Chapter IX: Part 9

Presently, the sharper came to the ruin, rejoicing in that which he deemed he should get, and dug in the place, but found nothing and knew that the idiot had tricked him. So he buffeted his face, for chagrin, and fell to following the other whithersoever he went, so he might get what was with him, but availed not unto this, for that the idiot knew what was in his mind and was certified that he spied upon him, [with intent to rob him]; so he kept watch over himself. Now, if the sharper had considered [the consequences of] haste and that which is begotten of loss therefrom, he had not done thus. Nor," continued the vizier, "is this story, O king of the age, rarer or more extraordinary or more diverting than the story of Khelbes and his wife and the learned man and that which befell between them."

When the king heard this story, he renounced his purpose of putting the vizier to death and his soul prompted him to continue him on life. So he bade him go away to his house.

The Seventeenth Night of the Month.

When the evening evened, the king summoned the vizier, and when he presented himself, he required of him the [promised] story. So he said, "Hearkening and obedience. Know, O august king, that

STORY OF KHELBES AND HIS WIFE AND THE
LEARNED MAN.

There was once a man hight Khelbes, who was a lewd fellow, a calamity, notorious for this fashion, and he had a fair wife, renowned for beauty and loveliness. A man of his townsfolk fell in love with her and she also loved him. Now Khelbes was a crafty fellow and full of tricks, and there was in his neighbourhood a learned man, to whom the folk used to resort every day and he told them stories and admonished them [with moral instances]; and Khelbes was wont to be present in his assembly, for the sake of making a show before the folk.

Now this learned man had a wife renowned for beauty and loveliness and quickness of wit and understanding and the lover cast about for a device whereby he might win to Khelbes's wife; so he came to him and told him, as a secret, what he had seen of the learned man's wife and confided to him that he was enamoured of her and besought him of help in this. Khelbes told him that she was distinguished to the utterest for chastity and continence and that she exposed herself not to suspicion; but the other said, 'I cannot renounce her, [firstly,] because the woman inclineth to me and coveteth my wealth, and secondly, because of the greatness of my love for her; and nothing is wanting but thy help.' Quoth Khelbes, 'I will do thy will;' and the other said, 'Thou shalt have of me two dirhems a day, on condition that thou sit with the learned man and that, when he riseth from the assembly, thou speak a word notifying the breaking up of the session.' So they agreed upon this and Khelbes entered and sat in the assembly, whilst the lover was assured in his heart that the secret was safe with him, wherefore he rejoiced and was content to pay the two dirhems.

Then Khelbes used to attend the learned man's assembly, whilst the other would go in to his wife and abide with her, on such wise as he thought good, till the learned man arose from his session; and when Khelbes saw that he purposed rising, he would speak a word for the lover to hear, whereupon he went forth from Khelbes's wife, and the latter knew not that calamity was in his own house. At last the learned man, seeing Khelbes do on this wise every day, began to misdoubt of him, more by token of that which he knew of his character, and suspicion grew upon him; so, one day, he advanced the time of his rising before the wonted hour and hastening up to Khelbes, laid hold of him and said to him, 'By Allah, an thou speak a single syllable, I will do thee a mischief!' Then he went in to his wife, with Khelbes in his grasp, and behold, she was sitting, as of her wont, nor was there about her aught of suspicious or unseemly.

The learned man bethought him awhile of this, then made for Khelbes's house, which adjoined his own, still holding the latter; and when they entered, they found the young man lying on the bed with Khelbes's wife; whereupon quoth he to him, 'O accursed one, the calamity is with thee and in thine own house!' So Khelbes put away his wife and went forth, fleeing, and returned not to his own land. This, then," continued the vizier, "is the consequence of lewdness, for whoso purposeth in himself craft and perfidy, they get possession of him, and had Khelbes conceived of himself that[FN#266] which he conceived of the folk of dishonour and calamity, there had betided him nothing of this. Nor is this story, rare and extraordinary though it be, more extraordinary or rarer than that of the pious woman whose husband's brother accused her of lewdness."

When the king heard this, wonderment gat hold of him and his admiration for the vizier redoubled; so he bade him go to his house and return to him [on the morrow], according to his wont. Accordingly, the vizier withdrew to his lodging, where he passed the night and the ensuing day.

End of Vol. I.

Tales from the Arabic, Volume 1
Endnotes

[FN#1] Breslau Text, vol. iv. pp. 134-189, Nights cclxxii.-ccxci. This is the story familiar to readers of the old "Arabian Nights" as "Abon Hassan, or the Sleeper Awakened" and is the only one of the eleven tales added by Galland to his version of the (incomplete) MS. of the Book of the Thousand Nights and One Night procured by him from Syria, the Arabic original of which has yet been discovered. (See my "Book of the Thousand Nights and One Night," Vol. IX. pp. 264 et seq.) The above title is of course intended to mark the contrast between the everyday (or waking) hours of Aboulhusn and his fantastic life in the Khalif's palace, supposed by him to have passed in a dream, and may also be rendered "The Sleeper and the Waker."

[FN#2] i.e. The Wag.

[FN#3] Always noted for debauchery.

[FN#4] i.e. the part he had taken for spending money.

[FN#5] i.e. "those," a characteristic Arab idiom.

[FN#6] Lit. draw thee near (to them).

[FN#7] i.e. that over the Tigris.

[FN#8] "Platter bread," i.e. bread baked in a platter, instead of, as usual with the Arabs, in an oven or earthen jar previously heated, to the sides of which the thin cakes of dough are applied, "is lighter than oven bread, especially if it be made thin and leavened."--Shecouri, a medical writer quoted by Dozy.

[FN#9] Or cooking-pots.

[FN#10] Or fats for frying.

[FN#11] Or clarified.

[FN#12] Taam, lit. food, the name given by the inhabitants of Northern Africa to the preparation of millet-flour (something like semolina) called kouskoussou, which forms the staple food of the people.

[FN#13] Or "In peace."

[FN#14] Eastern peoples attach great importance, for good or evil omen, to the first person met or the first thing that happens in the day.

[FN#15] Or "attributed as sin."

[FN#16] A common Eastern substitute for soap.

[FN#17] This common formula of assent is an abbreviation of "Hearkening and obedience are due to God and to the Commander of the Faithful" or other the person addressed.

[FN#18] Dar es Selam, one of the seven "Gardens" into which the Mohammedan Paradise is divided.

[FN#19] i.e. a mattrass eighteen inches thick.

[FN#20] Complimentary form of address to eunuchs, generally used by inferiors only.

[FN#21] The morning-prayer consists of four inclinations (rekäat) only. A certain fixed succession of prayers and acts of adoration is called a rekah (sing, of rekäat) from the inclination of the body that occurs in it.

[FN#22] i.e. the terminal formula of prayer, "Peace be on us and on all the righteous servants of God!"

[FN#23] i.e. said "I purpose to make an end of prayer."

[FN#24] Or "linen."

[FN#25] A well-known poet of the time.

[FN#26] i.e. Ibrahim of Mosul, the greatest musician of his day.

[FN#27] i.e., doughty men of war, guards.

[FN#28] The Abbaside Khalifs traced their descent from Abbas, the uncle of Mohammed, and considered themselves, therefore, as belonging to the family of the Prophet.

[FN#29] i.e. May thy dwelling-place never fall into ruin.

[FN#30] i.e. the raised recess situate at the upper end of an Oriental saloon, wherein is the place of honour.

[FN#31] ie, the necromancers.

[FN#32] Lit. I have not found that thou hast a heel blessed (or propitious) to me.

[FN#33] i.e. O thou who art a calamity to those who have to do with thee!

[FN#34] Abou Nuwas ibn Hani, the greatest poet of the time.

[FN#35] As a charm against evil spirits.

[FN#36] i.e. the vein said to have been peculiar to the descendants of Hashim, grandfather of Abbas and great-grandson of Mohammed, and to have started out between their eyes in moments of anger.

[FN#37] Lit. that I may do upon her sinister deeds.

[FN#38] "The pitcher comes not always back unbroken from the well."--English proverb.

[FN#39] i.e. of sorrow for his loss.

[FN#40] i.e. of grief for her loss.

[FN#41] Breslau Text, vol. vl. pp. 182-188, Nights ccccxxxii-ccccxxxiv.

[FN#42] The eighth Khalif (A.D. 717-720) of the house of Umeyyeh and the best and most single-hearted of all the Khalifs, with the exception of the second, Omar ben Khettab, from whom he was descended.

[FN#43] A celebrated statesman of the time, afterwards governor of Cuia* and Bassora under Omar ben Abdulaziz.

[FN#44] The most renowned poet of the first century of the Hegira. He is said to have been equally skilled in all styles of composition grave and gay.

[FN#45] Or eternal.

[FN#46] Or "in him."

[FN#47] Chief of the tribe of the Benou Suleim. Et Teberi tells this story in a different way. According to him, Abbas ben Mirdas (who was a well-known poet), being dissatisfied with the portion of booty allotted to him by the Prophet, refused it and composed a lampoon against Mohammed, who said to Ali, "Cut off this tongue which attacketh me," i.e. "Silence him by giving what will satisfy him," whereupon Ali doubled the covetous chief's share.

[FN#48] Bilal ibn Rebeh was the Prophet's freedman and crier. The word bilal signifies "moisture" or (metonymically) "beneficence" and it may well be in this sense (and not as a man's name) that it is used in the text.

[FN#49] Said to have been the best poet ever produced by the tribe of Cureish. His introduction here is an anachronism, as he died A.D. 712, five years before Omar's accession.

[FN#50] i.e. odorem pudendorum amicæ?

[FN#51] A famous poet of the tribe of the Benou Udhreh, renowned for their passionate sincerity in love-matters. He is celebrated as the lover of Butheineh, as Petrarch of Laura, and died A.D. 701, sixteen years before Omar's accession.

[FN#52] A friend of Jemil and a poet of equal renown. He is celebrated as the lover of Azzeh, whose name is commonly added to his, and kept a grocer's shop at Medina.

[FN#53] i.e. in the attitude of prayer.

[FN#54] A famous satirical poet of the time, afterwards banished by Omar for the virulence of his lampoons. His name is wrongly given by the text; it should be El Ahwes. He was a descendant of the Ansar or (Medinan) helpers of Mohammed.

[FN#55] A famous poet of the tribe of the Benou Temim and a rival of Jerir, to whom he was by some preferred. He was a notorious debauchee and Jerir, in one of the satires that were perpetually exchanged between himself and El Ferezdec, accuses his rival of having "never been a guest in any house, but he departed with ignominy and left behind him disgrace."

[FN#56] A Christian and a celebrated poet of the time.

[FN#57] The poet apparently meant to insinuate that those who professed to keep the fast of Ramazan ate flesh in secret. The word rendered "in public," i.e. openly, avowedly, may also perhaps be translated "in the forenoon," and in this El Akhtel may have meant to contrast his free-thinking disregard of the ordinances of the fast with the strictness of the orthodox Muslim, whose only meals in Ramazan-time are made between sunset and dawn-peep. As soon as a white thread can be distinguished from a black, the fast is begun and a true believer must not even smoke or swallow his saliva till sunset.

[FN#58] Prominent words of the Muezzin's fore-dawn call to prayer.

[FN#59] i.e. fall down drunk.

[FN#60] i.e. she who ensnares [all] eyes.

[FN#61] Imam, the spiritual title of the Khalif, as head of the Faith and leader (lit. "foreman") of the people at prayer.

[FN#62] Or "worldly."

[FN#63] Or "worldly."

[FN#64] A town and province of Arabia, of which (inter alia) Omar ben Abdulaziz was governor, before he came to the Khalifate.

[FN#65] Syn. munificence.

[FN#66] About 2 pounds sterling 10 s.

[FN#67] i.e. what is thy news?

[FN#68] Or "I approve of him."

[FN#69] Breslau Text, vol. vi. pp. 188-9, Night ccccxxxiv.

[FN#70] El Hejjaj ben Yousuf eth Thekefi, a famous statesman and soldier of the seventh and eighth centuries. He was governor of Chaldaea (Irak Arabi), under the fifth and sixth Khalifs of the Ommiade dynasty, and was renowned for his cruelty, but appears to have been a prudent and capable administrator, who used no more rigour than was necessary to restrain the proverbially turbulent populations of Bassora and Cufa, Most of the anecdotes of his brutality and tyranny, which abound in Arab authors, are, in all probability, apocryphal.

[FN#71] Used, by synecdoche, for "heads."

[FN#72] i.e. the governed, to wit, he who is led by a halter attached (metaphorically of course) to a ring passed through his nose, as with a camel.

[FN#73] i.e. the governor or he who is high of rank.

[FN#74] i.e. their hair, which may be considered the wealth of the head. This whole passage is a description a double-entente of a barber-surgeon.

[FN#75] Syn. cooking-pot.

[FN#76] Syn. be lowered. This passage is a similar description of an itinerant hot bean-seller.

[FN#77] The rows of threads on a weaver's loom.

[FN#78] Syn. levelleth.

[FN#79] i.e. that of wood used by the Oriental weaver to govern the warp and weft.

[FN#80] Syn. behave aright.

[FN#81] The loop of thread so called in which the weaver's foot rests.

[FN#82] Syn. eloquence.

[FN#83] Adeb, one of the terribly comprehensive words which abound in Arabic literature for the confusion of translators. It signifies generally all kinds of education and means of mental and moral discipline and seems here to mean more particularly readiness of wit and speech or presence of mind.

[FN#84] Breslau Text, vol. vi. pp. 189-191, Night ccccxxxiv.

[FN#85] Syn. (Koranic) "Thou hast swerved from justice" or "been unjust" (adeita).

[FN#86] Syn. (Koranic) "Thou hast transgressed" (caset-ta).

[FN#87] Or falling-away.

[FN#88] Koran vi. 44.

[FN#89] Or do injustice, tadilou (syn. do justice).

[FN#90] Koran iv. 134.

[FN#91] El casitouna (syn. those who act righteously or equitably).

[FN#92] Koran lxxii. 15.

[FN#93] Name of the Persian ancestor of the Barmecide (properly Bermeki) family.

[FN#94] Breslau Text, vol. vi. pp. 191-343, Nights ccccxxv-cccclxxxvii. This is the Arab version of the well-known story called, in Persian, the Bekhtyar Nameh, i.e. the Book of Bekhtyar, by which name the prince, whose attempted ruin by the envious viziers is the central incident of the tale, is distinguished in that language. The Arab redaction of the story is, to my mind, far superior to the Persian, both in general simplicity and directness of style and in the absence of the irritating conceits and moral digressions with which Persian (as well as Indian) fiction is so often overloaded. The Persian origin of the story is apparent, not only in the turn of the incidents and style and the names of the personages, but in the fact that not a single line of verse occurs in it.

[FN#95] Rawi; this is probably a copyist's mistake for raai, a beholder, one who seeth.

[FN#96] Lit. what was his affair? It may be here observed that the word keif (how?) is constantly used in the Breslau Text in the sense of ma (what?).

[FN#97] A district of Persia, here probably Persia itself.

[FN#98] Probably a corruption of Kisra (Chosroës).

[FN#99] i.e. waylaying travellers, robbing on the high road.

[FN#100] Or skill.

[FN#101] Lit. the descended fate.

[FN#102] The Arabs attribute to a man's parentage absolute power in the determination of his good and evil qualities; eg. the son of a slave, according to them, can possess none of the virtues of the free-born, whilst good qualities are in like manner considered congenitally inherent in the latter.

[FN#103] Or "business."

[FN#104] i.e. whither he should travel.

[FN#105] About half-a-crown.

[FN#106] It is a common practice with Eastern nations to keep a child (especially a son and one of unusual beauty) concealed until a certain age, for fear of the evil eye. See my "Book of the Thousand Nights and One Night," Vol. III. p. 234; Vol. IX. p. 67, etc., etc.

[FN#107] i.e. killing a man.

[FN#108] i.e., it will always be in our power to slay him, when we will.

[FN#109] i.e. the grave.

[FN#110] i.e. the wedding-day.

[FN#111] i.e. thy women

[FN#112] i.e. hath been unduly prolonged.

[FN#113] i.e. Let thy secret thoughts and purposes be righteous, even as thine outward profession.

[FN#114] See my "Book of the Thousand Nights and One Night," Vol. V. p. 264.

[FN#115] Afterwards called his "chamberlain," i.e. the keeper of the door of the harem or chief eunuch. See post, p. III.

[FN#116] i.e. the eunuch who had dissuaded Dadbin from putting her to death.

[FN#117] Apparently referring to Aboulkhair (see ante p. 107), whom Dabdin would seem to have put to death upon the vizier's false accusation, although no previous mention of this occurs.

[FN#118] The Arabs believe that each man's destiny is charactered, could we decipher it, in the sutures of his skull.

[FN#119] ie. the lex talionis, which is the essence of Muslim jurisprudence.

[FN#120] i.e. a soldier of fortune, going about from court to court, in quest of service.

[FN#121] This phrase refers to the Arab idiom, "His hand (or arm) is long or short," i.e. he is a man of great or little puissance.

[FN#122] The Arabs consider it a want of respect to allow the hands or feet to remain exposed in the presence of a superior.

[FN#123] Adeb. See ante, p. 54, note 9.

[FN#124] i.e. that he become my son-in-law.

[FN#125] It is a common Eastern practice to have the feet kneaded and pressed (shampooed) for the purpose of inducing sleep, and thus the king would habitually fall asleep with his feet on the knees of his pages.

[FN#126] Syn. whoso respecteth not his lord's women.

[FN#127] i.e. a domed tomb.

[FN#128] Of a man's life. The Muslims believe each man's last hour to be written in a book called "The Preserved Tablet."

[FN#129] i.e, the Autumnal Equinox, one of the two great festival days (the other being the New Year) of the Persians. See my "Book of the Thousand Nights and One Night," Vol. IV. p. 144.

[FN#130] i.e. heritage.

[FN#131] i.e. The Emperor of the Romans of the Lower Empire, so called by the Arabs. "Caesar" is their generic term for the Emperors of Constantinople, as is Kisra (Chosroës) for the ancient Kings of Persia.

[FN#132] i.e. Shah Khatoun.

[FN#133] i.e. our power increased by his alliance, a. familiar Arab idiom.

[FN#134] In token of deputation of authority, a ceremony usual on the appointment of a governor of a province.

[FN#135] Or enigma.

[FN#136] i.e. if my death be ordained of destiny to befall on an early day none may avail to postpone it to a later day.

[FN#137] Of life. See supra, note, p. 147.

[FN#138] The hoopoe is fabled by the Muslim chroniclers to have been to Solomon what Odin's ravens were to the Norse god. It is said to have known all the secrets of the earth and to have revealed them to him; hence the magical virtues attributed by the Mohammedans to its heart.

[FN#139] This phrase may be read either literally or in its idiomatic sense, i.e., "Folk convicted or suspected of murder or complicity in murder."

[FN#140] Or purse-belt.

[FN#141] See supra, p. 66.

[FN#142] Khilaah, lit. that which one takes off from one's own person, to bestow upon a messenger of good tidings or any other whom it is desired especially to honour. The literal meaning of the phrase, here rendered "he bestowed on him a dress of honour," is "he put off on him [that which was upon himself." A Khilaah commonly includes a horse, a sword, a girdle or waist-cloth and other articles, according to the rank of the recipient, and might more precisely be termed "a complete equipment of honour."

[FN#143] An economical mode of rewarding merit, much in favour with Eastern monarchs.

[FN#144] Breslau Text, vol. vii. pp. 251-4, Night dlxv.

[FN#145] Syn. doorkeper (hajib).

[FN#146] Ibn Khelbkan, who tells this story in a somewhat different style, on the authority of Er Reshid's brother Ibrahim ben El Mehdi, calls the person whom Jaafer expected "Abdulmelik ben Behran, the intendant of his demesnes."

[FN#147] The wearing of silk and bright colours is forbidden to the strict Muslim and it is generally considered proper, in a man of position, to wear them only on festive occasions or in private, as in the text.

[FN#148] The Abbasides or descendants of El Abbas, the Prophet's uncle, were noted for their excessive pride and pretensions to strict orthodoxy in all outward observances. Abdulmelik ben Salih, who was a well-known general and statesman of the time, was especially renowned for pietism and austerity of manners.

[FN#149] i.e. Do not let my presence trouble you.

[FN#150] As a member of the reigning family, he of course wore black clothes, that being the especial colour of the house of Abbas, adopted by them in opposition to the rival (and fallen) dynasty of the Benou Umeyyeh, whose family colour was white, that of the house of Ali being green.

[FN#151] About £25,000. Ibn Khellikan makes the debt four millions of dirhems or about £100,000

[FN#152] Breslau text, vol vii, pp.258-60, Night dlxvii.

[FN#153] Fourth Khalif of the house of Abbas, A.D. 785-786.

[FN#154] Third Khalif of the house of Abbas, A.D. 775-785.

[FN#155] The following is Et Teberi's version of this anecdote. El Mehdi had presented his son Haroun with a ruby ring, worth a hundred thousand dinars, and the latter being one day with his brother [the then reigning Khalif], El Hadi saw the ring on his finger and desired it. So, when Haroun went out from him, he sent after him, to seek the ring of him. The Khalif's messenger overtook Er Reshid on the bridge over the Tigris and acquainted him with his errand; whereupon the prince enraged at the demand, pulled off the ring and threw it into the river. When El Hadi died and Er Reshid succeeded to the throne, he went with his suite to the bridge in question and bade his Vizier Yehya ben Khalid send for divers and cause them make search for the ring. It had then been five months in the water and no one believed it would be found. However, the divers plunged into the river and found the ring in the very place where he had thrown it in, whereat Haroun rejoiced with an exceeding joy, regarding it as a presage of fair fortune.

[FN#156] This is an error. Jaafer's father Yehya was appointed by Haroun his vizier and practically continued to exercise that office till the fall of the Barmecides (A.D. 803), his sons Fezl and Jaafer acting only as his assistants or lieutenants. See my Essay on the History and Character of the Book of the Thousand Nights and One Night.

[FN#157] Another mistake. It was Fezl, the Khalif's foster-brother, to whom he used to give this title.

[FN#158] A third mistake. The whole period during which the empire was governed by Yehya and his sons was only seventeen years, i.e. A.D 786-803, but see my Essay.

[FN#159] The apparent meaning of this somewhat obscure saying is, "Since fortune is uncertain, conciliate the favour of those with whom thou hast to do by kind offices, so thou mayst find refuge with them in time of need."

[FN#160] For a detailed account of the Barmecides and of their fall, see my Essay.

[FN#161] Breslau Text, vol. vii. pp. 260-1, Night dlxviii.

[FN#162] Aboulabbas Mohammed Ibn Sabih, surnamed Ibn es Semmak (son of the fishmonger), a well-known Cufan jurisconsult and ascetic of the time. He passed the latter part of his life at Baghdad and enjoyed high favour with Er Reshid, as the only theological authority whom the latter could induce to promise him admission to Paradise.

[FN#163] Breslau Text, vol. vii. pp. 261-2, Night dlxviii.

[FN#164] Seventh Khalif of the house of Abbas, A.D. 813-33.

[FN#165] Sixth Khalif of the house of Abbas, A.D. 809-13, a sanguinary and incapable prince, whose contemplated treachery against his brother El Mamoun, (whom, by the advice of his vizier, the worthless intriguer Fezl ben Rebya, the same who was one of the prime movers in the ruin of the illustrious Barmecide family and who succeeded Yehya and his sons in the vizierate (see my Essay), he contemplated depriving of his right of succession and murdering,) was deservedly requited with the loss of his own kingdom and life. He was, by the way, put to death by El Mamoun's general, in contravention of the express orders of that generous and humane prince, who wished his brother to be sent prisoner to him, on the capture of Baghdad.

[FN#166] i.e. forfeits. It is a favourite custom among the Arabs to impose on the loser of a game, in lieu of stakes, the obligation of doing whatsoever the winner may command him. For an illustration of this practice, see my "Book of the Thousand Nights and One Night," Vol. V. pp. 336-41, Story of the Sandalwood Merchant and the Sharpers.

[FN#167] El Mamoun was of a very swarthy complexion and is said to have been the son of a black slave-girl. Zubeideh was Er Reshid's cousin, and El Amin was, therefore, a member of the house of Abbas, both on the father's and mother's side. Of this purity of descent from the Prophet's family (in which he is said to have stood alone among the Khalifs of the Abbaside dynasty) both himself and his mother were exceedingly proud, and it was doubtless this circumstance which led Er Reshid to prefer El Amin and to assign him the precedence in the succession over the more capable and worthier El Mamoun.

[FN#168] Breslau Text, vol. viii. pp. 226-9, Nights dclx-i.

[FN#169] A pre-Mohammedan King of the Arab kingdom of Hireh (a town near Cufa on the Euphrates), under the suzerainty of the Chosroes of Persia, and a cruel and fantastic tyrant.

[FN#170] The tribe to which belonged the renowned pre-Mohammedan chieftain and poet, Hatim Tal, so celebrated in the East for his extravagant generosity and hospitality.

[FN#171] i.e. I will make a solemn covenant with him before God.

[FN#172] i.e. he of the tribe of Tai.

[FN#173] In generosity.

[FN#174] A similar anecdote is told of Omar ben el Khettab, second successor of Mohammed, and will be found in my "Book of the Thousand Nights and One Night," Vol. IV. p. 239.

[FN#175] Breslau Text, vol. viii. pp. 273-8, Nights dclxxv--vi.

[FN#176] A similar story will be found in my "Book of the Thousand Nights and One Night", Vol. V. p. 263.

[FN#177] Breslau Text, vol xi. pp. 84-318, Nights dccclxxv-dccccxxx.

[FN#178] i.e. A pilgrimage. Pilgrimage is one of a Muslim's urgent duties.

[FN#179] By a rhetorical figure, Mecca is sometimes called El Hejj (the Pilgrimage) and this appears to be the case here. It is one of the dearest towns in the East and the chief occupation of its inhabitants a the housing and fleecing of pilgrims. An Arab proverb says, "There is no place in which money goes [so fast] as it goes in Mecca."

[FN#180] lit. loved with it.

[FN#181] It is not clear what is here meant by El Hejj; perhaps Medina, though this is a "visitation" and not an obligatory part of the pilgrimage. The passage is probably corrupt.

[FN#182] It is not clear what is here meant by El Hejj; perhaps Medina, though this is a "visitation" and not an obligatory part of the pilgrimage. The passage is probably corrupt.

[FN#183] Syn. whole or perfect (sehik).

[FN#184] i.e. in white woollen garments.

[FN#185] i.e. I desire a privy place, where I may make the preliminary ablution and pray.

[FN#186] It is customary in the East to give old men and women the complimentary title of "pilgrim," assuming, as a matter of course, that they have performed the obligatory rite of pilgrimage.

[FN#187] Or saint.

[FN#188] Keniseh, a Christian or other non-Muslim place of worship.

[FN#189] Apparently the harem.

[FN#190] i.e. otherwise than according to God's ordinance.

[FN#191] A city of Persian Irak.

[FN#192] Lit. its apparatus, i.e. spare strings, etc.?

[FN#193] i.e. the woman whose face he saw.

[FN#194] Lit. the place of battle, i.e. that where they had lain.

[FN#195] A common Eastern fashion of securing a shop, when left for a short time. The word shebekeh (net) may also be tendered a grating or network of iron or other metal.

[FN#196] i.e. gave her good measure.

[FN#197] i.e. she found him a good workman. Equivoque erotique, apparently founded on the to-and-fro movement of the shuttle in weaving.

[FN!198] Equivoque érotique.

[FN#199] i.e. removed the goods exposed for sale and laid them up in the inner shop or storehouse.

[FN#200] The Eastern oven is generally a great earthenware jar sunken in the earth.

[FN#201] i.e. a boughten white slave (memlouk).

[FN#202] Apparently changing places. The text is here fearfully corrupt and (as in many other parts of the Breslau Edition) so incoherent as to be almost unintelligible.

[FN#203] i.e. in the (inner) courtyard.

[FN#204] i.e. the essential nature, lit. jewel.

[FN#205] i.e. in proffering thee the kingship.

[FN#206] Without the city.

[FN#207] According to the conclusion of the story, this recompense consisted in an augmentation of the old man's allowances of food. See post, p. 245.

[FN#208] i.e. I have given my opinion.

[FN#209] This passage is evidently corrupt. I have amended it, on conjecture, to the best of my power.

[FN#210] The words ruteb wa menazil, here rendered "degrees and dignities," may also be rendered, "stations and mansions (of the moon and planets)."

[FN#211] Syn. "ailing" or "sickly."

[FN#212] i.e. the caravan with which he came.

[FN#213] i.e. I seek to marry thy daughter, not for her own sake, but because I desire thine alliance.

[FN#214] i.e. the face of his bride.

[FN#215] i.e. his wife.

[FN#216] i.e. his wife.

[FN#217] Naming the poor man.

[FN#218] Naming his daughter.

[FN#219] i.e. united.

[FN#220] Or "humble."

[FN#221] i.e. one another.

[FN#222] Or "conquer."

[FN#223] Or "commandment."

[FN#224] Lit. "will be higher than."

[FN#225] Syn. device or resource (hileh).

[FN#226] Syn. chasten or instruct.

[FN#227] Students of our old popular poetry will recognize, in the principal incident of this story, the subject of the well-known ballad, "The Heir of Linne."

[FN#228] i.e. Turcomans; afterwards called Sejestan.

[FN#229] With a pile of stones or some such landmark.

[FN#230] i.e. the extraordinary resemblance of the supposed sister to his wife.

[FN#231] The foregoing passage is evidently very corrupt and the meaning is by no means plain, but, in the absence of a parallel version, it is impossible to clear up the obscurity of the text.

[FN#232] This appears to be the sense of the text; but the whole passage is to obscure and corrupt that it is impossible to make sure of its exact meaning.

[FN#233] Meaning apparently, "thou puttest my devices to nought" or (perhaps) "thou art so skilful that I fear lest thou undermine my favour with the king and oust me from my post of vizier."

[FN#234] Lit. "land;" but the meaning is evidently as in the text.

[FN#235] The reader will recognize the well-known story used by Chaucer, Boccaccio and La Fontaine.

[FN#236] Syn. flourishing.

[FN#237] Syn. depopulated.

[FN#238] Lit. an oppressor.

[FN#239] i.e. a man of commanding presence.

[FN#240] Syn. cause flourish.

[FN#241] Syn. depopulateth.

[FN#242] Lit. the year.

[FN#243] The whole of the tither's account of himself is terribly obscure and so corrupt that it is hardly possible to make sense of it. The same remark applies to much of the rest of the story.

[FN#244] Or "cause flourish."

[FN#245] Lit. a better theologian. The Muslim law being entirely based on the Koran and the Traditions of the Prophet, the terms "lawyer" and "theologian" are necessarily synonymous among Mohammedan peoples.

[FN#246] A danic is the sixth of a dirhem, i.e. about one penny.

[FN#247] i.e. say, "May I be [triply] divorced from my wife, if etc.!" By the Muslim law, a divorce three times pronounced is irrevocable, and in case of its appearing that the user of such an oath as the above had sworn falsely, his wife would become divorced by operation of law, without further ceremony. Hence the frequency and binding nature of the oath in question.

[FN#248] i.e. thousandfold cuckold.

[FN#249] i.e. the blows which the thief had given him.

[FN#250] i.e. at least, at the most moderate reckoning.

[FN#251] Or "Breath of God," a title given to Jesus by the Mohammedans.

[FN#252] i.e. attaineth his desire.

[FN#253] Syn. guards.

[FN#254] i.e. the husbandman.

[FN#255] i.e. those bound to render suit and service to the king, as holders of fiefs.

[FN#256] Syn. the revenue or rent-charge of thy fief.

[FN#257] Heads of families?

[FN#258] Or "caused flourish."

[FN#259] Or froward.

[FN#260] i.e. sold and spent the price of.

[FN#261] i.e. his lack of means to entertain her.

[FN#262] i.e. all that can conduce to.

[FN#263] i.e. it is for you (after God) to excuse me.

[FN#264] i.e. the [supposed] rest of his hoard.

[FN#265] Apparently the idiot's name.

[FN#266] i.e. had he been on his own guard against that, etc.

Text scanned by JC Byers and proof read by the volunteers of the Distributed Proofreaders site: http://charlz.dns2go.com/gutenberg/

TALES FROM THE ARABIC

Of the Breslau and Calcutta (1814-18) editions of

The Book of the Thousand Nights and One Night

not occurring in the other printed texts of the work,

Now first done into English

By John Payne

In Three Volumes:

VOLUME THE SECOND.

1901

Delhi Edition

Contents of The Second Volume.

Breslau Text.

1. King Shah Bekht and His Vizier Er Rehwan (Continued)
a. Story of the Pious Woman Accused of Lewdness
b. Story of the Journeyman and the Girl
c. Story of the Weaver Who Became a Physician by His
Wife's Commandment
d. Story of the Two Sharpers Who Cheated Each His Fellow
e. Story of the Sharpers with the Money-Changer and the
Ass
f. Story of the Sharper and the Merchants
i. Story of the Hawk and the Locust
g. Story Op the King and His Chamberlain Wife
h. Story of the Old Woman and the Draper's Wife
i. Story of the Foul-favoured Man and His Fair Wife
j. Story of the King Who Lost Kingdom and Wife and Wealth
and God Restored Them To Him
k. Story of Selim and Selma
l. Story of the King of Hind and His Vizier
2. El Melik Ez Zahir Rukneddin Bibers El Bunducdari and the
Sixteen Officers Of Police
a. The First Officer's Story
b. The Second Officer's Story
c. The Third Officer's Story
d. The Fourth Officer's Story
e. The Fifth Officer's Story
f. The Sixth Officer's Story
g. The Seventh Officer's Story
h. The Eighth Officer's Story
i. The Thief's Story
i. The Ninth Officer's Story
j. The Tenth Officer's Story
k. The Eleventh Officer's Story
l. The Twelfth Officer's Story
m. The Thirteenth Officer's Story
n. The Fourteenth Officer's Story
i. A Merry Jest of a Thief
ii. Story of the Old Sharper
o. The Fifteenth Officer's Story
p. The Sixteenth Officer's Story
3. Abdallah Ben Nafi and the King's Son of Cashghar
a. Story of the Damsel Tuhfet El Culoub and the Khalif
Haroun Er Reshid

Calcutta (1814-8) Text

4. Women's Craft

Breslau Text.

King Shah Bekht and His Vizier Er Rehwan
(continued).

The Eighteenth Night of the Month.

When the evening evened, the king summoned the vizier and required of him the [promised] story; so he said, "It is well. Know, O king, that

STORY OF THE PIOUS WOMAN ACCUSED OF
LEWDNESS.

There was once a man of Nishapour,[FN#1] who had a wife of the utmost loveliness and piety, and he was minded to set out on the pilgrimage. So he commended his wife to the care of his brother and besought him to aid her in her affairs and further her to her desires till he should return, so they both abode alive and well. Then he took ship and departed and his absence was prolonged. Meanwhile, the brother went in to his brother's wife, at all times and seasons, and questioned her of her circumstances and went about her occasions; and when his visits to her were prolonged and he heard her speech and looked upon her face, the love of her gat hold upon his heart and he became distraught with passion for her and his soul prompted him [to evil]. So he besought her to lie with him, but she refused and chid him for his foul deed, and he found him no way unto presumption;[FN#2] wherefore he importuned her with soft speech and gentleness.

Now she was righteous in all her dealings and swerved not from one word;[FN#3] so, when he saw that she consented not unto him, he misdoubted that she would tell his brother, when he returned from his journey, and said to her, 'An thou consent not to this whereof I require thee, I will cause thee fall into suspicion and thou wilt perish.' Quoth she, 'Be God (extolled be His perfection and exalted be He!) [judge] betwixt me and thee, and know that, shouldst thou tear me limb from limb, I would not consent to that whereto thou biddest me.' His folly[FN#4] persuaded him that she would tell her husband; so, of his exceeding despite, he betook himself to a company of people in the mosque and told them that he had witnessed a man commit adultery with his brother's wife. They believed his saying and took act of his accusation and assembled to stone her. Then they dug her a pit without the city and seating her therein, stoned her, till they deemed her dead, when they left her.

Presently a villager passed by [the pit and finding] her [alive,] carried her to his house and tended her, [till she recovered]. Now, he had a son, and when the young man saw her, he loved her and besought her of herself; but she refused and consented not to him, whereupon he redoubled in love and longing and despite prompted him to suborn a youth of the people of his village and agree with him that he should come by night and take somewhat from his father's house and that, when he was discovered, he should say that she was of accord with him in this and avouch that she was his mistress and had been stoned on his account in the city. So he did this and coming by night to the villager's house, stole therefrom goods and clothes; whereupon the old man awoke and seizing the thief, bound him fast and beat him, to make him confess. So he confessed against the woman that she had prompted him to this and that he was her lover from the city. The news was bruited abroad and the people of the city assembled to put her to death; but the old man, with whom she was, forbade them and said, 'I brought this woman hither, coveting the recompense [of God,] and I know not [the truth of] that which is said of her and will not suffer any to hurt her.' Then he gave her a thousand dirhems, by way of alms, and put her forth of the village. As for the thief, he was imprisoned for some days; after which the folk interceded for him with the old man, saying, 'This is a youth and indeed he erred;' and he released him.

Meanwhile, the woman went out at hazard and donning devotee's apparel, fared on without ceasing, till she came to a city and found the king's deputies dunning the towns-folk for the tribute, out of season. Presently, she saw a man, whom they were pressing for the tribute; so she enquired of his case and being acquainted therewith, paid down the thousand dirhems for him and delivered him from beating; whereupon he thanked her and those who were present. When he was set free, he accosted her and besought her to go with him to his dwelling. So she accompanied him thither and supped with him and passed the night. When the night darkened on him, his soul prompted him to evil, for that which he saw of her beauty and loveliness, and he lusted after her and required her [of love]; but she repelled him and bade him fear God the Most High and reminded him of that which she had done with him of kindness and how she had delivered him from beating and humiliation.

However, he would not be denied, and when he saw her [constant] refusal of herself to him, he feared lest she should tell the folk of him. So, when he arose in the morning, he took a scroll and wrote in it what he would of forgery and falsehood and going up to the Sultan's palace, said, '[I have] an advisement [for the king].' So he bade admit him and he delivered him the writ that he had forged, saying, 'I found this letter with the woman, the devotee, the ascetic, and indeed she is a spy, a secret informer against the king to his enemy; and I deem the king's due more incumbent on me than any other and his advisement the first [duty], for that he uniteth in himself all the people, and but for the king's presence, the subjects would perish; wherefore I have brought [thee] warning.' The king put faith in his words and sent with him those who should lay hands upon the woman and put her to death; but they found her not.

As for the woman, whenas the man went out from her, she resolved to depart; so she went forth, saying in herself, 'There is no journeying for me in woman's attire.' Then she donned men's apparel, such as is worn of the pious, and set out and wandered over the earth; nor did she leave going till she entered a certain city. Now the king of that city had an only daughter in whom he gloried and whom he loved, and she saw the devotee and deeming her a pilgrim youth, said to her father, 'I would fain have this youth take up his abode with me, so I may learn of him wisdom and renunciation and religion.' Her father rejoiced in this and commanded the [supposed] pilgrim to take up his sojourn with his daughter in his palace. Now they were in one place and the king's daughter was strenuous to the utterest in continence and chastity and nobility of mind and magnanimity and devotion to the worship of God; but the ignorant slandered her[FN#5] and the folk of the realm said, 'The king's daughter loveth the pilgrim youth and he loveth her.'

Now the king was a very old man and destiny decreed the ending of his term of life; so he died and when he was buried, the folk assembled and many were the sayings of the people and of the king's kinsfolk and officers, and they took counsel together to slay the princess and the young pilgrim, saying, 'This fellow dishonoureth us with yonder strumpet and none accepteth dishonour but the base.' So they fell upon them and slew the princess, without questioning her of aught; whereupon the pious woman (whom they deemed a boy) said to them, 'Out on ye, O misbelievers I Ye have slain the pious lady.' Quoth they, 'Lewd fellow that thou art, dost thou bespeak us thus? Thou lovedst her and she loved thee, and we will slay thee without mercy.' 'God forbid!' answered she, 'Indeed, the affair is the contrary of this.' 'What proof hast thou of that?' asked they, and she said, 'Bring me women.' So they brought her women, and when they looked on her, they found her a woman.

When the townsfolk saw this, they repented of that which they had done and the affair was grievous to them; so they sought pardon [of God] and said to her, ' By the virtue of Him whom thou servest, do thou seek pardon for us [of God!]' Quoth she, 'As for me, I may no longer abide with you and I am about to depart from you.' Then they humbled themselves in supplication to her and wept and said to her, 'We conjure thee, by the virtue of God the Most High, that thou take upon thyself the governance of the kingdom and of the subjects.' But she refused; whereupon they came up to her and wept and gave not over supplicating her, till she consented and abode in the kingship. Her first commandment was that they should bury the princess and build over her a dome[FN#6] and she abode in that palace, worshipping God the Most High and ruling the people with justice, and God (extolled be His perfection and exalted be He!) vouchsafed her, by reason of the excellence of her piety and her patience and continence, the acceptance of her prayers, so that she sought not aught of Him to whom belong might and majesty, but He granted her prayer; and her report was noised abroad in all countries.

So the folk resorted to her from all parts and she used to pray God (to whom belong might and majesty) for the oppressed and God granted him relief, and against his oppressor, and He broke him in sunder. Moreover, she prayed for the sick and they were made whole; and on this wise she abode a great space of time. As for her husband, when he returned from the pilgrimage, his brother and the neighbours acquainted him with his wife's affair, whereat he was sore concerned and misdoubted of their story, for that which he knew of her chastity and prayerfulness; and he wept for her loss.

Meanwhile, she prayed to God the Most High that He would establish her innocence in the eyes of her husband and the folk. So He sent down upon her husband's brother a sore disease and none knew a remedy for him; wherefore he said to his brother, ' In such a city is a pious woman, a recluse, and her prayers are answered; so do thou carry me to her, that she may pray for me and God (to whom belong might and majesty) may make me whole of this sickness.' Accordingly, he took him up and fared on with him, till they came to the village where dwelt the old man, who had rescued the woman from the pit and carried her to his dwelling and tended her there, [till she recovered].

Here they halted and took up their lodging with the old man, who questioned the husband of his case and that of his brother and the reason of their journey, and he said, 'I purpose to go with my brother, this sick man, to the holy woman, her whose prayers are answered, so she may pray for him and God may make him whole by the blessing of her prayers.' Quoth the villager, 'By Allah, my son is in a parlous plight for sickness and we have heard that the holy woman prayeth for the sick and they are made whole. Indeed, the folk counsel me to carry him to her, and behold, I will go in company with you. And they said, 'It is well.' So they passed the night in that intent and on the morrow they set out for the dwelling of the holy woman, this one carrying his son and that his brother.

Now the man who had stolen the clothes and forged a lie against the pious woman, pretending that he was her lover, sickened of a sore sickness, and his people took him up and set out with him to visit the holy woman, and Destiny brought them all together by the way. So they fared on, till they came to the city wherein the man dwelt for whom she had paid a thousand dirhems, to deliver him from torment, and found him about to travel to her, by reason of a sickness that had betided him. So they all fared on together, unknowing that the holy woman was she whom they had so foully wronged, and ceased not going till they came to her city and foregathered at the gates of her palace, to wit, that wherein was the tomb of the king's daughter.

Now the folk used to go in to her and salute her and crave her prayers; and it was her wont to pray for none till he had confessed to her his sins, when she would seek pardon for him and pray for him that he might be healed, and he was straightway made whole of sickness, by permission of God the Most High. [So, when the four sick men were brought in to her,] she knew them forthright, though they knew her not, and said to them, ' Let each of you confess his sins, so I may crave pardon for him and pray for him.' And the brother said, 'As for me, I required my brother's wife of herself and she refused; whereupon despite and folly[FN#7] prompted me and I lied against her and accused her to the townsfolk of adultery; so they stoned her and slew her unjustly and unrighteously; and this is the issue of unright and falsehood and of the slaying of the [innocent] soul, whose slaughter God hath forbidden.'

Then said the young man, the villager's son, 'And I, O holy woman, my father brought us a woman who had been stoned, and my people tended her till she recovered. Now she was surpassing of beauty; so I required her of herself; but she refused and clave fast to God (to whom belong might and majesty), wherefore folly[FN#8] prompted me, so that I agreed with one of the youths that he should steal clothes and coin from my father's house. Then I laid hands on him [and carried him] to my father and made him confess. So he avouched that the woman was his mistress from the city and had been stoned on his account and that she was of accord with him concerning the theft and had opened the doors to him, and this was a lie against her, for that she had not yielded to me in that which I sought of her. So there befell me what ye see of punishment." And the young man, the thief, said, 'I am he with whom thou agreedst concerning the theft and to whom thou openedst the door, and I am he who avouched against her falsely and calumniously and God (extolled be His perfection and exalted be He!) knoweth that I never did evil with her, no, nor knew her in any wise before then.'

Then said he whom she had delivered from torture and for whom she had paid a thousand dirhems and who had required her of herself in his house, for that her beauty pleased him, and [when she refused to yield to him] had forged a letter against her and treacherously denounced her to the Sultan and requited her bounty with ingratitude, 'I am he who wronged her and lied against her, and this is the issue of the oppressor's affair.'

When she heard their words, in the presence of the folk, she said, 'Praise be to God, the King who availeth unto all things, and blessing upon His prophets and apostles!' Then quoth she [to the assembly], ' Bear witness, O ye who are present, to these men's speech, and know that I am that woman whom they confess that they wronged.' And she turned to her husband's brother and said to him, 'I am thy brother's wife and God (extolled be His perfection and exalted be He I) delivered me from that whereinto thou castedst me of false accusation and suspect and from the frowardness whereof thou hast spoken, and [now] hath He shown forth my innocence, of His bounty and generosity. Go, for thou art absolved of the wrong thou didst me.' Then she prayed for him and he was made whole of his sickness.