her 
son  Helyas— he  who  escaped  being  changed  into  a  swan — and  how  his 
brethren  and  sister  are  restored  to  their  proper  forms  would  take  too  long  to 
tell,  and  indeed  the  rest  of  the  romance  has  no  bearing  on  the  Arabian  tale.* 

In  another  mediaeval  work,  from  which  Chaucer  derived  his  Man  of  Law's 
Tale,  the  Life  of  Constance,  by  Nicholas  Trivet,  an  English  Dominican  monk, 
the  saintly  heroine  is  married  to  a  king,  in  whose  absence  at  the  wars  his 
mother  plots  against  her  daughter-in-law.  When  Constance  gives  birth  to 
a  son,  the  old  queen  causes  letters  to  be  written  to  the  king,  in  which  his  wife 
is  declared  to  be  an  evil  spirit  in  the  form  of  a  woman  and  that  she  had 
borne,  not  a  human  child,  but  a  hideous  monster.  The  king,  in  reply,  com- 
mands Constance  to  be  tended  carefully  until  his  return.  But  the  traitress 
contrives  by  means  of  letters  forged  in  the  king's  name  to  have  Constance 


1  This  strange  notion  may  have  been  derived  from  some   Eastern  source,  since  it 
occurs  in  Indian  fictions;  for  example,  in  Dr.  Rajendralala  Mitra's  "Sanskrit  Buddhist 
Literature  of  Nepal,"  p.  304,  we  read  that  "there  lived  in  the  village  of  Vasava  a  rich 
householder  who  had  born-  unto  him  a  son  with  a  jewelled  ring  in  his  ear."     And  in 
the  "  Mahdbhdrata "  we  are  told  of  a  king  who  had  a  son  from  whose  body  issued 
nothing  but  gold — the  prototype  of  the  gold-laying  goose. 

2  Connected   with  this    romance    is  the  tale  of    "The  Six  Swans,"  in    Grimm's 
collection— see  Mrs.  Hunt's  English  translation,  vol.  i.  p.  192. 


The  Two  Sisters  who  Envied  their  Cadette.  619 

and  her  son  sent  to  sea  in  a  ship,  where  she  meets  with  strange  adventures. 
Needless  to  say,  the  old  queen's  wicked  devices  ultimately  come  to  naught. 

The  story  of  the  Envious  Sisters  as  told  by  Galland  was  known  in  Italy  (as 
Dr.  W.  Grimm  points  out  in  the  valuable  notes  to  his  K.  u.  H.M.)  many 
generations  before  the  learned  Frenchman  was  born,  through  the  "  Pleasant 
Nights  "  of  Straparola.  That  Galland  took  his  story  from  the  Italian  novelist 
it  is  impossible  to  believe,  since,  as  Mr.  Coote  has  observed,  Straparola's  work 
44  was  already  known  in  France  for  a  couple  of  centuries  through  a  popular 
French  translation ' '  and  Galland  would  at  once  have  been  an  easily  convicted 
copyist.  Moreover,  the  story,  imitated  from  Straparola,  by  Madame  d'Aulnois, 
under  the  title  of  "  La  Belle  Etoile  et  Le  Prince  Cheri,"  had  been  published 
before  Galland's  last  two  volumes  appeared,  and  both  those  writers  had  the 
same  publisher.  It  is  clear,  therefore,  that  Galland  neither  invented  the  story 
nor  borrowed  it  from  Straparola  or  Madame  d'Aulnois.  Whence,  then,  did  he 
obtain  it  ? — that  is  the  question.  His  Arabic  source  has  not  yet  been  discovered, 
but  a  variant  of  the  world-wide  story  is  at  the  present  day  orally  current  in 
Egypt  and  forms  No.  xi.  of  "  Contes  Arabes  Modernes.  Recueillis  et  Traduits 
par  Guillaume  Spitta  Bey  "  (Paris,  1883),  of  which  the  following  is  a  trans- 
lation : 

MODERN  ARABIC  VERSION. 

THERE  was  once  a  King  who  said  to  his  vazfr,  "  Let  us  take  a  walk  through 
the  town  during  the  night."  In  walking  about  they  came  to  a  house  where 
they  heard  people  talking,  and  stopping  before  it  they  heard  a  girl  say,  "If  the 
King  would  marry  me,  I  would  make  him  a  tart  (or  pie)  -so  large  that  it  would 
serve  for  him  and  his  army.'?  And  another  said,  "  If  the  King  would  marry 
me,  I  would  make  him  a  tent  that  would  shelter  him  and  his  whole  army." 
Then  a  third  said,  "  If  the  King  would  marry  me,  I  would  present  him  with  a 
daughter  and  a  son,  with  golden  hair,  and  hair  of  hyacinth  colour  alternately  ; 
if  they  should  weep,  it  would  thunder,  and  if  they  should  laugh,  the  sun 
and  moon  would  appear."  The  King  on  hearing  these  words  went  away, 
and  on  the  following  day  he  sent  for  the  three  girls  and  made  the  contract  of 
marriage  with  them.  He  passed  the  first  night  with  the  one  who  had  spoken 
first,  and  said  to  her,  "  Where  is  the  tart  that  would  be  sufficient  for  me  and 
my  army  ?  "  She  answered  him,  **  The  words  of  the  night  are  greased  with 
butter  :  when  day  appears  they  melt  away."  The  next  night  he  slept  with  the 
second,  saying  to  her,  "  Where  is  the  tent  which  would  be  large  enough  for  me 
and  my  army  ?"'  She  answered  him,  "  It  was  an  idea  that  came  into  my 
mind."  So  the  King  ordered  them  to  go  down  into  the-  kitchen  among  the 
slaves.  He  passed  the  third  night  with  the  little  one,  saying,  "  Where  are  the 
boy  and  girl  whose  hair  is  to  be  like  gold  and  hyacinth  ? "  She  replied, 
"Tarry  with  me  nine  months  and  nine  minutes."  In  due  time  she  became 
pregnant,  and  on  the  night  of  her  confinement  the  midwife  was  sent  for.  Then 
VOL.  HI.  S  S 


520  Appendix:    Variants  and  Analogues. 

the  other  wife  of  the  King  went  and  met  her  in  the  street  and  said  to  her, 
**  When  she  has  been  delivered,  how  much  will  the  King  give  you  ?  "  She 
answered,  "He  will  issue  orders  to  give  me  fifteen  mahbubs."  *  The  other  said, 
"  Behold,  here  are  forty  mahbubs  from  me.  Take  these  two  little  blind  puppies, 
and  when  she  has  given  birth  to  a  son  and  a  daughter,  take  them  and  place 
them  in  a  box  and  put  these  two  puppies  in  their  stead,  and  remove  the 
children."  The  midwife  took  the  money  and  the  little  dogs  and  went  away. 
When  the  King's  new  wife  was  safely  delivered,  the  midwife  did  according  to 
her  agreement  with  the  other  wife  of  the  King,  and  then  went  before  him  and 
said,  "  I  fear  to  speak."  He  answered,  "  Speak  ;  I  grant  you  pardon/'  Then 
said  she,  "  Your  wife  has  been  delivered  of  two  dogs."  Then  the  King  gave 
orders,  saying,  "  Take  and  cover  her  with  tar,  and  bind  her  to  the  staircase, 
and  let  any  one  who  may  go  up  OT  down  spit  upon  her,"  which  was  done 
accordingly.  And  the  midwife  carried  away  the  children  and  threw  them  into 
the  river. 

Now  there  was  a  fisherman  who  lived  on  an  island  with  his  wife,  and  they 
had  no  children.  On  the  morrow  he  went  to  the  water- side  to  fish  and  found 
a  box  driven  on  to  the  shore.  He  carried  it  home  to  his  wife,  and  placing  it 
between  them,  he  said,  "  Listen,  my  dear,  I  am  going  to  make  a  bargain  with 
you  :  if  this  contains  money,  it  will  be  for  me ;  if  it  contains  children,  they  will 
be  for  you."  She  replied,  "  Very  well,  I  am  quite  content."  They  then  opened 
the  box  and  found  in  it  a  baby  boy  and  girl.  The  baby  boy  had  his  finger  in 
the  baby  girl's  mouth  and  the  latter  had  her  finger  in  his  mouth,  and  they  were 
sucking  one  another's  fingers.  The  woman  took  them  out  of  the  box  and 
prayed  to  Heaven,  "  Make  milk  come  into  my  breasts,  for  the  sake  of  these 
little  ones."  And  by  the  Almighty  power  the  milk  came  into  her  breasts,  and 
she  continued  to  bring  them  up  until  they  had  reached  the  age  of  twelve  years. 
One  day  the  fisherman  caught  two  large  white  fish,  and  the  youth  said  to 
him,  "  These  two  white  fish  are  pretty,  my  father  ;  I  will  take  and  sell  them,  or 
carry  them  as  a  present  to  the  King."  So  the  boy  took  them  and  went  away. 
He  sat  down  with  them  in  the  Fish  Market :  people  gathered  about  him,  and 
those  who  did  not  look  at  the  fish  looked  at  the  boy.  The  King  also  came 
past,  and  seeing  the  two  white  fish  and  the  boy  he  called  to  him,  saying, 
"  What  is  the  price,  my  lad  ? "  The  boy  answered,  "  They  are  a  present  for 
you,  my  prince."  Thereupon  the  King  took  him  to  the  palace  and  said  to  him, 
"What  is  your  name?"  and  he  replied,  "My  name  is  Muhammed,  and  my 
father  is  the  fisherman  who  lives  on  the  island."  Then  the  King  gave  him 
thirty  mahbubs,  saying,  "  Go  away,  discreet  one,  and  every  day  return  here  to 
my  house."  So  the  lad  returned  home  and  gave  the  money  to  his  father.  The 
next  morning  two  more  white  fish  were  caught  and  Muhammed  carried  them 


1  Mahbub :  a  piece  of  gold,  value  about  10  francs ;  replaces  the  dindr  of  old  tales. 
Those  in  Egypt  are  all  since  the  time  of  the  Turks :  9,  7,  or  6J  frs.  according  to  issue-— 
NoU  by  Spitta  Bey. 


The  Two  Sisters  who  Envied  their  Cadette.  621 

to  the  King,  who  took  him  into  his  garden  and  made  him  sit  down  opposite 
him.  The  King  remained  there  drinking  his  wine  and  looking  on  the  beauty 
of  the  youth  :  love  for  the  lad  entered  his  heart  and  he  remained  with  him  two 
hours.1  Then  he  gave  orders  to  provide  the  youth  with  a  horse  for  his  use  in 
coming  to  and  returning  from  his  house,  and  Muhammed  mounted  the  horse 
and  rode  home. 

When  he  visited  the  King  the  following  day  he  was  again  led  into  the 
garden,  and  the  other  wife  of  the  King,  looking  from  her  window  saw  the  lad 
and  recognised  him.  She  at  once  sent  for  the  old  midwife,  and  said  to  her,  "  I 
bade  you  kill  the  children,  yet  they  are  still  living  upon  the  earth."  Replied 
the  old  woman,  "  Have  patience  with  me,  O  Queen,  for  three  days,  and  I  will 
kill  him."  Then  she  went  away,  and  having  procured  a  pitcher,  tied  it  to  her 
girdle,  bewitched  it,  mounted  on  it,  and  struck  it  with  a  whip,  and  forthwith 
the  pitcher  flew  away  with  her  and  descended  upon  the  island  near  the  fisher- 
man's cottage.1  She  found  the  young  girl,  Muhammed's  sister,  sitting  alone, 
and  thus  addressed  her  :  "  My  dear,  why  are  you  thus  alone  and  sad?  Tell 
your  brother  to  fetch  you  the  rose  of  Arab  Zandyk,  that  it  may  sing  to  you 
and  amuse  you,  instead  of  your  being  thus  lonely  and  low-spirited."  When  her 
brother  came  home,  he  found  her  displeased  and  asked  her,  "  Why  are  you 
vexed,  my  sister  ? "  She  replied,  "  I  should  like  the  rose  of  Arab  Zandyk,  that 
it  may  sing  to  me  and  amuse  me."  "  At  your  command,"  said  he  ;  "I  am  going 
to  bring  it  to  you." 

He  mounted  his  horse  and  travelled  into  the  midst  of  the  desert,  where  he 
perceived  an  ogress  seated  and  pounding  wheat  with  a  millstone  on  her  arm, 
Alighting,  he  came  up  to  her  and  saluted  her  saying,  "  Peace  be  with  you, 
mother  ogress.*  She  replied,  "  If  your  safety  did  not  prevail  over  your  words, 
I  would  eat  the  flesh  from  off  your  bones.''  Then  she  asked,  "  Where  are  you 
going,  Muhammed  the  Discreet  ? "  He  answered,  "  I  am  in  quest  of  the  sing- 
ing rose  of  Arab  Zandyk/  She  showed  him  the  way,  saying,  '•  You  will  find 
before  the  palace  a  kid  and  a  dog  fastened,  and  before  the  kid  a  piece  of  meat 
and  before  the  dog  a  bunch  of  clover  :  lift  the  meat  and  throw  it  to  the  dog, 
and  give  the  clover  to  the  kid.'  Then  the  door  will  open  for  you  :  enter  and 


1  Here  again  we  have  the  old  superstition  of  "blood  speaking  to  blood/'  referred  to 
by  Sir  Richard,  a«/<f,  p.  531,  note  3.  It  often  occurs  in  Asiatic  stories.  Thus  in  the 
Persian  "  Bakhtylr  Nima,"  when  the  adopted  son  of  the  robber-chief  is  brought  with 
other  captives,  before  the  king  (he  is  really  the  king's  own  son,  whom  be  and  the  queen 
abandoned  in  their  flight  through  the  desert),  his  majesty's  bowels  strangely  yearned 
towards  the  youth,  and  in  the  conclusion  this  is  carried  to  absurdity  :  when  Bakhtyar  is 
found  to  be  the  son  of  the  royal  pair,  "the  milk  sprang  from  the  breasts  of  the  queen," 
M  she  looked  on  him— albeit  she  must  then  have  been  long  past  child-bearing ! 

'  The  enchanted  pitcher  does  duty  here  for  the  witches  broomstick  and  the  fairies' 
rush  of  European  tales,  but  a  similar  conveyance  is,  I  think,  not  unknown  to  Western 
folk- lore. 

*  In  a  Norse  story  the  hero  on  entering  a  forbidden  room  in  a  troll's  house  finds  a 
horse  with  a  pan  of  burning  coals  under  his  nose  and  a  measure  of  corn  at  his  tail ;  and 
when  he  removes  the  coals  and  substitutes  the  corn,  the  horse  becomes  his  friend  and 
adviser. 


022  Appendix :   Variants  and  A  nalogues. 

pluck  the  rose  ;  return  immediately,  without  looking  behind  you,  because,  if  you 
do  so,  you  will  be  bewitched  and  changed  into  stone,  like  the  enchanted  ones 
who  are  there."  Muhammed  the  Discreet  carefully  followed  the  instructions  of 
the  ogress  :  plucked  the  rose,  went  out  by  the  door,  put  back  the  meat  before 
the  kid  and  the  clover  before  the  dog,  and  carried  the  rose  home  to  his  sister. 

Then  he  again  went  to  the  house  of  the  King,  who  saluted  him  and  said, 
14  Where  hast  thou  been,  discreet  one  ?  Why  hast  thou  absented  thyself  so  long 
from  my  house  ? "  And  he  answered,  "  I  was  sick,  O  King."  Then  the  King  took 
him  by  the  hand  and  entered  the  garden,  and  both  sat  down.  The  wife  of  the 
King  saw  them  seated  together,  and  sending  for  the  midwife  she  angrily 
asked,  "Why  do  you  befool  me,  old  woman?"  She  replied,  "Have  patience 
with  me  for  three  days  more,  O  Queen."  Then  she  mounted  her  pitcher,  and 
arriving  at  the  house  of  the  young  girl,  she  said,  "  Has  thy  brother  fetched 
thee  the  rose  ? "  "  Yes,"  answered  the  girl,  "  but  it  does  not  sing."  Quoth  the 
old  woman,  "  It  only  sings  with  its  looking-glass,"  and  then  went  away.  When 
the  youth  returned  he  found  his  sister  vexed,  and  he  asked,  "  Why  are  you  so 
sad,  my  sister  ?  "  She  replied,  "  I  should  like  the  looking-glass  of  the  rose,  by 
means  of  which  it  sings."  Quoth  he,/{  I  obey  your  orders,  and  will  bring  it  to 
you." 

Muhammed  the  Discreet  rode  on  till  he  came  to  the  ogress,  who  asked  him 
what  he  wanted.  "  I  wish,"  said  he,  "  the  looking-glass  of  the  rose."  "  Well, 
go  and  do  with  the  dog  and  kid  as  you  did  before.  When  you  have  entered 
the  garden  you  will  find  some  stairs  ;  go  up  them,  and  in  the  first  room  you 
come  to  you  will  find  the  mirror  suspended.  Take  it,  and  set  out  directly, 
without  looking  behind  you.  If  the  earth  shake  with  you,  keep  a  brave  heart, 
otherwise  you  will  have  gone  on  a  fruitless  errand."  He  went  and  did  accord- 
ing to  the  instructions  of  the  ogress.  In  taking  away  the  mirror  the  earth 
shook  under  him,  but  he  made  his  heart  as  hard  as  an  anvil  and  cared  nothing 
for  the  shaking.  But  when  he  brought  the  mirror  to  his  sister  and  she  had 
placed  it  before  the  rose  of  Arab  Zandyk,  still  the  rose  sang  not. 

When  he  visited  the  King,  he  excused  his  absence,  saying,  "  I  was  on  a 
journey  with  my  father,  but  here  am  I,  returned  once  more."  The  King  led 
him  by  the  hand  into  the  garden,  and  the  wife  of  the  King  again  perceiving  him 
she  sent  for  the  midwife  and  demanded  of  her,  "  Why  do  you  mock  me  again, 
old  woman  ?"  Quoth  she,  "  Have  patience  with  me  for  three  days,  O  Queen  ; 
this  time  will  be  the  beginning  and  the  end."  Then  she  rode  on  her  pitcher  to 
Ihe  island,  and  asked  the  young  girl,  "Has  thy  brother  brought  thee  the 
mirror?"  "Yes;  but  still  the  rose  sings  not."  "Ah,  it  only  sings  with  its 
mis-tress,  who  is  called  Arab  Zandyk,"  and  so  saying  she  departed.  Muhammed 
the  Discreet  on  his  return  home  again  found  his  sister  disconsolate,  and  in 
answer  to  his  inquiries  she  said,  "  I  desire  Arab  Zandyk,  mistress  of  the  rose 
and  of  the  mirror,  that  I  may  amuse  myself  with  her  when  you  are  absent." 

He  at  once  mounted  his  horse  and  rode  on  till  he  came  to  the  house 
of  the  ogress."  "How  fares  it  with  you,  mother  ogress?"  "What  do 


The  Two  Sisters  who  Envied  their  Cadette.  625 

you  want  now,  Muhammed  the  Discreet  ?"  "  I  wish  Arab  Zandyk,  mistress 
of  the  rose  and  of  the  mirror."  Quoth  the  ogress,  "Many  kings 
and  pashas  have  not  been  able  to  bring  her:  she  has  changed  them  all 
into  stone ;  and  thou  art  small  and  poor— what  will  become  of  thee  ? " 
14  Only,  my  dear  mother  ogress,  show  me  the  way,  and  I  shall  bring  her,  with 
the  permission  of  God."  Said  the  ogress  :  "  Go  to  the  west  side  of  the  palace  ; 
there  you  will  find  an  open  window.  Bring  your  horse  under  the  window  and 
then  cry  in  a  loud  voice,  *  Descend,  Arab  Zandyk  ! ' "  Muhammed  the  Wary 
went  accordingly,  halted  beneath  the  window,  and  cried  out,  4<  Descend,  Arab 
Zandyk  ! "  She  looked  from  her  window  scornfully  and  said, "  Go  away,  young 
man."  Muhammed  the  Discreet  raised  his  eyes  and  found  that  half  of  his  horse 
was  changed  into  stone.  A  second  time  cried  he  in  a  loud  voice,  "  Descend, 
Arab  Zandyk ! "  She  insulted  him  and  said,  "  I  tell  you,  go  away,  young  man." 
He  looked  again  and  found  his  horse  entirely  enchanted  and  half  of  himself  as 
well.  A  third  time  he  cried  in  a  loud  voice,  "I  tell  you,  descend,  Arab 
Zandyk  !  "  She  inclined  herself  half  out  of  the  window,  and  her  hair  fell  down 
to  the  ground.  Muhammed  the  Discreet  seized  it,  twined  it  round  his  hand, 
pulled  her  out,  and  threw  her  on  the  earth.  Then  said  she,  "  Thou  art  my  fate, 
Muhammed  the  Wary  ;  relinquish  thy  hold  of  my  hair,  by  the  life  of  thy  father 
the  King."  Quoth  he,  "My  father  is  a  fisherman."  "Nay,"  she  replied,  "thy 
father  is  the  King  ;  by-and-by  I  will  tell  thee  his  history."  Quoth  he,  "  I  will 
leave  hold  of  your  hair  when  you  have  set  at  liberty  the  enchanted  men."  She 
made  a  sign  with  her  right  arm  and  they  were  at  once  set  free.  They  rushed 
headlong  towards  Muhammed  the  Prudent  to  take  her  from  him,  but  some  of 
them  said,  "  Thanks  to  him  who  hath  delivered  us  :  do  you  still  wish  to  take 
her  from  him  ?"  So  they  left  him  and  went  their  several  ways. 

Arab  Zandyk  then  took  him  by  the  hand  and  led  him  into  her  castle.  She 
gave  her  servants  orders  to  build  a  palace  in  the  midst  of  the  isle  of  the  fisher- 
man, which  being  accomplished,  she  took  Muhammed  the  Discreet  and  her 
soldiers  and  proceeded  thither,  and  then  said  she  to  him,  "  Go  to  the  King,  and 
when  he  asks  where  you  have  been,  reply,  *  I  have  been  preparing  my  nuptials 
and  invite  you,  with  your  army.' "  He  went  to  the  King  and  spoke  as  Arab 
Zandyk  had  instructed  him,  upon  which  the  King  laughed  and  said  to  his  vazfr, 
41  This  young  man  is  the  son  of  a  fisherman  and  comes  to  invite  me,  with  my 
army  1 ''  Quoth  the  vazfr,  "  On  account  of  your  love  for  him,  command  that 
the  soldiers  take  with  them  food  for  eight  days,  and  we  also  will  take  our  pro- 
vender for  eight  days."  The  King  having  issued  orders  to  that  effect,  and  all 
being  ready,  they  all  set  out,  and  arriving  at  the  house  of  the  fisherman's  son, 
they  found  a  large  number  of  beautiful  tents  erected  for  the  soldiers'  accommo- 
dation and  the  King  was  astonished.  Then  came  the  feasting— one  dainty 
dish  being  quickly  followed  by  another  still  more  delicious,  and  the  soldiers 
said  among  themselves,  "  We  should  like  to  remain  here  for  two  years  to  eat 
meat  and  not  be  obliged  to  eat  only  beans  and  lentils."  They  continued  there 
forty  days  until  the  nuptials  were  completed,  well  content  with  their  fare.  Then 


624  Appendix:   Variants  and  Analogues. 

the  King  departed  with  his  army.    The  King  sent  a  return  invitation,  and 
Arab  Zandyk  commanded  her  soldiers  to  set  out  in  order  to  precede  her  to 
the  capital.    When  the  soldiers  arrived  they  filled  the  town  so  that  there  was 
scarcely  sufficient  house-room  for  them.     Then  Arab  Zandyk  set  out  accom- 
panied by  Muhammed  and  his  sister.    They  entered  the  royal  palace,  and  as 
they  ascended  the  staircase  Arab  Zandyk  perceived  the  mother  of  Muhammed 
covered  with  tar  and  in  chains,  so  she  threw  over  her  a  cashmere  shawl  and 
covered  her.    The  servants  who  were  standing  about  said  to  Arab  Zandyk, 
"  Why  do  you  cover  her  with  a  shawl  ?    Spit  upon  her  when  you  go  up  and 
also  when  you  come  down."    She  asked,  "  Why  so  ? "    Said  they,  "  Because 
she  gave  birth  to  two  dogs."    Then  they  went  to  the  King  and  said,  "  A  lady 
amongst  the  strangers  has  thrown  a  cashmere  shawl  over  her  who  is  fastened 
to  the  staircase,  and  has  covered  her  without  spitting  upon  her."    The  King 
went  and  met  Arab  Zandyk  and  asked,  "  Why  have  you  covered  her  ?  "    Said 
she,  "  Give  orders  that  she  be  conducted  to  the  bath,  cleansed,  and  dressed  in 
a  royal  robe,  after  which   I   will  relate  her  history."    The   King  gave  the 
required  orders,  and  when  she  was  decked  in  a  royal  robe  they  conducted  her 
into  the  divan.    Then  said   the  King  to  Arab   Zandyk,  "Tell  me  now  the 
history."    Said  she,  "  Listen,  O  King,  the  fisherman  will  speak/'  and  then  Arab 
Zandyk  said  to  the   fisherman,  "  Is   it   true   that  your  wife   gave   birth  to 
Muhammed  and  his  sister  at  one  time  or  at  separate  times  ? "    He  replied, 
"  My  wife  has  no  children."    "Where,  then,  did  you  get  them  ?"    Quoth  he, 
"  I  went  one  morning  to  fish,  and  found  them  in  a  box  on  the  bank  of  the 
river.     I  took  them  home,  and  my  wife  brought  them  up.1*    Arab  Zandyk  then 
said,  "Hast  thou  heard,  O  King  ?"  and  turning  to  his  wife,  "Are  these  thy 
children,  O  woman  ?"    Said  she,  "Tell  them  to  uncover  their  heads  that  I 
may  see  them.''    When  they  uncovered  their  heads,  they  were  seen  to  have 
alternately  hair  of  gold  and  hair  of  hyacinth.    The  King  then  asked  her,  "  Are 
these  thy  children  ? "    "  Tell  them  to  weep  :  if  it  thunders  and  rains,  they  are 
my  children,  and  if  it  does  not  thunder  or  rain,  they  are  not  mine."    The 
children  wept,  and  it  thundered  and  rained.    Then  he  asked  her  again,  "  Are 
these  thy  children  ? "     And  she  said,  "  Tell  them  to  laugh  :  if  the  sun  and 
moon  appear,  they  are  my  children."    They  told  them  to  laugh,  and  the  sun 
and  moon  appeared.  Then  he  asked  her  once  more,  "  Are  these  thy  children  ?  " 
and  she  said,   "  They  ar.e  my  children  ! "    Then  the    King  appointed  the 
fisherman  vazfr  of  his  right  hand,  and  commanded  that  the  city  be  illumi- 
nated for  forty  whole  days  ;  on  the  last  day  he  caused  his  other  wife  and 
the  old  witch  (the  midwife)  to  be  led  out  and  burnt,  and  their  ashes  to  be 
dispersed  to  the  winds. 

The  variations  between  this  and  Galland's  story  are  very  considerable,  it 
must  be  allowed,  and  though  the  fundamental  outline  is  the  same  in  both,  they 
should  be  regarded  as  distinct  versions  of  the  same  tale,  and  both  are  repre- 
sented by  Asiatic  and  European  stories.  Here  the  fairy  Arab  Zandyk  plays 


Tht  Two  Sisters  who  Envied  their  Cadette.  625 

the  part  of  the  Speaking- Bird,  which,  however,  has  its  equivalent  in  the  pre- 
ceding tale  (No.  x.)  of  Spitta  Bey's  collection  : 

A  man  dies,  leaving  three  sons  and  one  daughter.  The  sons  build  a  palace 
for  their  sister  and  mother.  The  girl  falls  in  love  with  some  one  who  is  not 
considered  as  an  eligible  parti  by  the  brothers.  By  the  advice  of  an  old  woman, 
the  girl  asks  her  brothers  to  get  her  the  singing  nightingale,  in  hope  that  the 
bird  would  throw  sand  on  them  and  thus  send  them  down  to  the  seventh  earth. 
The  eldest  before  setting  out  on  this  quest  leaves  his  chaplet  with  his  younger 
brother,  saying  that  if  it  shrank  it  would  be  a  token  that  he  was  dead.  Journey- 
ing through  the  desert  some  one  tells  him  that  many  persons  have  been  lost 
ia  their  quest  of  the  singing  nightingale  :  he  must  hide  himself  till  he  sees 
the  bird  go  into  its  cage  and  fall  asleep,  then  shut  the  cage  and  carry  it  off. 
But  he  does  not  wait  long  enough,  and  tries  to  shut  the  cage  while  the  bird's 
feet  are  still  outside,  so  the  bird  takes  up  sand  with  its  feet  and  throws  it  on 
him,  and  he  descends  to  the  seventh  earth.  The  second  brother,  finding  the 
chaplet  shrunk,  goes  off  in  his  turn,  leaving  his  ring  with  the  youngest 
brother— if  it  contract  on  the  finger  it  will  betoken  his  death.  He  meets 
with  the  same  fate  as  his  elder  brother,  and  now  the  youngest,  finding  the 
ring  contract,  sets  out,  leaving  with  his  mother  a  rose,  which  will  fade  if  he 
dies.  He  waits  till  the  singing  nightingale  is  asleep,  and  then  shuts  him  in  the 
cage.  The  bird  in  alarm  implores  to  be  set  at  liberty,  but  the  youth  demands 
first  the  restoration  of  his  brothers,  and  the  bird  tells  him  to  scatter  on  the 
ground  some  sand  from  beneath  the  cage,  which  he  does,  when  only  a  crowd 
of  negroes  and  Turks  ( ?  Ta"  tdrs)  appear,  and  confess  their  failure  to  capture 
the  singing  nightingale.  Then  the  bird  bids  him  scatter  white  sand,  which 
being  done,  500  whites  and  the  two  lost  brothers  appear  and  the  three  return 
home  with  the  bird,  which  sings  so  charmingly  in  the  palace  that  all  the  people 
come  to  listen  to  it  outside.— The  rest  of  this  story  tells  of  the  amours  of  the 
girl  and  a  black,  who,  at  her  instigation,  kills  her  eldest  brother,  but  he  is 
resuscitated  by  the  Water  of  Life. 

Through  the  Moors,  perhaps,  the  story  found  its  way  among  the  wandering 
tribes  (the  Kabail)  of  Northern  Africa,  who  have  curiously  distorted  its  chief 
features,  though  not  beyond  recognition,  as  will  be  seen  from  the  following 
abstract  of  their  version,  from  M.  Riviere's  collection  of  "Contes  Populates  de 
la  Kabylie  du  Djurdjura  "  (Paris,  1882)  : 


KABA'IL   VERSION. 

A  MAN  has  two  wives,  one  of  whom  is  childless,  the  other  bears  in  succession 
seven  sons  and  a  daughter.  The  childless  wife  cuts  off  the  little  finger  of  each 
and  takes  them  one  by  one  into  the  forest,  where  they  are  brought  up.  An  old 
woman  comes  one  day  and  tells  the  daughter  that  if  her  brothers  love  her  they 
will  give  her  a  bat.  The  girl  cries  to  her  brothers  for  a  bat,  and  one  of 


Appendix  :   Variants  and  Analogues. 

consults  an  aged  man,  who  sends  him  to  the  sea-shore.  He  puts  down'his  gun 
under  a  tree,  and  a  bat  from  above  cries  out,  "  What  wild  beast  is  this  ? ''  The 
youth  replies,  "You  just  go  to  sleep,  old  fellow."  The  bat  comes  downr 
touches  the  gun  and  it  becomes  a  piece  of  wood  ;  touches  the  youth  and  he 
becomes  microscopic.  This  in  turn  happens  to  all  the  brothers,  after  which 
the  girl  goes  to  the  sea- shore,  and  when  she  is  under  the  tree  the  bat  calls  out, 
"What  wild  beast  is  this  ?  "  But  she  does  not  answer  ;  she  waits  till  the  bat 
is  asleep,  then  climbs  the  tree,  and  catching  the  "bird"  (sic),  asks  it  where  her 
brothers  are,  and  on  her  promising  to  clothe  the  bat  in  silver  and  gold,  the 
creature  touches  the  guns  and  the  brothers,  and  they  are  restored  to  their 
proper  forms.  The  bat  then  conducts  them  to  their  father's  house,  where  he 
asks  lodgings  and  is  refused  by  the  childless  wife.  The  husband  takes  them 
in  however  and  kills  a  sheep  for  their  entertainment.  The  childless  wife 
poisons  the  meat,  and  the  bat  warns  the  children,  bidding  them  try  a  cock,  a 
dog,  and  a  cat  with  it,  which  is  done,  and  the  animals  die.  The  brothers  now 
decline  the  food  and  ask  that  their  sister  be  allowed  to  prepare  somewhat  for 
them  to  eat.  Then  the  bat  touches  the  eyes  of  the  children,  who  immediately 
recognise  their  parents,  and  great  is  the  rejoicing.  The  childless  wife  is  torn  in 
pieces  by  being  dragged  at  the  tail  of  a  wild  horse,  and  the  bat,  having  been 
dressed  in  silver  and  gold,  is  sent  back  to  his  tree. 

Sir  Richard  has  given  (p.  491,  note)  some  particulars  of  the  version  in 
Hahn's  collection  of  modern  Greek  tales,  which  generally  corresponds  with 
Galland's  story.  There  is  a  different  version  in  M.  Legrand's  "  Recueil  de 
Contes  Populaires  Grecs"  (Paris,  1881),  which  combines  incidents  in  the 
modern  Arabic  story  of  Arab  Zandyk  with  some  of  those  in  Galland  and  some 
which  it  has  exclusively  : 

MODERN   GREEK  VERSION. 

THREE  daughters  of  an  old  woman  disobey  the  order  of  the  King,  not  to 
use  a  light  at  night  because  of  the  scarcity  of  oil,  and  work  on  as  usual.  The 
King  in  going  round  the  town  to  see  if  his  order  is  obeyed  comes  to  their 
house,  and  overhears  the  eldest  girl  express  a  wish  that  she  were  married  to  the 
royal  baker,  so  that  she  should  have  plenty  of  bread.  The  second  wishes 
the  King's  cook  for  her  husband,  to  -have  royal  meals  galore.  The  youngest 
wishes  to  have  the  king  himself,  saying  she  would  bear  him,  as  children, 
"  Sun,"  "  Moon,"  and  <{  Star."  Next  day  the  King  sends  for  them  and  marries 
each  as  she  had  wished.  When  the  youngest  brings  forth  the  three  children, 
in  successive  years,  her  mother-in-law,  on  the  advice  of  a  "  wise  woman,'' 
(?  the  midwife)  substitutes  a  dog,  a  cat,  and  a  serpent,  and  causes  the  infants 
to  be  put  in  a  box  and  sent  down  the  river,  and  the  queen  is  disgraced. 

An  old  monk,  in  the  habit  of  going  down  to  the  river  and  taking  one  fish 
daily,  one  day  gets  two  fishes,  and  asks  God  the  reason.    In  reply  he  is  told  that 


Th*  Two  Sistirs  who  Enviid  their  Cadette.  6f  7 

he  will  henceforth  have  two  mouths  to  feed.  Presently,  he  finds  the  box  with 
the  infant  "  Sun  "  in  it  and  takes  him  home.  Next  year  he  gets  one  day  three 
fishes,  and  finds  the  infant  "  Moon  "  ;  and  the  third  year  he  has  four  fishes  one 
day  and  finds  the  baby-girl,  "  Star."  When  the  children  have  grown  up  the 
monk  sends  them  to  town  in  order  that  they  should  learn  the  ways  of  the 
world.  The  eldest  hearing  a  Jew  offering  a  box  for  sale,  saying,  "  Whoever  buys 
this  box  will  be  sorry  for  it,  and  he  who  does  not  buy  it  will  be  equally  sorry," 
purchases  it  and  on  taking  it  home  finds  his  sister  weeping  for  the  golden 
apple  which  the  "  wise  woman  "  (who  had  found  them  out)  told  her  she  must 
get.  He  opens  the  Jew's  box  and  finds  a  green  and  winged  horse  in  it.  The 
horse  tells  him  how  to  get  the  golden  apple  from  the  forty  guardian  dragons. 
They  go  and  get  it.  After  this  the  old  woman  comes  again  and  tells  the  sister 
that  she  must  get  the  golden  bough,  on  which  all  the  birds  in  the  world  sing, 
and  this  also  is  procured  by  the  help  of  the  green  and  winged  horse.  A  third 
time  the  old  trot  comes  and  says  to  the  girl,  "  You  must  get  Tzitzinaena  to 
explain  the  language  of  birds."  The  eldest  brother  starts  off  on  the  horse,  and 
arriving  at  the  dwelling  of  Tritzinaena  he  calls  her  name,  whereupon  he,  with 
the  horse,  is  turned  to  stone  up  to  the  knees  ;  and  calling  again  on  her  they 
become  marble  to  the  waist.  Then  the  youth  burns  a  hair  he  had  got  from  the 
monk,  who  instantly  appears,  calls  out  "  Tzitzinaena,"  and  she  comes  forth, 
and  with  the  water  of  immortality  the  youth  and  horse  are  disenchanted. 
After  the  youth  has  returned  home  with  Tzitzinaena,  the  King  sees  the 
three  children  and  thinks  them  like  those  his  wife  had  promised  to  bear  him. 
He  invites  them  to  dinner,  at  which  Tzitzinaena  warns  them  of  poisoned  meats, 
some  of  which  they  give  to  a  dog  they  had  brought  with  them,  and  the  animal 
•diet  on  the  spot.  They  ask  the  King  to  dine  at  their  house  and  he  goes. 
Tziuinaena  by  clapping  her  hands  thrice  procures  a  royal  feast  for  him  ;  then, 
having  induced  the  King  to  send  for  his  wife,  she  tells  the  whole  story  of  the 
mother-in-law's  evil  doings,  and  shows  the  King  that  "  Sun/'  "  Moon  "  and 
"  Star"  are  his  own  children.  The  King's  mother  and  the  old  woman  are  torn 
to  pieces. 

In  Albania,  as  might  be  expected,  our  story  is  orally  current  in  a  form  which 
resembles  both  the  Greek  version,  as  above,  and  the  tale  of  Arab  Zandyk,  more 
especially  the  latter  ;  and  it  may  have  been  derived  from  the  Turks,  though  I 
am  not  aware  that  the  story  has  been  found  in  Turkish.  This  is  an  abstract  of 
the  second  of  M.  Doxon's  "  Contes  Albanais  "  (Paris,  1881),  a  most  entertaining 
collection  : 

ALBANIAN   VERSION. 

THERE  was  a  King  who  had  three  daughters.  When  he  died,  his  successor 
proclaimed  by  the  crier  an  order  prohibiting  the  use  of  lights  during  the  night 
of  his  accession.  Having  made  this  announcement,  the  King  disguised  himself 
and  went  forth  alone.  After  walking  about  from  place  to  place  he  came  to  the 


628  Appendix:   Variants  and  Analogues. 

abode  of  the  daughters  of  the  late  King,  and  going  up  close  to  it  he  overheard 
their  conversation.  This  is  what  the  eldest  was  saying,  "  If  the  King  took  me  for 
his  wife,  I  would  make  him  a  carpet  upon  which  the  whole  of  his  army  could 
be  seated  and  there  would  still  be  room  to  spare."  Then  said  the  second  "  If 
the  King  would  take  me  for  his  wife,  I  would  make  him  a  tent  under  which  the 
whole  army  could  be  sheltered,  and  room  would  still  remain."  Lastly,  the 
youngest  said,  "If  the  King  should  espouse  me,  I  would  bring  him  a  son  and  a 
daughter  with  a  star  on  their  foreheads  and  a  moon  on  their  shoulders." 

The  King,  who  had  not  lost  a  word  of  this  conversation,  sent  for  the  sisters 
on  the  morrow  and  married  all  three.1  The  eldest,  as  she  had  declared,  made  a 
carpet  on  which  the  whole  army  was  seated,  and  yet  there  was  room  to  spare. 
The  second,  in  her  turn,  made  a  tent  under  which  all  the  army  found  shelter. 
As  to  the  youngest,  after  a  time,  she  grew  great,  and  her  confinement  approached. 
The  day  she  was  delivered  the  King  was  absent,  and  on  his  return  he  inquired 
what  she  had  given  birth  to.  The  two  elder  sisters  replied,  "A  little  cat  and  a 
little  mouse."  On  hearing  this  the  King  ordered  the  mother  to  be  placed  upon 
the  staircase,  and  commanded  every  one  who  entered  to  spit  upon  her. 

Now  she  had  given  birth  to  a  boy  and  a  girl,  but  her  two  sisters,  after  having 
shut  them  up  in  a  box,  sent  them  away  by  a  servant  to  be  exposed  on  the  bank 
of  the  river,  and  a  violent  wind  afterwards  arising,  the  box  was  drifted  to  the 
other  side.  There  was  a  mill  on  that  side,  where  dwelt  an  old  man  and  his  wife. 
The  old  man  having  found  the  box  brought  it  home.  They  opened  it,  and 
discovered  the  boy  and  the  girl,  with  a  star  on  their  foreheads  and  a  moon  on 
their  shoulders.  Astonished  thereat,  they  took  them  out  and  brought  the 
children  up  as  well  as  they  could. 

Time  passed  away ;  the  old  woman  died,  and  soon  after  came  the  turn  of 
the  old  man.  Before  dying  he  called  the  youth  to  him  and  said,  "  Know,  my  son, 
that  in  such  a  place  is  a  cave  where  there  is  a  bridle  which  belongs  to  me. 
That  bridle  is  thine  ;  but  avoid  opening  the  cave  before  forty  days  have  elapsed, 
if  you  wish  the  bridle  to  do  whatever  you  command."  The  forty  days  having 
expired,  the  young  man  went  to  the  cave,  and  on  opening  it  found  the  bridle. 
He  took  it  in  his  hand  and  said  to  it,  "I  want  two  horses,"  and  in  a  moment 
two  horses  appeared.  The  brother  and  sister  mounted  them,  and  in  the 
twinkling  of  an  eye  they  arrived  in  their  father's  country.  There  the4  young 
man  opened  a  cafe,  and  his  sister  remained  secluded  at  home. 

As  the  cafe  was  the  best  in  the  country,  the  King  came  to  hear  of  it,  and 
when  he  entered  it  he  saw  the  youth,  who  had  a  star  on  his  forehead.  He 
thought  him  so  beautiful  [and  lingered  so  long]  that  he  returned  late  to  the 
palace,  when  he  was  asked  why  he  had  tarried  so  late.  He  replied,  that  a  young 
lad  had  opened  a  cafe*,  and  was  so  beautiful  that  he  had  never  seen  his  equal ; 
and,  what  was  most  extraordinary,  there  was  a  star  on  his  brow.  The  sisters  no 

1  M.  Dozon  does  not  think  that  Muslim  customs  allow  of  a  man's  marrying  three 
sisters  at  once ;  but  we  find  the  king  does  the  same  in  the  modern  Arab  version. 


The  Two  Sisters  who  Envied  their  Cadette.  629 

sooner  heard  these  words  of  the  King  than  they  understood  that  he  referred  to 
their  younger  sister's  son.  Full  of  rage  and  spite,  they  quickly  devised  a  plan 
of  causing  his  death.  What  did  they  do?  They  sent  to  his  sister  an  old 
woman,  who  said  to  her,  "  Thy  brother,  O  my  daughter,  can  hardly  love  thee, 
for  he  is  all  day  at  the  cate  and  has  a  good  time  of  it,  while  he  leaves  thee  here 
alone.  If  he  truly  loves  thee,  tell  him  to  bring  thee  a  flower  from  the  Belle  of 
the  Earth,  so  that  thou  too  mayest  have  something  to  divert  thyself  with."  On 
returning  home  that  evening  the  young  man  found  his  sister  quite  afflicted,  and 
asked  the  cause  of  her  grief.  "  Why  should  I  not  grieve  ? "  said  she.  "  You  leave 
me  alone,  secluded  here,  while  you  go  about  as  your  fancy  directs.  If  you  love 
me,  go  to  the  Belle  of  the  Earth  and  bring  a  flower,  so  that  I  too  may  be  amused." 
"  Console  yourself,"  replied  he,  and  at  once  gave  orders  to  the  bridle.  An 
enormous  horse  appeared,  which  he  mounted  and  set  off. 

As  he  journeyed,  a  lamia  presented  herself  before  him,  and  said,  "  I  have  a 
great  desire  to  eat  thee,  but  thou  also  excitest  pity,  and  so  I  leave  thee  thy 
life."  The  young  man  then  inquired  of  her  how  he  could  find  the  Belle  of  the 
Earth.  "  I  know  nothing  about  it,  my  son/'  replied  the  lamia  ;  "  but  go  ask  my 
second  sister."  So  he  rode  off  and  came  to  her,  and  she  drew  near,  intending 
to  devour  him,  but  seeing  him  so  beautiful,  she  asked  where  he  was  going.  He 
told  his  story  and  said,  "  Do  you  know  the  way  to  the  Belle  of  the  Earth  ?"  But 
she  in  her  turn  sent  him  to  her  elder  sister,  who  on  seeing  him  rushed  out  to 
eat  him,  but,  like  the  others,  was  touched  by  his  comeliness  and  spared  him  ; 
and  when  he  inquired  after  the  Belle  of  the  Earth,  "  Take  this  handkerchief," 
said  she,  "and  when  thou  arrivest  at  her  abode,  use  it  to  open  the  door. 
Inside  thou  wilt  see  a  lion  and  a  lamb  ;  throw  brains  to  the  lion  and  grass  to 
the  lamb.'1  So  he  went  forward  and  did  all  the  Jamia  advised.  He  tried  the 
door  and  it  opened  ;  threw  brains  to  the  lion  and  grass  to  the  lamb,  and  they 
allowed  him  to  pass.  He  went  in  and  pulled  a  flower,  and  he  had  no  soonei 
done  so  than  he  found  himself  at  his  own  door. 

Great  was  his  sister's  joy  as  she  began  playing  with  the  flower.  But  on  the 
morrow  the  two  sisters  sent  the  old  woman  to  her  again.  "  Has  he  brought  thee 
the  flower  ? "  she  asked.  "  Yes,  he  has."  u  Thou  art  content,"  said  the  old  hag  ; 
*4  but  if  thou  hadst  the  handkerchief  of  the  Belle  of  the  Earth,  it  would  be  quite 
another  thing."  When  her  brother  came  home  he  found  her  in  tears,  and  in 
reply  to  his  inquiries,  "  What  pleasure,"  said  she — "  what  pleasure  can  this 
flower  give  me  ?  So  long  as  I  have  not  the  handkerchief  of  the  Belle  of  the 
Earth  I  shall  not  be  happy."  Then  he,  desirous  that  his  sister  should  have  no 
cause  for  grief,  mounted  his  horse,  and  in  the  same  manner  as  he  had  obtained 
the  flower,  possessed  himself  of  the  handkerchief  and  brought  it  home  to  his 
•ister. 

On  the  morrow,  when  the  young  man  had  gone  to  his  cafe*,  the  old  witch 
again  visited  his  sister,  who  informed  her  that  her  brother  had  brought  her  the 
handkerchief.  *  How  happy/1  said  the  sorceress— "  how  happy  thou  art  in 
having  a  brother  who  brings  thee  whatever  thou  desirest !  But  if  thou  dost 


630  Appendix:   Variants  and  Analogues. 

wish  to  spend  thy  life  like  a  pasha's  wife,  thou  must  also  obtain  the  owner  of 
that  handkerchief." 

To  please  his  sister,  the  young  man  once  more  sets  out,  and  coming  to  the 
eldest  of  the  lamiae  and  telling  her  his  errand,  "  O  my  son,"  said  she,  "  thou 
canst  go  there,  but  as  to  carrying  away  the  mistress  of  the  handkerchief,  that  is 
not  so  easy.  However,  try  in  some  way  to  obtain  possession  of  her  ring,  for 
therein  lies  all  her  power."  So  he  continues  his  journey,  and  after  passing  the 
lion  and  the  lamb  he  comes  to  the  chamber  of  the  Belle  of  the  Earth.  He 
finds  her  asleep,  and  approaching  her  noiselessly  draws  the  ring  from  her 
finger,  upon  which  she  awakes  and  discovering  that  she  had  not  her  ring,  there 
was  no  alternative  but  to  submit  to  his  will.  They  set  out  together  and  in  the 
twinkling  of  an  eye  arrived  at  the  young  man's  house.  On  perceiving  them  the 
sister  was  overcome  with  joy. 

It  happened  next  day  that  the  King  again  went  to  the  cafe",  and  on  his 
return  home  ordered  supper  to  be  prepared,  saying  that  he  had  invited  the 
young  man  and  all  his  friends.  The  sisters  instructed  the  cooks  to  put  poison 
in  the  food,  which  they  did  accordingly.  At  nightfall  the  young  man  arrived, 
accompanied  by  the  Belle  of  the  Earth,  whom  he  had  married,  and  his  sister. 
But  none  of  them,  notwithstanding  the  entreaties  of  the  King,  would  touch  any 
food,  for  the  Belle  of  the  Earth  had  revealed  to  them  that  the  meats  were 
poisoned  :  they  merely  ate  a  few  mouthfuls  out  of  the  King's  mess. 

Supper  over,  the  King  invited  each  one  to  tell  a  story,  aad  when  it  came  to 
the  young  man's  turn,  he  recounted  the  whole  story  of  his  adventures.  Then 
the  King  recognised  in  him  the  son  of  his  fairest  wife,  whom,  deceived  by  the 
lies  of  her  sisters,  he  had  exposed  on  the  staircase.  So  he  instantly  ordered  the 
two  sisters  to  be  seized  and  cut  to  pieces,  and  he  took  back  his  wife.  As  for  the 
young  man,  he  became  his  heir.  He  grew  old  and  prospered. 

The  points  of  difference  between,  and  the  relative  merits  of,  Galland's  story 
and  Straparola's 

ITALIAN    VERSION, 

and  whence  both  were  probably  obtained,  will  be  considered  later  on,  as  several 
other  versions  or  variants  remain  to  be  noticed  or  cited,  before  attempting  a 
comparative  analysis,  not  the  least  interesting  of  which  is  a 


BRETON    VERSION. 

IN  "  Melusine,"  for  1878,  col.  206  ff.,  M.  Luzel  gives  a  Breton  version,  under 
the  title  of  "  Les  Trois  Filles  du  Boulanger  ;  ou,  L'Eau  qui  danse,  la  Pomme 
qui  chante,  et  1'Oiseau  de  Verite,"  which  does  not  appear  to  have  been 
derived  from  Galland's  story,  although  it  corresponds  with  it  closely  in  the  first 
part.  A  prince  overhears  the  conversation  of  three  daughters  of  an  old  baker, 


The  Two  Sisters  who  Envied  their  Cadette.  631 

who  is  a  widower.  The  eldest  says  that  she  loves  the  king's  gardener ;  the 
second,  that  she  loves  the  king's  valet ;  and  the  youngest  says  the  prince  is 
her  love,  to  whom  she  would  bear  two  boys,  each  with  a  star  of  gold  on  his 
brow,  and  a  girl,  with  a  star  of  silver.  The  father  chides  them  for  talking 
nonsense  and  sends  them  to  bed.  The  following  day  the  prince  sends  for  the 
girls  to  come  to  the  palace  one  after  the  other,  and  having  questioned  them, 
tells  the  youngest  that  he  desires  to  see  her  father.  When  she  delivers  the 
royal  message  the  old  baker  begins  to  shake  in  his  shoes,  and  exclaims,  "  I 
told  you  that  your  frivolous  remarks  would  come  to  the  ears  of  the  prince,  and 
now  he  sends  for  me  to  have  me  punished,  without  a  doubt."  "  No,  no,  dear 
father ;  go  to  the  palace  and  fear  nothing."  He  goes,  and,  to  be  brief,  the 
three  marriages  duly  take  place.  The  sisters  married  to  the  royal  gardener 
and  valet  soon  become  jealous  of  the  young  queen,  and  when  they  find  she  is 
about  to  become  a  mother  they  consult  a  fairy,  who  advises  them  to  gain  over 
the  midwife  and  get  her  to  substitute  a  little  dog  and  throw  the  child  into  the 
river,  which  is  done  accordingly,  when  the  first  son  with  the  gold  star  is  born. 
For  the  second  son,  a  dog  is  also  substituted,  and  the  king,  as  on  the  former 
occasion,  says,  "  God's  will  be  done  :  take  care  of  the  poor  creature."  But 
when  the  little  girl  with  the  silver  star  is  smuggled  away  and  the  king  is 
shown  a  third  puppy  as  the  queen's  offspring,  he  is  enraged.  "  They'll  call 
me  the  father  of  dogs  !  "  he  exclaims,  "  and  not  without  cause."  He  orders  the 
queen  to  be  shut  up  in  a  tower  and  fed  on  bread  and  water.  The  children  are 
picked  up  by  a  gardener,  who  has  a  garden  close  to  the  river,  and  brought  up 
by  his  wife  as  their  own.  In  course  of  time  the  worthy  couple  die,  and  the 
king  causes  the  children  to  be  brought  to  the  palace  (how  he  came  to  know 
of  them  the  story-teller  does  not  inform  us),  and  as  they  were  very  pretty  and 
had  been  well  brought  up,  he  was  greatly  pleased  with  them.  Every  Sunday 
they  went  to  grand  mass  in  the  church,  each  having  a  ribbon  on  the  brow  to 
conceal  the  stars.  All  the  folk  were  astonished  at  their  beauty. 

One  day,  when  the  king  was  out  hunting,  an  old  woman  came  into  the 
kitchen  of  the  palace,  where  the  sister  happened  to  be,  and  exclaimed,  "  O  how 
cold  I  am,"  and  she  trembled  and  her  teeth  chattered.  "  Come  near  the  fire, 
my  good  mother,"  said  the  little  girl.  "  Blessings  on  you,  my  child  1  How 
beautiful  you  are  !  If  you  had  but  the  Water  that  dances,  the  Apple  that  sings, 
and  the  Bird  of  Truth,  you'd  not  have  your  equal  on  the  earth."  "  Yes,  but 
how  to  obtain  these  wonders  ? "  "  You  have  two  brothers  who  can  procure  them 
for  you,"  and  so  saying,  the  old  woman  went  away.  When  she  told  her 
brothers  what  the  old  woman  had  said,  the  eldest  before  setting  out  in  quest  of 
the  three  treasures  leaves  a  poignard  which  as  long  as  it  can  be  drawn  out  of 
its  sheath  would  betoken  his  welfare.  One  day  it  can't  be  drawn  out,  so  the 
second  brother  goes  off,  leaving  with  his  sister  a  rosary,  as  in  Galland.  When 
she  finds  the  beads  won't  run  on  the  string,  she  goes  herself,  on  horseback,  as 
a  cavalier.  She  comes  to  a  large  plam,  and  in  a  hollow  tree  sees  a  fittle  old 
with  a  beard  of  great  length,  which  she  trims  for  him.  The  old  man  tells 


Appendix:    Variants  and  Analogues. 

her  that  60  leagues  distant  is  an  inn  by  the  roadside,  she  may  enter  it,  and 
having  refreshed  herself  with  food  and  drink,  leave  her  horse  there,  and  promise 
to  pay  on  her  return.  After  quitting  the  inn  she  will  see  a  very  high  mountain, 
to  climb  which  will  require  hands  and  feet,  and  she'll  have  to  encounter  a  furious 
storm  of  hail  and  snow  ;  it  will  be  bitterly  cold  :  take  care  and  not  lose  courage, 
but  mount  on.  She'll  see  on  either  side  a  number  of  stone  pillars — persons  like 
herself  who  have  been  thus  transformed  because  they  lost  heart.  On  the 
summit  is  a  plain,  bordered  with  flowers,  blooming  as  in  May.  She  will  see  a 
gold  seat  under  an  apple-tree  and  should  sit  down  and  make  it  appear  as  if 
asleep;  presently  the  bird  will  descend  from  branch  to  branch  and  enter  the  cage; 
quickly  close  it  on  the  bird,  for  it  is  the  Bird  of  Truth.  Cut  a  branch  of  the 
tree,  with  an  apple  on  it,  for  it  is  the  Apple  that  sings.  Lastly,  there  is  also 
the  fountain  of  water  which  dances  :  fill  a  flask  from  the  fountain  and  in 
descending  the  hill  sprinkle  a  few  drops  of  the  water  on  the  stone  pillars  and 
the  enchanted  young  princes  and  knights  will  come  to  life  again.  Such  were 
the  instructions  of  the  little  old  man,  for  which  the  princess  thanked  him  and 
went  on  her  way.  Arriving  at  the  summit  of  the  mountain,  she  discovered 
the  cage  and  sitting  down  under  the  tree  feigned  to  be  asleep,  when  presently 
the  merle  entered  and  she  at  once  rose  up  and  closed  it.  The  merle,  seeing 
that  he  was  a  prisoner,  said,  "  You  have  captured  me,  daughter  of  the  King  of 
France.  Many  others  have  tried  to  seize  me,  but  none  has  been  able  till  now, 
and  you  must  have  been  counselled  by  some  one."  The  princess  then  cut 
a  branch  of  the  tree  with  an  apple  on  it,  filled  her  flask  with  water 
from  the  fountain  that  danced,  and  as  she  went  down  the  hill  sprinkled 
a  few  drops  on  the  stone  pillars,  which  were  instantly  turned  into  princes,  dukes, 
barons,  and  knights,  and  last  of  all  her  two  brothers  came  to  life,  but  they  did 
not  know  her.  All  pressed  about  the  princess,  some  saying,  "  Give  me  the 
Water  which  dances,"  others,  "  Give  me  the  Apple  which  sings,"  and  others, 
"  Give  me  the  Bird  of  Truth."  But  she  departed  quickly,  carrying  with  her  the 
three  treasures,  and  passing  the  inn  where  she  had  left  her  horse  she  paid  her 
bill  and  returned  home,  where  she  arrived  long  before  her  brothers.  When  at 
length  they  came  home  she  embraced  them,  saying,  "Ah,  my  poor  brothers  ! 
How  much  anxiety  you  have  caused  me  !  How  long  your  journey  has  lasted ! 
But  God  be  praised  that  you  are  back  here  again."  "  Alas,  my  poor  sister,  we 
have  indeed  remained  a  long  time  away,  and  after  all  have  not  succeeded 
in  our  quest.  But  we  may  consider  ourselves  fortunate  in  having  been  able  to 
return."  **  How  !  "  said  the  princess,  *'  do  you  not  bring  m£  the  Water  which 
dances,  the  Apple  which  sings,  and  the  Bird  of  Truth  ? "  "  Alas  !  my  poor 
sister,  a  young  knight  who  was  a  stranger  to  us  carried  them  all  away — curse 
the  rascal."  The  old  king  who  had  no  children  (or  rather*  who  believed  he  had 
none)  loved  the  two  brothers  and  the  sister  very  much  and  was  highly  delighted 
to  see  them  back  again.  He  caused  a  grand  feast  to  be  prepared,  to  which  he 
invited  princes,  dukes,  marquises,  barons,  and  generals.  Towards  the  end  of 
the  banquet  the  young  girl  placed  on  the  table  the  Water,  the  Apple,  and  the 


The  Two  Sisters  who  Envied  their  Cadette.  633 

Bird,  and  bade  each  do  its  duty,  whereupon  the  Water  began  to  dance,  and  the 
Apple  began  to  sing,  and  the  bird  began  to  hop  about  the  table,  and  all  present, 
in  ecstasy,  mouth  and  eyes  wide  open,  looked  and  listened  to  these  wonders. 
Never  before  had  they  seen  such  a  sight.    "  To  whom  belong  these  marvels  ?>f 
said  the  king  when  at  length  he  was  able  to  speak.    "  To  me,  sire,"  replied  the 
young  girl.    "  Is  that  so  ?  "  said  the  King.    "  And  from  whom  did  you  get  them  ?  " 
"  I  myself  procured  them  with  much  trouble,"  answered  she.    Then  the  two 
brothers  knew  that  it  was  their  sister  who  had  delivered  them.    As  to  the  king, 
he  nearly  lost  his  head  in  his  joy  and  admiration.    4<  My  crown  and  my  kingdom 
for  your  wonders,  and  you  yourself,  my  young  girl,  shall  be  my  queen,"  he 
exclaimed.    "  Patience  for  a  little,  sire,"  said  she,  "  until  you  have  heard  my 
bird  speak— the    Bird  of  Truth,   for  he  has  important   things   to  reveal  to 
you.    My  little  bird,  now  speak  the  truth.'1     "  I  consent,"  replied  the  bird ; 
"  but  let  no  one  go  out  of  this  room,"  and  all  the  doors  were  closed.     The 
old  sorceress  of  a  midwife  and  one  of  the  king's  sisters-in-law  were  present, 
and  became  very  uneasy  at  hearing  these  words.    "  Come  now,  my  bird,"  then 
said  the  girl,  "  speak  the  truth,"  and  this  is  what  the  bird  said  :  "  Twenty  years 
ago,  sire,  your  wife  was  shut  up  in  a  tower,  abandoned  by  everybody,  and  you 
have  long  believed  her  to  be  dead.     She  has  been  accused  unjustly."    The  old 
midwife  and  the  king's  sister-in  law  now  felt  indisposed  and  wished  to  leave  the 
room.     "  Let  no  one  depart  hence,"  said  the  king.     "  Continue  to  speak  the 
truth,  my  little  bird."    "  You  have  had  two  sons  and  a  daughter,  sire,"  the  bird 
went  on  to  say — "  all   three  born  of  your  lady,  and  here  they  are  1    Remove 
their  bandages  and  you  will  see  that  each  of  them  has  a  star  on  the  forehead." 
They  removed  the  bandages  and  saw  a  gold  star  on  the  brow  of  each  of  the 
boys  and  a  silver  star  on  the  girl's  brow.    "  The  authors  of  all  the  evil,"  con- 
tinued the  bird,  "  are  your  two  sisters-in-law  and  this  midwife — this  sorceress  of 
the  devil.    They  have  made  you  believe  that  your  wife  only  gave  birth  to  little 
dogs,  and  your  poor  children  were  exposed  on  the  Seine  as  soon  as  they  were 
born.    When  the  midwife— that  sorceress  of  hell— learned  that  the  children  had 
been  saved  and  afterwards  brought  to  the  palace,  she  sought  again  to  destroy 
them.    Penetrating  one  day  into  the  palace,  disguised  as  a  beggar,  and  affecting 
U>  be  perishing  from  cold  and  hunger,  she  incited  in  the  mind  of  the  princess 
the  desire  to  possess  the  Dancing- Water,  the  Singing- Apple,  and  the  Bird  of 
Truth— myself.    Her  two  brothers  went,  one  after  the  other,  in  quest  of  these 
things,  and  the  sorceress  took  very  good  care  that  they  should  never  return. 
Nor  would  they  have  returned,  if  their  sister  had  not  succeeded  in  delivering 
them  after  great  toil   and  trouble."     As  the  bird   ended  his  story,  the  king 
became  unconscious,  and  when  he  revived  he  went  himself  to  fetch  the  queen 
from  the  tower.    He  soon  relurned  with  her  to  the  festive  chamber,  holding 
her  by  the  hand    She  was  beautiful  and  gracious  as  ever,  and  having  ate  and 
drank  a  little,  she  died  on  the  spot.    The  king,  distraught  with  grief  and  anger, 
ordered  a  furnace  to  be  heated,  and  threw  into  it  his  sister-in-law  and  the  mid- 
wife-." ce  tison  de  1'enfer  !  "    As  to  the  princess  and  her  two  brothers,  I  think 


634  Appendix:    Variants  and  Analogues. 

they  made  good  marriages  all  three,  and  as  to  the  bird,  they  do  not  say  if  it 
continues  still  to  speak  the  truth  ;— "  mais  je  presume  que  oui,  puisque  ce  n'e'tait 
pas  un  homme  ! " 

It  would  indeed  be  surprising  did  we  not  find  our  story  popularly  known 
throughout  Germany  in  various  forms.  Under  the  title  of  "  The  Three  Little 
Birds  "  a  version  is  given  in  Grimm's  K.  u.  H.  M>  (No.  96,  vol.  i.  of  Mrs. 
Hunt's  English  translation),  which  reproduces  the  chief  particulars  of  Galland's, 
tale  with  at  least  one  characteristic  German  addition  : 


GERMAN   VERSION. 

A  KING,  who  dwelt  on  the  Keuterberg,  was  out  hunting  one  day,  when  he 
was  seen  by  three  young  girls  who  were  watching  their  cows  on  the  mountain, 
and  the  eldest,  pointing  to  him,  calls  out  to  the  two  others,  "  If  I  do  not  get  that 
one,  I'll  have  none  ; "  the  second,  from  another  part  of  the  hill,  pointing 
to  the  one  who  was  on  the  king's  right  hand,  cries,  "  If  I  don't  get  that  one,  I'll 
have  none  ; "  and  the  youngest,  pointing  to  the  one  who  was  on  the  king's  left 
hand,  shouts,  "  And  if  I  don't  get  him,  I'll  have  none."  When  the  king  has 
returned  home  he  sends  for  the  three  girls,  and  after  questioning  them  as  to 
what  they  had  said  to  each  other  about  himself  and  his  two  ministers,  he  takes 
the  eldest  girl  for  his  own  wife  and  marries  the  two  others  to  the  ministers. 
The  king  was  very  fond  of  his  wife,  for  she  was  fair  and  beautiful  of  face,  and 
when  he  had  to  go  abroad  for  a  season  he  left  her  in  charge  of  the  two  sisters 
who  were  the  wives  of  his  ministers,  as  she  was  about  to  become  a  mother. 
Now  the  two  sisters  had  no  children,  and  when  the  queen  gave  birth  to  a  boy 
who  "  brought  a  red  star  into  the  world  with  him,"  they  threw  him  into  the 
river,  whereupon  a  little  bird  flew  up  into  the  air,  singing  : 

"  To  thy  death  art  thou  sped, 
Until  God's  word  be  said. 
In  the  white  lily  bloom, 
Brave  boy,  is  thy  tomb." 

When  the  king  came  home  they  told  him  his  queen  had  been  delivered  of  a 
dog,  and  he  said,  "  What  God  does  is  well  done."  The  same  thing  happens  the 
two  following  years :  when  the  queen  had  another  little  boy,  the  sisters  sub- 
stituted a  dog  and  the  king  said,  "  What  God  does  is  well  done  ;  "  but  when 
she  was  delivered  of  a  beautiful  little  girl,  and  they  told  the  king  she  had  this 
time  born  a  cat,  he  grew  angry  and  ordered  the  poor  queen  to  be  thrown  into 
prison.  On  each  occasion  a  fisherman  who  dwelt  near  the  river  drew  the  child 
from  the  water  soon  after  it  was  thrown  in,  and  having  no  children,  his  wife 
lovingly  reared  them.  When  they  had  grown  u£,  the  eldest  once  went  with 
some  other  boys  to  fish,  and  they  would  not  have  him  with  them,  saying  to 
him,  "Go  away,  foundling."  The  boy,  much  grieved,  goes  to  the  fisherma* 


The  Two  Sisters  who  Envied  their  Cadette.  635 

and  asks  whether  he  is  a  foundling,  and  the  old  man  tells  him  the  whole  story, 
upon  which  the  youth,  spite  of  the  fisherman's  entreaties,  at  once  sets  off  to  seek 
his  father.  After  walking  for  many  days  he  came  to  a  great  river,  by  the  side  of 
which  was  an  old  woman  fishing.  He  accosted  her  very  respectfully,  and  she 
took  him  on  her  back  and  carried  him  across  the  water.  When  a  year  had 
gone  by,  the  second  boy  set  out  in  search  of  his  brother,  and  the  same  happened 
to  him  as  to  the  elder  one.  Then  the  girl  went  to  look  for  her  two  brothers,  and 
coming  to  the  water  she  said  to  the  old  woman,  "  Good  day,  mother.  May 
God  help  you  with  your  fishing."  (The  brothers  had  said  to  her  that  she 
would  seek  long  enough  before  she  caught  any  fish,  and  she  replied, "  And  thou 
wilt  seek  long  enough  before  thou  findest  thy  father  "—hence  their  failure  in 
their  quest.) 

When  the  old  woman  heard  that,  she  became  quite  friendly,  and  carried  her 
over  the  water,  gave  her  a  wand,  and  said  to  her, «'  Go,  my  daughter,  ever 
onwards  by  this  road,  and  when  you  come  to  a  great  black  dog,  you  must  pass 
it  silently  and  boldly,  without  either  laughing  or  looking  at  it.  Then  you  will 
come  to  a  great  high  castle,  on  the  threshold  of  which  you  must  let  the  wand 
fall,  and  go  straight  through  the  castle  and  out  again  on  the  other  side.  There 
you  will  see  an  old  fountain  out  of  which  a  large  tree  has  grown,  whereon  hangs 
a  bird  in  a  cage,  which  you  must  take  down.  Take  likewise  a  glass  of  water  out 
of  the  fountain,  and  with  these  two  things  go  back  by  the  same  way.  Pick  up  the 
wand  again  from  the  threshold  and  take  it  with  you,  and  when  you  again  pass 
by  the  dog  strike  him  in  the  face  with  it,  but  be  sure  that  you  hit  him,  and  then 
just  come  back  here  to  me."  The  maiden  found  everything  exactly  as  the  old 
woman  had  said,  and  on  her  way  back  she  found  her  two  brothers  who  had 
sought  each  other  over  half  the  world.  They  went  together  where  the  black 
dog  was  lying  on  the  road  ;  she  struck  it  in  the  face  and  it  turned  into  a 
handsome  prince,  who  went  with  them  to  the  river.  There  the  old  woman  was 
still  standing.  She  rejoiced  much  to  see  them  again,  and  carried  them  all  over 
the  water,  and  then  she  too  went  away,  for  now  she  was  freed.  The  others, 
however,  went  to  the  old  fisherman,  and  all  were  glad  that  they  had  found 
each  other  again,  and  they  hung  the  bird  in  its  cage  on  the  wall.  But  the 
second  son  could  not  settle  at  home,  and  took  bis  cross-bow  and  went  a-hunting. 
When  he  was  tired  he  took  his  flute  and  played  on  it.  The  king  happened 
to  be  also  hunting,  and  hearing  the  music  went  up  to  the  youth,  and  said, 
14  Who  has  given  thee  leave  to  hunt  here  ?  "  "  O,  no  one."  "  To  whom  dost 
thou  belong,  then  ?  "  "I  am  the  fisherman's  son."  "  But  he  has  no  children/' 
"  If  thou  wilt  not  believe  it,  come  with  me.'1  The  king  did  so,  and  questioned 
the  fisherman,  who  told  the  whole  story,  and  the  little  bird  on  the  wall  began  to 
sing  : 

11  The  mother  sits  alone 

There  in  the  prison  small ; 
O  King  of  the  royal  blood, 

These  are  thy  children  all. 
VOL.   III.  TT 


636  Appendix:  Variants  and  Analogues* 

The  sisters  twain,  so  false, 

They  wrought  the  children  woe, 
There  in  the  waters  deep, 

Where  the  fishers  come  and  go." 

Then  the  king  took  the  fisherman,  the  three  little  children,  and  the  bird  back 
with  him  to  the  castle,  and  ordered  his  wife  to  be  taken  out  of  prison  and 
brought  before  him.  She  had  become  very  ill  and  weak,  but  her  daughter 
gave  her  some  of  the  water  of  the  fountain  to  drink  and  she  became  strong  and 
healthy.  But  the  two  false  sisters  were  burnt,  and  the  maiden  was  married  to 
the  Prince. 

Even  in  Iceland,  as  already  stated,  the  same  tale  has  long  cheered  the 
hardy  peasant's  fire-side  circle,  while  the  "  wind  without  did  roar  and  rustle." 
That:  it  should  have  reached  that  out-of-the-way  country  through  Galland's 
version  is  surely  inconceivable,  notwithstanding  the  general  resemblance  which 
it  bears  to  the  "  Histoire  des  Deux  Sceurs  jalouses  de  leur  Cadette."  It  is 
found  in  Powell  and  Magnusson's  "Legends  of  Iceland,"  second  series,  and  as 
that  excellent  work  is  not  often  met  with  (and  why  so,  I  cannot  understand), 
moreover,  as  the  story  is  told  with  much  naivete',  I  give  it  here  in  full : 


ICELANDIC  VERSION. 

NOT  very  far  from  a  town  where  dwelt  the  king  lived  once  upon  a  time  a 
farmer.  He  was  well  to  do  and  had  three  daughters  ;  the  eldest  was  twenty 
years  of  age,  the  two  others  younger,  but  both  marriageable.  Once,  when 
they  were  walking  outside  their  father's  farm,  they  saw  the  king  coming  riding 
on  horseback  with  two  followers,  his  secretary  and  his  bootmaker.  The  king 
was  unmarried,  as  were  also  those  two  men.  When  they  saw  him,  the  eldest 
of  the  sisters  said,  "  I  do  not  wish  anything  higher  than  to  be  the  wife  of  the 
king's  shoemaker."  Said  the  second,  *  And  I  of  the  king's  secretary."  Then 
the  youngest  said,  "  I  wish  that  I  were  the  wife  of  the  king  himself."  Now 
the  king  heard  that  they  were  talking  together,  and  said  to  his  followers,  "  I 
will  go  to  the  girls  yonder  and  know  what  it  is  they  were  talking  about.  It 
seemed  to  me  that  I  heard  one  of  them  say,  'The  king  himself.'"  His 
followers  said  that  what  the  girls  had  been  chattering  about  could  hardly  be  of 
much  importance.  The  king  did  not  heed  this,  however,  but  declared  that 
they  would  all  go  to  the  girls  and  have  a  talk  with  them.  This  they  did.  The 
king  then  asked  what  they  had  been  talking  about  a  moment  ago,  when  he 
and  his  men  passed  them.  The  sisters  were  unwilling  to  tell  the  truth,  but 
being  pressed  hard  by  the  king,  did  so  at  last.  Now  as  the  damsels  pleased 
the  king,  and  he  saw  that  they  were  both  handsome  and  fair-spoken, 
particularly  the  youngest  of  them,  he  said  that  all  should  be  as  they  had 
wished  it.  The  sisters  were  amazed  at  this,  but  the  king's  will  must  be  done. 
So  the  three  sisters  were  married,  each  to  the  husband  she  had  chosen.  \ 


The  Two  Sisters  who  Envied  their  CadetU.  637 

But  when  the  youngest  sister  had  become  queen,  the  others  began  to  cast  on 
ber  looks  of  envy  and  hatred,  and  would  have  her,  at  any  cost,  dragged  down 
from  her  lofty  position.  And  they  laid  a  plot  for  the  accomplishment  of  this 
their  will.  When  the  queen  was  going  to  be  confined  for  the  first  time,  her 
sisters  got  leave  to  act  as  her  midwives.  But  as  soon  as  the  child  was  born 
they  hid  it  away,  and  ordered  it  to  be  thrown  into  a  slough  into  which  all  the 
filth  was  cast.  But  the  man  to  whom  they  had  entrusted  this  task  could  not 
bring  himself  to  do  it,  so  put  the  child  on  the  bank  of  the  slough,  thinking 
that  some  one  might  find  it  and  save  its  life.  And  so  it  fell  out  ;  for  an  old 
man  chanced  to  pass  the  slough  soon  afterwards,  and  finding  a  crying  child 
on  the  bank,  thought  it  a  strange  find,  took  it  up  and  brought  it  to  his  home, 
cherishing  it  as  he  could.  The  queen's  sisters  took  a  whelp  and  showed  it  to 
the  king  as  his  queen's  offspring.  The  king  was  gtieved  at  this  tale,  but, 
being  as  fond  of  the  queen  as  of  his  own  life,  he  restrained  his  anger  and 
punished  her  not 

At  the  second  and  third  confinement  of  the  queen  her  sisters  played  the 
same  trick  :  they  exposed  the  queen's  children  in  order  to  have  them  drowned 
in  the  slough.  The  man,  however,  always  left  them  on  the  bank,  and  it  so 
happened  that  the  same  old  carl  always  passed  by  and  took  up  the  children, 
and  carried  them  home,  and  brought  them  up  as  best  he  could.  The  queen's 
sisters  said  that  the  second  time  the  queen  was  confined  she  had  given  birth 
to  a  kitten,  and  the  third  time,  to  a  log  of  wood.  At  this  the  king  waxed 
furiously  wroth,  and  ordered  the  queen  to  be  thrown  into  the  house  where  he 
kept  a  lion,  as  he  did  not  wish  this  monster  to  fill  his  kingdom  with  deformities. 
And  the  sisters  thought  that  they  had  managed  their  boat  well  and  were 
proud  of  their  success.  The  lion,  however,  did  not  devour  the  queen,  but 
even  gave  her  part  of  his  food  and  was  friendly  towards  her,  and  thus  the 
queen  lived  with  the  lion  a  wretched  enough  life,  without  anybody's 
knowing  anything  about  it. 

Now  the  story  turns  to  the  old  man  who  fostered  the  king's  children.  The 
eldest  of  these,  a  boy,  he  called  Vilhjimr,  the  second,  also  a  boy,  Sigurdr ;  the 
third  child  was  a  girl  and  her  name  is  unknown.  AH  that  came  to  him,  or  with 
whom  he  met,  the  old  man  would  ask  if  they  knew  nothing  of  the  children  he 
had  found  on  the  bank  of  the  slough.  But  no  one  seemed  to  have  the  faintest 
notion  about  their  birth  or  descent  As  the  children  grew  up  they  were  hopeful 
and  fine-looking.  The  carl  had  now  waxed  very  old,  and,  expecting  his  end,  he 
gave  the  children  this  rede,  always  to  ask  every  one  to  whom  they  spoke  for 
news  of  their  family  and  biith,  in  order  that  they  might  perchance  be  able  at  last 
to  trace  out  the  truth.  He  himself  told  them  all  he  knew  about  the  matter.  After 
this  the  old  man  died,  and  the  children  followed  closely  his  advice.  Once  there 
came  to  them  an  old  man,  of  whom  they  asked  the  same  questions  as  of  alt 
others.  He  said  he  could  not  give  them  any  hints  on  the  matter  himself,  but  that 
he  could  point  out  one  to  them  who  was  able  to  do  so.  He  told  them  that  a  short 
way  from  their  farm  was  a  large  stone,  whereupon  was  always  sitting  a  bird 


638  Appendix:    Variants  and  Analogues. 

which  could  both  understand  and  speak  the  tongue  of  men.  It  would  be  best 
for  them,  he  went  on,  to  find  this  bird ;  but  there  was  a  difficulty  in  the  matter 
to  be  got  over  first,  for  many  had  gone  there  but  none  had  ever  returned.  He 
said  that  many  king's  children  had  gone  to  this  bird  in  order  to  know  their 
future  fate,  but  they  had  all  come  short  in  the  very  thing  needed.  He  told  them 
that  whosoever  wanted  to  mount  the  stone  must  be  so  steady  as  never  to  look 
back,  whatever  he  might  hear  or  see,  or  whatever  wonders  seemed  to  take  place 
around  the  rock.  All  who  did  not  succeed  in  this  were  changed  into  stones, 
together  with  everything  they  had  with  them.  This  steadiness  no  one  had  had 
yet,  but  whosoever  had  it  could  easily  mount  the  rock,  and  having  once  done  so 
would  be  able  to  quicken  all  the  others  who  have  been  turned  to  stone  there. 
For  the  top  of  the  rock  was  flat,  and  there  was  a  trap-door  on  it,  wherein  the 
bird  was  sitting.  Underneath  the  trap-door  was  water,  the  nature  of  which  was 
that  it  would  turn  all  the  stones  back  to  life  again .  The  old  man  ended  by  say- 
ing, "  Now  he  who  succeeds  in  getting  to  the  top  is  allowed  by  the  bird  to 
take  the  water  and  sprinkle  the  stone-changed  folk,  and  call  them  to  life  again, 
just  as  they  were  before."  This  the  king's  children  thought  no  hard  task.  The 
brothers,  however,  were  the  most  outspoken  about  the  easiness  of  the  thing. 
They  thanked  the  old  man  much  for  his  story  and  took  leave  of  him. 

Not  long  after  this,  Vilhja'mr,  the  eldest  brother,  went  to  the  rock.  But 
before  he  left  he  said  to  his  brother,  that  if  three  drops  of  blood  should  fall  on 
his  knife  at  table  while  he  was  away,  Sigurdr  should  at  once  come  to  the  rock, 
for  then  it  would  be  sure  that  he  fared  like  the  others.  So  Vilhjdmr  went  away, 
following  the  old  man's  directions,  and  nothing  further  is  told  of  him  for  a  while. 
But  after  three  days,  or  about  the  time  when  his  brother  should  have  reached  the 
stone,  three  drops  of  blood  fell  upon  Sigurdr's  knife,  once,  while  at  table.  He  was 
startled  at  this  and  told  his  sister  that  he  must  needs  leave  her,  in  order  to  help 
his  brother.  He  made  the  same  agreement  with  his  sister  as  Vilhja'mr  had 
before  made  with  him.  Then  he  went  away,  and,  to  make  the  story  short,  all 
came  to  the  same  issue  with  him  as  with  his  brother,  and  the  blood-drops  fell 
on  his  sister's  knife,  at  the  time  when  Sigurdr  should  have  reached  the  stone. 

Then  the  damsel  went  herself,  to  see  what  luck  she  might  have.  She 
succeeded  in  finding  the  rock,  and  when  she  came  there  she  was  greatly  struck 
with  the  number  of  stones  that  surrounded  it,  in  every  shape  and  position. 
Some  had  the  form  of  chests,  others  of  various  animals,  while  some  again  were 
in  other  forms.  She  paid  no  heed  to  all  this,  but  going  straight  forward  to 
the  great  rock  began  climbing  it.  Then  she  heard,  all  of  a  sudden,  behind 
her  a  loud  murmur  of  human  voices,  all  talking,  one  louder  than  another,  and 
amongst  the  number  she  heard  those  of  her  brothers.  But  she  paid  no  heed 
to  this,  and  took  good  care  never  to  look  back,  in  spite  of  all  she  heard 
going  on  behind  her.  Then  she  got  at  last  to  the  top  of  the  rock,  and  the 
bird  greatly  praised  her  steadiness  and  constancy  and  promised  both  to  tell 
her  anything  she  chose  to  ask  him  and  to  assist  her  in  every  way  he  could. 
First,  she  would  have  the  surrounding  stones  recalled  to  their  natural  shapes 


The  Two  Sisters  who  Envied  their  CadetU.  639 

and  life.  This  the  bird  granted  her,  pointing  to  one  of  the  stones  and  saying, 
**  Methinks  you  would  free  that  one  from  his  spell,  if  you  knew  who  he  was." 
So  the  king's  daughter  sprinkled  water  over  all  the  stones  and  they  returned 
to  life  again,  and  thanked  her  for  their  release  with  many  fair  words.  Next 
she  asked  the  bird  who  were  the  parents  of  herself  and  her  brothers,  and  to 
whom  they  might  trace  their  descent.  The  bird  said  that  they  were  the 
children  of  the  king  of  that  country,  and  told  her  how  the  queen's  sisters  had 
acted  by  them  at  their  birth,  and  last  of  all  told  her  how  her  mother  was  in 
the  lion's  den,  and  how  she  was  nearer  dead  than  alive  from  sorrow  and  want 
of  good  food  and  comfort. 

The  stone  which  the  bird  had  pointed  out  to  the  princess  was  a  king's 
ton,  as  noble  as  he  was  handsome.  He  cast  affectionate  looks  to  his  life-giver 
and  it  was  plain  that  each  loved  the  other.  It  was  he  who  had  brought  the 
greater  part  of  the  chest-shaped  stones  thither,  the  which  were  coffers  full  of 
gold  and  jewels.  When  the  bird  had  told  to  every  one  that  which  each  wanted 
to  know,  all  the  company  of  the  disenchanted  scattered,  the  three  children  and 
the  wealthy  prince  going  together.  When  they  came  home  the  first  thing  they 
did  was  to  break  into  the  lion's  den.  They  found  their  mother  lying  in  a 
swoon,  for  she  had  lost  her  senses  on  hearing  the  house  broken  into.  They 
took  her  away,  and  she  soon  afterwards  recovered.  Then  they  dressed  her  in 
fitting  attire,  and  taking  her  to  the  palace  asked  audience  of  the  king.  This 
granted,  Vilhjamr,  Sigurdr,  and  their  sister  declared  to  the  king  that  they  were 
his  children  and  that  they  had  brought  with  them  their  mother  from  the  lion's 
den.  The  king  was  amazed  at  this  story  and  at  all  that  had  happened.  The 
sisters  of  the  queen  were  sent  for  and  questioned,  and,  having  got  into  scrapes 
by  differing  in  accounts,  confessed  at  last  their  misdeed  and  told  the  truth. 
They  were  thrown  before  the  same  lion  that  the  queen  had  been  given  to,  and 
it  tore  them  to  pieces  immediately  and  ate  them  up,  hair  and  all. 

Now  the  queen  took  her  former  rank,  and  a  banquet  was  held  in  joy  at  this 
happy  turn  of  affairs,  and  for  many  days  the  palace  resounded  with  the  glee  of 
the  feast.  And  at  the  end  of  it  the  foreign  prince  wooed  the  king's  daughter 
and  gained  easily  her  hand,  and  thus  the  banquet  was  begun  afresh  and 
became  the  young  people's  marriage -feast.  Such  glee  has  never  been  witnessed 
in  any  other  kingdom.  After  the  feast  the  strange  prince  returned  to  his  home 
with  his  bride  and  became  king  after  his  father.  Vilhjamr  also  married  and 
took  the  kingdom  after  his  father.  Sigurdr  married  a  king's  daughter  abroad, 
and  became  king  after  the  death  of  his  father-in-law ;  and  all  of  them  lived  in 
luck  and  prosperity.  And  now  is  the  story  ended 

From  bleak  Iceland  to  sunny  India  is  certainly  a  "far  cry,"  but  we  had 
already  got  half-way  thither  in  citing  the  Egypto-Arabian  versions,  and  then 
turned  westwards  and  northwards.  We  must  now,  however,  go  all  the  way  to 
Bengal  for  our  next  form  of  the  story,  which  is  much  simpler  in  construction 
than  any  of  the  foregoing  versions,  and  may  be  considered  as  a  transition 


640  Appendix.    Variants  and  Analogues. 

stage  of  the  tale  in  its  migration  to  Europe.  This  is  an  abridgment  of  the 
story— not  of  Envious  Sisters  but  of  jealous  co-wives— from  the  Rev.  Lai 
Bahari  Day's  "  Folk-Tales  of  Bengal," l  a  work  of  no  small  value  to  students  of 
the  genealogy  of  popular  fictions  : 

BENGALI  VERSION. 

A  CERTAIN  King  had  six  wives,  none  of  whom  had  children,  in  spite  of  doctors 
and  all  sorts  of  doctors'  stuff.  He  was  advised  by  his  ministers  to  take  a  seventh 
wife.  There  was  in  the  city  a  poor  woman  who  earned  her  livelihood  by  gather- 
ing cow-dung  from  the  fields,  kneading  it  into  cakes,  which,  after  drying  in  the 
sun,  she  sold  for  fuel.  She  had  a  very  beautiful  daughter,  who  had  contracted 
friendship  with  three  girls  much  above  her  rank,  namely,  the  daughter  of  the 
King's  minister,  the  daughter  of  a  rich  merchant,  and  the  daughter  of  the  King's 
chaplain.  It  happened  one  day  that  all  four  were  bathing  together  in  a  tank 
near  the  palace,  and  the  King  overheard  them  conversing  as  follows  :  Said  the 
minister's  daughter,  "The  man  who  marries  me  won't  need  to  buy  me  any 
clothes,  for  the  cloth  I  once  put  on  never  gets  soiled,  never  gets  old,  and  never 
tears.''  The  merchant's  daughter  said,  "  And  my  husband  will  also  be  a  happy 
man,  for  the  fuel  which  I  use  in  cooking  never  turns  to  ashes,  but  serves  from 
day  to  day,  and  from  year  to  year."  Quoth  the  chaplain's  daughter,  "  My 
husband  too  will  be  a  happy  man,  for  when  once  I  cook  rice  it  never  gets 
finished  ;  no  matter  how  much  we  may  eat,  the  original  quantity  always  remains 
in  the  pot.1'2  Then  said  the  poor  woman's  daughter, "And  the  man  who  marries 
me  will  also  be  happy,  for  I  shall  give  birth  to  twin  children,  a  son  and  a 
daughter  ;  the  girl  will  be  divinely  beautiful,  and  the  boy  will  have  a  moon  on 
his  forehead  and  stars  on  the  palms  of  his  hands. 

The  King  didn't  care  to  have  any  of  the  three  young  ladies,  but  resolved  at 
once  to  marry  the  fourth  girl,  who  would  present  him  with  such  extraordinary 
twin  children,  notwithstanding  her  humble  birth,  and  their  nuptials  were 
celebrated  in  due  form,  much  to  the  chagrin  of  his  six  -wives.  Some  time  after 
the  King  had  occasion  to  go  for  six  months  to  another  part  of  his  dominions, 
and  when  about  to  set  out  he  told  his  new  wife  that  he  expected  her  to  be  con- 
fined before  the  period  of  his  absence  was  expired^  and  that  he  would  like  to  be 
present  with  her  at  the  time,  lest  her  enemies  (her  co-wives)  might  do  her  some 
injury.  So  giving  her  a  golden  bell  he  bade  her  hang  it  in  her  room,  and  when 
the  pains  of  labour  came  on  to  ring  it,  and  he  would  be  with  her  in  a  moment,  no 
matter  where  he  might  be  at  the  time  ;  but  she  must  only  ring  it  when  her  labour 
pains  began.  The  six  other  wives  had  overheard  all  this,  and  the  day  after  the 
King  had  departed  went  to  the  new  wife's  room  and  affected  to  admire  the 
golden  bell,  and  asked  her  where  she  got  it  and  what  was  its  use.  The  unsuspect- 

1  London  :  Macmillan  and  Co.,  p.  236  ff. 

a  This  recalls  the  biblical  legend  of  the  widow's  cruse,  which  has  its  exact  counterpart 
in  Singhalese  folk-lore. 


The  Two  Sisters  who  Envied  their  Cadet te.  641 

ing  creature  told  them  its  purpose,  upon  which  they  all  exclaimed  that  it  was 
impossible  the  King  could  hear  it  ring  at  the  distance  of  hundreds  of  miles,  and 
besides,  how  could  the  King  travel  such  a  distance  in  the  twinkling  of  an  eye  ? 
They  urged  her  to  ring  the  bell  and  convince  herself  that  what  the  King  had 
said  to  her  was  all  nonsense.  So  she  rang  the  bell,  and  the  King  instantly 
appeared,  and  seeing  her  going  about  as  usual,  he  asked  her  why  she  had 
summoned  him  before  her  time.  Without  saying  anything  about  the  six  other 
wives,  she  replied  that  she  had  rung  the  bell  merely  out  of  curiosity  to  know  if 
what  he  had  said  was  true.  The  King  was  angry,  and,  telling  her  distinctly  she  was 
was  not  to  ring  the  bell  until  the  labour  pains  came  upon  her,  went  away  again. 
Some  weeks  after  the  six  wives  once  more  induced  her  to  ring  the  bell,  and 
when  the  King  appeared  and  found  she  was  not  about  to  be  confined  and  that 
she  had  been  merely  making  another  trial  of  the  bell  (for,  as  on  the  former 
occasion,  she  did  not  say  that  her  co-wives  had  instigated  her),  he  was  greatly 
enraged,  and  told  her  that  even  should  she  ring  when  in  the  throes  of  childbirth 
he  should  not  come  to  her,  and  then  went  away.  At  last  the  day  of  her  con- 
finement arrived,  and  when  she  rang  the  bell  the  King  did  not  come.1  The  six 
jealous  wives  seeing  this  went  to  her  and  said  that  it  was  not  customary  for  the 
ladies  of  the  palace  to  be  confined  in  the  royal  apartments,  and  that  she  must 
go  to  a  hut  near  the  stables.  They  then  sent  for  the  midwife  of  the  palace,  and 
heavily  bribed  her  to  make  away  with  the  infant  the  moment  it  was  born.  The 
seventh  wife  gave  birth,  as  she  had  promised,  to  a  son  who  had  a  moon  on  his 
forehead  and  stars  on  the  palms  of  his  hands,  and  also  to  an  uncommonly  beau- 
tiful  girl  The  midwife  had  come  provided  with  a  couple  of  newly-littered  pups, 
which  she  set  before  the  mother,  saying,  "  You  have  given  birth  to  these,"  and 
took  away  the  twin-children  in  an  earthen  vessel,  while  the  mother  was  in- 
sensible.  The  King,  though  he  was  angry  with  his  seventh  wife,  yet  recollecting 
that  she  was  to  give  birth  to  an  heir  to  his  throne,  changed  his  mind,  and  came 
to  see  her  the  next  morning.  The  pups  were  produced  before  the  King  as  the 
offspring  of  his  new  wife,  and  great  was  his  anger  and  vexation.  He  gave  orders 
that  she  should  be  expelled  from  the  palace,  clothed  in  leather,  and  employed 
in  the  market-place  to  drive  away  crows  and  keep  off  dogs,  all  of  which  was 
done  accordingly. 

The  midwife  placed  the  vessel  containing  the  twins  along  with  the  unburnt 
clay  vessels  which  a  potter  had  set  in  order  and  then  gone  to  sleep,  intending 
to  get  up  during  the  night  and  light  his  furnace  ;  in  this  way  she  thought  the 
little  innocents  would  be  reduced  to  ashes.  It  happened,  however,  that  the 
potter  and  his  wife  overslept  themselves  that  night,  and  it  was  near  daybreak 
when  the  woman  awoke  and  roused  her  husband.  She  then  hastened  to  the 
furnace,  and  to  her  surprise  found  all  the  pots  thoroughly  baked,  although  no 
fire  had  been  applied  to  them.  Wondering  at  such  good  luck,  she  summoned 
her  husband,  who  was  equally  astonished  and  pleased,  and  attributed  it  all  to 
•  —  -  > 

1  This  recalls  the  story  of  the  herd-boy  who  cried  "  Wolf !  wolf !" 


642  Appendix :    Variants  and  A  nalogues. 

some  benevolent  deity.  In  turning  over  the  pots  he  came  upon  the  one  in 
which  the  twins  were  placed,  and  the  wife  looking  on  them  as  a  gift  from  heaven 
(for  she  had  no  children)  carried  them  into  the  house  and  gave  out  to  the 
neighbours  that  they  had  been  borne  by  herself.  The  children  grew  in  stature 
and  in  strength  and  when  they  played  in  the  fields  were  the  admiration  of  every 
one  that  saw  them.  They  were  about  twelve  years  of  age  when  the  potter  died, 
and  his  wife  threw  herself  on  the  pyre  and  was  burnt  with  her  husband's  body. 
The  boy  with  the  moon  on  his  forehead  (which  he  always  kept  concealed  with 
a  turban,  lest  it  should  attract  notice)  and  his  beautiful  sister  now  broke  up  the 
potter's  establishment,  sold  his  wheel  and  pots  and  pans,  and  went  to  the  baza> 
in  the  King's  city,  which  they  had  no  sooner  entered  than  it  was  lit  up  brilliantly. 
The  shopkeepers  thought  them  divine  beings  and  built  a  house  for  them  in  the 
bazar.  And  when  they  used  to  ramble  about  they  were  always  followed  at  a 
distance  by  the  woman  clothed  in  leather  who  was  appointed  by  the  King  to 
drive  away  the  crows,  and  by  some  strange  impulse,  she  also  used  to  hang 
about  their  house.i 

The  youth  presently  bought  a  horse  and  went  hunting  in  the  neighbouring 
jungles.  It  happened  one  day,  while  following  the  chase,  that  the  King  met 
him,  and,  struck  with  his  beauty,  felt  an  unaccountable  yearning  for  him.1  As  a 
deer  went  past  the  youth  shot  an  arrow  and  in  so  doing  his  turban  fell  off,  on 
which  a  bright  light,  like  that  of  the  moon,  was  seen  shining  on  his  forehead. 
When  the  King  perceived  this,  it  brought  to  his  mind  the  son  with  the  moon 
on  his  forehead  and  stars  on  the  palms  of  his  hands  who  was  to  have  been 
born  of  his  seventh  queen,  and  would  have  spoken  with  the  youth,  but  he 
immediately  galloped  off.  When  the  King  reached  home  his  six  wives 
observing  his  sadness  asked  him  its  cause,  and  he  told  them  of  the  youth  he 
had  seen  in  the  forest  with  a  moon  on  his  forehead.  They  began  to  wonder  if 
the  twins  were  not  still  alive,  and  sending  for  the  midwife  closely  questioned 
her  as  to  the  fate  of  the  children.  She  stoutly  declared  that  she  had  herself 
seen  them  burnt  to  ashes,  but  she  would  find  out  who  the  youth  was  whom  the 
King  "had  met  while  hunting.  She  soon  ascertained  that  two  strangers  were 
living  in  a  house  in  the  bazdr  which  the  shopkeepers  had  built  for  them,  and 
when  she  entered  the  house  the  girl  was  alone,  her  brother  having  gone  into  the 
jungle  to  hunt.  Pretending  to  be  her  aunt,  the  old  woman  said  to  her,  "  My 
dear  child,  you  are  so  beautiful,  you  require  only  the  kataki  *  flower  to  properly 
set  off  your  charms.  You  should  tell  your  brother  to  plant  a  row  of  that  flower 
in  your  courtyard."  "  I  never  saw  that  flower,"  said  the  girl.  "  Of  course  not  ; 
how  could  you  ?  It  does  not  grow  in  this  country,  but  on  the  other  side  of  the 
ocean.  Your  brother  may  try  and  get  it  for  you,  if  you  ask  him."  This 
suggestion  the  old  trot  made  in  the  hope  that  the  lad  would  lose  his  life  in 


1  Again  the  old  notion  of  maternal  and  paternal  instincts  ;  but  the  children  don't  often 
seem  in  folk-tales,  to  have  a  similar  impulsive  affection  for  their  unknown  parents. 

2  Coletropis  giganfea. 


The  Two  Sisters  who  Envied  their  CadetU.  643 

venturing  to  obtain  the  flower.  When  he  returned  and  his  sister  told  him  of 
the  visit  of  their  aunt  and  asked  him  to  get  her  \\\t  kataki  flower,  on  which  she 
had  set  her  heart,  he  at  once  consented,  albeit  he  thought  the  woman  had 
imposed  upon  his  sister  by  calling  herself  their  aunt. 

Next  morning  he  rode  off  on  his  fleet  horse,  and  arriving  on  the  borders  of 
an  immense  forest  he  saw  a  number  of  rikshasf1  roaming  about,  he  went 
aside  and  shot  with  his  arrows  some  deer  and  rhinoceroses  and  then  approaching 
the  rdkshasfs  called  out,  "  O  auntie  dear,  your  nephew  is  here."  A  huge  rak- 
shasi  strode  towards  him  and  said,  "  O,  you  are  the  youth  with  the  moon  on 
your  forehead  and  stars  on  the  palms  of  your  hands.  We  were  all  expecting 
you,  but  as  you  have  called  me  aunt,  I  will  not  eat  you.  What  is  it  you  want  ? 
Have  you  brought  anything  for  me  to  eat  ?  "  The  youth  gave  her  the  game  he 
had  killed,  and  she  began  devouring  it.  After  swallowing  all  the  carcases  she 
said,  "  Well,  what  do  you  want  ?  "  He  answered,  *'  I  want  some  kataki  flowers 
for  my  sister."  She  told  him  it  would  be  very  difficult  for  him  to  get  them,  as 
they  were  guarded  by  seven  hundred  rakshasas,  but  if  he  was  determined  to 
attempt  it,  he  had  better  first  go  to  his  uncle  on  the  north  side  of  the  jungle.  He 
goes,  and  greets  the  rakshasa,  calling  him  uncle,  and  having  regaled  him  with 
deer  and  rhinoceroses  as  he  had  done  his  "  aunt,"  the  rdkshasa  tells  him  that 
in  order  to  obtain  the  flower  he  must  go  through  an  impenetrable  forest  of 
kachiri*)  and  say  to  it,  "O  mother  kachiri^  make  way  for  me, else  I  perish," 
npon  which  a  passage  will  be  opened  for  him.  Next  he  will  come  to  the  ocean, 
which  he  must  petition  in  the  same  terms,  and  it  would  make  a  way  for  him. 
After  crossing  the  ocean  he'll  come  to  the  gardens  where  the  kataki  blooms. 
The  forest  opens  a  passage  for  the  youth,  and  the  ocean  stands  up  like  two 
walls  on  either  side  of  him,  so  that  he  passes  over  dryshod.3  He  enters  the 
gardens  and  finds  himself  in  a  grand  palace  which  appeared  unoccupied.  In 
one  of  the  apartments  he  sees  a  young  damsel  of  more  than  earthly  beauty 
asleep  on  a  golden  bed,  and  going  near  discovers  a  stick  of  gold  lying  near 
her  head  and  a  stick  of  silver  near  her  feet.  Taking  them  in  his  hand,  by 
accident  the  gold  stick  fell  upon  the  feet  of  the  sleeping  beauty,  when  she 
instantly  awoke,  and  told  him  she  knew  that  he  was  the  youth  with  the  moon 
on  his  forehead  and  stars  on  the  palms  of  his  hands  ;  that  the  seven  hundred 
rdkshasas  who  guarded  the  kataki  flowers  were  then  out  hunting,  but  would 
return  by  sundown,  and  should  they  find  him  they'd  eat  him.  A  rikshasf  had 
brought  her  from  her  father's  palace,  and  is  so  fond  of  her  that  she  will  not 
allow  her  to  return  home.  By  means  of  the  gold  and  silver  sticks  the  rdkshasf 
kills  her  when  she  goes  off  in  the  morning,  and  by  means  of  them  also  she  is 


1  Rakshasas  and  rakshasis  are  male  and  female  demons,  or  ogtes,  in  the  Hindu 
mythology. 

3  Literally,  the  king  of  birdst  a  fabulous  species  of  horse  remarkable  for  swiftness, 
which  plays  an  important  part  in  Tamil  stories  and  romances. 

'  Here  we  have  a  parallel  to  the  biblical  legend  of  the  passage  of  the  Israelites 
dryshod  over  the  Red  Sea. 


644  Appendix:   Variants  and  Analogues. 

revived  when  she  comes  back  in  the  evening.    He  had  better  flee  and  save  his 
life.    But  the  youth  told  her  he  would  not  go  away  without  the  kataki  flower, 
moreover,  that  he  would  take  her  also  with  him.    They  spent  the  day  in 
walking  about  the  gardens,  and  when  it  was  drawing  near  the  time  for  the 
return  of  the  ra"kshasas,  the  youth  concealed  himself  under  a  great  heap  of  the 
kataki  flower  which  was  in  one  of  the  rooms,  having  first  "  killed  "  the  damsel 
by  touching  her  head  with  the  golden  stick.    The  return  of  the  seven  hundred 
rdkshasas  was  like  the  noise  of  a  mighty  tempest.    One  of  them  entered  the 
damsel's  room  and  revived  her,  saying  at  the  same  time,  "  I  smell  a  human 
being !  "  i  The  damsel  replied,  "  How  can  a  human  being  come  to  this  place  ? M 
and  the  raMcshasa  was  satisfied.    During  the  night  the  damsel  worms  out  of  the 
ralcshasf  who  was  her  mistress  the  secret  that  the  lives  of  the  seven  hundred 
rdkshasas  depended  on  the  lives  of  a  male  and  female  bee,  which  were  in  a 
wooden  box  at  the  bottom  of  a  tank,  and   that   the  only  person  who  could 
seize  and  kill  those  bees  was  a  youth  with  a  moon  on  his  forehead  and  stars 
on  the  palms  of  his  hands — but  there  could  be  no  such  youth,  and  so  their 
Jives  were  safe.2    When  the  ra"kshasas  had  all  gone  out  as  usual  next  morning, 
the  damsel,  having  been    revived    by  the  youth,  told  him  how   the  demons 
could  be  killed,  and,  to  be  brief,  he  was  not  slow  to  put  her  directions  into 
practice.    After  the  death  of  the  seven  hundred   rdkshasas,  the  youth   took 
some  of  the  kataki  flowers  and  left  the  palace  accompanied  by  the  beautiful 
damsel,  whose  name  was  Pushpavati.    They  passed  through  the  ocean  and 
forest  of  kachiri  in  safety,  and  arriving  at  the  house  in  the  bazdr  the  youth 
with    the  moon  on   his  forehead   presented   the  kataki  flower   to  his  sister. 
Going  out   to  hunt   the  next  day,  he  met   the  king,  and   his  turban    again 
falling  off  as  he  shot  an  arrow,  the  King  saw  the  moon  on  his  forehead  and 
desired  his  friendship.     The  youth  invited  the  King  to  his  house,  and  he  went 
thither  at  midday.     Pushpavati  then  told  the  King  (for  she  knew  the  whole 
story  from  first  to  last)  how  his  seventh  wife  had  been  induced   by  his  six 
other  wives  to  ring  the  bell  twice  needlessly  ;  how  she  gave  birth  to  a  boy  and 
a  girl,  and  pups  were  substituted  for  them ;  how  the  twins  were  miraculously 
saved  and  brought  up  in  the  house  of  a  potter,  and  so  forth.    When  she  had 
concluded  the  King  was  highly  enraged,  and  next  day  caused  his  six  wicked 
wives  to  be  buried  alive.     The  seventh  queen  was  brought  from  the  market- 
place and  reinstated   in  the  palace,  and  the  youth  with  a  moon  on  his  fore- 
head and  stars  on  the  palms  of  his  hands  lived  happily  with  his  beautiful 
twin-sister. 


1  Demons,  ogres,  trolls,  giants,  et  hoc  genus  omne,  never  fail  to  discover  the  presence 
of  human  beings  by  their  keen  sense  of  smelling.     "  Fee,  faw,  fum  !  I  smell  the  blood 
of  a  British  man,"  cries  a  giant  when  the  renowned  hero  Jack  is  concealed  in  his  castle. 
*4  Fum !    fum !    sento  odor    christianum,''    exclaims    an    ogre   in    Italian    folk-tales. 
"  Femme,  je  sens  la  viande  frafche,  la  chair  de  chretien  !  "  says  a  giant  to  his  wife  in 
French  stories. 

2  In  my  "  Popular  Tales  and  Fictions  "  a  number  of  examples  are  cited  of  life  depend- 
ing on  some  extraneous  object — vol.  i.  pp.  347-351. 


The  Two  Sisters  who  Envied  their  Cadette.,  645 

In  two  other  Hindu  versions  known  to  me— but  the  story  is  doubtless  as 
widely  spread  over  India  as  we  have  seen  it  to  be  over  Europe — only  the 
leading  idea  of  Gal  land's  tale  reappears,  though  one  of  them  suggests  the 
romance  of  "  Helyas,  the  Knight  of  the  Swan,"  namely,  the  story  called 
"  Truth's  Triumph,"  in  Miss  Frere's  "Old  Deccan  Days,"  p.  55  ff.  Here  a 
raja*  and  his  minister  walking  together  come  to  a  large  garden,  where  is  a 
4ri«£a/-tree  bearing  100  fruits  but  having  no  leaves,  and  the  minister  says  to 
the  rija  that  whosoever  should  marry  the  gardener's  daughter  should  have 
by  her  100  boys  and  one  girl.  The  raja  espoused  the  maiden,  much  to  the 
vexation  of  the  12  wives  he  had  already,  and  then  follows  a  repetition  of  the 
golden  bell  affair,  as  in  the  Bengalf  version.  Drapadi  Bai,  the  gardener's 
daughter  and  the  new  ranf,  gives  birth  "right  off,"  to  100  sons  and  a 
daughter,  all  of  whom  are  thrown  by  the  nurse  on  a  dust-heap  in  which  are 
a  great  number  of  rat-holes,  the  jealous  co-wives  fully  expecting  that  the 
voracious  rodents  would  quickly  eat  them  up.  The  nurse  tells  the  young 
ranf  .that  her  children  had  turned  into  stones ;  such  is  also  the  story  the  12 
co-wives  tell  the  raja  on  his  return,  and  he  orders  poor  Drapadi  Bai  to  be 
imprisoned  for  life.  But  the  rats,  so  far  from  devouring  the  children,  nourished 
them  with  the  utmost  care.  It  comes  to  the  knowledge  of  the  12  co-wives 
that  the  children  are  still  alive ;  they  are  discovered  and  turned  into  crows — 
all  save  the  little  girl,  who  luckily  escapes  the  fate  of  her  100  brothers,  gets 
married  to  a  great  raja*,  and  has  a  son  named  Ramchandra,  who  effected  the 
restoration  to  human  form  of  his  crow-uncles  by  means  of  magic  water  which 
he  obtained  from  a  rakshasf. 

The  other  story  referred  to  is  No.  xx.  of  Miss  Stokes*  "Indian  Fairy 
Tales,"  which  Mr.  Coote  could  not  have  read,  else  he  would  not  have  been  at 
the  trouble  to  maintain  it  was  impossible  that  Galland  derived  his  tale  from 
it :  "so  long,"  says  he,  "as  that  story  remained  in  the  country  of  its  birth — 
India— it  was  absolutely  inaccessible  to  him,  for,  great  traveller  as  he  was,  he 
never  visited  that  far-off  portion  of  the  East."  The  fact  is,  this  Hindu  story 
only  resembles  Galland's,  and  that  remotely,  in  the  opening  portion.  Seven 
daughters  of  a  poor  man  played  daily  under  the  shady  trees  in  the  king's 
garden  with  the  gardener's  daughter,  and  she  used  to  say  to  them,  "  When  I 
am  married  I  shall  have  a  son— such  a  beautiful  boy  as  he  will  be  has 
never  been  seen.  He  will  have  a  moon  on  his  forehead  and  a  star  on  his 
chin,"  and  they  all  laughed  at  her.  The  king,  having  overheard  what  she 
so  often  repeated,  married  her,  though  he  had  already  four  wives.  Then 
follows  the  golden  bell  affair  again,  with  a  kettledrum  substituted.  When 
the  young  queen  is  about  to  be  confined  her  co-wives  tell  her  it  is  the  custom 
to  bind  the  eyes  of  women  in  her  condition,  to  which  she  submits,  and  after 
she  has  borne  the  wonderful  boy  she  promised  to  do,  they  tell  her  she  has  been 
delivered  of  a  stone.  The  king  degraded  her  to  the  condition  of  a  kitchen 
servant  and  never  spoke  to  her.  The  nurse  takes  the  baby  in  a  box  and 
buries  it  in  the  jungle.  But  the  king's  dog  had  followed  her,  and  when  ;he  went 


646  Appendix:    Variants  and  Analogues. 

off  he  took  the  box  out  of  the  earth  and  swallowed  the  baby.  Six  months 
after  the  dog  brings  him  up,  caresses  him  and  swallows  him  again.  He  does 
likewise  at  the  end  of  a  year,  and  the  dog's  keeper,  having  seen  all  told  the 
four  wives.  They  say  to  the  king  the  dog  had  torn  their  clothes,  and  he 
replies,  he'll  have  the  brute  shot  to-morrow.  The  dog  overhears  this  and  runs 
off  to  the  king's  cow  ;  he  induces  her  to  save  the  child  by  swallowing  him, 
and  the  cow  consents.  Next  day  the  dog  is  shot,  and  so  on  :  the  cow  is  to  be 
killed  and  induces  the  king's  horse  to  swallow  the  child,  and  so  on. — There 
may  have  been  originally  some  mystical  signification  attached  to  this  part  of 
the  tale,  but  it  has  certainly  no  connection  with  our  story.1 

I  had  nearly  omitted  an  Arabian  version  of  the  outcast  infants  which 
seems  to  have  hitherto  escaped  notice  by  story-comparers.  Moreover,  it 
occurs  in  a  text  of  The  Nights,  to  wit,  the  Wortley- Montague  MS.,  Nights  472 
-483,  in  the  story  of  Abou  Neut  and  Abou  Neeuteen  =  Abu  Niyyet  and  Abu" 
Niyyeteyn,  according  to  Dr.  Redhouse  ;  one  of  those  translated  by  Jonathan 
Scott  in  vol.  vi.  of  his  edition  of  the  "Arabian  Nights,"  where,  at  p.  227,  the 
hero  marries  the  King's  youngest  daughter  and  the  King  in  dying  leaves  him 
heir  to  his  throne,  a  bequest  which  is  disputed  by  the  husbands  of  the  two 
elder  daughters.  The  young  queen  is  brought  to  bed  of  a  sonr  and  her  sisters 
bribe  the  midwife  to  declare  that  she  has  given  birth  to  a  dog  and  throw  the 
infant  at  the  gate  of  one  of  the  royal  palaces .  The  same  occurs  when  a  second 
son  is  born.  But  at  the  third  lying-in  of  the  princess  her  husband  takes  care  to 
be  present,  and  the  beautiful  daughter  she  brings  forth  is  saved  from  the 
clutches  of  her  vindictive  sisters.  The  two  little  princes  are  taken  up  by  a 
gardener  and  reared  as  his  own  children.  In  course  of  time,  it  happened  that 
the  King  (Abu  Neeut)  and  his  daughter  visited  the  garden  and  saw  the  two 
little  boys  playing  together  and  the  young  princess  felt  an  instinctive  affection 
for  them,  and  the  King,  finding  them  engaged  in  martial  play,  making  clay- 
horses,  bows  and  arrows,  &c.,  had  the  curiosity  to  inquire  into  their  history. 
The  dates  when  they  were  found  agreed  with  those  of  the  queen's  delivery ;  the 
midwife  also  confessed  ;  and  the  King  left  the  guilty  parties  to  be  punished  by 
the  pangs  of  their  own  consciences,  being  convinced  that  envy  is  the  worst  of 
torments.  The  two  young  princes  were  formally  acknowledged  and  grew  up  to 
follow  their  father's  example. 

We  must  go  back  to  India  once  more  if  we  would  trace  our  tale  to  what  is 
perhaps  its  primitive  form,  and  that  is  probably  of  Buddhist  invention  ;  though 

1  In  the  Tamil  story-book,  the  English  translation  of  which  is  called  "  The  Dravidian 
Nights'  Entertainments,"  a  wandering  princess,  finding  the  labour-pains  coming  upon 
her,  takes  shelter  in  the  house  of  a  dancing-woman,  who  says  to  the  nurses,  "  If  she 
gives  birth  to  a  daughter,  it  is  well  [because  the  woman  could  train  her  to  follow  her  own 
'  profession  '],  but  if  a  son,  I  do  not  want  him  ; — close  her  eyes,  remove  him  to  a  place 
where  you  can  kill  him,  and  throwing  a  bit  of  wood  on  the  ground  tell  her  she  has 
given  birth  to  it."— I  daresay  that  a  story  similar  to  the  Bengali  version  exists  among 
the  Tamils. 


The  Two  Sisters  who  Envied  thtir  Cadette.  647 

it  is  quite  possible  this  may  be  one  of  the  numerous  fictions  which  have  been 
cime  out  of  mind  the  common  heritage  of  nearly  all  peoples,  and  some  of  which 
the  early  Buddhists  adapted  to  their  own  purposes.  Be  this  as  it  may,  in  the 
following  tale,  from  Dr.  Mitra's  "Sanskrit  Buddhist  Literature  of  Nepal" 
(Calcutta  :  1882),  pp.  65,  66,  we  seem  to  have  somewhat  like  the  germ  of  the 
Enviov  s  Sisters  : 

BUDDHIST  VERSION. 

KING  BRAHMADATTA  picked  up  in  Kampilla  a  destitute  girl  named  Pad- 
ma*  vatf,  who  scattered  lotuses  at  every  step  she  moved,  and  made  her  his 
favourite  queen.  She  was  very  simple-minded.  Other  queens  used  to  play 
tricks  upon  her,  and  at  the  time  of  her  first  delivery  cheated  her  most  shame- 
fully. The  wicked  ladies  said  to  her  on  that  occasion,  "  Dear  Padmd,  you  are 
a  rustic  girl ;  you  do  not  know  how  to  give  birth  to  a  royal  child.  Let  us  help 
you."  She  yielded.  They  covered  her  eyes,  threw  into  the  river  the  twin  boys 
she  had  brought  forth,  and  smeared  her  face  with  blood.  They  deceived  her 
by  telling  her  that  it  was  only  a  lump  of  flesh  that  she  had  given  birth  to,  and 
it  had  been  thrown  into  the  river.  At  the  same  time  they  informed  her 
husband  that  Padmi  had  eaten  up  her  two  new-born  sons.  The  King 
enraged  at  her  inhuman  conduct,  ordered  her  to  instant  execution.  But 
there  was  a  shrewd  man  in  the  court  who  privately  saved  her  life.  A  divinity 
appeared  to  the  King  in  a  dream,  and  revealed  the  whole  truth  to  him.  The 
King  made  a  strict  investigation  in  the  harem,  and  found  that  Padm&vatf  had 
been  perfectly  innocent.  He  became  disconsolate,  and  gave  vent  to  loud 
lamentations.  Soon  after  some  fishermen  appeared  at  court  and  presented  the 
King  with  two  infants,  who  betrayed  their  royal  lineage  by  the  resemblance 
which  their  features  bore  to  those  of  the  King.  They  were  reported  to  have 
been  found  in  a  vessel  floating  on  the  river.  The  courtier  who  saved  Padm£'s 
life  now  wished  to  produce  her  before  the  King,  but  she  refused  to  return  and 
proceeded  to  her  father's  hermitage.  After  the  death  of  her  father  she  travelled 
through  various  places  in  the  habit  of  a  devotee ;  and  in  the  course  of  her 
peregrinations  she  stopped  at  Banares,  from  whence  Brahmadatta  conducted 
her  to  his  capital  with  great  honour. 

I  am  of  opinion  that  this  Buddhist  tale  is  the  original  form  of  the  "  Envious 
Sisters  '* — that  it  ended  with  the  restoration  of  the  children  and  the  vindication 
of  the  innocence  of  their  mother.  The  second  pan  of  our  story  has  no  necessary 
connection  with  the  first,  the  elements  of  which  it  is  composed  beinf;  found  in 
scores— nay,  hundreds— of  popular  fictions  in  every  country  :  the  quest  of 
wonderful  or  magical  objects  ;  one  brother  setting  out,  and  by  neglecting  to 
follow  the  advice  tendered  him  by  some  person  he  meets  on  his  way,  he  comes 
to  grief ;  a  second  brother  follows,  with  the  same  result ;  and  it  is  reserved  for 
the  youngest,  and  the  least  esteemed,  to  successfully  accomplish  the  adventure. 


648  Appendix:   Variants  and  Analogues, 

In  the  second  part  of  the  "  Envious  Sisters,"  the  girl,  the  youngest  of  the  three 
children,  plays  the  part  of  the  usual  hero  of  folk-tales  of  this  class.  There  is, 
generally,  a  seemingly  wretched  old  man — a  hideous,  misshapen  dwarf — or  an 
ugly,  decrepit  old  woman — who  is  treated  with  rudeness  by  the  two  elder 
adventurers,  so  they  do  not  speed  in  their  enterprise ;  but  the  youngest 
addresses  the  person  in  respectful  terms— shares  his  only  loaf  with  him— and 
is  rewarded  by  counsel  which  enables  him  to  bring  his  adventure  to  a  successful 
end.  In  the  "Envious  Sisters,"  which  I  cannot  but  think  Galland  has  garbled 
from  his  original,  the  eldest  clips  the  beard  of  the  hermit,  and  presumably  the 
second  does  the  same,  since  we  are  told  he  found  the  hermit  in  the  like  condition 
(albeit,  his  beard  had  been  trimmed  but  a  few  days  before).  Each  of  them 
receives  the  same  instructions.  In  a  true  folk-tale  the  two  elder  brothers  would 
treat  the  old  man  with  contempt  and  suffer  accordingly,  while  the  youngest 
would  cut  his  nails  and  his  beard,  and  make  him  more  comfortable  in  his  person. 
We  do  not  require  to  go  to  Asiatic  folk-lore  for  tales  in  which  the  elements  of 
the  second  part  of  the  "  Envious  Sisters  "  are  to  be  found.  In  the  German  story 
of  the  Fox's  Brush  there  is  a  quest  of  a  golden  bird.  The  first  brother  sets  off 
in  high  hope  ;  on  the  road  he  sees  a  fox,  who  calls  out  to  him  not  to  shoot  at  it, 
and  says  that  farther  along  the  road  are  two  inns,  one  of  which  is  bright  and 
cheerful  looking,  and  he  should  not  go  into  it,  but  rather  into  the  other,  even 
though  it  does  not  look  very  inviting.  He  shoots  at  the  fox  and  misses  it,  then 
continues  his  journey,  and  puts  up  at  the  fine  inn,  where  amidst  riot  and  revel  he 
forgets  all  about  the  business  on  which  he  had  set  out.  The  same  happens  -to 
the  second  brother.  But  the  youngest  says  to  the  fox  that  he  will  not  shoot  it, 
and  the  fox  takes  him  on  its  tail  to  the  small  inn,  where  he  passes  a  quiet  night, 
and  in  the  morning  is  conveyed  by  the  fox  to  the  castle,  wherein  is  the  golden 
bird  in  a  wooden  cage,  and  so  on.  Analogous  stories  to  this  are  plentiful 
throughout  Europe  and  Asia ;  there  is  one,  I  think,  in  the  Wortley  Montague 
MS.  of  The  Nights. 

In  Straparola's  version  of  the  "  Envious  Sisters,"  when  the  children's  hair  is 
combed  pearls  and  precious  stones  fall  out  of  it,  whereby  their  foster-parents 
become  rich  ;  this  is  only  hinted  at  in  Galland's  story  :  the  boy's  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  ; "  not  another  word  is  afterwards  said  of  this,  while  in  the  modern 
Arabic  version  the  children  are  finally  identified  by  their  mother  through  such 
peculiarities.  The  silver  chains  with  which  the  children  are  born  in  the  romance 
of  "  Helyas,  the  Knight  of  the  Swan,"  correspond  with  the  "  gold  star  "  etc.  on 
the  forehead  in  other  stories.  It  only  remains  to  observe  that  the  Bird  of  our 
tale  who  in  the  end  relates  the  history  of  the  children  to  their  father,  is 
represented  in  the  modern  Arabic  version  by  the  fairy  Arab  Zandyk,  in  the 
modern  Greek  by  Tzitzinaena,  and  in  the  Albanian  by  the  Belle  of  the  Earth. 


649 


ADDITIONAL     NOTES. 


THE  TALE  OF  ZAYN  AL-ASNAM. 

Tkt  Drtam  of  Richts. — In  Croker*s  Irish  Fairy  Legends  there  is  a  droll 
Version  of  this  story,  entitled  "  Dreaming  Tim  Jarvis."  Honest  Tim,  we  are 
told,  "took  to  sleeping,  and  the  sleep  set  him  dreaming,  and  he  dreamed  all 
night,  and  night  after  night,  about  crocks  full  of  gold.  ...  At  last  he  dreamt 
that  he  found  a  mighty  great  crock  of  gold  and  silver,  and  where,  do  you 
think  ?  Every  step  of  the  way  upon  London  bridge  itself !  Twice  Tim  dreamt 
it,  and  three  times  Tim  dreamt  the  same  thing ;  and  at  last  he  made  up  his 
mind  to  transport  himself,  and  go  over  to  London,  in  Pat  Mahoney's  coaster — 
and  so  he  did !  "  Tim  walks  on  London  Bridge  day  after  day  until  he  sees  a 
man  with  great  black  whiskers  and  a  black  cloak  that  reached  down  to  the 
ground,  who  accosts  him,  and  he  tells  the  strange  man  about  his  dream. 
*  Ho  !  ho ! "  says  the  strange  man,  "  is  that  all,  Tim  ?  I  had  a  dream  myself 
and  I  dreamed  that  I  found  a  crock  of  gold  in  the  Fort  field,  on  Jerry  Driscoll's 
ground  at  Balledehob,  and,  by  the  same  token,  the  pit  where  it  lay  was  close  to 
a  large  furze  bush,  all  full  of  yellow  blossom."  Tim  hastens  back  to  his  old 
place,  sells  his  cabin  and  garden,  and  buys  the  piece  of  waste  ground  so 
minutely  described  by  the  man  with  black  whiskers,  finds  the  pit,  jumps  into  it, 
and  is  among  the  fairies,  who  give  him  leave  to  stuff  his  pockets  with  gold ; 
but  when  he  returns  to  upper  earth  he  discovers  that  he  has  got  only  a  handful 
of  small  stones  mixed  with  yellow  furze  blossoms. 

In  a  note  appended  to  this  tale,  Croker  cites  the  following  from  Grimm's 
"  Deutsche  Sagan,"  vol.  i.  p.  290 :  A  man  once  dreamed  that  if  he  went  to 
Regensburg  and  walked  on  the  bridge  he  should  become  rich.  He  went 
accordingly  ;  and  when  he  had  spent  near  a  fortnight  walking  backwards  and 
forwards  on  the  bridge,  a  rich  merchant  came  up  to  him,  wondering  what  he 
was  doing  there  every  day,  and  asked  him  what  he  was  looking  for.  He 
answered  that  he  had  dreamed  if  he  would  go  to  the  bridge  of  Regensburg  he 
should  become  rich.  "  Ha  ! "  said  the  merchant,  **  what  do  you  say  about 
dreams  ? — Dreams  are  but  froth  (  Trdume  sind  Schdume).  I  too  have  dreamed 
that  there  is  buried  under  yonder  large  tree  (pointing  to  it)  a  great  kettle  full  of 
money ;  but  I  gave  no  heed  to  this,  for  dreams  are  froth."  The  man  went 
immediately  and  dug  under  the  tree,  and  there  he  got  a  treasure,  which  made  a 
rich  man  of  him,  and  so  his  dream  was  accomplished— The  same  story  is  told 
of  a  baker's  boy  at  Lubeck,  who  dreamed  that  he  should  find  a  treasure  on  the 
bridge  ;  there  he  met  a  beggar,  who  said  he  had  dreamed  there  was  one  under 
a  lime-tree  in  the  churchyard  of  Mollen,  but  he  would  not  take  the  trouble  of 
going  there.  The  baker's  boy  went,  and  got  the  treasure.— It  is  curious  to 


650  Appendix  :   Variants  and  Analogues. 

observe  that  all  the  European  versions  of  the  story  have  reference  to  a  bridge, 
and  it  must  have  been  brought  westward  in  this  form. 

The  Quest  of  the  Image,— It  has  only  now  occurred  to  my  mind  that 
there  is  a  very  similar  story  in  the  romance  of  the  Four  Dervishes  ("  Kissa- 
i-Chehdr  Darwesh  "),  a  Persian  work  written  in  the  I3th  century,  and  rendered 
into  Urdu  about  80  years  ago,  under  the  title  of  "  Bagh  o  Bahdr  "  (Garden  of 
Spring),  of  which  an  English  translation  was  made  by  L.  F.  Smith,  which 
was  afterwards  improved  by  Duncan  Forbes.  There  the  images  are  of 
monkeys — a  circumstance  which  seems  to  point  to  an  Indian  origin  of  the 
story — but  the  hero  falls  in  love  with  the  spotless  girl,  and  the  jinn-king  takes 
possession  of  her,  though  he  is  ultimately  compelled  to  give  her  up. — The  fact 
of  this  story  of  the  quest  of  the  lacking  image  being  found  in  the  Persian 
language  is  another  proof  that  the  tales  in  The  Nights  were  largely  derived 
from  Persian  story-books. 


ALADDIN  ;  OR,  THE  WONDERFUL  LAMP. 

THERE  is  a  distorted  reflection  of  the  story  in  M.  Rend  Basset's  recently  pub- 
lished "  Contes  Populaires  Berberes,"  No.  xxix.,  which  is  to  this  effect :  A 
taleb  proclaims,  "  Who  will  sell  himself  for  100  mitqals  ? "  One  offers  ;  the 
Ka*df  ratifies  the  sale ;  the  (now)  slave  gives  the  money  to  his  mother,  and 
follows  the  taleb.  Away  they  go.  The  taleb  repeats  certain  words,  upon  which 
the  earth  opens,  and  he  sends  down  the  slave  for  "  the  candlestick,  the  reed, 
and  the  box."  The  slave  hides  the  box  in  his  pocket  and  says  he  did  not  find 
it.  They  go  off,  and  after  a  time  the  slave  discovers  that  his  master  has  dis- 
appeared. He  returns  home,  hires  a  house,  opens  the  box,  and  finds  a  cloth  of 
silk  with  seven  folds  ;  he  undoes  one  of  them,  whereupon  genii  swarm  about 
the  room,  and  a  girl  appears  who  dances  till  break  of  day.  This  occurs  every 
night.  The  king  happens  to  be  out  on  a  nocturnal  adventure,  and  hearing  a 
noise,  enters  the  house  arid  is  amused  till  morning.  He  sends  for  the  box  to 
be  brought  to  the  palace,  gives  the  owner  his  daughter  in  marriage,  and  con- 
tinues to  divert  himself  with  the  box  till  his  death,  when  his  son-in-law 
succeeds  him  on  the  throne. 


ALI  BABA  AND  THE  FORTY  THIEVES. 

MY  obliging  friend,  Mr.  W.  F.  Kirby,  who  contributed  to  the  loth  volume  of 
Sir  Richard's  Nights  proper  the  very  able  Bibliographical  Essay,  has  drawn 
my  attention  to  an  analogue  of  this  tale  in  Geldart's  Folk-Lore  of  Modern 
Greece  :  There  were  two  brothers,  one  of  whom  was  wealthy  and  had  four, 
children,  who  were  in  feeble  health,  the  other  was  poor  and  had  seven 


Additional  Notes.  6$« 

children,  who  were  in  robust  health.  The  poor  brother's  wife,  begging  relief 
was  allowed  to  come  twice  a  week  to  the  house  of  the  rich  brother  to  bake 
bread.  Her  children  were  starving,  but  the  rich  people  gave  the  mother 
nothing  for  several  days,  and  all  she  could  do  was  to  wash  the  dough  off 
her  hands  for  the  children,  who  thrived,  and  the  rich  man,  discovering  the 
cause,  made  his  wife  compel  the  poor  woman  to  wash  her  hands  before  she 
left  the  house.  The  father  found  his  children  crying  for  food,  and  pretended 
to  go  to  the  Wood  for  herbs,  but  really  purposing  to  kill  himself  by  falling 
from  a  crag.  But  seeing  a  great  castle,  he  determined  first  to  ascertain 
what  it  was,  so  he  went  near,  and,  having  climbed  a  tree,  saw  forty-nine 
dragons  come  out.  When  they  were  gone  he  entered,  and  found  a  treasure, 
filled  his  bag,  and  hurried  away.  On  his  return  home  he  found  his 
wife  weeping  bitterly,  but  when  he  showed  her  the  treasure,  she  said  the 
first  thing  was  to  buy  oil  to  light  a  lamp  to  our  Lady.  Next  day  they 
they  bought  a  house,  and  moved  into  it,  but  agreed  only  to  buy  what  they 
needed  for  each  day's  use  and  nothing  they  could  do  without.  For  two  months 
they  went  often  to  church  and  helped  the  poor,  till,  one  day,  the  wife  of  the 
rich  man,  who  had  met  with  losses  lately,  called  for  them  and  was  hospitably 
received.  She  heard  the  story  of  the  treasure,  and  the  poor  man  offered  to 
show  his  brother  the  place.  The  rich  brother  miscounted  the  dragons  as  they 
left  the  castle,  and  the  one  left  to  watch  killed  and  quartered  him.  Two  days 
afterwards  his  brother  went  to  look  for  him,  brought  home  the  severed  body, 
and  got  a  tailor  to  sew  the  quarters  together.  Next  day  the  dragons  called  on 
the  tailor  to  make  them  coats  and  shoes  (sic),  and  heard  of  his  sewing  together 
the  body.  He  showed  them  the  house,  and  forty-eight  dragons  got  into  chests, 
which  the  forty-ninth  deposited  with  the  poor  man.  The  children,  playing 
about  the  chests,  heard  the  dragons  say, "  Would  that  it  were  night,  that  we 
might  eat  them  all !  "  So  the  father  took  forty-eight  spits  and  made  them  red 
hot,  and  thrust  them  into  the  chests,  and  then  said  that  a  trick  had  been  played 
upon  him,  and  sent  his  servant  to  throw  them  one  by  one  into  the  sea.  As  often 
as  the  servant  returned  he  pretended  to  him  that  he  did  not  throw  the  chest  far 
enough  and  it  had  come  back  and  thus  he  disposed  of  the  whole  number.  In 
the  morning  when  the  last  dragon  came,  the  poor  man  told  him  one  chest  was 
found  open  :  he  was  seized  with  fear,  pushed  in  and  spitted  like  the  others,  and 
the  poor  man  became  possessor  of  the  dragons'  castle. 

There  can  be  no  doubt,  I  think,  that  this  story  owes  nothing  to  Galland,  but 
that  it  is  a  popular  Greek  version  of  the  original  Asiatic  tale,  of  which  Galland'g 
"  Ali  Baba  "  is  probably  a  fair  reflection.  The  device  of  pretending  to  the  servant 
that  the  dragon  he  had  thrown  into  the  sea  was  returned  has  its  exact  analogue  ia 
the  humorous  fabliau  of  "  Les  Trois  Bossus,"  where  a  rustic  is  made  to  believe 
that  each  of  the  hunchbacks  had  come  back  again,  with  the  addition  that,  on 
returning  from  the  river  the  third  time,  he  seites  the  lady's  hunchbacked 
husband  and  effectually  disposes  of  him. 

VOL.  III.  U  V 


(552  Appendix:    Variants  and  Analogues. 


THE  TALE  OF  PRINCE  AHMAD~#.  419. 

THOUGH  my  paper  on  this  tale  is  of  considerable  length,  it  would  perhaps  have 
been  deemed  intolerably  long  had  I  cited  all  the  versions  of  the  first  part— the 
quest  of  the  most  wonderful  thing— which  are  current  in  Europe,  for  it  is  found 
everywhere,  though  with  few  variations  of  importance.  There  are  two, 
however,  of  which  I  may  furnish  the  outlines  in  this  place. 

In  the  "  Pentamerone  "  of  Basile,1  a  man  sends  his  five  sons  into  the  world 
to  learn  something.  The  eldest  becomes  a  master-thief ;  the  second  has  learned 
the  trade  of  shipwright ;  the  third  has  become  a  skilful  archer  ;  the  fourth  has 
found  an  herb  which  brings  the  dead  to  life  ;  and  the  youngest  has  learned  the 
speech  of  birds.  Soon  after  they  have  returned  home,  they  set  out  with  their 
father  to  liberate  a  princess  who  had  been  stolen  by  a  wild  man,  and  by  the 
exercise  of  their  several  arts  succeed  in  their  adventure.  While  they  quarrel  as 
to  which  of  them  had  by  his  efforts  done  most  to  deserve  the  princess  for  wift^ 
the  king  gives  her  to  the  father,  as  the  stock  of  all  those  branches. 

In  the  45th  of  Laura  Gonzenbach's  "  Sicilianische  Marchen,"  the  king's 
daughter  is  stolen  by  a  giant  and  recovered  by  the  seven  sons  of  a  poor  woman. 
The  eldest  can  run  like  the  wind  ;  the  second  can  hear,  when  he  pifts  his  ear  to 
the  ground,  all  that  goes  on  in  the  world ;  the  third  can  with  a  blow  of  his  fist 
break  through  seven  iron  doors  ;  the  fourth  is  a  thief;  the  fifth  can  build  an  iron 
tower  with  a  blow  of  his  fist ;  the  sixth  is  an  unfailing  shot ;  the  seventh  has  a 
guitar  which  can  awaken  the  dead.  Youths  thus  wonderfully  endowed  figure  in 
many  tales,  but  generally  as  the  servants  of  the  hero. 

By  comparing  the  different  European  versions  it  will  be  found  that  some  are 
similar  to  the  first  part  of  the  tale  of  Prince  Ahmad,  insomuch  as  the  brothers  be- 
come possessed  of  certain  wonderful  things  which  are  each  instrumental  in  saving 
the  damsel's  life ;  while  others  more  closely  approach  the  oldest  known  form 
of  the  story,  in  representing  the  heroes  as  being  endowed  with  some  extraordinary 
kind  of  power,  by  means  of  which  they  rescue  the  damsel  from  a  giant  who  had 
carried  her  off.  It  is  curious  to  observe  that  in  the  "  Sindibdd  Na"ma"  version 
the  damsel  is  both  carried  off  by  a  demon  and  at  death's  door,  which  is  not  th« 
case  of  any  other  Asiatic  form  of  the  story. 

1  It  is  to  be  hoped  we  shall  soon  have  Sir  Richard  Burton's  promised  complete  English 
translation  of  this  work,  since  one  half  is,  I  understand,  already  done. 


INDEX 


ABA  DAN  =  never  at  all,  52. 

Ab  o  ha  wa"=  climate,  362. 

Abraham  (according  to  Moslem  born  in 

Harrin),  269. 
Abraham  (according  to  Jews  and  Christians 

emigrated  to    Harrin   from    "  Ur  of 

the  Chaldees  "  ),  270. 
Abu  Antfka"  =  father  of  antiquities  (new 

noun  in  Arabic),  II. 
Adam's  Sons  =  a  term  that  has  not  escaped 

ridicule  amongst  Moslems,  149. 
Address  to  inanimate  object  highly  idioma- 
tic and  must  be  cultivated  by  practical 

Arabists,  150. 

Affidavit  amongst  Moslems,  411. 
Africa  (Arab.  "Afrikiyah"),  here  used  for 

the  limited  tract  about  Carthage  (Tunis), 

i.e.  Africa  Propna,  76. 
Aghrfs,     meaning     Eunuch    officers    and 

officials,  112. 
Ajaib  (pi.  o/'Ajfb)  =  "Marvellous !"  (used 

in  Pers.  as  well  as  Arab.),  181. 
Alaeddin,  i.e.  the  "  Height  or  Glory  ('Aid) 

of  the  Faith  (al-DIn),"  pron.  Alaad- 

deen,  51. 

Alaeddin,  a  favourite  with  the  stage,  51. 
'Alamah  =  an  undeflowered  virgin,  119. 
Alexander  the  Great  =  Lord  of  the  Two 

Horns,  148. 
Ali  Baba  and  the  Forty  Thieves  (variants), 

<  3<* 
*Alim  =  a  learned  man,  119. 

Allah  (Prince  'Ajib  forbidden  to  call  upon 

name  ot),  18. 
Allah,  Shadow  of— a  title  of  the  Shah, 


Almahs  ffem.  of*  Alim  =  a  learned  man)* 

professional  singing  and  dancing  girls, 

119. 
Almas,  Arab,  (from  £80/109,  and  in  Hind. 

••  Hfra"  and  "  Panna  ")=  diamond, 

354- 

«•  Ambergris'd  "  (aphrodisiac),  31. 
Aminah,  i.e.  the  secure  (/em.)t  326. 
'Andalib,  nightingale,  506. 
Aphrodisiacs,  133. 

'Arab  al-1  Arbd  =  Arabian  Arabs,   1 34. 
Arab  al-Arba  =  prehistoric  Arabs.  145. 
Ardashir  (King),  son  of  Babak,  180. 
Arstable  (astrolabe),  159. 
1  Asa  =  Staff,  one  of  the  properties  of  Mos- 
lem Saints,  183. 
As^flrl  (olives,  etc.),  405. 
Asfandiyar  =  two  heroes  of  the  Shahnameh, 

both  types  of  reckless  daring,  524. 
Ashkhas  (//.  of  Shakhs)  =  images  (vulg. 

used  in  Moslem  realms  in  the  sense  of 

persons  or  individuals),  12. 
Ashrafi  (Port.  Xerafim),  a  gold  coin  WHOM 

value  has  varied,  294. 
Astrolabe,     (tr.     "  Astronomical -gear  "), 

159. 

Astrology  and  astronomy,  159. 
'Atfk  =  antique,  II. 
Ay  Ni'am  (Yea,  verily.  Yes  indeed),  an 

emphatic  and  now  vulgar  expression, 

Mt  31 

Aysh  (//ra*.)  =  Ayyu  Shayyin  and  Laysh 
sli  ayyi  Shayyin,  a  popular  corrup- 
tion of  olden  date,  122. 

"Aysh  Khabara-k  ?  "  »  how  art   thou  ? 

1*2. 


654 


Supplemental  Nights. 


Ayyam  al-Nifas  (Arab.)  =  \hz  forty  days 
after  labour,  during  which  a  woman 
may  not  cohabit  with  her  husband,  502. 


BABA  used  in  Pers.,  Turk,  and  Hindostani 

for  Dad  !  Dear!  Child  !  311. 
Baba  Abdullah  =  Daddy  Abdullah,  311. 
Backgammon  =  "  (jeu  de)  dames,"  a  term 

of  European  origin,  180. 
Badam  or  Biddm  (almond),  used  by  way  of 

small  change,  348. 
Badr  al-Budur,  z.<f.Full  moon  of  full  moons, 

95- 

Bagh  =  Royal  tiger,  530. 
Baghdad  (explained),  25. 
Bahman,  meaning  one  of  the  Spirits  that 

presides  over  beasts  of  burden,  502. 
Bakht  =  luck,  good  fortune,  331. 
Banu  =  a  lady,  a  dame  of  high  degree,  419. 
Banu  Adam  =  Sons  of  Adam  (as  opposed 

to  Banu  Elohim  =  Sons  of  the  Gods), 

88. 
Banu  al-Asfar= Sons  of  the  yellow  (Esau's 

posterity  in  Edom),  88. 
Banu  al-Khashkhash  =  Sons  of  the  (black) 

poppy  (viz.  Ethiopians),  88. 
Bassorah-city   =    "Balsorah"   (Galland), 

"Bansrd"  (H.V.),  3. 
Bayt  al-Mukaddas  =  Sanctified  House,4O7. 
Bazzistan  (Arab.- Pers.}  —  market  place  for 

Bazz=  cloth,  431. 

"  Bean  and  'twas  split,  A,"  proverb  sug- 
gesting "par  nobile  fratrum,"  179. 
Bilisht  =  The  long  span  between  thumb-tip 

and  minimus-tip,  353. 
Bishangarh,  422. 
Bisnagar  (corruption  of  Sanskrit  Vijayan- 

agara  =  City  of  Victory),  422. 
44  Blood  hideth  not  from  blood"  (equiv.  to 

Scotch  "  Blood  is  thicker  than  water  "), 

54- 

Blood  revenge  religiously  laudable,  180. 
"Blood    speaking    to     blood,"     popular 

superstition,    excusing    unwarrantable 

liberties  in  Royal  personages,  531. 
Breslau  Ed.  quoted,  51. 
Bridge  at  Baghdad  made  of  the  ribs  of  Og 

bin  'Unk  (  =  Og  of  the  Neck),  19. 
Brow  white  as  day  and  hair  black  as  night 

(common  conceit),  96. 


Bukhari=a  place  for  steaming,  3^5. 

Bulbul-i-hazar-dastan  (Arab.},  usually  shor- 
tened to  "  Hazdr  "=  (bird  of  a  thousand 
tales  =  the  Thousand),  generally  called 
'Andalib,  506. 

But-Khanah  =  idol  house,  syn.  with  But- 
Kadah  =  image  cuddy  (tr.  "  Pagodas"), 
427. 


"  CAGE  OF  CLAPHAM,'  501. 

Cairo  (magnificent  city  of  Egypt),  58. 

Camel  (not  customary  to  mount  lady  upon 

in  India),  294. 

Camel  ("  Ushtur  "  or  "  Unth  "),  294. 
Camphor,  use  of,  361. 
Carpet  (the  Flying),  prototype  of,  425. 
Changes,    contradictions    and    confusions 

inherent  in  Arab,  stories,  93. 
Chhuchhundar,   Hind.  (Sorex  ccerulescens) 

=  musk-rat,  560. 
China  =  the  normal  Oriental  "  despotism , 

tempered  by  assassination,"  164. 
Chob-dar=  rod-bearer,  mace-bearer,  usher, 

etc.,  125. 
Circus  tricks  with  elephants,  horses,  etc., 

430- 

Coinage  of  Baghdad,  294. 
Conclusions  of  Tales  compared,  303. 
Crows,  audacious,   and  dangerous  to  men 

lying  wounded,  344. 


DAHAB  RAMLI  (^ra£.)=gold-dust  washed 

out  of  the  sand,  p/acer-gold  (tr.  "  pure 

sand-gold  "),  126. 
Darbar  (Hind.),  term  for  Royal  Leve"e= 

Selam  (Pers.},  451. 
Darwaysh     (Pers.),    pron.  by    Egyptians 

"  Darwish,"  313. 
Daryabar,  der.   from   "Darya,'*  the  sea, 

and  <(bar"  =  a  region,  281. 
Daryabar  (/ferj.  =  the  ocean  land),  a  fancy 

name  for  a  country,  .281. 
"Dasht-i-la-siwa-Hu"=a  desert  wherein 

is  none  save   He   (Allah),   a   howling 

wilderness,  284. 
"Daughters"   secondary  figures    in  geo- 

mancy,  "mothers"  being  primary,  156. 
"Daughter  shall  be  in  his  name"=be- 

trothed  to  her,  no. 


Index. 


655 


"  Dhobi-ki  kutid,  na  Ghar-ki  na  Ghat- 
kl"  (Hindi  saying)  =  a  washerman's 
tyke,  nor  of  the  house  nor  of  the  Ghat- 
dyke,  491. 

Dhol  =  drums,  137. 

Diamonds,  354. 

Din  (A1-) ;  omission  of,  in  proper  names 
very  common,  3. 

Dinarzad  and  Shahrazad  (for  Dunyizad 
and  Shahrazdcl),  3. 

Divan-door,  dismounting  at,  the  highest  of 
honours,  136. 

Divan  or  Darbar  (leve>),  being  also  ilitde 
justice  and  a  Court  of  Cassation,  107. 

Di wan— origin  of  Fr.  "  Douane  "  and  Ital. 
"  Dogana,"  etc.,  7. 

Diyir  Bakr,  lit.  Homes  (or  habitations)  of 
Bakr  (pro*.  "  Diyar-i-Bekfr  "),  269. 

Dogs,  hatred  of,  inherited  from  Jewish 
ancestors,  330. 

"  Dream  is  the  inspiration  of  the  True  Be- 
liever, The,*'  8. 

Dress,  exchange  of,  171. 

EARTHQUAKES  (curious  coincidence),  21. 
Eaves-dropping     (favourite    incident    of 

Eastern  Storiology),  492. 
Egypt  (magnificent  city  of)  =  Cairo,  58. 
Envious  Sisters,  The  (various  versions), 491. 
Evil  eye,   to  keep   off  the  =  one    of   the 

functions  of  iron  and  steel,  146. 

FAIR  PLAY  not  a  jewel  to  the  Eastern 

mind,  180. 
Fakir,  a  title  now  debased  in  Nile  Valley 

to  an  insult  =  "  poor  devil,"  313. 
Fakfr    here  the  Arab.   syn.  of  the  Pen. 

"Darwaysh,"3i3. 
Fakir   also    come    to    signify    a    Koran 

chaunter,  314. 
•'  Falling-place  of  my  head  "  =  picturesque 

term  for  "  birthplace,"  58. 
Fait  (or  Fils)  =  a  fish  scale,  a  spangle  of 

metal,  294. 
Faraj   (A1-)  ba'd  aJ-Shiddah  =  (  Joy  after 

Annoy),   compared  to   Khudadad  and 

his  brothers,  269. 
Farajiyah= gaberdine,  30. 
"  Farr,"  devotions,  328. 
Fftimah  =  a  weaner,  181. 


Fellah,  natural  fear  of— being  seen  in  fine 

gear,  which  would  have  been  supposed 

to  be  stolen,  171. 
Fi  ghuzuni  zilika  (Arab.),  a  peculiar  phrase 

(fr.  "meanwhile"),  142. 
Fils  (or  Fals)  =  a  fish  scale,  a  spangle  of 

metal,  294. 
Firozabddi  (author  of  "  Kamus  "),  Tale  of, 

84. 
Finizah  (Arab.)  =  turquoise,  (Pcrs.  form 

Pirozah,  270 

Flying  Carpet  (prototype  of),  425. 
Food,  calls  for,  at  critical  times  not  yet 

wholly  obsolete  amongst  the  civilised  of 

the  nineteenth  century,  113. 
Force  of,  fancy,  182. 
Funeral,  Customs  at,  380 


134. 
Galland  quoted,  3,  12,  18,   19,  20,  22,  51, 

53.  7i.  77,  82,  87,  91,  108,  no,  116, 

140,  158,  160,  167,  171,  297,  303,321, 

3*7.  33i,  334,  335,  341, 348,  351,  353, 

355.  363.  369.  377,  380,  385,  4i6,  422, 

429,  446,  472,  5«5,  506. 
Gandharba-lagana  (fairy  wedding)   of  the 

Hindus,  448. 

Gandharbas  =  heavenly  choristers,  448. 
Gardens  of  the  Hesperides  and  of  King 

Isope  (Chaucer),  74. 
"  Ghanim  bin  Ayyub  =  the  Thrall  o'  Love  " 

— position  of  in  Arab,  texts  compared 

with  Galland,  303. 
Ghashim  (Arab.),  from  the  root  "  Ghashm  " 

(iniquity) = a  "Johnny  Raw  "—a  M  raw 

laddie,"  91. 
Ghat   ( pop.  "  Ghaut  ")  =  the    steps    (or 

path)  which  lead  to  a  watering  place, 

491- 
Ghayr  an  (Arab.)  =  otherwise  that,  except 

that  (tr.  "Still"),  82. 
Ghazn-  a  crease — a  wrinkle,  142. 
Gheir    (Syriac)  =  for    (d*r.    from    Greek 

?*/>),  82. 

Ghulah  =  an  ogrefs  (/em.  of  Ghul),  327. 
Giallo    antico,  verd*   antico  =  serpentine 

limestone,  139. 
GiM-sar-shuf  (/Vr/.)  =  head  washing  day 

(tr.  "  fuller's  earth  "),  348. 
Glass  tokens  (for  coins),  351. 


656 


Supplemental  Nights. 


HA  !  HA  !  so  Haka  (fern.  Haki), 

Here  for  thee  (/r.  "  There  !  there !  "), 

89. 

Habashi=an  Abyssinian,  276. 

Habshi  (chief)   of  Jinjirah   (  =  Al-Jazirah, 

the     Island),    admiral    of   the    Grand 
Moghul's  fleets,  276. 
Hafiz  =  traditionist    and    Koran    reader, 

341 

Halah  mutawassitah  (A rab.\- middle-class 

folk,  94. 

Hamidah  =  the  Praiseworthy  (according  to 
Totaram  Shayyan,  instead  of  Fatimah» 
a  weaner),  181. 

Hammam-hu  (Arab.)=  bathed,  i.e.  scrap- 
ing, kneading,  soaping,  etc.,  133. 

Harran,  King  of,  269, 

Harran  (the  Hebrew  Charran),  269. 

Harun  al-Rashid  and  his  famous  pilgrimage 
from  Baghdad  to  Meccah,  177. 

Hatif,  or  invisible  speaker,  519. 

Hindostani  Version  quoted,  3.,  4,  6,  8,  II, 
12,  19,  26,  27,  33,  51,  57,  61,  75.  79. 
82,85,87,95*96,  97,  105,  113,  114, 
116,  125,  129, 133,  137,  140,  144,  147, 
148,  150, 158,  159,  160,  161,  166,  167, 
170,  171,  I74»  175,  180,  185,  188,^89. 
294,  297,  355,  377,  380,  422,  446- 

Hizam=girdle,  sash,  waist-belt,  tr.  "waist- 
shawl,"  20. 

Horses  used  in  India,  297. 

Hydrophobia  in  Egypt,  330. 

Hypocrites  =  those  who  feign  to  be  Moslems 
when  they  are  miscreants,  83. 

IBN  MiN,  a  vulgarism  for  "  man,"  53. 

Ibrahim  al-Harrani  (Arab,  title  for  Abra- 
ham), 270. 

'*  'Iddah  "  =  days  during  which  a  widow 
cannot  marry  (tr.  "widowhood"), 

379- 

«4  If  Almighty  Allah  have  appointed  unto 
thee  aught  thou  shall  obtain  it  without 
toil  and  travail " — a  favourable  senti- 
ment, 10. 

'"Ifr"  (fern.  '  If  rah)  =  a  wicked  and 
dangerous  man,  80. 

Ifrit,  mostly  derived  from  " 'afar ''=  dust, 
80. 

*Ilm  al-Ghayb  (Arab.}  —  the  Science  of 
Hidden  Things,  452. 


'Ilm  al-Hiah,  gen.  tr.  "  Astrology  "—hew 

meaning  Scientific  Physiognomy,  32. 
'Ilm  al-Mukashafah  =  the  Science  by  which 

Eastern  adepts  discover  man's  secret 

thoughts    (tr.    "Thought    reading"), 

539- 
'Ilm  al-Raml  =  (Science  of  the  Sand),  our 

geomancy,  156. 

Imam  =  a  leader  of  prayer,  380. 
Imam  =  an  antistes— a  leader  in  prayer  (a 

word  with  a  host  of  meanings),  27. 
'Iman  =  faith,  prayer,  380. 
'Imarah  =  a    building,  tr.  here   souterrain 

(probably  clerical  error  for  Magharah 

=  a  cave,  a  souterrain),  15. 
Improbable  details  on  which  stories  depend, 

160. 
"  I  must  present  myself  before  him   (the 

King)  with  face  unveiled,"  a  Persian 

custom  for  women,  533. 
Infanticide  (in  accordance  with  the  manners 

of  the  age),  497. 
"  I  will  hire  thee  a  shop  in  the  Chauk  "— 

Carfax  or  market  street,  61. 

JABABIRAH— fabled  Giant  rulers  of  Syria, 
86. 

Jam  =  either  mirror  or  cup  (meaning  doubt- 
ful), 440. 

Jam-i-Jamshfd,  a  well-worn  commonplace 
in  Moslem  folk-lore,  440. 

Jarid  =  The  Cane-play,  327. 

Jarid,  pop.  Jerid  =  the  palm  frond  used  as 
javelin,  145. 

Jathani  =  the  wife  of  an  elder  brother  (tr. 
"sister-in-law"),  373. 

Jauharjiyyah,  tr.  jewellers  (an  Arab.  plui. 
of  an  Arabised  Turkish  sing,— ji  foir 
— chi=  (crafts)  man),  95. 

Jazirah  (A1-)  (y4ra£.)=r:Mesopotamia,  269. 

"Jews  hold  lawful  to  them  the  good  of 
Moslems"  (Comparison  of  Jew  and 
Christian  in  matters  relating  to  deal- 
ing), 93- 

Jewels  (luminous),  354. 

Jinniyah  =  the  Jinn  feminine,  470. 

KA'AH  (Arab.}  —  the  apbdyterium  or  un- 
dressing room  upon  which  the  vestibule 
of  the  Hammam  opens  (tr.  "great 
hall"),  133- 


Index. 


657 


Kabbaltu  =  I  have  accepted,  i.e.  I  accept 

emphatically,  37. 
"Kiki    Siyih"     (P<rs.)t     i.e.     "black 

brother"    (a     domestic    negro,     pro- 
nounces Nizi-niizf,  285. 
Kima  (Arab.)  =  he  rose ;  equiv.  to  "  he 

began  "  in  vulg.  speech,  309. 
Kama-Shastra  =  the  Cupid  gospel,  429. 
Kim  Khudai  =  master  of  his  passions, 

269. 
Kanini  (plur.  of  Kinninah)= glass  bottles, 

92. 
Kandil    (A1-)    al-'ajib  =  the   Wonderful 

Lamp,  135. 
Kir* ah,  now  usually  called  "  Maslakh"  = 

stripping  room,  133. 
Karur  =  a  crore,  129. 
Kashikfsh  (Arab.),  from  the  quadril.  v/ 

Kashkasha  =  he  gathered  fuel  (here  tr. 

"fuel  sticks"),  67. 
Kasir  (the  Little  one),  390. 
Kattu  from  "  Katta  "  =  he  cut  (in  breadth, 

as  opposed  to  Kadda  =  he  cut  length* 

wise),  52. 
Kauri    (or    "  Cowrie,*'    Cyprcea  montta), 

348. 
Kawiriji   (Arab.)  -  one    who    uses    the 

paddle,  a  rower  (tr.  •'  boatman  "),  18. 
Kazzik  =  Cossacks,  bandits,  etc.  (here  tr. 

"pirates"),  288. 
Khatibah  (more  usually11  Khutbah  ")  =  the 

Friday  sermon  preached  by  the  Khatib, 

492. 
Khawibf  (Arab.)  (pi.  of  Khabiyah)  =  large 

jars  usually  of  pottery,  n. 
Khudi,  mcd.  Pen.  form  of  old  Khudii  = 

Sovereign -King.  269. 
Khudadad  (derivation),  269. 
"Khudadad  and  his  brothers,"   position 

of,  compared  with  Galland,  303. 
Khudadad  and  his  brothers,  relative  posi- 
tion of,  269. 

Khurtum  =  the  trunk  of  an  elephant,  19. 
Khuwaj  =  hunger,  61 
"  Khwajd  "  for  "  Khwajah,  61. 
Khwa"jah  =  merchant  and  gentleman,  61. 
Khwdjah  is  also  a  honorific  title  given  by 

Khorasinis  to  their  notables,  61. 
Khwijah  Hasan  al-Habbal  =  Master  Hasan 

the  Ropemaker,  341. 
Kidl,/*/./>rKa-tiUka« on  this  wise,  174. 


Kimcabs  «  velvets  with  gold  embroidery, 
140. 

King  in  Persia  speaks  of  himself  in  third 
person  and  swears  by  his  own  head, 
etc.,  531. 

"  King's  Command  is  upon  the  head  and 
the  eyes  "  =  must  be  obeyed,  164. 

Kinship,  Terms  of,  373. 

Kiosque  or  belvedere  (used  to  avoid  con- 
fusion between  Kiosque  and  window), 
140. 

Kiramat- miracles,  181. 

Kbit  (Carat),  most  often  one  twenty-fourth 
of  the  dinar,  91. 

"  KurWn-at  basham  "  =  May  I  become 
thy  Corban  or  Sacrifice  (formula  used 
in  addressing  the  Shah),  530. 

LA'AB  AL-AND^B  (Arab.)  =  javelin-play, 
154. 

"  Lafla  M-isnayn  bi-zulumati-h  "  =  tr. 
winding  his  trunk  around  them  (latter 
word  =s  Khurtum  the  trunk  of  an 
elephant),  19. 

Lajawardi,  tr.  "  lapis  lazuli,"  444. 

Lakh  (Anglicised  "  lac  ")  =  loo.ocx),  357. 

Lane  quoted,  38,  119,  334.  49*. 

Lnuh=tablet  (of  the  heart),  386. 

Lens,  origin  of,  and  its  applied  use  in 
telescopes  and  microscopes,  432. 

Li  win   (Arab.)  =  Saloon,  71. 

Lume  eterno  (of  the  Rosicrocians)  =  little 
sepulchral  lamps  burned  by  the  He- 
brews, Greeks  and  Romans,  72. 

MAGHARAH  =  a  cave,  a  sont^rrain,  15. 

Maghrabi  Sahhir= Wizard,  54. 

Maghrabi,  the  Magician  (in  classical  Ara- 
bic "  Maghribi  =  a  dweller  in  trie, 
Sunset-land"),  53. 

Mih-i-Khudif  =  the  sovereign  moon,  269. 

Majlis  gann  Kami  =  to  give  some  life  to 
the  company  (tr.  "  to  warm  them 
into  talk"),  535. 

Malay  Aigla  =  Sandal  wood  (tr.  Eagle- 
wood),  20. 

Mameluke  Beys  (dignity  forbidding  them 
to  walk  even  the  length  of  a  carpet), 

177- 

Mankalah,  a  favourite  game  in  Egypt, 
180. 


658 


Supplemental  Nights. 


Marhum  ( A1-)  =  my  late  brother  (tr.  "my 
brother  who  hath  found  mercy"),  58. 

Marjanah  =  the  "Coralline"  (from  Mar- 
jan=/ed  coral),  tr.  "  Morgiana,"  378. 

Market  (Central)  =  the  great  Bazar,  the 
Indian  "  Chauk,"  422. 

Marmar  Sumaki  (Arab.)  =  porphyry  of 
which  ancient  Egypt  supplied  finest 
specimens. (tr.  "  Sumalci  marble  "),  139. 

Marriages  (Morganatic),  33. 

Maslakh  =  stripping  room   (also   Ka'ah), 

133- 

Mauza'  (Arab.)  =  &  place,  an  apartment,  a 

saloon  (here  tr.  "  hall  "),  71. 
Maydan  =  £lain,  145. 
Medinah  (A1-),  whose  title  is  "  Al-Munaw- 

warah"  =  the  Illumined,  58. 
Mesmerism  ("  impose  her  hand  upon  his 

head"),  189. 
Mesopotamia  (ffeb.  Naharaym,  Arab.  Al- 

Jazi'rah),  269. 

Met  (Smdi)  =  a.  kind  of  day,  348. 
Mihaffah  bi-takhtrawan  (Arab.)  =  a  covered 

litter,  33. 
Milah  (pleasant)  for  Mubah  (permitted), 

38. 
«« Min  ba'di  an  "  for  "  Min  ba'di  ma  "= 

after  that,  34. 
Min  (who)  for  "Man,"  a  Syro-Egyptian 

form  common  throughout  the  MS.,  14. 
Mirror,  a  compromising  magical  article  of 

many  kinds,  23. 
Mirrors,   made  to    open  and  shut  in  the 

East,  24. 
Misr  =  used  in  a  threefold  sense  for  Egypt, 

old  Cairo  and  new  Cairo,  34. 
Modesty  in  story  of  Alaeddin,  148. 
"  Moormen/'  famed  as  Magicians,  54. 
Morier  and  the  literal  translation   of  the 

"  Arabian  Nights,"  191. 
Moslems  make  Wuzu-ablution  and    pray 

dawn-prayers    before    doing  anything 

worldly,  141. 
Mother   (all  women  resembled  her)  ;   an 

absurd  statement  to  the  West  but  true 

in  the  East,  97. 

Mother  takes  rank  before  the  wife,  accord- 
ing to  Moslem  fashion,  301. 
"  Mothers,"  the  prime  figures  of  geomancy, 

daughters  being  secondary,  156. 
Mubarak  =  The  blessed  or  well  omened,  13. 


Mukattaf  al-Yadayn  =  arms  crossed  behind 
his  back  (a  servile  posture),  16. 

Mundfik  (Arab.)  =  " an  infidel  who  pre- 
tendeth  to  believe  in  Al-Islam"  (tr. 
"hypocrite").  83. 

Munawwarah  (Ai-)  =  the  Illumined  (title 
given  to  Al-Medinah),  58. 

Musawwadatayn  (Arab.)  =  lit.  two  black 
things,  rough  copies,  etc.  (tr  "  affright"), 
87. 

Mushayyaddt,  tr.  "  high-builded,"  66. 

Musika  (Arab.},  classically  "MusikI,  = 
Mova-LKrj,  Pers.  Musikar= Music,  137. 

Mustapha,  53. 

Mut' ah  —  temporary  and  extempore  mar- 
riage, 33. 

NABB^JT  (Egyptian  and  Syrian  weapon), 
482. 

Nablus  =  Samaria,  271. 

Nad b  =  brandishing  or  throwing  the  jave- 
lin, 154. 

Naharaym  (ffeb.)  =  Mesopotamia,  269. 

Nakhing  =  making  the  camels  kneel,  314. 

"Nakshat"  and  "  Sifrat,"  tr.  Coin  and 
Gold,  29. 

Nard  =  table,  180. 

Nardashir  (Nard  Ardashir?),  180. 

Nazaranah  prop.  -  the  gift  (or  gifts) 
offered  by  Moslem  noble  to  his  feudal 
superior,  486. 

Naz  o  andaz  (Pers.)  =  coquetry  in  a  half- 
honest  sense  (tr.  "  amorous  liveliness"), 
285. 

Negroids  dreaded  by  Hindus,  276. 

Nimak-haram,  tr.  "a  traitor  to  the  salt," 
286. 

Nur*al  Nihar  =  Light  of  the  Day,  419. 

Nur  Jehan  (Pers.)  =  "Light  of  the 
World,"  473. 


"  O  WOMAN,"  popular  form  of  address, 

108. 
Oarsman  stands  to  his  work  in  the  East, 

25- 
Objects   (better  kept  hidden)    seen    with 

naked  eye  by  telescope  (vulgar  belief), 

438. 
Ogbin  'Unk  (=  Ogof  ihe  Neck),  the  fabled 

King  of  Bashan,  19. 


Index. 


659 


lamps    for  new   lamps—who    will 

exchange?"  159. 

Onager,  the  Gur-i-Khdr  of  Persia,  282. 
Onager  (wild  ass)  confounded  with  Zebra, 

282. 

PA-ANDAZ  (Ptrs.)  a  a    carpet    made   of 

costly    stuffs— a  perquisite    of    Royal 

attendants,   141. 
Pa-andaz   =  carpets     and    costly    cloths 

(spread  between  Baghdad  and  Mecc.ih 

for  Harun  al-Rashid),  177. 
Papal  bulls  and  Kings'  letters  (in  Mediaeval 

Europe)  were  placed  for  respect  on  the 

head,  89. 

Parasang  (Gr.  ™pacrayyr^),  45$. 
Parwez,  older  pronunciation  of  the  mod. 

(Khusrau)  "Parviz,"  502. 
Pasbkhanah  =  a  mosquito-curtain,  121. 
Paysd    (pice)  =  two    farthings    and    in 

weight  =  \  an  oz.,  352. 
Penalty  inflicted  to  ensure  obedience,  336. 
Pcri-Banu  (The  Fairy),  419. 
Peri  (Parf)  in  its  modern  form  has  a  super* 

ficial  resemblance  to  "  Fairy/'  419. 
Peris,  419. 

Perizidah  =  Fairy-born,  502. 
Phantasms  from  the  Divine  Presence  of 

'All  'Aziz  Efendi.  the  Cretan,  41. 
Pictures  effaces  whose  eyes  seem  to  follow 

beholders,  427. 
Pilaff   (Turco- English    form   of    Persian 

Pulio),  326. 

Pilgrimage  quoted,  314,  330,  405,  406. 
Pilgrims  settle  in  the    two  Holy  Places, 

406. 

Pfr  =  saint,  spiritual  guide,  8. 
Pirozah  =  turquoise  (Arab,  form  Ffruzah), 

270. 

"  Pfsh-namaz"  (Ptrs.)  =  fore-prayer,  380. 
«•  Pointing  the  moral,"  265. 
Prayers  for  the  Dead  recited  over  bier,  380. 
Precocious  children,  416. 
Primitive  attire  of  Easterns  in  hot  climate, 

20. 
Prince,   petty  Indian,   preceded    in  state 

processions  by  led  hones  whose  saddles 

are  studded  with  diamonds,  134. 

RABITB  (steed  of  purest)  =  an  Arab  of 
noble  strain,  287  . 


'Rafa  al-Bashkhanah"  a  he   raised  a 

hanging,  a  curtain  (/r."the  airas,")  121. 
Rahil  -  Rachel,  35$. 
Riih  yasir    (Arab.)  «  about    to  become 

(peasant's  language),  131. 
Rajah  of  Baroda,  134. 
Rail  (Arab.)  pro*,  by  Europeans  "  Roll  ** 

(Rotolo)  =  pounds,  128. 
Re-union  after    severance  —  modesty    in 

Alaeddin  as  contrasted  with  Kamar  al- 

Zamdn,  etc.,  176. 
Right  hand  (seated  at  the)   a  place  of 

honour  in  Europe ;  amongst  Moslems 

the  place  would  be  to  the  left,  136. 
"Ring  and  the   Lamp"  have  a  magical 

effect  over  physique  and  morale  of  the 

owner,  104. 
' '  Rise  that  I  may  seat  myself  in  thy  stead  " 

(addressed     to    the    full  moon)— tru* 

Orientalism,  151. 

Rosso  antico  (mostly  a  porphyry),  139. 
Rukh  =  Roc,  186. 
Rukh  (the  mythical— mixed  up  with  the 

mysterious  bird  Simurgh),  iSS. 

SABBATH  (the)  =  the  Saturday,  64. 
Sabba  raml  =  cast  in  sand  (may  be  clerical 

error  for  "  Zaraba  raml "  =  he  struck 

sand,  i.e.  made  geomantic  figures),  here 

tr.  "  striking  a  geomantic  table,"  68. 
Sa'd  =  prosperity,  341. 
Sa'di  =  prosperous,  341. 
Sadi  (Al-)w'al-Ghadi  =  those  who  went 

forth  bctime  (the  latter  may  mean  those 

who  came  for  the  morning  meal),  27. 
Sahal    for    Sahal    (broad     "Doric"    of 

Syria),  135. 
Sahra"   (Arab.)  =  desert  (applied  by  Per- 

sians  to  waste  grounds  about  a  town ; 

here  to  "  barren  hill-country"),  67. 
Samaria  (according  to  Moslems,  Shamrin 

and  Shamrun),27i. 
Samawah,   confounded  with    Kerbela — ft 

desert  with  a  place  of  pilgrimage,  484. 
Samiwah  (Town  on  Euphrates),  484. 
Sdmawah,  Desert  of,  484. 
Sarraf=a  money  changer  (tr.  "shroff"), 

333 

Saru  (dakhalu,  jalasu  etc.),  in  the  plural 
for  the  dual— popular  and  vulgai 
speech,  66. 


Supplemental  Nights. 


Seal  ring  (or  Signet  ring),  72. 

Seeking  to  release  Soul  of  Prince  who  had 
perished,  298. 

Semi -abortions  (preservation  of,  a  curse 
in  xixth  century),  498. 

Serraglio-palace  ;  der.  from  Serai  (Pers.} 
=  a  palace,  also  der.  from  Cerrar 
(Spanish  and  Portuguese)  =  to  shut  up, 
128. 

"Shadow  of  Allah,"  a  title  of  the  Shah,  531. 

Shaghri  (F&s.),  e.g.  <f  Kyafsh-i-Shaghri  " 
=r  slippers  of  shagreen,  282. 

Shagreen  {der.  from  Pers.  "Shaghri**) 
produced  by  skin  of  wild  ass,  282. 

Shahinshah=King  of  kings,  534. 

Shahinshah,  a  title  first  assumed  by  Ar- 
dashir,  500. 

Shahmiyanah  =  a  huge  marquee  or  pavilion 
tent  in  India,  469. 

Shahr-Banu  (Pers.}  =  City-queen,  486. 

Shahwah  (Arab.}  =  lust,  33. 

Shahwah  daram  =  I  am  lustful,  33. 

"Shaking  out  his  skirts,"  a  sign  of  will- 
ingly parting  with  possessions,  316. 

Shakhs,  cither  a  person  or  an  image  (here 
tr.  "Image,"),  18. 

Sham'adin,  a  would-be  Arabic  plural  of 
the  Persian ' '  Sham'adan  "  =  candle- 
stick, chandelier,  109. 

Shamrin  (and  Sharnrun)  =  Samaria,  271. 

Shastras — Hindu  Scripture  or  Holy  Writ, 

429- 
Shayy  bi-lash  =  /zV.  "a  thing  gratis  or  in 

vain"  (here  tr.  "matters  beyond  the 

range  of  matter"),  68. 
*'  She  had  never  gene  or  com*  "  =  she  was 

in  her  own,  home,  183. 
Shisheh-ka  pays£=a  (pice)  small  coin  of 

glass,  35L 
Shlve-Zad,  47 
"Shuf-hu,"  Arab,  (colloquial  form  of 

"  Shuf-hu") = look  upon  him,  58. 
Sidi = my  lord,  321. 
Sidi  mistaken  for  Sayyid,  321. 
Sidi  Nu'uman  (sometimes  "SidiNouman," 

or  "Sidi  Ncnman"),  321 
Silvern  platters,  93. 
Simsiaa  (or"Samsam")  The  grain  =  Sesa- 

mwn  Orientate,  370. 
Skin    of    wild    ass   produce   the    famous 

Shagreen,  282. 


Sleeping  postures,  183. 

Sleeping  with  drawn  sword  between  man 

and  maid,  116. 
"Smell  the  air"  =  a  walk,  a  "  constitu- 

tional,"397. 
"  Son  of  a  minute,  The,"  i.e.  which  would 

take  effect  in  the  shortest  time,  171. 
Son  (youngest  of  three)  generally  Fortune's 

favourite  in  folk -lore,  453. 
Soghd  Samarkand  •— plain  of  Samarkand, 

436. 
Soul  of  Prince  who  had  perished  (seeking 

to  release),  298. 
Stirrup,  The  Arab,  478. 
Subjects  (Persian)  both  women  and  mea 

are  virtually  King's  slaves,  533. 
Suicide,  Hindus  adepts  in,  166. 
Sullam(//.  "  Salalim")  popularly  used  for 

a  flight  of  steps  (tr.  here  souterrain- 

stairs),  75. 
Suluk  (Arab.}  a  sufistical  expression,  the 

road  to  salvation  (tr.  "  paths  "),  185. 
Surdyyat   \lit.   the  Pleiades)  and  Sham'- 
adin, a  would-be  plural  (Arabic)  of  the 

Persian    ' '  Sham'adun ' '  =  candlestick, 

chandelier,  109. 

TAFFAYTU-HU  =  to  extinguish  (tr.  "put  it 
out"),  84. 

Tan  (Arab.}  —  ^  kind  of  clay,  348. 

Tak  (or  Tdkah)  =  a  little  wall-niche,  351. 

Tamanna  (Arab.}=  "She  saluted  the  king 
by  kissing  her  finger  tips  and  raising 
them  to  her  brow,"  108. 

Tawaf  =  Circuiting  (an  act  of  worship), 
298. 

Teshurah  =  a  Gift  offered  with  the  object 
of  being  admitted  to  the  presence,  loo. 

Thag,  tquiv.  to  our  English  '*  Thug,"  374. 

Thag  =  simply  a  "cheat,"  but  may  also 
mean  a  robber,  assassin,  etc.  (tr.  "Ban- 
dits"), 374- 

Theatre  (shifting),  429. 

"There  is  not  a  present  (Teshurdh)  to 
bring  to  the  man  of  God,"  100. 

Thirst  takes  precedence  of  hunger,  320. 

Thought  reading,  539. 

"  Three  things  lack  permanency,  Wealth 
without  trading,  Learning  without  dis- 
putation, Government  without  justice1* 
(Sa'diintheGulistan),6. 


Index. 


661 


••  Thy  commands,  O  my  mother,  be  upon 

my  head,  89. 
"  Thy  Highness,"  a  form  of  addressing 

royalty  common  in  Austria,  108. 
Trafir  =  trumpets,  137. 
44  Treasure-trove,"  the  possession  of  ex- 
posing the  owner  to  torture,  105. 
Tu  bard  Thag  hai  =  thou  art  a  precious 

rascal,  374. 

Turcoman  blood  (steed  of).  297. 
Turquoise  stone,  held  ar  a  talisman  in  the 

East,  270. 

*UBB  (Arab.}=. bulge  between  breast  and 
outer  robe  (tr.    "  breast    pccket  "  ), 

317. 
"Uktuli's-siraj,"  the  Persian  "Chiragh- 

ra  bi-kush"=kill  the  lamp,  84. 
U nth  =  Camel,  294. 
Ushtnrs  Camel,  294. 

VijAYANACARA=fcCity  of  Victory,  422. 
Visions  frequent  in  Al-  Islam,  405. 
Voices,  disembodied,  515. 

WA'D  AL-BANAT,  or  burial  of  Mauudat 

(living  daughters),  498. 
"  Wahid  min  al-Tujjar,"  the  very  vulgar 

style,  64. 

Wahsh  =  Lion,  1 8. 
Wall= the  Civil  Governor,  375. 
Wallmah/r0/.=a  marriage  feast,  15. 
Washing  hands  and  face — a   preparatory 

washing    as    a  matter   of    cleanliness 

preceding    the  formal  Wuzu-ablution, 

168. 

Watercloset,  wedding  night  in,  115. 
Wa2ifzh prop.^z  task,  a  stipend,  a  saloiy, 

(ktrttr.  ••dutie*"),  328. 
Wozir  expected  to  know  everything    in 

Oriental  countries,  163. 
Wrddmr;,  description  of,  114. 


Wedding-night  in  water-closet,  115. 

14  What's  past  is  past  and  what  is  written 

is  written  and  sh&ll   come  to  pass" 

(Sir  C.  Murray's  "  Hassan  "),  10. 
"  Whoso  leaveth  issue  dieth  not "  (popular 

saying  amongst  Moslems),  55. 
Wild  ass  (onager),  282. 
Wild  ass,  meat  of,  282. 
Wild  ass  (skin  of)  produces  the  famous 

Shagreen,  282. 
Will    of  man,    The,    a    mighty    motive 

power,  426. 
Windows  (first    mention    of  in    Arabic 

MS.  of  "  Alaeddin  "),  186. 
Women    (Alaeddin    used    to     think    all 

resembled    his    mother) ;    an    absurd 

statement  to  the  West  but  true  in  the 

East,  97. 
"Woven  air,"  local  name  of  the  Patna 

gauzes,  423. 

YA  RXjUL    (for    Rajul)  =  O    man    (an 

Egypto-Syrian  form),  58. 
Yamin,    copyist's  error    for  "  Yasimln,'* 

tr.  gelsamine,  29. 
Yaum  al-Mahshar— /j'Mhe  Day  of  Assembly 

(tr.  Judgment  Day),  21. 

ZAHAB-RAML(  =  placer-gold,  15. 

Zalm  =  the  dewlap  of  sheep  or  goat,  19. 

Zangi-i- Adam- kh' war  (tr.  Ethiopian)  after- 
wards called  Habashi  =  an  Abyssinian, 
276. 

Zanzibar  =  BlackIand,  281. 

Zarb  Kami  (Geomancy),  4. 

Zayn  al-  Asnam,  object  of  the  tale,  38. 

Zayn  al-Asnam  (Turkish)  version  by  Mr. 
Gibb  (nole),  41. 

Zayn  al-Asnam  ;  old  ver.  "Ornament 
(adornment  ?)  of  the  Statues,  3. 

Zayn  (al-Din  =  Adornment  of  The  Faith 
and  owner  oi)  al-Asndm  =  the  Images,  3. 

Zij  -•:  tible  of  the  stars—almanack,  159. 


J_ 


BURTON,   tr. 


PJ 


Arabian  nights,  Supp,, 


v.  jj,  pt 


89031 


.  3 


/ 


im 


fWff//M