SUPPLEMENTAL
NIGHTS
To The Book Of The Thousand
And One Nights With Notes
Anthropological And
Explanatory
By
Richard F. Burton
VOLUME FIVE
Privately Printed By The Burton Club
To The Curators of the Bodleian Library, Oxford
Especially Revd. B. Price and Professor Max Muller.
Gentlemen,
I take the liberty of placing your names at the Head of this
Volume which owes its rarest and raciest passages to your kindly
refusing the temporary transfer of the Wortley Montague MS. from
your pleasant library to the care of Dr. Rost, Chief Librarian,
India Office. As a sop to "bigotry and virtue," as a concession
to the "Scribes and Pharisees," I had undertaken, in case the
loan were granted, not to translate tales and passages which
might expose you, the Curators, to unfriendly comment. But,
possibly anticipating what injury would thereby accrue to the
Volume and what sorrow to my subscribers, you were good enough
not to sanction the transfer--indeed you refused it to me twice--
and for this step my clientele will be (or ought to be) truly
thankful to you.
I am, Gentlemen,
Yours obediently,
Richard F. Burton.
Bodleian Library, August 5th, 1888
Contents of the Fifteenth Volume.
1. The History of the King's Son of Sind and the Lady Fatimah
2. History of the Lovers of Syria
3. History of Al-Hajjaj Bin Yusuf and the Young Sayyid
4. Night Adventure of Harun Al-Rashid and the Youth Manjab
a. Story of the Darwaysh and the Barber's Boy and the
Greedy Sultan
b. Tale of the Simpleton Husband
Note Concerning the "Tirrea Bede," Night 655
5. The Loves of Al-Hayfa and Yusuf
6. The Three Princes of China
7. The Righteous Wazir Wrongfully Gaoled
8. The Cairene Youth, the Barber and the Captain
9. The Goodwife of Cairo and Her Four Gallants
a. The Tailor and the Lady and the Captain
b. The Syrian and the Three Women of Cairo
c. The Lady With Two Coyntes
d. The Whorish Wife Who Vaunted Her Virtue
10. Coelebs the Droll and His Wife and Her Four Lovers
11. The Gatekeeper of Cairo and the Cunning She-Thief
12. Tale of Mohsin and Musa
13. Mohammed the Shalabi and His Mistress and His Wife
14. The Fellah and His Wicked Wife
15. The Woman Who Humoured Her Lover At Her Husband's Expense
16. The Kazi Schooled By His Wife
17. The Merchant's Daughter and the Prince of Al-Irak
18. Story of the Youth Who Would Flutter His Father's Wives
19. Story of the Two Lack-Tacts of Cairo and Damascus
20. Tale of Himself Told By the King
Appendix A: - Catalogue of Wortley Montague Manuscript
Contents
Appendix B: - Notes on the Stories Contained in Volumes XIV.
and XV by W. F. Kirby
THE TRANSLATOR'S FOREWORD.
This volume contains the last of my versions from the Wortley
Montague Codex, and this is the place to offer a short account of
that much bewritten MS.
In the "Annals of the Bodleian Library," etc., by the Reverend
William Dunn Macray, M.A. (London, Oxford and Cambridge, 1868:
8vo. p. 206), we find the following official notice:--
"A.D. 1803."
"An Arabic MS. in seven volumes, written in 1764-5, and
containing what is rarely met with, a complete collection of the
Thousand and one Tales (N.B. an error for "Nights") of the
Arabian Nights Entertainments, was bought from Captain Jonathan
Scott for Ł50. Mr. Scott published, in 1811, an edition of the
Tales in six volumes (N.B. He reprinted the wretched English
version of Prof. Galland's admirable French, and his "revisions"
and "occasional corrections" are purely imaginative), in which
this MS. is described (N.B. after the mos majorum). He obtained
it from Dr. (Joseph) White, the Professor of Hebrew and Arabic at
Oxford, who had bought it at the sale of the library of Edward
Wortley Montague, by whom it had been brought from the East.
(N.B. Dr. White at one time intended to translate it literally,
and thereby eclipse the Anglo French version.) It is noticed in
Ouseley's Oriental Collections (Cadell and Davies), vol. ii. p.
25."
The Jonathan Scott above alluded to appears under various titles
as Mr. Scott, Captain Scott and Doctor Scott. He was an officer
in the Bengal Army about the end of the last century, and was
made Persian Secretary by "Warren Hastings, Esq.," to whom he
dedicated his "Tales, Anecdotes and Letters, translated from the
Arabic and Persian" (Cadell and Davies, London, 1800), and he
englished the "Bahár-i-Dánish" (A.D. 1799) and "Firishtah's
History of the Dakkhan (Deccan) and of the reigns of the later
Emperors of Hindostan." He became Dr. Scott because made an LL.D.
at Oxford as meet for a "Professor (of Oriental languages) at the
Royal Military and East India Colloges"; and finally he settled
at Netley, in Shropshire, where he died.
It is not the fault of English Orientalists if the MS. in
question is not thoroughly well known to the world of letters. In
1797 Sir Gore Ouseley's "Oriental Collections" (vol. ii. pp.
25-33) describes it, evidently with the aid of Scott, who is the
authority for stating that the tales generally appear like pearls
strung at random on the same thread; adding, "if they are truly
Oriental It is a matter of little importance to us Europeans
whether they are strung on this night or that night."[FN#1] This
first and somewhat imperfect catalogue of the contents was
followed in 1811 by a second, which concludes the six volume
edition of "The
ARABIAN NIGHTS
ENTERTAINMENTS,
Carefully revised and occasionally corrected
from the Arabic.
to which is added
A SELECTION OF NEW TALES,
Now first translated
from the Arabic Originals.
also,
AN INTRODUCTION AND NOTES,
Illustrative of the
RELIGION, MANNERS AND CUSTOMS OF THE: MAHOMMEDANS."
The sixth volume, whose second title is "Tales | selected from
the Manuscript copy | of the | 1001 Nights | brought to Europe by
Edward Wortley Montague, Esq.," ends with a general Appendix, of
which ten pages are devoted to a description of the Codex and a
Catalogue of its contents. Scott's sixth volume, like the rest of
his version, is now becoming rare, and it is regretable that when
Messieurs Nimmo and Bain reprinted, in 1882, the bulk of the work
(4 vols. 8vo) they stopped short at volume five.
Lastly we find a third list dating from 1837 in the "Catalogi |
Codicum Manuscriptorum Orientalium | Bibliothecć Bodleianć | Pars
Secunda | Arabicos | complectens. | Confecit | Alexander Nicoll,
J.C.D. | Nuper Linguć Heb. Professor Regius, necnon Ćdis Christi
Canonicus. | Editionem absolvit | et Catalogum urianum[FN#2]
aliquatenus emendavit | G. B. Pusey S.T.B. | Viri desideratissimi
Successor. | Oxonii, | E Topographio Academico | MDCCCXXXV." This
is introduced under the head, "Codicil Arabici Mahommedani
Narrationes Fictć sive Historićs Romanenses | in Quarto (pp .
145-150).
I am not aware that any attempt has been made to trace the
history of the Wortley Montague MS.; but its internal evidence
supplies a modicum of information.
By way of colophon to the seventh and last volume we have, "On
this wise end to us the Stories of the Kings and histories of
various folk as foregoing in the Thousand Nights and a Night,
perfected and completed, on the eighteenth day of Safar the
auspicious, which is of the months of (the year A.H.) one
thousand one hundred and seventy eight" (=A.D. 1764-65)
"Copied by the humblest and neediest of the poor, Omar-al-Safatí,
to whose sins may Allah be Ruthful!
"An thou find in us fault deign default supply,
And hallow the Faultless and Glorify."
The term "Suftah" is now and has been applied for the last
century to the sons of Turkish fathers by Arab mothers, and many
of these Mulattos live by the pen. On the fly leaf of vol. i. is
written in a fine and flowing Persian (?) hand, strongly
contrasting with the text of the tome, which is unusually
careless and bad, "This book | The Thousand Nights and a Night of
the Acts and deeds (Sírat) of the Kings | and what befel them
from sundry | women that were whorish | and witty | and various |
Tales | therein." Below it also is a Persian couplet written in
vulgar Iranian characters of the half-Shikastah type:
Chih goyam, o chih poyam? * Na mí-dánam hích o púch.
(What shall I say or whither fly? * This stuff and this nonsense
know not I.)
Moreover, at the beginning of vol. i. is a list of fifteen tales
written in Europeo-Arabic characters, after schoolboy fashion,
and probably by Scott. In vol. ii. there is no initial list, but
by way of Foreword we read, "This is volume the second of the
Thousand Nights and a Night from the xciiid. Night, full and
complete." And the Colophon declares, "And this is what hath been
finished for us of the fourth (probably a clerical error for
"second") tome of the Thousand Nights and a Night to the
clxxviith. Night, written on the twentieth day of the month
Sha'bán A.H., one thousand one hundred and seventy-seven" (=A.D.
1764). This date shows that the MS. was finished during the year
after incept.
The text from which our MS. was copied must have been valuable,
and we have reason to regret that so many passages both of poetry
and prose are almost hopelessly corrupt. Its tone and tenor are
distinctly Nilotic; and, as Mr. E. Wortley Montague lived for
some time in Egypt, he may have bought it at the Capital of the
Nile-land. The story of the Syrian (v. 468) and that of the Two
Lack facts (vi. 262), notably exalt Misr and Cairo at the expense
of Shám and Damascus; and there are many other instances of
preferring Kemi the Black Soil to the so called "Holy Land." The
general tone, as well as the special incidents of the book,
argues that the stories may have been ancient, but they certainly
have been modernised. Coffee is commonly used (passim) although
tobacco is still unknown; a youth learns archery and gunnery
(Zarb al-Risás, vol. vii. 440); casting of cannon occurs (vol. v.
186), and in one place (vol. vi. 134) we read of "Taban-jatayn,"
a pair of pistols; the word, which is still popular, being a
corruption of the Persian "Tabáncheh" = a slap or blow, even as
the French call a derringer coup de poing. The characteristic of
this Recueil is its want of finish. The stories are told after
perfunctory fashion as though the writer had not taken the
trouble to work out the details. There are no names or titles to
the tales, so that every translator must give his own; and the
endings are equally unsatisfactory, they usually content
themselves, after "native" fashion, with "Intihá" = finis, and
the connection with the thread of the work must be supplied by
the story-teller or the translator. Headlines were not in use for
the MSS. of that day, and the catchwords are often irregular, a
new word taking the place of the initial in the following page.
The handwriting, save and except in the first volume, has the
merit of regularity, and appears the same throughout the
succeeding six, except in the rare places (e.g. vi. 92-93), where
the lazy copyist did not care to change a worn-out pen, and
continued to write with a double nib. On the other hand, it is
the character of a village-schoolmaster whose literary culture is
at its lowest. Hardly a sheet appears without some blunder which
only in rare places is erased or corrected, and a few lacunć are
supplied by several hands, Oriental and European, the latter
presumably Scott's. Not unfrequently the terminal word of a line
is divided, a sign of great incuria or ignorance, as "Sháhr |
baz" (i. 4), "Shahr | zád" (v. 309, vi. 106), and "Fawa |
jadtu-h" = so I found him (V. 104). Koranic quotations almost
always lack vowel points, and are introduced without the usual
ceremony. Poetry also, that crux of a skilful scribe, is
carelessly treated, and often enough two sets of verse are thrown
into one, the first rhyming in ur, and the second in ír (e.g.
vol. v. 256). The rhyme-words also are repeated within unlawful
limits (passim and vol. v. 308, 11. 6 and II). Verse is thrust
into the body of the page (vii. 112) without signs of citation in
red ink or other (iii. 406); and rarely we find it, as it should
be, in distichs divided by the normal conventional marks,
asterisks and similar separations. Sometimes it appears in a
column of hemistichs after the fashion of Europe (iv. III; iv..
232, etc.): here (v. 226) a quotation is huddled into a single
line; there (v. 242) four lines, written as monostichs, are
followed by two distichs in as many lines.
As regards the metrical part Dr. Steingass writes to me, "The
verses in Al-Hayfá and Yúsuf, where not mere doggerel, are
spoiled by the spelling. I was rarely able to make out even the
metre and I think you have accomplished a feat by translating
them as you have done."
The language of the MS. is generally that of the Fellah and
notably so in sundry of the tales, such as, "The Goodwife of
Cairo and her four Gallants" (v. 444). Of this a few verbal and
phrasal instances will suffice. Adíní = here am I (v. 198); Ahná
(passim, for nahnu) nakháf = we fear; 'Alaykí (for 'alayki) = on
thee; and generally the long vowel (-k ) for the short (-kí) in
the pronoun of the second person feminine; Antah (for ante) =
thou (vi. 96) and Antú (for antum) = you (iii. 351); Aráha and
even arúha, rúhat and rúha (for ráha) = he went (Vii. 74 and iv.
75) and Arúhú (for rúhú) = go ye (iv. 179); Bakarah * * * allazi
(for allatí) = a cow (he) who, etc.; (see in this vol., p. 253)
and generally a fine and utter contempt for genders, e.g. Hum
(for hunna) masc. for fem. (iii. 91; iii. 146; and v. 233); Tá
'áli (for ta'ál) fem. for masc. (vi. 96 et passim); Bíhím (for
bi-him) = with them (v. 367); Bi-kám (for bi-kum) = with you
(iii. 142) are fair specimens of long broad vowels supplanting
the short, a peculiarity known in classical Arab., e.g. Miftáh
(for Miftah) = a key. Here, however, it is exaggerated, e.g.
Bá'íd (for ba'íd) = far (iv. 167); Kám (for kam) = how many? Kúm
(for kum) = you (v. 118); Kúl-há (for kul-ha) = tell it (iv 58);
Mín (for man) = who? (iii. 89); Mirwád (for Mirwad)= a branding
iron; Natanáshshad (for natanashshad) = we seek tidings (v. 211);
Rájal (pron. Rágil, for Rajul) = a man (iv. 118 and passim);
Sáhal (for sahal) = easy, facile (iv. 7I); Sír (for sir) = go, be
off! (v. 199); Shíl (for shil) =carry away (i. 111); and Záhab
(for zahab) = gold (v. 186). This broad Doric or Caledonian
articulation is not musical to unaccustomed organs. As in popular
parlance the Dál supplants the Zál; e.g. Dahaba (for zahaba) = he
went (v. 277 and passim); also T takes the place of Th, as Tult
for thulth = one third (iii. 348) and Tamrat (for thamrat) =
fruit (v. 260), thus generally ignoring the sibilant Th after the
fashion of the modern Egyptians who say Tumm (for thumma) =
again; "Kattir (for kaththir) Khayrak" = God increase thy weal,
and Lattama (for laththama) = he veiled. Also a general ignoring
of the dual, e.g. Házá 'usfurayn (for 'Usfuráni) = these be birds
(vi. 121); Nazalú al-Wazirayn (do) = the two Wazirs went down
(vii. 123); and lastly Al-Wuzará al-itnayn (for Al-Wazíráni) =
the two Wazirs (vii. 121). Again a fine contempt for numbers, as
Nanzur ana (for Anzur) = I (we) see (v. 198) and Inní (for inná)
narúhu = indeed I (we) go (iii. 190). Also an equally
conscientious disregard for cases, as Min mál abú-há (for abí-há)
= out of the moneys of her sire (iv. 190); and this is apparently
the rule of the writer.
Of Egyptianisms and vulgarisms we have Ant, má ghibtshayy = thou,
hast thou not been absent at all? with the shayy (a thing)
subjoined to the verb in this and similar other phrases; Baksísh
for Bakhshish (iv. 356); Al-Jawáz (for al-zíwáj) = marriage (i.
14); Fakí or Fakí (for fakih) = a divine (vi. 207 and passim);
Finjál (for finján) = a coffee-cup (v. 424, also a Najdí or
Central Arabian corruption); Kuwayyis = nice, pretty (iv. 179);
Láyálí (for liallá) = lest that (v. 285); Luhúmát (for lukúm) =
meats, a mere barbarism (v. 247); Matah (for Matá) =when? (v.
464); Ma'áyah (for ma'í) =with me (vi. 13 et passim); Shuwayy (or
shuwayyah) Mayah, a double diminutive (for Muwayy or Muwayh) = a
small little water, intensely Nilotic (iv. 44); Mbarih or Embárah
(for Al-bárihah) = yesterday (v. 449); Takkat (for Dakkat) = she
rapped (iv. 190); Úzbáshá and Uzbáshá (for Yúzbáshí) = a
centurion, a captain (v.430 et passim); Záídjah for Záijah (vi.
329); Zarághít (for Zaghárít) = lullilooing (iv. 12); Zínah (for
Ziná) = adultery, and lastly Zúda (for Záda) = increased (iv.
87). Here the reader will cry jam satis; while the student will
compare the list with that given in my Terminal Essay (vol. x.
149).
The two Appendices require no explanation. No. I. is a Catalogue
of the Tales in the Wortley Montague MS., and No. II. contains
Notes upon the Storiology of the Supplemental Volumes IV. and V.
by the practiced pen of Mr. W. P. Kirby. The sheets during my
absence from England have been passed through the press and
sundry additions and corrections have been made by Dr. Steingass.
In conclusion I would state that my hope was to see this Volume
(No. xv.) terminate my long task; but circumstance is stronger
than my will and I must ask leave to bring out one more--The New
Arabian Nights.
RICHARD F. BURTON.
ATHENĆUM CLUB, September 1st, 1888.
Supplemental Nights
To The Book Of The
Thousand Nights And A Night
THE HISTORY OF THE KING'S SON OF SIND AND THE
LADY FATIMAH.[FN#3]
It is related that whilome there was a King of the many Kings of
Sind who had a son by other than his wife. Now the youth,
whenever he entered the palace, would revile[FN#4] and abuse and
curse and use harsh words to his step-mother, his father's Queen,
who was beautiful exceedingly; and presently her charms were
changed and her face waxed wan and for the excess of what she
heard from him she hated life and fell to longing for death.
Withal she could not say a word concerning the Prince to his
parent. One day of the days, behold an aged woman (which had been
her nurse) came in to her and saw her in excessive sorrow and
perplext as to her affair for that she knew not what she could do
with her stepson. So the ancient dame said to her, "O my lady, no
harm shall befal thee; yet is thy case changed into other case
and thy colour hath turned to yellow." Hereupon the Queen told
her all that had befallen her from her step-son of harsh language
and revilement and abuse, and the other rejoined, "O my lady, let
not thy breast be straitened, and when the youth shall come to
thee and revile thee and abuse thee, do thou say him, ‘Pull thy
wits somewhat together till such time as thou shalt have brought
back the Lady Fatimah, daughter of 'Amir ibn al-Nu'umán.'" The
old woman taught her these words by heart, and anon went forth
from her, when the Prince entered by the door and spoke harsh
words and abused and reviled her; so his father's wife said to
him, "Lower thy tone and pull thy wits somewhat together, for
thou be a small matter until thou shalt bring back the daughter
of the Sultan, hight Fatimah, the child of 'Amir ibn al-Nu'uman."
Now when he heard these words he cried, "By Allah, 'tis not
possible but that I go and return with the said Lady Fatimah;"
after which he repaired to his sire and said, "'Tis my desire to
travel; so do thou prepare for me provision of all manner
wherewith I may wend my way to a far land, nor will I return
until I win to my wish." Hereupon his father fell to transporting
whatso he required of victuals, various and manifold, until all
was provided, and he got ready for him whatso befitted of bales
and camels and pages and slaves and eunuchs and negro chattels.
Presently they loaded up and the youth, having farewelled his
father and his friends and his familiars, set forth seeking the
country of Fatimah bint Amir, and he travelled for the first day
and the second day until he found himself in the middle of the
wilds and the Wadys, and the mountains and the stony wastes. This
lasted for two months till such time as he reached a region
wherein were Ghúls and ferals, and to one and all who met him and
opposed him he would give something of provaunt and gentle them
and persuade them to guide him upon his way. After a time he met
a Shaykh well stricken in years; so he salamed to him and the
other, after returning his greeting, asked him saying, "What was
it brought thee to this land and region wherein are naught but
wild beasts and Ghuls?" whereto he answered, "O Shaykh, I came
hither for the sake of the Lady Fatimah, daughter of 'Amir ibn
al-Nu'uman." Hereat exclaimed the greybeard, "Deceive not
thyself, for assuredly thou shalt be lost together with what are
with thee of men and moneys, and the maiden in question hath been
the cause of destruction to many Kings and Sultans. Her father
hath three tasks which he proposeth to every suitor, nor owneth
any the power to accomplish a single one, and he conditioneth
that if any fail to fulfil them and avail not so to do, he shall
be slain. But I, O my son, will inform thee of the three which be
these: First the King will bring together an ardabb of sesame
grain and an ardabb of clover-seed and an ardabb of lentils; and
he will mingle them one with other, and he will say:--Whoso
seeketh my daughter to wife, let him set apart each sort, and
whoso hath no power thereto I will smite his neck. And as all
have failed in the attempt their heads were struck off next
morning and were hung up over the Palace gateway. Now the second
task is this: the King hath a cistern[FN#5] full of water, and he
conditioneth that the suitor shall drink it up to the last drop,
under pain of losing his life; and the third is as follows: he
owneth a house without doors and windows, and it hath[FN#6] three
hundred entrances and a thousand skylights and two thousand
closets: so he covenanteth with the suitor that he make for that
place whatever befitteth of doors and lattices and cabinets, and
the whole in a single night. Now here is sufficient to engross
thine intellect, O my son, but take thou no heed and I will do
thy task for thee." Quoth the other, "O my uncle, puissance and
omnipotence are to Allah!" and quoth the Shaykh, "Go, O my son,
and may the Almighty forward the works of thee." So the Prince
farewelled him and travelled for the space of two days, when
suddenly the ferals and the Ghuls opposed his passage and he gave
them somewhat of provaunt which they ate, and after they pointed
out to him the right path. Then he entered upon a Wady wherein
flights of locusts barred the passage, so he scattered for them
somewhat of fine flour which they picked up till they had eaten
their sufficiency. Presently he found his way into another valley
of iron-bound rocks, and in it there were of the Jánn what could
not be numbered or described, and they cut and crossed his way
athwart that iron tract. So he came forward and salam'd to them
and gave them somewhat of bread and meat and water, and they ate
and drank till they were filled, after which they guided him on
his journey and set him in the right direction. Then he fared
forwards till he came to the middle of the mountain, where he was
opposed by none, or mankind or Jinn-kind, and he ceased not
marching until he drew near the city of the Sultan whose daughter
he sought to wife. Here he set up a tent and sat therein seeking
repose for a term of three days; then he arose and walked
forwards until he entered the city, where he fell to looking
about him leftwards and rightwards till he had reached the
palace[FN#7] of the King. He found there over the gateway some
hundred heads which were hanging up, and he cried to himself,
"Veil me, O thou Veiler! All these skulls were suspended for the
sake of the Lady Fatimah, but the bye-word saith, ‘Whoso dieth
not by the sword dieth of his life-term,' and manifold are the
causes whereas death be singlefold." Thereupon he went forwards
to the palace gate--And Shahrazad was surprised by the dawn of
day, and fell silent and ceased saying her permitted say. Then
quoth her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was
The Four Hundred and Ninety-fifth Night,
Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the Prince
went forward to the Palace gate and purposed to enter, but they
forbade him nor availed he to go in; so he returned to his tents
and there spent the night till dawn. Then he again turned to the
King's Serai and attempted to make entry, but they stayed him and
he was unable to succeed, nor could he attain to the presence of
the Sovran. So he devised with one who was standing at the door a
device to enter the presence, but again he failed in his object
and whenever he craved admission they rejected him and drave him
away saying, "O youth, tell us what may be thy need?" Said he, "I
have a requirement of the Sultan and my purport is a business I
may transact with him and speech containeth both private and
public matters; nor is it possible that I mention my want to any
save to the Sovran." So a Chamberlain of the chamberlains went in
to the presence and reported the affair to the King, who
permitted them admit the stranger, and when he stood before the
throne he kissed ground and deprecated evil for the ruler and
prayed for his glory and permanency, and the Monarch, who
marvelled at the terseness of his tongue and the sweetness of his
speech, said to him, "O youth, what may be thy requirement?"
Quoth the Prince, "Allah prolong the reign of our lord the
Sultan! I came to thee seeking connexion with thee through thy
daughter the lady concealed and the pearl unrevealed." Quoth the
Sultan, "By Allah, verily this youth would doom himself
hopelessly to die and, Oh the pity of it for the loquence of his
language;" presently adding, "O youth, say me, art thou satisfied
with the conditions wherewith I would oblige thee?" and the
Prince replied, "O my lord, Omnipotence is to Allah; and, if the
Almighty empower me to fulfil thy pact, I shall fulfil it." The
King continued, "I have three tasks to impose upon thee," and the
Prince rejoined, "I am satisfied with all articles thou shalt
appoint." Hereupon the Sovran summoned the writers and witnesses,
and they indited the youth's covenant and gave testimony that he
was content therewith; and when the Prince had signified his
satisfaction and obligation, the King sent for an ardabb of
sesame and an ardabb of clover-seed and an ardabb of lentils and
let mingle all three kinds one with other till they became a
single heap. Then said the King to the Prince, "Do thou separate
each sort by itself during the course of the coming night, and if
dawn shall arise and every seed is not set apart, I will cut off
thy head." Replied the other, "Hearing and obeying." Then the
King bade place all the mixed heap in a stead apart, and
commanded the suitor retire into solitude; accordingly, he passed
alone into that site and looked upon that case and condition, and
he sat beside the heap deep in thought, so he set his hand upon
his cheek and fell to weeping, and was certified of death. Anon
he arose and going forwards attempted of himself to separate the
various sorts of grain, but he failed; and had two hundred
thousand thousands of men been gathered together for the work
they had on nowise availed to it. Hereupon he set his right hand
upon his cheek[FN#8] and he fell to weeping and suffered the
first third of the dark hours to pass, when he said to himself,
"There remaineth naught of thy life save the remnant of this
night!" But the while he was conjecturing and taking thought,
behold, an army of the locusts to whom he had thrown the flour
upon his road came speeding over him like a cloud dispread and
said to him with the tongue of the case,[FN#9] "Fear not neither
grieve, for we have flocked hither to solace thee and ward from
thee the woe wherein thou art: so take thou no further heed."
Then they proceeded to separate each kind of grain and set it by
itself, and hardly an hour had passed before the whole sample was
distributed grain by grain into its proper place while he sat
gazing thereon. After this the locusts arose and went their ways,
and when morning dawned the Sultan came forth and took seat in
the Hall of Commandment and said to those who were present,
"Arise ye and bring hither the youth that we may cut off his
head." They did his bidding but, when entering in to the Prince,
they found all the different grains piled separately, sesame by
itself and clover-seed alone and lentils distributed apart,
whereat they marvelled and cried, "This thing is indeed a mighty
great matter from this youth, nor could it befal any save himself
of those who came before him or of those who shall follow after
him." Presently they brought him to the Sultan and said, "O King
of the Age, all the grains are sorted;" whereat the Sovran
wondered and exclaimed, "Bring the whole before me." And when
they brought it he looked upon it with amazement and rejoiced
thereat, but soon recovered himself and cried, "O youth, there
remain to thee two tasks for two nights; and if thou fulfil them,
thou shalt win to thy wish, and if thou fail therein, I will
smite thy neck." Said the Prince, "O King of the Age, the
All-might is to Allah, the One, the Omnipotent!" Now when night
drew nigh the King opened to him a cistern and said, "Drink up
all that is herein and leave not of it a drop, nor spill aught
thereof upon the ground, and if thou drain the whole of it, thou
shalt indeed attain to thine aim, but if thou fail to swallow it,
I will smite thy neck." The Prince answered, "There is no Majesty
and there is no Might save in Allah, the Glorious, the Great!"
Then he took his seat at the cistern-mouth and fell to thinking
and saying in his mind, "Wherefore, O certain person, shouldst
thou venture thy life and incur the cruel consequence of this
King on account of thy frowardness to thy father's wife? and by
Allah, this is naught save Jinn-struck madness on thy part!" So
he placed his left hand upon his cheek, and in his right was a
stick wherewith he tapped and drew lines in absent fashion upon
the ground,[FN#10] and he wept and wailed until the third of the
first part of the dark hours had passed, when he said in himself,
"There remaineth naught of thine age, ho, Such-an-one, save the
remainder of this night." And he ceased not to be drowned in
thought when suddenly a host of savage beasts and wild birds came
up to him and said with the tongue of the case, "Fear not neither
grieve, O youth, for none is faithless to the food save the son
of adultery and thou wast the first to work our weal, so we will
veil and protect thee, and let there be no sorrowing with thee on
account of this matter." Hereupon they gathered together in a
body, birds and beasts, and they were like unto a lowering cloud,
no term to them was shown and no end was known as they followed
in close file one upon other--And Shahrazad was surprised by the
dawn of day, and fell silent and ceased to say her permitted say.
Then quoth her sister Dunyazad, "How sweet is thy story, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the King suffer me to survive?" Now when it was the next night
and that was
The Four Hundred and Ninety-seventh Night,
Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the wild
beasts and the feral birds met one another beside that cistern
and each took his turn thereat and drank without drinking his
full[FN#11] until naught of water remained in the reservoir and
they fell to licking the sides with their tongues so that anyone
seeing it would say that for the last ten years not a drop of
liquid had been stored therein. And after this they all went
their ways. Now as soon as it was morning-tide the King arose and
hied forth the Harem and taking his seat in the Hall of
Commandment said to sundry of his pages and Chamberlains, "Go
bring us tidings of the cistern." Accordingly they went thither
and inspected it but found no trace of water therein; so they
returned straightway to the ruler and reported the matter.
Hereupon the Sultan was amazed and his wits were bewildered and
he was certified that none had power to win his daughter for wife
save that youth. So he cried, "Bring him hither," and they fared
to fetch him and presented him in the presence where he salam'd
to the Sovran and deprecated[FN#12] for him and prayed for him.
The Sultan greeted him in return and said, "O Youth, there now
remaineth with me but a single task which if thou accomplish
shall save thee and win for thee my daughter; however if thou
fail therein I will smite thy neck." "Power is to Allah!"
exclaimed the Prince whereat the Sultan marvelled and said in his
mind, "Glory be to God: the words and works of this youth be
wonderful. Whatever I bid him do he beginneth with naming the
name of the Lord whereas those who forewent him never suffered me
hear aught of the sort. However, the fortunate are Fortune's
favourites and Misfortune never befalleth them." Now when it was
night-tide the Sultan said, "O youth, in very deed this mansion
which standeth beside the palace is brand-new and therein are
store of wood and timbers of every kind, but it lacketh portals
and lattices and the finishing of the cabinets; so I desire that
thou make for it doors and windows and closets. I have provided
thee with everything thou dost require of carpenter's gear and
turner's lathes; and either thou shalt work all this during the
coming night, or, if thou be wanting in aught and morning shall
morrow without all the needful being finished, I will cut 0ff thy
head. This is the fine of thy three labours which an thou avail
to accomplish thou shalt attain thine aim and if thou fail
thereof I will smite thy neck. Such be then my last word."
Accordingly the Prince arose and faring from before him entered
the unfinished mansion which he found to be a palace greater and
grander than that wherein the King abode. He cried, "O Veiler,
withdraw not Thy veiling!" and he sat therein by himself (and he
drowned in thought) and said, "By Allah, if at this hour I could
find somewhat to swallow I would die thereby and rest from this
toil and trouble have been my lot;[FN#13] and the morning shall
not morrow ere I shall find repose nor shall any one of the town
folk solace himself and say, ‘The Sultan is about to cut off the
head of this youth.' Withal the bye-word hath it, ‘Joyance which
cometh from Allah is nearer than is the eyebrow to the eye,' and
if Almighty (be He extolled and exalted!) have determined aught
to my destiny, there is no flight therefrom. Moreover one of the
Sages hath said, ‘He released me from pillar to post and the
Almighty bringeth happiness nearhand.' From this time until dawn
of day many a matter may proceed from the Lord wherein haply
shall be salvation for me or destruction." Then he fell to
pondering his affair and thinking over his frowardness to the
wife of his father, after which he said, "The slave meditateth
and the Lord determineth, nor doth the meditation of the slave
accord with the determination of the Lord." And while thus
drowned in care he heard the sound of the Darabukkah-drum[FN#14]
and the turmoil of work and the shiftings of voices whilst the
house was full of forms dimly seen and a voice cried out to him,
"O youth, be hearty of heart and sprightly of spirits; verily we
will requite thee the kindness thou wroughtest to us in providing
us with thy provision; and we will come to thine aidance this
very night, for they who are visiting and assisting thee are of
the Jánn from the Valley of Iron." Then they began taking up the
timbers and working them and some turned the wood with lathes,
and other planed the material with planes, whilst others again
fell to painting and dyeing the doors and windows, these green
and those red and those yellow; and presently they set them in
their several steads; nor did that night go by ere the labour was
perfected and there was no royal palace like unto it, either in
ordinance or in emplacement. Now as morning morrowed the Sultan
went forth to his divan, and when he looked abroad he saw a
somewhat of magnificence in the mansion which was not to be found
in his palace, so he said in his surprise, "By Allah, the works
of this youth be wondrous and had the joiners and carpenters
loitered over three years upon this work they never would have
fulfilled such task: moreover we ken not by what manner of means
this young man hath been able to accomplish the labour."
Thereupon he sent for the Prince to the presence and robed him
with a sumptuous robe of honour and assigned to him a mighty
matter of money, saying, "Verily thou deservest, O youth, and
thou art the only one who meriteth that thou become to my
daughter baron and she become to thee femme." Presently Sultan
Amir ibn al-Nu'uman bade tie the marriage tie and led to her in
procession the bridegroom who found her a treasure wherefrom the
talisman had been loosed;[FN#15] and the bride rejoiced with even
more joyance than he did by cause of her sire, with his three
tasks, having made her believe that she would never be wedded and
bedded but die a maid, and she had long been in sadness for such
reason. Then the married couple abode with the King their father
for the space of a month, and all this time the camp of the young
Prince remained pitched without the town, and every day he would
send to his pages and eunuchs whatso they needed of meat and
drink. But when that term ended he craved from the Sultan leave
of travel to his own land and his father-in-law answered, "O
youth, do whatso thou ever wishest anent returning to thy native
realm;" and forthwith fell to fitting out his daughter till all
her preparations were completed and she was found ready for
wayfare together with her body-women and eunuchs. The Prince
having farewelled his father-in-law caused his loads to be loaded
and set out seeking his native country and kingdom; and he
travelled by day and by night, and he pushed his way through
Wadys and over mountains for a while of time until he drew near
his own land, and between him and his father's city remained only
some two or three marches. Here suddenly men met him upon the
road and as he asked them the tidings they replied that his sire
was besieged within his capital of Sind by a neighbour King who
had attacked him and determined to dethrone him and make himself
Sovereign and Sultan in his stead. Now when he heard this account
he pushed forward with forced marches till he reached his
father's city which he found as had been reported; and the old
King with all his forces was girded around within his own walls
nor could he sally out to offer battle for that the foe was more
forceful than himself. Hereupon the Prince pitched his camp and
prepared himself for fight and fray; and a many of his men rode
with him whilst another many remained on guard at the tents.--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased saying her permitted say. Then quoth her sister Dunyazad,
"How sweet and tasteful is thy tale, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the Sovran
suffer me to survive?" Now when it was the next night and that
was
The Four Hundred and Ninety-ninth Night,
Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the Prince
busked him for fight and fray seeking to assault the army of the
King who had besieged his sire, and the two hosts fought together
a strenuous fight and a stubborn. On this wise fared it with
them; but as regards the bride, she took patience till such time
as her bridegroom had ridden forth, when she donned her weapons
of war and veiled herself with a face-veil and sallying forth in
Mameluke's habit presently came up with her mate the Prince whom
she found straitened by the multitude of his foes. Now this
Princess was mistress of all manner weapons, so she drew her
sword from its sheath and she laid on load rightwards and
leftwards until the wits of all beholders were wildered and her
bridegroom inclined to her and said, "Verily this Mameluke he is
not one of our party." But she continued battling till the sun
rose high in the firmament-vault when she determined to attack
the ensigns and colours which were flying after right royal of
fashion, and in the midst thereof was the hostile Sultan. So she
smote the ancient who bore the banner and cast him to the ground
and then she made for the King and charged down upon him and
struck him with the side of the sword a blow so sore that of his
affright he fell from his steed. But when his host saw him
unhorsed and prostrate upon the plain they sought safety in
flight and escape, deeming him to be dead; whereupon she alighted
and pinioned his elbows behind his back and tied his forearms to
his side, and lashed him on to his charger and bound him in bonds
like a captive vile. Then she committed him to her bridegroom who
still knew her not and she departed the field seeking her camp
until she arrived there and entered her pavilion where she
changed her attire and arrayed herself in women's raiment. After
this she sat down expecting the Prince who, when she had
committed to him the captured King, carried him into the city
where he found the gates thrown open. Hereupon his sire sallied
forth and greeted him albeit he recognised him not but was
saying, "Needs must I find the Knight who came to our
assistance." "O my papa," quoth the Prince, "dost thou not know
me?" and quoth the other, "O young man, I know thee not;" whereat
the other rejoined, "I am thy son Such-an-one." But hardly had
the old King heard these words when behold, he fell upon him and
threw his arms round his neck and was like to lose his sense and
his senses for stress of joyance. After a time he recovered and
looking upon the captive King asked him, "What was it drave thee
to come hither and seek to seize from me my realm?" and the other
answered him with humility and craved his pardon and promised not
again to offend, so he released him and bade him gang his gait.
After this the young Prince went forth and caused his Harim and
his pages and whoso were with him enter the city and when they
were seated in the women's apartment the husband and wife fell to
talking of their journey and what they had borne therein of toil
and travail. At last the Princess said to him, "O my lord, what
became of the King who besieged thy sire in his capital and who
sought to bereave him of his realm?" and said he, "I myself took
him captive and committed him to my father who admitted his
excuses and suffered him depart." Quoth she, "And was it thou who
capturedst him?" and quoth he, "Yea verily, none made him
prisoner save myself." Hereupon said she, "Thee it besitteth not
to become after thy sire Sovran and Sultan!" and said he, "Why
and wherefore?" "For that a lie defameth and dishonoureth the
speaker," cried she, "and thou hast proved thee a liar." "What
made it manifest to thee that I lied?" asked the Prince, and the
Princess answered, "Thou claimest to have captured the King when
it was other than thyself took him prisoner and committed him to
thy hands." He enquired, "And who was he?" and she replied, "I
know not, withal I had him in sight." Hereupon the bridegroom
repeated his query till at last she confessed it was she had done
that deed of derring-do; and the Prince rejoiced much in
her.[FN#16] Then the twain made an entry in triumph and the city
was adorned and the general joy was increased. Now his taking to
wife the Lady Fatimah daughter of the Sultan Amir bin Al-Nu'uman
so reconciled him to his stepmother, the spouse of his father the
Sovran of Sind, that both forgot their differences and they lived
ever afterwards in harmony and happiness.
