There was once in olden time a certain Cheat, who could turn the ear

inside out by his talk, and he was a model of cleverness and quick wit

and skill and mischief. It was his wont to enter a town and make a show

of being a trader and engage in intimacy with people of worth and sit in

session with the merchants, for his name was noted as a man of virtue

and piety. Then he would put a sleight on them and take of them what he

might spend and fare forth to another stead; and he ceased not to do

thus for a while of time. It chanced one day that he entered a certain

city and sold somewhat that was with him of merchandise and made friends

of the merchants of the place and took to sitting with them and

entertaining them and inviting them to his quarters and his assembly,

whilst they also invited him to their houses. He abode after such

fashion a long time until he was minded to quit the city; and this was

bruited among his intimates, who grieved for parting from him. Then he

betook himself to one of them who was the richest in substance and the

most conspicuous for generosity, and sat with him and borrowed his

goods; and when rising to depart, he bade him return the deposit that he

had left with him. Quoth the merchant, “And what is the deposit?” and

quoth the Cheat, “’Tis such a purse, with the thousand dinars therein.”

The merchant asked, “And when didst thou give me that same?” and the

Cheat answered, “Extolled be Allah of All Might! Was it not on such a

day, by such a token which is thus and thus?” The man rejoined, “I know

naught of this,” and words were bandied about between them, whilst the

folk who heard them disputed together concerning their sayings and

doings, till their voices rose high and the neighbours had knowledge of

that which passed between them.[481] Then said the Cheat, “O people,

this is my friend and I deposited with him a deposit which he denieth

having received: so in whom shall men put trust after this?” And they

said, “This person is a man of worth and we have known in him naught but

trustiness and good faith and the best of breeding, and he is endowed

with sense and manliness.[482] Indeed, he affirmeth no false claim, for

that we have consorted and associated with him and he with us and we

know the sincerity of his religion.” Then quoth one of them to the

merchant, “Ho, Such-an-one! Bethink thee of the past and refresh thy

memory. It cannot be that thou hast forgotten.” But quoth he, “O people,

I wot nothing of what he saith, for indeed he deposited naught with me:”

and the matter was prolonged between them. Then said the Cheat to the

merchant, “I am about to travel and I have, praised be Allah Almighty,

much wealth, and this money shall not escape me; but do thou make oath

to me.” And the folk said, “Indeed, this man doth justice upon

himself.”[483] Whereupon the merchant fell into that which he

disliked[484] and came nigh upon loss and ill fame. Now he had a friend,

who pretended to sharpness and intelligence; so he came up to him

secretly and said to him, “Let me do so I may cheat this Cheat, for I

know him to be a liar and thou art near upon having to weigh out the

gold; but I will parry off suspicion from thee and say to him, The

deposit is with me and thou erredst in suspecting that it was with other

than myself; and so I will divert him from thee.” The other replied, “Do

so, and rid the people of such pretended debts.” Accordingly the friend

turned to the Cheat and said to him, “O my lord, I am Such-an-one, and

thou goest under a delusion. The purse is with me, for it was with me

that thou depositedst it, and this Shaykh is innocent of it.” But the

Cheat answered him with impatience and impetuosity, saying, “Extolled be

Allah! As for the purse that is with thee, O noble and faithful man, I

know ’tis under Allah’s charge and my heart is easy anent it, because

’tis with thee as it were with me; but I began by demanding the purse

which I deposited with this man, of my knowledge that he coveteth the

goods of folk.” At this the friend was confounded and put to silence and

returned not a reply; and the only result of his meddling was that each

of them—merchant and friend—had to pay a thousand gold pieces. So the

Cheat took the two thousand dinars and made off; and when he was gone,

the merchant said to his friend, the man of pretended sharpness and

intelligence, “Ho, Such-an-one! Thou and I are like the Falcon and the

Locust.” The friend asked, “What was their case?” and the merchant

answered with

_THE STORY OF THE FALCON AND THE LOCUST_.[485]

There was once, of old time, a Falcon who made himself a nest hard by

the home of a Locust, and his neighbour gloried in such neighbourhood

and betaking herself to him, saluted him with the salam and said, “O my

lord and lord of all the birds, indeed the nearness to thee delighteth

me and thou honourest me with thy vicinity and my soul is fortified with

thee.” The Falcon thanked her for this and friendship between them

followed. One day, the Locust said to the bird, “O prince of the flying

race, how is it that I see thee alone, solitary, having with thee no

friend of thy kind, the volatiles, on whom thou mayst repose in time of

gladness and of whom thou mayst seek aid in tide of sadness? Indeed,

’tis said:—Man goeth about seeking ease of body and ward of strength,

and there is naught in this more necessary to him than a true friend who

shall be the crown of his comfort and the column of his career and on

whom shall be his dependence in his distress and in his delight. Now I,

although ardently desiring thy weal in that which befitteth thy rank and

degree, yet am weak in that which the soul craveth; but, an thou deign

give me leave, I will seek out for thee one of the birds who shall

fellow thee in body and strength.” And the Falcon said, “I commit this

to thee and rely upon thee herein.” Thereupon, O my brother (quoth the

merchant), the Locust began going round the company of the birds, but

saw naught resembling the Falcon in bulk and body save the Kite and

thought well of her. So she brought the twain together and counselled

the Falcon to foregather with the Kite. Presently it fortuned that the

Falcon fell sick and the Kite tarried with and tended him a long while

till he recovered and became sound and strong, wherefore he thanked her

and she fared from him. But after some days the Falcon’s sickness

returned to him and he needed succour of the Kite, so the Locust went

out from him and was absent from him a day; after which she returned to

him with another locust,[486] saying, “I have brought thee this one.”

When the Falcon saw her, he said, “God requite thee with good! Indeed,

thou hast done well in the quest and thou hast shown subtlety and

discrimination in the choice.” All this, O my brother (continued the

merchant) befel because the Locust had no knowledge of the essence which

lurketh in the outer semblance of bodies. As for thee, O my brother,

(Allah requite thee with weal!) thou wast subtle in device and usedst

precaution, but forethought availeth not against Fate, and Fortune

foreordained baffleth force of fence. How excellent is the saying of the

poet when he spake these couplets:—[487]

It chances whiles that the blind man escapes a pit, ✿ Whilst he who is

clear of sight falls into it.

The ignorant man may speak with impunity ✿ A word that is death to the

wise and the ripe of wit.

The true believer is pinched for his daily bread, ✿ Whilst infidel

rogues enjoy all benefit.

Where is a man’s resource and what can he do? ✿ It is the Almighty’s

will; we must submit.

“Nor” (continued the Wazir) “is this, O king of the age, rarer or

stranger than the story of the King and his Chamberlain’s wife; nay,

this is more wondrous than that and more delectable.” When the king

heard this story, he was strengthened in his resolve to spare the

Minister and to eschew haste in an affair whereof he was not certified;

so he comforted him and bade him hie to his home.

The Twenty-fourth Night of the Month.

When it was night, the King summoned the Wazir and sought of him the

hearing of the story. Al-Rahwan replied, “Hearkening and obedience!

Listen, O august sovran, to

_THE TALE OF THE KING AND HIS CHAMBERLAIN’S WIFE_.”[488]

There was once, in days of yore and in ages and times long gone before,

a King of the kings of the Persians, who was much addicted to the love

of fair women. His courtiers spoke him of the wife of a certain of his

Chamberlains, a model of beauty and loveliness and perfect grace, and

this egged him on to go in to her. When she saw him, she knew him and

said to him, “What urgeth the King to this that he doeth?” and he

replied, saying, “Verily, I long for thee with excess of longing and

there is no help but that I enjoy thy favours.” And he gave her of

wealth that after whose like women lust; but she said, “I cannot do the

deed whereof the king speaketh, for fear of my husband;”[489] and she

refused herself to him with the most rigorous of refusals and would not

suffer him to win his wish. So the king went out in wrath, and forgot

his girdle in the place. Now it chanced that her husband entered

immediately after his lord had departed, and saw the girdle and knew it.

He was aware of the king’s love for women; so quoth he to his wife,

“What be this I see with thee?” Quoth she, “I’ll tell thee the truth,”

and recounted to him the occurrence; but he believed her not and

suspicion entered his heart. As for the King, he passed that night in

care and concern, and when the morning morrowed, he summoned that

Chamberlain and made him governor of one of his provinces; then he bade

him betake himself thither, purposing, after he should have departed and

fared afar, to foregather with his wife. The Chamberlain perceived his

project and kenned his intent; so he answered, saying, “To hear is to

obey!” presently adding, “I will go and order my affairs and give such

injunctions as may be needed for the well-doing of my affairs; then will

I go about the sovran’s commission.” And the King said, “Do this and

make haste.” So the Chamberlain went about that which he needed and

assembling his wife’s kinsfolk, said to them, “I am determined to

dismiss my wife.” They took this ill of him and complained of him and

summoning him before the sovereign, sat prosecuting him. Now the King

had no knowledge of that which had passed; so he said to the

Chamberlain, “Why wilt thou put her away and how can thy soul consent to

this and why takest thou unto thyself a fine and fertile piece of land

and presently forsakest it?” Answered the husband, “Allah amend the

king! By the Almighty, O my King, I saw therein the trail of the lion

and fear to enter that land, lest the lion devour me, and the like of my

affair with her is that which befel between the Crone and the Draper’s

Wife.” The king asked, “What is their adventure?” and the chamberlain

answered, “Hear, O king,

_THE STORY OF THE CRONE AND THE DRAPER’S WIFE_.”[490]

There was once a man of the Drapers, who had a beautiful wife, and she

was curtained[491] and chaste. A certain young man saw her coming forth

of the Hammam and loved her and his heart was engrossed with her. So he

devised for access to her all manner of devices, but availed not to

foregather with her; and when he was a-weary and his patience failed for

travail and trouble and his fortitude betrayed and forsook him and he

was at an end of his resources against her, he complained of this to an

ill-omened crone,[492] who promised him to bring about union between him

and his beloved. He thanked her for this and promised her all manner of

_douceurs_; and she said to him, “Hie thee to her husband and buy of him

a turband-cloth of fine linen, and let it be of the very best of stuff.”

So he repaired to the Draper and buying of him a turband-cloth of lawn,

returned and gave it to the old woman, who took it and burned it in two

places. Then she donned the dress of a devotee and taking the

turband-cloth with her, went to the Draper’s house and knocked at the

door. When the Draper’s wife saw her thus habited as a holy woman, she

opened to her and admitted her with kindly reception, and made much of

her and welcomed her: so the crone went in to her and conversed with her

awhile. Then said she to her, “I want to make the Wuzu-ablution

preparatory to prayer.”[493] At these words the wife brought the water

and she made the ablution and standing up to pray, prayed and satisfied

herself; and when she had ended her orisons, she left the turband-cloth

in the place of prayer and fared forth. Presently, in came the Draper,

at the hour of night-devotions, and sitting down in the prayer-place

where the old woman had prayed, looked about him and espied the turband.

He knew it and suspected foul play; so wrath showed in his face and he

was furious with his wife and reviled her and abode his day and his

night without speaking to her, during all which while she knew not the

cause of his rage. Then she looked and seeing the turband-cloth before

him and noting the traces of burning thereon, understood that his anger

was on account of this and concluded that he was in ill-temper because

it was burnt. When the morning morrowed, the Draper went out, still

wroth with his wife, and the crone returned to her and found her changed

of colour, pale of complexion, dejected and heart-broken. So she

questioned her of the cause, and the wife told her how her husband was

angered against her on account of the burns in the turband-cloth.[494]

Rejoined the old woman, “O my daughter, be not chagrined; for I have a

son, a fine-drawer, and he, by thy life, shall fine-draw the holes and

restore the turband-cloth as it was.” The wife rejoiced in her saying

and asked her, “And when shall this be?” The crone answered, “To-morrow,

Inshallah—an it please Allah the Most High—I will bring him to thee, at

the time of thy husband’s going forth from thee, and he shall fine-draw

it and depart forthwith.” Then she comforted her heart and going away

from her, returned to the young man and acquainted him with what had

passed. Now when the Draper saw the turband-cloth, he determined to

divorce his wife and waited only till he could collect that which was

obligatory on him of the contingent dowry and what not else,[495] for

fear of her people. When the crone arose in the morning, she took the

young man and carried him into the Draper’s house. The wife opened the

door to her and the ill-omened old woman entered with him and said to

the lady, “Go, fetch that which thou wouldest have fine-drawn and give

it to my son.” So saying, she bolted the door on her, whereupon the

young man raped[496] her against her will and did his want of her and

went forth. Then cried the crone, “Know that this is my son and that he

loved thee with exceeding love and was like to lose his life for longing

after thee; so I devised for thee with this device and came to thee with

this turband-cloth, which is not thy husband’s, but my son’s. Now have I

won to my wish; so do thou trust in me and I will put a sleight on thy

husband for setting thee right with him, and thou wilt be subject to me

and to him and to my son.”[497] And the wife replied, “’Tis well. Do

so.” Presently the old woman returned to the lover and said, “Know thou

that I have engineered the affair for thee with her; and now we must

mend that we have marred. Hie thee and sit with the Draper and mention

to him the turband-cloth, saying, The turband I bought of thee I chanced

to burn in two places; so I gave it to a certain old woman, to have

fine-drawn, and she took it and went away, and I know not her

dwelling-place.[498] When thou seest me pass by, rise and lay hold of

me, and demand of me the cloth, to the intent that I may arrange her

affair with her spouse and that matters go right with thee in her

regard.” Accordingly he repaired to the Draper’s shop and sat down by

him and asked him, “Thou knowest the turband-cloth I bought of thee?”

“Yes.” “Knowest thou what is come of it?” “No.” “After I bought it of

thee, I fumigated myself[499] and it fortuned that the turband-cloth was

burnt in two places; so I gave it to a woman, whose son, they said, was

a fine-drawer, and she took it and fared forth with it; and I know not

her home.” When the Draper heard this, he was startled by the thought

that he had suspected his wife wrongfully, and marvelled at the story of

the turband-cloth, and his mind was made easy anent her. After a short

while, up came the old woman, whereupon the young man sprang to his feet

and seizing her, demanded of her the turband-cloth. Said she, “Know that

I entered one of the houses and wuzu’d and prayed in the

prayer-place;[500] and I forgot the turband-cloth there and went out.

Now I weet not the house in which I prayed, nor have I been divinely

directed[501] thereto, and I go round about every day till the night, so

haply I may light on the dwelling, for I know not its owner.” When the

Draper heard these words, he said to the old woman, “Verily, Allah

restoreth to thee what thing thou hast lost. Be gladdened by good news,

for the turband-cloth is with me and in my house.”[502] And he arose

forthright and handed to her the turband-cloth, as it was, and she

handed it to the young man. Then the Draper made peace with his wife and

gave her raiment and jewellery, till she was content and her heart was

appeased. When the king heard his Chamberlain’s story, he was dazed and

amazed and said to him, “Abide on thy service and ear thy field for that

the lion entered it, but marred it not, and he will never more return

thither.”[503] Then he bestowed on him an honourable robe and made him a

costly present; and the man returned to his wife and people, rejoicing,

his heart having been set at rest concerning his wife. “Nor” (continued

the Wazir), “O King of the age, is this rarer or stranger than the story

of the beautiful wife, a woman gifted of amorous grace, with the ugly

Man, her husband.” When king Shah Bakht heard the Minister’s speech, he

deemed it delectable and it pleased him; so he bade him hie to his

house, and there he tarried his day long.

The Twenty-fifth Night of the Month.

When the evening evened, the King summoned his Wazir and bade him tell

the tale. So he said, “’Tis well. Hear, O King,

_THE TALE OF THE UGLY MAN AND HIS BEAUTIFUL WIFE_.”

There was once a man of the Arabs who had a number of children, and

amongst them a boy, never was seen a fairer than he of favour nor a more

complete in comeliness; no, nor a more perfect of prudence. When he came

to man’s estate, his father married him to his first cousin, the

daughter of one of his paternal uncles, and she excelled not in beauty,

neither was she laudable for qualities; wherefore she pleased not the

youth, but he bore with her for the sake of kinship. One day, he fared

forth in quest of certain camels[504] of his which had strayed and hied

him on all his day and night till eventide, when he was fain to seek

hospitality in an Arab camp. So he alighted at one of the tents of the

tribesmen and there came forth to him a man short of stature and foul of

favour, who saluted him with the salam; and, lodging him in a corner of

the tent, sat entertaining him with chat, the cheeriest that might be.

When his food was dressed, the Arab’s wife brought it to the guest, and

he looked at the mistress of the tent and saw a semblance than which no

seemlier might be. Indeed, her beauty and loveliness, her symmetry and

perfect grace amazed him and he was struck with astonishment, gazing now

at her and then at her mate. When his looking grew long, the man said to

him, “Ho, thou son of the worthy! Busy thyself with thine own business,

for by me and this woman hangeth a wondrous tale, which is even better

than that thou seest of her beauty; and I will tell it to thee when we

have made a finish of our food.” So, when they had ended eating and

drinking, the young man asked his host for the story, and he said:—Know

that in my youth I was the same as thou seest me in the matter of

loathliness and foul favour; and I had brethren of the fairest of the

folk; wherefore my father preferred them over me and used to show them

kindness, to my exclusion, and made me serve in their stead, like as a

master employeth slaves. One day, a dromedary of his strayed from the

herd of camels, and he said to me, “Go thou forth in quest of her and

return not but with her.” I replied, “Send other than I of thy sons.”

But he would not consent to this and scolded me and insisted upon me,

till the matter came to such a pass with him that he took a thong-whip

and fell to beating me. So I arose and saddling a riding-camel, mounted

her and sallied forth at random, purposing to go out into the wolds and

the wilds and return to him never more. I fared on all my night and the

next day and coming at eventide[505] to the encampment of this my wife’s

people, alighted down with and became the guest of her father, who was a

Shaykh well stricken in years. Now when it was the noon of night, I

arose and went forth the tent at a call of nature, and none knew of my

case save this woman. The dogs followed me as a suspected stranger and

ceased not worrying me[506] till I fell on my back into a pit, wherein

was water, a deep hollow and a steep; and a dog of those dogs fell in

with me. The woman, who was then a girl in the bloom of youth, full of

strength and spirit, was moved to ruth on me, for the calamity whereinto

I was fallen, and coming to me with a rope, said to me, “Catch hold of

the rope.” So I hent it and clung to it and she haled me up; but, when I

was half-way up, I pulled her down and she fell with me into the pit;

and there we abode three days, she and I and the hound. When her people

arose in the morning and did not see her, they sought her in the camp,

but, finding her not and missing me also, never doubted but she had fled

with me.[507] Now she had four brothers, as they were Saker-hawks, and

they took horse and dispersed in search of us. When the day yellowed on

the fourth dawn, the dog began to bark and the other hounds answered him

and coming to the mouth of the pit, stood howling to him. The Shaykh, my

wife’s father, hearing the howling of the hounds, came up and standing

at the brink of the hollow, looked in and beheld a marvel. Now he was a

brave man and a sensible, an elder experienced in affairs, so he fetched

a cord and bringing forth the three, questioned us twain of our case. I

told him all that had betided and he fell a-pondering the affair.

Presently, her brothers returned, whereupon the old man acquainted them

with the whole case and said to them, “O my sons, know that your sister

intended not aught but good, and if ye kill this man, ye will earn

abiding shame and ye will wrong him, and wrong your own souls and eke

your sister: for indeed there appeareth no cause such as calleth for

killing, and it may not be denied that this accident is a thing whose

like may well occur and that he may easily have been the victim of

suchlike chance.” Then he addressed me and questioned me of my lineage;

so I set forth to him my genealogy and he, exclaiming, “A man of her

match, honourable, understanding, offered me his daughter in wedlock. I

consented to this and marrying her, took up my abode with him and Allah

hath opened on me the gates of weal and wealth, so that I am become the

richest in monies of the tribesmen; and the Almighty hath stablished me

in that which He hath given me of His bounties.” The young man marvelled

at his tale and lay the night with him; and when he arose in the

morning, he found his estrays. So he took them and returning to his

folk, acquainted them with what he had seen and all that had befallen

him. “Nor” (continued the Wazir) “is this stranger or rarer than the

story of the King who lost kingdom and wealth and wife and children and

Allah restored them to him and requited him with a realm more

magnificent than that which he had forfeited and better and finer and

greater of wealth and degree.” The Minister’s story pleased the King and

he bade him depart to his abode.

The Twenty-sixth Night of the Month.

When came the night, the king summoned his Wazir and bade him tell the

story of the King who lost kingdom and wife and wealth. He replied,

“Hearing and obeying! Give ear, O sovran, to

_THE TALE OF THE KING WHO LOST KINGDOM AND WIFE AND WEALTH AND ALLAH

RESTORED THEM TO HIM_.”[508]

There was once a king of the kings of Hind, who was a model of morals,

praiseworthy in policy, lief of justice to his lieges, lavish to men of

learning and piety and abstinence and devoutness and worship and

shunning mischief-makers and froward folk, fools and traitors. After

such goodly fashion he abode in his kingship what Allah the Most High

willed of watches and days and twelvemonths,[509] and he married the

daughter of his father’s brother, a beautiful woman and a winsome,

endowed with brightness and perfection, who had been reared in the

king’s house in delicacy and delight. She bare him two sons, the most

beauteous that might be of boys, when came Destiny from whose decree is

no deliverance and Allah the Most High raised up against the King

another king, who came forth upon his realm, and was joined by all the

folk of the city that had a mind to lewdness and frowardness. So he

strengthened himself by means of them against the King and compassed his

kingdom, routing his troops and killing his guards. The King took his

wife, the mother of his sons, and what he might of monies and saved his

life and fled in the darkness of the night, unknowing whither he should

wend. Whenas wayfare grew sore upon them, there met them highwaymen on

the way, who took all that was with them, so that naught remained to

each of them save a shirt and trousers; the robbers left them without

even provaunt or camels or other riding-cattle, and they ceased not to

fare on afoot, till they came to a copse, which was an orchard of trees

on the ocean shore.[510] Now the road which they would have followed was

crossed by a sea-arm, but it was shallow and scant of water; wherefore,

when they reached that place, the king took up one of his children and

fording the water with him, set him down on the further bank and

returned for his other son, whom also he seated by his brother. Lastly,

returning for their mother, he took her up and passing the water with

her, came to the place where he had left his children, but found them

not. Thereupon he looked at the midst of the island and saw an old man

and an old woman, engaged in making themselves a reed-hut: so he set

down his wife over against them and started off in quest of his

children, but none gave him news of them and he went round about right

and left, yet found not the whereabouts they were. On this wise fared it

with him; but as to the children, they had entered the copse to make

water, and they found there a forest of trees, wherein, if a sturdy

horseman[511] strayed, he might wander by the week, and never know its

first from its last. So the boys pushed into it and wotted not how they

should return and went astray in that wood, for a purpose willed of

Allah Almighty, whilst their father sought them, but found them not. So

he returned to their mother and they abode weeping for their children;

as for whom, when they entered the forest, it swallowed them up and they

fared at hap-hazard, wandering in it many days, knowing not whence they

came or whither they went, till they issued forth, at another side, upon

the open country. Meanwhile, their parents, the king and queen, tarried

in the island, over against the old man and his old woman, and ate of

the fruits and drank of the rills that were in it till, one day of the

days, as they sat, behold, up came a ship and made fast to the

island-side, for provisioning with water, whereupon they[512] looked one

at other and spoke. The master of the craft was a Magian man and all

that was therein, both crew and goods, belonged to him, for he was a

trader and went round about the world. Now greed of gain deluded the old

man, the owner of the island, and he fared to the ship and gave the

Guebre news of the King’s wife, setting out to him her charms, till he

made him long for her and his soul moved[513] him to practise treachery

and cozenage upon her and take her from her husband. Accordingly, he

sent to her, saying, “Aboard with us is a woman with child, and we dread

lest she be delivered this night: hast thou aught of skill in

midwifery?” She replied, “Yes.” Now it was the last of the day; so he

sent to her to come up into the ship and deliver the woman, for that the

labour-pangs were come upon her; and he promised her clothes and

spending-money. Hereat, she embarked confidently, with heart at ease for

herself, and transported her gear to the ship; but no sooner had she

come thither than the sails were hoisted and the canvas was loosed[514]

and the ship set sail. When the King saw this, he cried out and his wife

wept in the ship and would have cast herself into the waves; but the

Magian bade his men lay hands on her. So they seized her and it was but

a little while ere the night darkened and the ship vanished from the

King’s eyes; whereupon he fainted away for excess of weeping and

lamentation and passed his night bewailing his wife and his children.

And when the morning morrowed he began improvising these couplets:—[515]

O World, how long, this spite, this enmity?

Say me, dost ever spare what spared can be?

And look! my friends have farèd fain and free!

They went and went wi’ them my dear delight

E’en from the day when friends to part were dight

And turbid made their lost life’s clarity.

By Allah, ne’er I wist their worth aright

Nor ever wot I worth of friends unite

Till fared they, leaving flame in heart of me!

I’ll ne’er forget them since what day each wight

Hied and withdrew fro’ me his well-loved sight

And yet I weep this parting-blow to dree.

I vow an Heaven deign my friends return

And cry the crier in mine ears that yearn

“The far is near, right soon their sight shalt see!”

Upon their site my cheeks I’ll place, to sprite

I’ll say, “Rejoice, thy friends return to thee!”

Nor blame my heart when friends were lief to flee:

I rent my heart ere rent my raimentry.

He sat weeping for the severance of his wife and children till the

morning, when he went forth wandering at a venture, unweeting what he

should do, and ceased not walking along the sea-shore days and nights,

unknowing whither he went and taking no food save the herbs of the earth

and seeing neither man nor wildling nor other living thing, till his

wayfare brought him to a mountain-top. He sojourned in the highland and

abode awhile, there alone, eating of its fruits and drinking of its

founts; then he came down thence and trudged along the high road three

days, when he hit upon tilled fields and villages and gave not over

going till he made a great city on the shore of the salt sea and came to

its gate at the last of the day. The gatekeepers allowed him no

admission; so he spent his night anhungered, and when he arose in the

morning, he sat down hard by the portal. Now the king of the city was

dead and had left no son, and the citizens fell out anent who should be

ruler over them: and their words and redes differed, so that civil war

was like to befal them thereupon. But it came to pass that, after long

jangle, they agreed to leave the choice to the late king’s elephant and

that he unto whom he consented should be king and that they would not

contest with him the sway. So to this they sware and on the morrow, they

brought out their elephant and fared forth to a site within sight of the

city; nor was there man or woman but was present at that moment. Then

they adorned the elephant and raising the throne on his back, gave him

the crown in his trunk; and he went round about examining the

countenances of the folk, but stopped not over against any of them till

he came at last to the forlorn King, the exile who had lost his children

and his wife, when the beast prostrated himself to him and placing the

crown on his head, took him up and set him upon his back. Thereupon the

people all prostrated themselves and gave mutual joy of this and the

drums[516] of good tidings beat before him, and he entered the city and

went on till he reached the House of Justice and the Audience-hall of

the Palace and sat down upon the throne of the kingdom, crown on head;

whereat the lieges entered to congratulate him and to bless him. Then he

addressed himself, as was his wont in the kingship, to forwarding the

affairs of the folk and ranging the troops according to their ranks and

looking into their affairs and those of all the Ryots. He also released

those who were in the dungeons and abolished the custom-dues and gave

honourable robes and lavished great gifts and bestowed largesse and

conferred favours on the Emirs and Wazirs and Lords of the realm, and

the Chamberlains[517] and Nabobs presented themselves before him and did

him homage. So the city people rejoiced in him and said, “Indeed, this

be none other than a King of the greatest of the kings.” And presently

he assembled the sages and the theologians and the sons of the Sovrans

and conversed with them and asked them subtile questions and casuistical

problems and talked over with them things manifold of all fashions that

might direct him to rectitude in the kingship; and he questioned them

also of mysteries and religious obligations and of the laws of the land

and the regulations of rule and of that which it beseemeth the liege

lord to do of looking into the affairs of the lieges and repelling the

foe and fending off his malice with force and fight; so the subjects’

contentment redoubled and their exultation in that which Allah Almighty

had vouchsafed them of his kingship over them. On such wise he upheld

the ordinance of the realm, and the affairs abode stablished upon the

accepted custom and local usage. Now the late king had left a wife and

two daughters, and the people would fain have married the Princess royal

to the new king that the rule might not pass clean away from the old

rulers. Accordingly, they proposed to him that he should wed her or the

other of the deceased king’s daughters, and he promised them this, but

put them off from him, of his respect for the covenant he had made with

his former wife, his cousin, that he would marry none other than

herself. Then he betook himself to fasting by day and praying through

the night, multiplying his almsdeeds and beseeching Allah (extolled and

exalted be He!) to reunite him with his children and his wife, the

daughter of his father’s brother. When a year had elapsed, there came to

the city a ship, wherein were many merchants and much merchandise. Now

it was their custom from time immemorial that the king, whenever a ship

made the port, sent to it such of his pages as he trusted in, who took

agency of the goods, to the end that they might be first shown to the

Sovran, who bought as much of them as befitted him and gave the

merchants leave to sell whatso he wanted not. So he commissioned,

according to his custom, a man who should fare to the ship and seal up

the bales and set over them one who could watch and ward them. Meanwhile

the Queen his wife, when the Magian fled with her and proffered himself

to her and lavished upon her abounding wealth, rejected him and was like

to kill herself[518] for chagrin at that which had befallen and for

concern anent her separation from her husband. She also refused meat and

drink and resolved to cast herself into the sea; but the Magian chained

her and straitened her and clothed her in a coat of wool and said to

her, “I will continue thee in wretchedness and humiliation till thou

obey me and accept me.” So she took patience and looked for the Almighty

to deliver her from the hand of that accursed; and she ceased not

travelling with him from country to country till he came with her in

fine to the city wherein her husband was king and his goods were put

under seal. Now the woman was in a chest and two youths of the late

king’s pages, who were now in the new King’s service, were those who had

been charged with the watch and ward of the craft and her cargaison.

When the evening evened on them, the twain began talking and recounted

that which had befallen them in their days of childhood and the manner

of the faring forth of their father and mother from their country and

kingdom when the wicked overcame their realm, and how they had gone

astray in the forest and how Fate had severed them from their parents;

for short, they told their tale from first to last. When the woman heard

their talk, she knew that they were her sons and cried out to them from

the chest, “I am your mother, Such-an-one, and the token between you

twain and me is thus and thus.” The young men knew the token and falling

upon the chest, brake the lock and brought out their mother, who seeing

them, strained them to her bosom, and they fell upon her and fainted

away, all three. When they came to themselves, they wept awhile and the

people assembled about them, marvelling at that they saw, and questioned

them of their case. So the young Princes vied each with other who should

be the first to discover the story to the folk; and when the Magian saw

this, he came up, crying out, “Alack!” and “Ruin!” and said to them,

“Why and wherefore have ye broken open my chest? Verily, I had in it

jewels and ye have stolen them, and this damsel is my slave-girl and she

hath agreed with you both upon a device to take my wealth.” Then he rent

his raiment and cried for aid, saying, “I appeal to Allah and to the

just King, so he may quit me of these wrongous youths!” They both

replied, “This is our mother and thou stolest her:” whereupon words

waxed manifold between them and the folk plunged into talk with many a

“he said” and “’twas said” concerning their affair and that of the

pretended slave-girl, and the strife increased between them, so that at

last they carried them all four to the King’s court. When the two young

men presented themselves between his hands and stated their case to him

and to the folk and the sovran heard their speech, he knew them and his

heart was like to fly for joy: the tears poured from his eyes at their

sight and the sight of his wife, and he thanked Allah Almighty and

praised Him for that He had deigned reunite them. Then he bade the folk

who were present about him be dismissed and commanded the Magian and the

woman and the two youths be to morrow committed to his armoury[519] for

the night, ordering that they should keep guard over them all until the

Lord should make the morning to morrow, so he might assemble the Kazis

and the Justiciaries and Assessors and determine between them, according

to Holy Law, in the presence of the four judges. So they did this and

the King passed the night praying and praising Allah of All-might for

that which he had vouchsafed him of kingship and power and victory over

the wight who had wronged him and thanking Him who had reunited him with

his own. When the morning morrowed, he assembled the Kazis and Deputies

and Assessors[520] and summoning the Magian and the two youths and their

mother, questioned them of their case; whereupon the two young men began

and said, “We are the sons of King Such-an-one and foemen and lewd

fellows gat the mastery of our realm; so our sire fled forth with us and

wandered at hap-hazard, for fear of the foe.” And they recounted to him

all that had betided them, from beginning to end.[521] Quoth he, “Ye

tell a marvel-tale; but what hath Fate done with your father?” Quoth

they, “We know not how Fortune dealt with him after our loss.” And he

was silent. Then he bespake the woman, “And thou, what sayst thou?” So

she set forth to him her case and all that had betided her and her

husband, from the beginning of their hardships to the end, and recounted

to him their adventures up to the time when they took up their abode

with the old man and woman who dwelt on the sea-shore. Then she reported

that which the Magian had practised on her of fraud and how he had

carried her off in the craft and everything that had betided her of

humiliation and torment; all this while the Kazis and Judges and

Deputies hearkening to her speech as they had lent ear to the others’

adventures. When the King heard the last of his wife’s tale, he said,

“Verily, there hath betided thee a mighty grievous matter; but hast thou

knowledge of what thy husband did and what came of his affair?” She

replied, “Nay, by Allah; I have no knowledge of him, save that I leave

him no hour unremembered in righteous prayer, and never, whilst I live,

will he cease to be to me the father of my children and my cousin and my

flesh and my blood.” Then she wept and the King bowed his head, whilst

his eyes welled tears at her tale. Presently he raised his head to the

Magian and cried to him, “Say thy say, thou also.” So the Magian

replied, “This is my slave-girl, whom I bought with my money from such a

land and for so many dinars, and I made her my betrothed[522] and loved

her exceedingly and gave my monies into her charge; but she falsed me in

my substance and plotted with one of my lads to slay me, tempting him by

a promise that she would kill me and become his wife. When I knew this

of her and was assured that she purposed treason against me, I awoke

from my dream of happiness and did with her that which I did, fearing

for my life from her craft and perfidy; for indeed she is a trickstress

with her tongue and she hath taught these two youths this pretence, by

way of sleight and of her guile and her malice: so be you not deluded by

her and by her talk.” “Thou liest, O accursed,” cried the King and bade

lay hands on him and iron him. Then he turned to the two youths, his

sons, and strained them to his breast, weeping sore and saying, “O all

ye people who are present of Kazis and Assessors and Lords of the land,

know that these twain are my sons and that this is my wife and the

daughter of my father’s brother; for that whilome I was king in such a

realm.” And he recounted to them his history from commencement to

conclusion, nor is there aught of fruition in repetition; whereupon the

folk cried out with weeping and wailing for the stress of what they

heard of marvellous chances and that wondrous story. As for the king’s

wife, he bade carry her into his palace and lavished upon her and upon

her sons all that befitted and beseemed them of bounties, whilst the

lieges flocked to offer up prayers for him and give him joy of his

reunion with his wife and children. When they had made an end of

blessings and congratulations, they besought the king to hasten the

punishment of the Magian and heal their hearts with tormenting and

abasing him. So he appointed them for a day on which they should

assemble to witness his requitement and that which should betide him of

torment, and shut himself up with his wife and two sons and abode thus

private with them three days, during which they were veiled from the

folk. On the fourth day the King entered the Hammam, and faring forth,

sat down on the throne of his kingship, crown on head, whereupon the

folk came in to him, according to their custom and after the measure of

their several dignities and degrees, and the Emirs and Wazirs entered,

and eke the Chamberlains and Nabobs and Captains of war and the

Falconers and Armbearers and Commanders of the body-guard. Then he

seated his two sons, one on his right and the other on his left hand,

whilst the subjects all stood before him and lifted up their voices in

thanksgiving to Allah the Most High and glorification of Him and were

instant in orisons for the king and in setting forth his virtues and

excellent qualities. He answered them with the most gracious of answers

and bade carry the Magian outside the city and set him on a high

scaffold which had been builded for him there; and he said to the folk,

“Behold, I will torture him with torments of all kinds and fashions.”

Then he began telling them that which he had wrought of villainy with

his cousin-wife and what he had caused her of severance between her and

her husband and how he had required her of her person, but she had

sought refuge for her chastity against him with Allah (to whom belong

honour and glory) and chose abasement rather than obedience to him,

despite stress of torture: neither recked she aught of that which he

lavished to her of monies and raiment, jewels and ornaments. When the

King had made an end of his story, he bade the bystanders spit in the

Magian’s face and curse him; and they did this. Then he bade cut out his

tongue and on the next day he bade lop off his ears and nose and pluck

out both his eyes. On the third day he bade hew off his hands and on the

fourth his feet; and they ceased not to dismember him, limb after limb,

and each member they cast into the fire, after its amputation, before

his face, till his soul departed, after he had endured torments of all

kinds and fashions. Then the King bade crucify his trunk on the city

wall for three days; after which he gave orders to burn it and reduce

its ashes to powder and scatter them abroad in air. And when this was

done, the King summoned the Kazi and the Witnesses and commanded them

marry the old king’s daughter and her sister to his own sons; so the

youths wedded them, after the King had made a bride-feast three days and

displayed their brides to them from nightfall to day-dawn. Then the two

Princes went in unto their brides and abated their maidenheads and loved

them and were vouchsafed issue by them. As for the King their sire, he

abode with his cousin-wife, their mother, what while Allah (to whom be

honour and glory) willed, and they rejoiced in reunion each with other.

The kingship endured unto them and high degree and victory, and the

sovran continued to rule with justice and equity, so that the lieges

loved him and prayed for him and for his sons length of life and durance

of days; and they lived the most delightsome of existences till there

came to them the Destroyer of delights and Severer of societies, the

Depopulator of palaces and Garnerer of graves; and this is all that hath

come down to us of the story of the King and his Wife and Sons. “Nor,”

continued the Wazir, “if this story be a solace and a diversion, is it

pleasanter or more diverting than the tale of the Youth of Khorasan and

his mother and sister.” When King Shah Bakht heard this story, it

pleased him and he bade the Minister hie away to his own house.

The Twenty-Seventh Night of the Month.

When evening came, the king Shah Bakht bade fetch the Wazir; so he

presented himself before him and the King ordered him to tell the tale.

So he said, “Hearkening and obedience. Give ear, O sovran, to

_THE TALE OF SALIM, THE YOUTH OF KHORASAN AND SALMA, HIS SISTER_.”

Know, O king (but Allah alone knoweth His secret purpose and is versed

in the past and the foredone among folk bygone) that there was once, in

the parts of Khorasan, a man of its affluent, who was a merchant of the

chiefest of the merchants[523] and was blessed with two children, a son

and a daughter.[524] He was diligent exceedingly in rearing them and

they were educated with the fairest of education; for he used to teach

the boy, who taught his sister all that he learnt, so that, by means of

her brother, the damsel became perfect in the knowledge of the

Traditions of the Prophet and in polite letters. Now the boy’s name was

Salím and that of the girl Salmá. When they grew up and were fully

grown, their father built them a mansion beside his own and lodged them

apart therein and appointed them slave-girls and servants to tend them

and assigned to each of them pay and allowances and all that they needed

of high and low; meat and bread; wine, dresses, and vessels and what not

else. So Salim and Salma abode in that palace, as they were one soul in

two bodies, and they used to sleep on one couch and rise amorn with

single purpose, while firmly fixed in each one’s heart were fond

affection and familiar friendship for the other. One night, when the

half was spent, as Salim and Salma sat recounting and conversing, they

heard a noise on the ground floor; so they looked out from a latticed

casement which gave upon the gate of their father’s mansion and saw a

man of fine presence, whose clothes were hidden under a wide cloak. He

came straight up to the gate and laying hold of the door-ring, rapped a

light rap; whereupon the door opened and behold, out came their sister,

with a lighted taper, and after her their mother, who saluted the

stranger and embraced him, saying, “O dearling of my heart and light of

mine eyes and fruit of my vitals, enter.” So he went in and shut the

door, whilst Salim and Salma abode amazed. The youth turned to the girl

and said to her, “O sister mine, how deemest thou of this trouble and

what advice hast thou to offer?” She replied, “O my brother, indeed I

know not what I shall say anent the like of this; but he is not

disappointed who divine direction seeketh, nor doth he repent who

counsel taketh. One getteth not the better of the traces of burning by

haste, and know that this is an affliction that hath descended[525] on

us and a calamity foreordained to us; so we have need of wise rede to do

it away and contrivance which shall wash our shame from our faces.” And

they ceased not watching the gate till daybreak, when the young man

opened the door and their mother farewelled him; after which he went his

way and she entered, she and her hand-maid. Hereat said Salim to his

sister, “Know thou I am resolved to slay this man, an he return the next

night, and I will say to the folk, He was a robber, and none shall weet

that which hath befallen. Then I will address myself to the slaughter of

whosoever knoweth what is between the fellow and my mother.” But Salma

said, “I fear lest an thou slay him in our dwelling-place and he be not

convicted of robber-hood, suspicion and ill-fame will revert upon

ourselves, and we cannot be assured that he belongeth not to a tribe

whose mischief is to be feared and whose enmity is to be dreaded, and

thus wilt thou have fled from hidden shame to open shame and to disgrace

public and abiding.” Asked Salim: “What then is it thy rede to do?” And

she answered, “Is there no help but thou kill him? Let us not hasten

unto slaughter, for that the slaughter of a soul without just cause is a

mighty grave matter.” When Shahbán[526] heard this, he said within

himself, “By Allah, I have indeed been hasty and reckless in the slaying

of women and girls, and Alhamdolillah—lauded be the Lord—who hath

occupied me with this damsel from the slaughter of souls, for that the

slaughter of souls is a grave matter and a grievous! By the Almighty if

Shah Bakht spare the Wazir, I will assuredly spare Sháhrázád!”[527] Then

he gave ear to the story and heard her say to her sister:—Quoth Salma to

Salim, “Hasten not to slay him, but overthink the matter and consider

the issue whereto it may tend; for whoso considereth not of actions the

end hath not Fortune to friend.” Then they arose on the morrow and

busied themselves with contriving how they should turn away their parent

from that man, and the mother forefelt mischief from them, for what she

saw in their eyes of change, she being wily and keen of wit. So she took

precaution for herself against her children and Salma said to Salim,

“Thou seest what we have fallen upon through this woman, and very sooth

she hath sensed our purpose and wotteth that we have discovered her

secret. So, doubtless, she will plot against us the like of that which

we plot for her; for indeed up to now she had concealed her affair, and

from this time forth she will become harsh to us; wherefore, methinks,

there is a thing forewritten to us, whereof Allah (extolled and exalted

be He!) knew in His foreknowledge and wherein He carrieth out His

commandments.” He asked, “What is that?” and she answered, “It is that

we arise, I and thou, and go forth this night from this land and seek us

a town wherein we may wone and witness naught of the doings of yonder

traitress; for whoso is absent from the eye is absent from the heart,

and quoth one of the poets in the following couplet:[528]—

’Tis happiest, best for thee, the place to leave, ✿ For then no eye can

see, nor heart can grieve.”

Quoth Salim to her,[529] “Tis for thee to decide and right is thy rede;

so let us do this, in the name of Allah the Almighty, trusting in Him

for guiding and grace.” Accordingly they arose and took the richest of

their raiment and the lightest of that which was in their treasuries of

gems and things of price and gathered together much matter. Then they

equipped them ten mules and hired them servants of other than the people

of the country; and Salim bade his sister Salma don man’s dress. Now she

was the likest of all creatures to him, so that, when she was clad in

man’s clothing, the folk knew no difference between them:—extolled be

the perfection of Him who hath no like, there is no god but He! Then he

told her to mount a mare, whilst he himself took another, and they set

out under cover of the night; nor did any of their family or household

know of them. So they fared on into Allah’s wide world and gave not over

going night and day for a space of two months, at the end of which they

came to a city on the sea-shore of the land of Makran,[530] by name

Al-Sharr, and it is the first city in Sind.[531] They lighted down

within sight of the place and when they arose in the morning, they saw a

populous city and a goodly, seemly of semblance and great, abounding in

trees and rills and fruits and wide of suburbs which stretched to the

neighbouring villages. So the young man said to his sister Salma, “Tarry

thou here in thy place, till I enter the city and make proof of it and

its people and seek us out a stead which we may buy and whereto we may

remove. An it befit us, we will make us a home therein, otherwise will

we take counsel of departing elsewhere.” Quoth she, “Do this, trusting

in the bounty of Allah (to whom belong honour and glory) and in His

blessing.” Accordingly he took a belt, wherein were a thousand gold

pieces, and girding it about his waist, entered the city and ceased not

going round about its streets and bazars and gazing upon its houses and

sitting with those of its citizens whose aspect showed signs of worth

and wealth, till the day was half spent, when he resolved to return to

his sister and said to himself, “Needs must I buy what we may eat of

ready-cooked food; I and my sister.” Hereupon he addressed a man who

sold roast meat and who was clean of person, albe foul in his way of

getting a living, and said to him, “Take the price of this dishful and

add thereto of fowls and chickens and what not else is in your market of

meats and sweetmeats and bread and arrange it in the plates.” So the

Kitchener took the money and set apart for him what he desired, then

calling a porter, he laid it in the man’s crate, and Salim, after paying

the price of provisions and porterage in fullest fashion, was about to

go away, when the Cook said to him, “O youth, doubtless thou art a

stranger?” He replied, “Yes;” and the other rejoined, “’Tis reported in

one of the Traditions that the Apostle said, Loyal admonition is a part

of religion; and the wise and ware have declared counsel is of the

characteristics of True Believers. And verily that which I have seen of

thy ways pleaseth me and I would fain give thee a warning.” Rejoined

Salim, “Speak out thy warning, and may Allah strengthen thy purpose!”

Then said the Cook, “Know, O my son, that in this our city, when a

stranger entereth and eateth of flesh-meat and drinketh not old wine

upon it, ’tis harmful to him and disturbeth his body with disorders

which be dangerous. Wherefore, an thou have provided thee somewhat of

wine it is well, but, if not, haste to procure it, ere thou take the

meat and carry it away.” Quoth Salim, “Allah requite thee with

weal—Canst thou shew me where liquor is sold?” and quoth the Cook, “With

me is all thou seekest.” The youth asked, “Is there a way for me to see

it?” and the Cook sprang up and answered, “Pass on.” So he entered and

the man showed him somewhat of wine; but he said, “I desire better than

this;” whereupon he opened a door and entering, said to Salim, “Come in,

and follow me.” Accordingly Salim followed him till he brought him to an

underground chamber and showed him somewhat of wine that suited him. So

he occupied him with looking at it and taking him unawares, sprang upon

him from behind and threw him to the ground and sat upon his breast.

Then he drew a knife and set it to his jugular; whereupon there betided

Salim that wherewith Allah made him forget all that He had decreed to

him,[532] and he cried to the Cook, “Why dost thou this thing, O good

fellow? Be mindful of the Almighty and fear Him. Seest thou not I am a

stranger man? And knowest thou not I have behind me a forlorn

defenceless[533] woman. Wherefore wilt thou kill me?” Quoth the

Kitchener, “Needs must I kill thee, so I may take thy money;” and quoth

Salim, “Take my money, but kill me not, neither enter into sin against

me; and do with me kindness, for indeed the taking of my coin is more

venial than the taking of my life.” The Cook replied, “This is nonsense.

Thou canst not deliver thyself herewith, O youth, because in thy

deliverance is my destruction.” Cried Salim, “I swear to thee and give

thee the bond of Allah (to whom belong honour and glory) and His

covenant, which He took of His prophets that I will not discover thy

secret; no, never.” But the Kitchener replied, “Away! Away! Alas! Alas!

To this there is no path.” However, Salim ceased not to conjure him and

humble himself to him and weep, while the Cook persisted in his intent

to cut his throat: then he shed tears and recited these couplets[534]:—

Haste not to that thou dost desire, for haste is still unblest; Be

merciful to men, as thou on mercy reckonest:

For no hand is there but the hand of God is over it And no oppressor but

shall be with worse than he opprest.

Quoth the Kitchener, “There is no help save that I slay thee, O fellow;

for an I spare thee, I shall myself be slain.” But Salim said, “O my

brother, I will advise thee somewhat[535] other than this.” Asked the

Cook, “What is it? Say and be brief, ere I cut thy throat;” and Salim

answered, “Suffer me to live and keep me as thy Mameluke, thy white

slave, and I will work at a craft of the skilled workmen, wherefrom

there shall result to thee every day two dinars.” Quoth the Kitchener,

“What is the craft?” and quoth Salim, “The cutting of gems and jewels.”

When the man heard this, he said to himself, “’Twill do me no hurt if I

imprison him and fetter him and bring him that whereat he may work. An

he tell truth, I will let him live, and if he prove a liar, I will kill

him.” So he took a pair of stout shackles and fitting them on Salim’s

legs, jailed him within his house and charged a man to guard him. Then

he asked him what tools he needed for work; and Salim described to him

whatso he required, and the Cook went out from him awhile and brought

him all he wanted. Then Salim sat and wrought at his craft; and he used

every day to earn two dinars; and this was his wont and custom with the

Kitchener, who fed him not but half his fill. Thus befel it with Salim;

but returning to his sister Salma, she awaited him till the last of the

day, yet he appeared not; and she expected him a second day and a third

and a fourth, yet there came no news of him. So she wept and beat hand

on breast and bethought her of her affair and her strangerhood and the

disappearance of her brother; and she improvised these couplets:—

Salam t’you! Would I could see you again, ✿ To the joy of my heart and

the coolth of my eyes:

You are naught but my hope and the whole of my hope ✿ And under my

ribs[536] love for you buried lies.

She tarried on this wise awaiting him till the end of the month, but no

tidings of him came nor happened she upon aught of his trace; wherefore

she was troubled with exceeding trouble and sending her servants hither

and thither in search of him, abode in the sorest that might be of

chagrin and concern. When it was the beginning of the new month, she

arose in the morning and bidding one of her men cry her brother

throughout the city, sat to receive visits of condolence, nor was there

any in town but made act of presence to condole with her; and they were

all sorry for her, doubting not her being a man. When three nights had

passed over her with their days of the second month, she despaired of

him and her tears never dried: then she resolved to take up her abode in

that city and making choice of a dwelling, removed thither. The folk

resorted to her from all parts, to sit with her and hear her speech and

witness her fine breeding; nor was it but a little while ere the king

died and the folk differed anent whom they should invest with the

kingship after him, so that civil war was like to befal them. However,

the men of judgment and the folk of understanding and the people of

experience directed them to crown the youth who had lost his brother,

for that they still held Salma to be a man. They consented to this one

and all; and, betaking themselves to her, offered the kingship.[537] She

refused, but they were urgent with her, till she consented, saying

within herself, “My sole desire in the kingship is to find my brother.”

Then they seated her upon the throne of the realm and set the crown upon

her head, after which she undertook the business of governance and

ordinance of affairs; and they rejoiced in her with the utmost joy. On

such wise fared it with her; but as for Salim he abode with the Cook a

whole year’s space, bringing him two dinars a day; and when his affair

waxed longsome, the man felt for him and pitied him. Presently he

promised him release on condition that, if he let him go, he should not

discover his ill-deeds to the Sultan; for that it was his wont now and

then to entrap a man and carry him to his house and slay him and take

his money and cook his flesh and give it to the folk to eat.[538] So he

asked him, “O youth, wilt thou that I release thee from this thy misery,

on condition that thou be reasonable and never discover aught of thine

affair?” Salim answered, “I will swear to thee by whatsoever oath thou

wilt administer that I will keep thy secret and will not speak one

syllable anent thee, what while I am in the land of the living.” Quoth

the Kitchener, “I purpose to send thee forth with my brother and cause

thee voyage with him over the sea, on condition that thou be to him a

Mameluke, a boughten slave; and when he cometh to the land of Hind, he

shall sell thee and thus wilt thou be delivered from prison and

slaughter.” And quoth Salim, “’Tis well: be it as thou sayst, may Allah

the Most High requite thee with weal!” Accordingly the Cook equipped his

brother and freighting him a craft, stowed therein a cargaison of

merchandise. Then he committed Salim to him and they set out with the

ship. The Lord decreed them safety, so that they arrived at the first

city of Hind, which is known as Al-Mansúrah,[539] and cast anchor there.

Now the king of that city had died, leaving a daughter and a widow who,

being the quickest-witted of women and cleverest of the folk of her day,

gave out that the girl was a boy, so that the kingship might be

established unto them. The troops and the Emirs gave credit that the

case was as she avouched and that the Princess was a Prince; wherefore

they obeyed her bidding and the Queen-mother took order for the matter

and used to dress the girl in man’s habit and seat her on the throne of

the kingship, so that the Lords of the land and the chief officers of

the realm used to go in to her and salute her and do her service and

depart, nothing doubting but she was a boy. After this fashion they

fared for months and years and the Queen-mother ceased not to do thus

till the Cook’s brother came to the town in his ship, and with him

Salim. He landed with the youth and displayed him for sale to the Queen

who, when she saw him, prognosticated well of him; presently she bought

him and was kind to him and entreated him with honour. Then began she to

prove him in his moral parts and make assay of him in his affairs, and

she found in him all that is in kings’ sons of understanding and fine

breeding and good manners and qualities. Thereupon she sent for him in

private and said to him, “I am minded to do thee a service, so thou

canst keep a secret.”[540] He promised her all that she desired and she

discovered to him her mystery in the matter of her daughter, saying, “I

will marry thee to her and commit to thee the governance and constitute

thee king and ruler over this city.” He thanked her and promised to

carry out all she should order him, and she said to him, “Go forth to

such-an-one of the neighbouring provinces privily.” So he went forth and

on the morrow she made ready loads and gear and gifts and bestowed on

him abundant substance, all of which they loaded on the backs of

baggage-camels. Then she gave out among the folk that the nephew of the

king, the son of his brother, was come and bade the Grandees and troops

go forth to meet him in a body: she also decorated the city in his

honour and the kettle-drums of good tidings beat for him whilst all the

king’s household went out and dismounting before him, escorted him into,

and lodged him with the queen-mother in the palace. Then she bade the

Headmen of the state attend his assembly; so they obeyed and witnessed

of his breeding and good parts that which amazed them and made them

forget the breeding of the kings who had preceded him. When they were

grown to like him, the Queen-mother began sending privily for the Emirs

and Councillors, one by one, and swearing them to conceal her project;

and when she was assured of their discretion, she discovered to them

that the king had left naught save a daughter and that she had done this

only that she might continue the kingship in his family and that the

rule should not go forth from them; after which she informed them that

she was minded to marry her daughter with her nephew, the new-comer; and

that he should be the holder of the kingship. They approved her proposal

and when she had discovered the secret to the last of them and assured

herself of their aid, she published the news abroad and threw off all

concealment. Then she sent for the Kazis and Assessors, who drew up the

contract of marriage between Salim and the Princess, and they lavished

gifts upon the soldiery and overwhelmed them with largesse. The bride

was incontinently carried in procession to the young man and the

kingship was established to him. They tarried after this fashion a whole

year when Salim said to the Queen-mother, “Know that my life is not

pleasing to me nor can I abide with you in content till I get me tidings

of my sister and learn how her affair hath ended and how she hath fared

after me. So I will go forth and be absent from you a year’s space; then

will I return to you, Inshallah—an it please God the Most High—and I win

of this that which I hope.” Quoth she, “I will not trust to thy word,

but will go with thee and help thee to whatso thou wishest and further

thee myself therein.” Then she took a ship and loaded it with all manner

things of price, goods and monies and the like. Furthermore, she

appointed one of the Wazirs, a man in whom she trusted for his conduct

and contrivance, to rule the realm, saying to him, “Abide in governance

a full year and ordain all thou needest.” Presently the Queen-mother and

her daughter and son-in-law Salim went down to the ship and sailed on

till they made the land of Makran. Their arrival there befel at the last

of the day; so they nighted in their ship, and when the morn was near to

dawn, the young king landed, that he might go to the Hammam, and walked

market-wards. As he drew near the bath, the Cook met him on the way and

knew him; so he seized him and pinioning him straightly, carried him to

his house, where he clapped the old fetters on his feet and cast him

back into his former place of durance vile.[541] Salim, finding himself

in that sorry condition and considering that wherewith he was afflicted

of tribulation and the reverses of his fair fortune, in that he had been

a king and was now returned to fetters and prison and hunger, wept and

groaned and lamented and improvised these couplets:—

My God, no patience now can aid afford; ✿ Strait is my breast, O Thou of

Lords the Lord:

My God, who in resource like thine hath force? ✿ And Thou, the Subtle,

dost my case record.

On this wise fared it with Salim; but as regards his wife and her

mother, when she awoke in the morning and her husband returned not to

her with break of dawn, she forbode all manner of calamity and,

straightway arising, she despatched her servants and all who were with

her in quest of her spouse; but they happened not on any trace of him

nor could they hear aught of his news. So she bethought herself

concerning the case and plained and wept and groaned and sighed and

blamed Fortune the fickle, bewailing the changes of Time and reciting

these couplets[542]:—

God keep the days of love-delight! How passing sweet they were! How

joyous and how solaceful was life in them whilere!

Would he were not, who sundered us upon the parting-day! How many a body

hath he slain, how many a bone laid bare!

Sans fault of mine, my blood and tears he shed and beggared me Of him I

love yet for himself gained nought thereby whate’er.

When she had made an end of her verses, she considered her affair and

said within herself, “By Allah, all these things have betided by the

predestination of Almighty Allah and His decree and this upon the

forehead was written in lines.” Then she landed and walked on till she

came to a spacious place, and an open, where she asked of the folk and

hired a house. Thither she transported forthright all that was in the

ship of goods and sending after brokers, sold all that was with her.

Presently she took part of the price and began enquiring of the folk, so

haply she might scent out tidings of the lost one; and she addressed

herself to lavishing alms and preparing medicines for the sick, clothing

the naked and watering the dry ground[543] of the forlorn. She ceased

not so doing a whole year, and little by little she sold off her goods

and gave charitable gifts to the sick and sorry; whereby her report was

bruited abroad in the city and the folk abounded in her praise. All this

while Salim lay in fetters and strait prison, and melancholy gat hold of

him by reason of that whereinto he had fallen of this affliction. At

last, when care waxed on him and calamity grew longsome, he fell sick of

a sore sickness. Then the Kitchener, seeing his plight (and verily he

was like to sink for much suffering), loosed him from the fetters and

bringing him forth of the prison, committed him to an old woman, who had

a nose the bigness of a gugglet,[544] and bade her nurse him and

medicine him and serve him and entreat him kindly, so haply he might be

made whole of that his sickness. Accordingly the old woman took him and

carrying him to her lodging, began nursing him and giving him to eat and

drink; and when he was delivered of that torment, he recovered from the

malady which had afflicted him. Now the old woman had heard from the

folk of the lady who gave alms to the sick, and indeed the news of her

bounties reached both poor and rich; so she arose and bringing out Salim

to the door of her house, laid him upon a mat and wrapped him in an

Abá-gown and sat over against him. Presently, it befel that the lady

passed by them, and the old woman seeing her rose to her and blessed

her, saying, “O my daughter, O thou to whom belong goodness and

beneficence and charity and almsdoing,[545] know that this young man is

a foreigner, and indeed lack and lice and hunger and nakedness and cold

slay him.” When the lady heard this, she gave her alms and presented her

with a part of that which was with her; and indeed her charitable heart

inclined to Salim, but she knew him not for her spouse. The old woman

received the alms from her and carrying it to Salim, took part for

herself and with the rest bought him an old shirt,[546] in which she

clad him, after she had stripped him of that he had on. Then she threw

away the frock she had taken from off him and arising forthwith, washed

his body of that which was thereon of grime and scented him with

somewhat of scent. She also bought him chickens and made him broth; so

he ate and his life returned to him and he abode with her in all comfort

of condition till the morrow. Next morning the old woman said to Salim,

“When the lady cometh to thee, arise and buss her hand and say to her:—I

am a homeless man and indeed cold and hunger kill me; so haply she may

give thee somewhat that thou mayest expend upon thy case.” And he

answered, “To hear is to obey.” Then she took him by the hand and

carrying him without her house, seated him at the door; and as he sat,

behold, the lady came up to him, whereupon the old woman rose to her and

Salim kissed her hand and, looking at her the while, blessed her. But

when he saw her, he knew her for his wife; so he shrieked and shed tears

and groaned and plained, at which she came up to him and threw herself

upon him; for indeed she knew him with all knowledge, even as he knew

her. So she hung to him and embraced him and called to her serving men

and attendants and those who were about her; and they took him up and

carried him forth of that stead. When the old woman saw this, she cried

out to the Cook within the house, and he said to her, “Fare thou before

me.” So she forewent him and he ran after her and ceased not running

till he overtook the party and seizing Salim, exclaimed, “What aileth

you to take my slave-lad?” Whereupon the Queen cried out at him, saying,

“Know that this is my husband, whom I had lost;” and Salim also cried

out, saying, “Mercy! Mercy! I appeal to Allah and to the Sultan against

this Satan!” Therewith a world of folk straightway gathered together and

loud rose the cries and the clamours between them; but the most part of

them said, “Carry their case up to the Sultan.” So they referred the

matter to the king, who was none other than Salim’s sister Salma. Then

they repaired to the palace and the dragoman went in to Salma and said

to her, “O king of the age, here is a Hindi woman, who cometh from the

land of Hind, and she hath laid hands on a servant, a young man,

claiming him as her husband, who hath been lost to her these two years,

and she journeyed not hither save for his sake, and in very sooth these

many days she hath done almsdeeds in thy city. And here is a fellow, a

Kitchener, who declareth that the young man is his slave.”[547] When the

Queen heard these words, her vitals quivered and she groaned from a

grieving heart and called to mind her brother and that which had betided

him. Then she bade those around her bring them between her hands, and

when she saw them, she knew her brother and was about to cry aloud; but

her reason restrained her; yet could she not prevent herself rising up

and sitting down.[548] At last, however, she enforced her soul to

patience and said to them, “Let each and every of you acquaint me with

his case.” So Salim came forward and kissing ground before the king,

lauded him and related to him his story from first to last, until the

time of their coming to that city, he and his sister, telling him how he

had entered the place and had fallen into the hands of the Cook and that

which had betided him and whatso he had suffered from him of beating and

collars, of fetters and pinioning, till the man had made him his

brother’s Mameluke, a boughten slave, and how the brother had sold him

in Hind and he had become king by marrying the Princess: and how life

was not lovesome to him till he should foregather with his sister and

now the same Cook had fallen in with him a second time and had pinioned

and fettered him. Brief, he acquainted her with that which had betided

him of sickness and sorrow for the space of a whole year. When he had

made an end of his speech, his wife straightways came forward and told

her story, from incept to termination, how her mother bought him[549]

from the Cook’s partner and the people of the kingdom came under his

rule; nor did she cease telling till she came, in her history, to that

city and acquainted the king with the manner of her meeting her husband.

When she had made an end of her adventure, the Kitchener exclaimed,

“Alack, what befals us from lying rascals. By Allah, O king, this woman

lieth against me, for this youth is my rearling[550] and he was born of

one of my slave-girls. He fled from me and I found him again.” When the

Queen heard the last of the talk, she said to the Cook, “The decree

between you shall not be save in accordance with justice.” Then she

dismissed all those who were present and turning to her brother, said to

him, “Indeed thy truth is stablished with me and the sooth of thy

speech, and praised be Allah who hath brought about reunion between thee

and thy wife! So now begone with her to thy country and cease to seek

thy sister Salma and depart in peace.” But, hearing this, Salim replied,

“By Allah, by the might of the All-knowing King, I will not turn back

from seeking my sister till I die or I find her, Inshallah!” Then he

called his sister to mind and improvised from a heart disappointed,

troubled, afflicted, these couplets:—

O thou who blam’st me for my heart, in anger twitting me, ✿ Hadst tasted

what my heart did taste, thou wouldst be pitying me!

By Allah, O my chider for my sister leave, ah! leave ✿ My heart to moan

its grief and feel the woes befitting me.

Indeed I grew to hold her dear privily, publicly; ✿ And in my bosom

bides a pang at no time quitting me;

And in my vitals burns a flame that ne’er was equalled by ✿ The fire of

hell and blazeth high to Death committing me.

Now when his sister Salma heard what he said, she could no longer

restrain her soul, but threw herself upon him and discovered to him her

case. When he knew her, he threw himself upon her swooning awhile; after

which he came to himself and cried, “Lauded be the Lord, the Bountiful,

the Beneficent!” Then they plained each to other of that they had

suffered from the pangs of parting, whilst Salim’s wife wondered at this

and Salma’s patience and endurance pleased her. So she saluted her with

the Salam, and thanked her for her fair boons, saying, “By Allah, O my

lady, all that we are in of gladness never befel us save by thy

blessing; so praised be Allah who deigned vouchsafe us thy sight!” Then

they tarried all three, Salma, Salim and his wife, in joy and happiness

and delight three days, veiled from the folk; and it was bruited abroad

in the city that the king had found his brother, who was lost for many a

year, and had saved him from the Cook’s house. On the fourth day, all

the troops and the lieges assembled together to see the King and

standing at his gate, craved leave to enter. Salma bade admit them; so

they entered and paid her royal suit and service and gave her joy of her

brother’s safe return. She bade them do homage to Salim, and they

consented and sware fealty to him; after which they kept silence awhile,

so they might hear what the king should command. Then quoth Salma, “Ho,

ye gathering of soldiers and subjects, ye wot that ye forced me

willy-nilly to accept the kingship and besought me thereof and I

consented to your desires anent my being raised to rule over you; and I

did this against my will; for I would have you know that I am a woman

and that I disguised myself and donned man’s dress, so peradventure my

case might be concealed when I lost my brother. But now Allah hath

deigned reunite me with my brother, and it is no longer lawful to me

that I be king and Sultan over the people, and I a woman; because there

is no Sultanate for women, whenas men are present.[551] For this reason,

an it suit you, set my brother on the throne of the kingdom, for this is

he; and I will busy myself with the worship of Allah the Most High and

thanksgiving to Him for my reunion with my brother. Or, an ye prefer it,

take your kingship and make whom ye will ruler and liege lord thereof.”

Upon this the folk all cried out, saying, “We accept him to king over

us;” and they did him suit and service and gave him joy of the kingship.

So the preachers preached the sermon[552] in his name and the

court-poets praised him; and he lavished largesse upon the soldiery and

the suite and overwhelmed them with favours and bounties and was

prodigal to the Ryots of justice and equity, with goodly policy and

polity. When he had effected this much of his affect, he caused bring

forth the Cook and his household to the divan, but spared the old woman

who had nursed him, because she had been the cause of his deliverance.

Then all assembled without the town and he tormented the Cook and those

who were with him with all manner torments, after which he did him to

die by the foulest of deaths[553] and burning him with fire, scattered

his ashes far and wide in the air. After this Salim abode in the

governance, invested with the Sultanate, and ruled the people a whole

year, when he returned to Al-Mansúrah and sojourned there another year.

And he and his wife ceased not to go from city to city and tarry in this

a year and that a year, till he was vouchsafed children and they grew

up, whereupon he appointed him of his sons, who was found fitting, to be

his deputy in one kingdom and he ruled in the other; and he lived, he

and his wife and children, what while Almighty Allah willed.[554] “Nor”

(continued the Wazir), “O King of the age, is this story rarer or

stranger than the King of Hind and his wronged and envied Minister.”

When the King heard this, his mind was occupied,[555] and he bade the

Wazir hie to his own house.

The Twenty-Eighth and Last Night of the Month.

When the evening evened, the King summoned the Minister and bade him

tell the story of the King of Hind and his Wazir. So he said,

“Hearkening and obedience. Give ear, O auspicious King, to

_THE TALE OF THE KING OF HIND AND HIS WAZIR_.”

There was once in the Hind-land a king illustrious of worth, endowed

with understanding and policy, and his name was Shah Bakht. He had a

Minister, a godly man and a sagacious, right prudent in rede,

conformable to him in governance and just in judgment; for which cause

his enviers were many and many were the hypocrites who sought faults in

him and set snares for him, so that they insinuated into King Shah

Bakht’s eyes hatred against him and sowed in his heart despite towards

him; and plot followed plot, and their rancour waxed until the king was

brought to arrest him and lay him in jail and to confiscate his wealth

and degrade him from his degree. When they knew that there was left him

no possession for which the king might lust, they feared lest the sovran

release him, by the influence of the Wazir’s good counsel upon the

king’s heart, and he return to his former case, so should their

machinations be marred and their degrees degraded, for that they knew

that the king would need whatso he had known from that man nor would

forget aught wherewith he was familiar in him. Now it came to pass that

a certain person of perverted belief[556] found a way to the adorning of

falsehood with a semblance of fair-seeming and there proceeded from him

that whereby the hearts of the folk were occupied, and their minds were

corrupted by his lying tales; for that he made use of Indian

quiddities[557] and forged them into proof for the denial of the Maker,

the Creator, extolled be His might and exalted be He and glorified and

magnified above the speech of the deniers. He avouched that it is the

planets which order all worldly affairs and he set down twelve

mansions[558] to twelve Zodiacal signs and made each sign thirty

degrees,[559] after the number of the days of the month, so that in

twelve mansions there are three hundred and sixty, after the number of

the days of the year; and he wrought a work, wherein he lied and was an

infidel and denied the Deity, be He for ever blessed! Then he laid hold

of the king’s heart and the enviers and haters aided him against the

Minister and won the royal favour and corrupted his intent against the

Wazir, so that he got of him that which he got and at last his lord

banished him and thrust him away. By such means the wicked man obtained

that which he sought of the Minister and the case was prolonged till the

affairs of the kingdom became disordered, by dint of ill government, and

the most part of the king’s reign fell off from him and he came nigh

unto ruin. On this wise he was assured of the loyalty of his whilome

sagacious Wazir and the excellence of his ordinance and the rectitude of

his rede. So he sent after him and brought him and the wicked man before

him and summoning to his presence the Lords of his land and the Chiefs

of his chieftainship, gave them leave to talk and dispute and forbade

the wicked man from his perverted belief.[560] Then arose that wise

Minister and skilful and praised Allah Almighty and lauded Him and

glorified Him and hallowed Him and attested His unity and disputed with

the miscreant and overcame him and silenced him; nor did he cease from

him till he compelled him to make confession of repentance from that

which he had misbelieved. Therewith King Shah Bakht rejoiced with

exceeding great joy and cried, “Praise be to the Lord who hath saved me

from this man and hath preserved me from the loss of my kingship and my

prosperity!” So the affair of the Wazir returned to order and

stablishment and the king restored him to his place and raised him to

higher rank. Lastly, he assembled the folk who had striven against him

and destroyed them all, to the last man. “And how like” (continued the

Wazir), “is this story to that of myself and King Shah Bakht, with

regard to that which befel me of the changing of the King and his

crediting others against me; but now is the fairness of my fashion

fulfilled in thine eyes, for that Allah Almighty hath inspired thee with

wisdom and endowed thee with longanimity and patience to hear from me

whatso He allotted to those who forewent us, till He hath shown forth my

innocence and made manifest unto thee the truth. For lo and behold! the

days are now past, wherein it was declared to the king that I should

labour for the loss of my soul,[561] that is within the month; and

lookye, the probation-time is gone by, and past is the season of evil

and it hath ceased by the protection of the King and his good fortune.”

Then he bowed his head and was silent. When King Shah Bakht heard his

Wazir’s speech, he was abashed before him and confounded, and he

marvelled at the gravity of his intellect and his long-suffering. So he

sprang up to him and embraced him and the Minister kissed his feet. Then

the King called for a costly robe of honour and cast it over Al-Rahwan

and honoured him with the highmost honour and showed him especial favour

and restored him to his degree and Wazirate. Furthermore he imprisoned

those who had devised his destruction with lies and leasing and gave him

full leave and license to pass judgment upon the Interpreter who had

expounded to him the dream. So the Wazir abode in the ordering of the

realm until Death came to them; “And this” (added Shahrazad) “is all, O

king of the age, that hath come down to us of King Shah Bakht and his

Wazir.”