A plain and literal translation of the Arabian nights entertainments, now entituled The Book of the Thousand Nights and a Night, Volume 1 (of 17)

'Twas not satiety bade me leave the dearling of my soul, ✿ But that she sinned a mortal sin which clipt me in its clip:
She sought to let another share the love between us twain, ✿ But my True Faith of Unity refuseth partnership.[348 - Arab. "Shirk," partnership, evening or associating gods with God; polytheism: especially levelled at the Hindu triadism, Guebre dualism and Christian Trinitarianism.]

When he ceased reciting I wept again and prayed his pardon and humbled myself before him and spoke him softly, saying to myself, "I will work on him with words; so haply he will refrain from slaying me, even though he take all I have." So I complained of my sufferings and began to repeat these couplets: —

Now, by thy life and wert thou just my life thou hadst not ta'en, ✿ But who can break the severance-law which parteth lovers twain!
Thou loadest me with heavy weight of longing love, when I ✿ Can hardly bear my chemisette for weakness and for pain:
I marvel not to see my life and soul in ruin Iain ✿ I marvel much to see my frame such severance-pangs sustain.

When I ended my verse I wept again; and he looked at me and reviled me in abusive language,[349 - Arab. "Shatm"=abuse, generally couched in foulest language with especial reference to the privy parts of female relatives.] repeating these couplets: —

Thou wast all taken up with love of other man, not me; ✿ 'Twas thine to show me severance-face, 'twas only mine to see:
I'll leave thee for that first thou wast of me to take thy leave ✿ And patient bear that parting blow thou borest so patiently:
E'en as thou soughtest other love, so other love I'll seek, ✿ And make the crime of murdering love thine own atrocity.

When he had ended his verses he again cried out to the slave, "Cut her in half and free us from her, for we have no profit of her." So the slave drew near me, O Commander of the Faithful, and I ceased bandying verses and made sure of death and, despairing of life, committed my affairs to Almighty Allah, when behold, the old woman rushed in and threw herself at my husband's feet and kissed them and wept and said, "O my son, by the rights of my fosterage and by my long service to thee, I conjure thee pardon this young lady, for indeed she hath done nothing deserving such doom. Thou art a very young man and I fear lest her death be laid at thy door; for it is said: – Whoso slayeth shall be slain. As for this wanton (since thou deemest her such) drive her out from thy doors, from thy love and from thy heart." And she ceased not to weep and importune him till he relented and said, "I pardon her, but needs must I set on her my mark which shall show upon her all her life." Then he bade the slaves drag me along the ground and lay me out at full length, after stripping me of all my clothes;[350 - When a woman is bastinadoed in the East they leave her some portion of dress and pour over her sundry buckets of water for a delicate consideration. When the hands are beaten they are passed through holes in the curtain separating the sufferer from mankind, and made fast to a "falakah" or pole.] and when the slaves had so sat upon me that I could not move, he fetched in a rod of quince-tree and came down with it upon my body, and continued beating me on the back and sides till I lost consciousness from excess of pain, and I despaired of life. Then he commanded the slaves to take me away as soon as it was dark, together with the old woman to show them the way and throw me upon the floor of the house wherein I dwelt before my marriage. They did their lord's bidding and cast me down in my old home and went their ways. I did not revive from my swoon till dawn appeared, when I applied myself to the dressing of my wounds with ointments and other medicaments; and I medicined myself, but my sides and ribs still showed signs of the rod as thou hast seen. I lay in weakly case and confined to my bed for four months before I was able to rise and health returned to me. At the end of that time I went to the house where all this had happened and found it a ruin; the street had been pulled down endlong and rubbish-heaps rose where the building erst was; nor could I learn how this had come about. Then I betook myself to this my sister on my father's side and found with her these two black bitches. I saluted her and told her what had betided me and the whole of my story and she said, "O my sister, who is safe from the despite of Time and secure? Thanks be to Allah who hath brought thee off safely;" and she began to say: —

Such is the World, so bear a patient heart ✿ When riches leave thee and when friends depart!

Then she told me her own story, and what had happened to her with her two sisters and how matters had ended; so we abode together and the subject of marriage was never on our tongues for all these years. After a while we were joined by our other sister, the procuratrix, who goeth out every morning and buyeth all we require for the day and night; and we continued in such condition till this last night. In the morning our sister went out, as usual, to make her market and then befel us what befel from bringing the Porter into the house and admitting these three Kalandar-men.

We entreated them kindly and honourably and a quarter of the night had not passed ere three grave and respectable merchants from Mosul joined us and told us their adventures. We sat talking with them but on one condition which they violated, whereupon we treated them as sorted with their breach of promise, and made them repeat the account they had given of themselves. They did our bidding and we forgave their offence; so they departed from us and this morning we were unexpectedly summoned to thy presence. And such is our story! The Caliph wondered at her words and bade the tale be recorded and chronicled and laid up in his muniment-chambers. – And Shahrazad perceived the dawn of day and ceased saying her permitted say.

Now when it was the Nineteenth Night,

She continued, It hath reached me, O auspicious King, that the Caliph commanded this story and those of the sister and the Kalandars to be recorded in the archives and be set in the royal muniment-chambers. Then he asked the eldest lady, the mistress of the house, "Knowest thou the whereabouts of the Ifritah who spelled thy sisters?"; and she answered, "O Commander of the Faithful, she gave me a ringlet of her hair saying: – Whenas thou wouldest see me, burn a couple of these hairs and I will be with thee forthright, even though I were beyond Caucasus-mountain." Quoth the Caliph, "Bring me hither the hair." So she brought it and he threw the whole lock upon the fire. As soon as the odour of the burning hair dispread itself, the palace shook and trembled, and all present heard a rumbling and rolling of thunder and a noise as of wings and lo! the Jinniyah who had been a serpent stood in the Caliph's presence. Now she was a Moslemah, so she saluted him and said, "Peace be with thee O Vicar[351 - Arab. "Khalifah," Caliph. The word is also used for the successor of a Santon or holy man.] of Allah;" whereto he replied, "And with thee also be peace and the mercy of Allah and His blessing." Then she continued, "Know that this damsel sowed for me the seed of kindness, wherefor I cannot enough requite her, in that she delivered me from death and destroyed mine enemy. Now I had seen how her sisters dealt with her and felt myself bound to avenge her on them. At first I was minded to slay them, but I feared it would be grievous to her, so I transformed them to bitches; but if thou desire their release, O Commander of the Faithful, I will release them to pleasure thee and her for I am of the Moslems." Quoth the Caliph, "Release them and after we will look into the affair of the beaten lady and consider her case carefully; and if the truth of her story be evidenced I will exact retaliation[352 - Arab. "Sár;" here the Koranic word for carrying out the venerable and undying lex talionis, the original basis of all criminal jurisprudence. Its main fault is that justice repeats the offence.] from him who wronged her." Said the Ifritah, "O Commander of the Faithful, I will forthwith release them and will discover to thee the man who did that deed by this lady and wronged her and took her property, and he is the nearest of all men to thee!" So saying she took a cup of water and muttered a spell over it and uttered words there was no understanding; then she sprinkled some of the water over the faces of the two bitches, saying, "Return to your former human shape!" whereupon they were restored to their natural forms and fell to praising their Creator. Then said the Ifritah, "O Commander of the Faithful, of a truth he who scourged this lady with rods is thy son Al-Amin brother of Al-Maamun;[353 - Both these sons of Harun became Caliphs, as we shall see in The Nights.] for he had heard of her beauty and loveliness and he played a lover's stratagem with her and married her according to the law and committed the crime (such as it is) of scourging her. Yet indeed he is not to be blamed for beating her, for he laid a condition on her and swore her by a solemn oath not to do a certain thing; however, she was false to her vow and he was minded to put her to death, but he feared Almighty Allah and contented himself with scourging her, as thou hast seen, and with sending her back to her own place. Such is the story of the second lady and the Lord knoweth all." When the Caliph heard these words of the Ifritah, and knew who had beaten the damsel, he marvelled with mighty marvel and said, "Praise be to Allah, the Most High, the Almighty, who hath shown His exceeding mercy towards me, enabling me to deliver these two damsels from sorcery and torture, and vouchsafing to let me know the secret of this lady's history! And now by Allah, we will do a deed which shall be recorded of us after we are no more." Then he summoned his son Al-Amin and questioned him of the story of the second lady, the portress; and he told it in the face of truth; whereupon the Caliph bade call into presence the Kazis and their witnesses and the three Kalandars and the first lady with her sisters german who had been ensorcelled; and he married the three to the three Kalandars whom he knew to be princes and sons of Kings and he appointed them chamberlains about his person, assigning to them stipends and allowances and all that they required, and lodging them in his palace at Baghdad. He returned the beaten lady to his son, Al-Amin, renewing the marriage-contract between them and gave her great wealth and bade rebuild the house fairer than it was before. As for himself he took to wife the procuratrix and lay with her that night: and next day he set apart for her an apartment in his Serraglio, with handmaidens for her service and a fixed daily allowance. And the people marvelled at their Caliph's generosity and natural beneficence and princely wisdom; nor did he forget to send all these histories to be recorded in his annals. When Shahrazad ceased speaking Dunyazad exclaimed, "O my own sister, by Allah in very sooth this is a right pleasant tale and a delectable; never was heard the like of it, but prithee tell me now another story to while away what yet remaineth of the waking hours of this our night." She replied, "With love and gladness if the King give me leave;" and he said, "Tell thy tale and tell it quickly." So she began, in these words,

THE TALE OF THE THREE APPLES

They relate, O King of the age and lord of the time and of these days, that the Caliph Harun al-Rashid summoned his Wazir Ja'afar one night and said to him, "I desire to go down into the city and question the common folk concerning the conduct of those charged with its governance; and those of whom they complain we will depose from office and those whom they commend we will promote." Quoth Ja'afar, "Hearkening and obedience!" So the Caliph went down with Ja'afar and Eunuch Masrur to the town and walked about the streets and markets and, as they were threading a narrow alley, they came upon a very old man with a fishing-net and crate to carry small fish on his head, and in his hand a staff; and, as he walked at a leisurely pace, he repeated these lines: —

They say me: – Thou shinest a light to mankind ✿ With thy lore as the night which the Moon doth uplight!
I answer, "A truce to your jests and your gibes; ✿ Without luck what is learning? – a poor-devil wight!
If they take me to pawn with my lore in my pouch, ✿ With my volumes to read and my ink-case to write,
For one day's provision they never could pledge me; ✿ As likely on Doomsday to draw bill at sight:"
How poorly, indeed, doth it fare wi' the poor, ✿ With his pauper existence and beggarly plight:
In summer he faileth provision to find; ✿ In winter the fire-pot's his only delight:
The street-dogs with bite and with bark to him rise, ✿ And each losel receives him with bark and with bite:
If he lift up his voice and complain of his wrong, ✿ None pities or heeds him, however he's right;
And when sorrows and evils like these he must brave ✿ His happiest homestead were down in the grave.

When the Caliph heard his verses he said to Ja'afar, "See this poor man and note his verses, for surely they point to his necessities." Then he accosted him and asked, "O Shaykh, what be thine occupation?" and the poor man answered, "O my lord, I am a fisherman with a family to keep and I have been out between midday and this time; and not a thing hath Allah made my portion wherewithal to feed my family. I cannot even pawn myself to buy them a supper and I hate and disgust my life and I hanker after death." Quoth the Caliph, "Say me, wilt thou return with us to Tigris' bank and cast thy net on my luck, and whatsoever turneth up I will buy of thee for an hundred gold pieces?" The man rejoiced when he heard these words and said, "On my head be it! I will go back with you;" and, returning with them river-wards, made a cast and waited a while; then he hauled in the rope and dragged the net ashore and there appeared in it a chest padlocked and heavy. The Caliph examined it and lifted it finding it weighty; so he gave the fisherman two hundred dinars and sent him about his business; whilst Masrur, aided by the Caliph, carried the chest to the palace and set it down and lighted the candles. Ja'afar and Masrur then broke it open and found therein a basket of palm-leaves corded with red worsted. This they cut open and saw within it a piece of carpet which they lifted out, and under it was a woman's mantilla folded in four, which they pulled out; and at the bottom of the chest they came upon a young lady, fair as a silver ingot, slain and cut into nineteen pieces. When the Caliph looked upon her he cried, "Alas!" and tears ran down his cheeks and turning to Ja'afar he said, "O dog of Wazirs,[354 - "Dog" and "hog" are still highly popular terms of abuse. The Rabbis will not defile their lips with "pig;" but say "Dabhar akhir"="another thing."] shall folk be murdered in our reign and be cast into the river to be a burden and a responsibility for us on the Day of Doom? By Allah, we must avenge this woman on her murderer and he shall be made die the worst of deaths!" And presently he added, "Now, as surely as we are descended from the Sons of Abbas,[355 - The "hero eponymus" of the Abbaside dynasty, Abbas having been the brother of Abdullah, the father of Mohammed. He is a famous personage in Al-Islam (D'Herbelot).] if thou bring us not him who slew her, that we do her justice on him, I will hang thee at the gate of my palace, thee and forty of thy kith and kin by thy side." And the Caliph was wroth with exceeding rage. Quoth Ja'afar, "Grant me three days delay;" and quoth the Caliph, "We grant thee this." So Ja'afar went out from before him and returned to his own house, full of sorrow and saying to himself, "How shall I find him who murdered this damsel, that I may bring him before the Caliph? If I bring other than the murderer, it will be laid to my charge by the Lord: in very sooth I wot not what to do." He kept his house three days and on the fourth day the Caliph sent one of the Chamberlains for him and, as he came into the presence, asked him, "Where is the murderer of the damsel?" to which answered Ja'afar, "O Commander of the Faithful, am I inspector of murdered folk that I should ken who killed her?" The Caliph was furious at his answer and bade hang him before the palace-gate and commanded that a crier cry through the streets of Baghdad, "Whoso would see the hanging of Ja'afar, the Barmaki, Wazir of the Caliph, with forty of the Barmecides,[356 - Europe translates the word "Barmecides." It is Persian from bar (up) and makídan (to suck). The vulgar legend is that Ja'afar, the first of the name, appeared before the Caliph Abd al-Malik with a ring poisoned for his own need; and that the Caliph, warned of it by the clapping of two stones which he wore ad hoc, charged the visitor with intention to murder him. He excused himself and in his speech occurred the Persian word "Barmakam," which may mean "I shall sup it up," or, "I am a Barmak," that is, a high priest among the Guebres. See D'Herbelot s. v.] his cousins and kinsmen, before the palace-gate, let him come and let him look!" The people flocked out from all the quarters of the city to witness the execution of Ja'afar and his kinsmen, not knowing the cause. Then they set up the gallows and made Ja'afar and the others stand underneath in readiness for execution, but whilst every eye was looking for the Caliph's signal, and the crowd wept for Ja'afar and his cousins of the Barmecides, lo and behold! a young man fair of face and neat of dress and of favour like the moon raining light, with eyes black and bright, and brow flower-white, and cheeks red as rose and young down where the beard grows, and a mole like a grain of ambergris, pushed his way through the people till he stood immediately before the Wazir and said to him, "Safety to thee from this strait, O Prince of the Emirs and Asylum of the poor! I am the man who slew the woman ye found in the chest, so hang me for her and do her justice on me!" When Ja'afar heard the youth's confession he rejoiced at his own deliverance, but grieved and sorrowed for the fair youth, and whilst they were yet talking behold, another man well stricken in years pressed forwards through the people and thrust his way amid the populace till he came to Ja'afar and the youth, whom he saluted saying, "Ho thou the Wazir and Prince sans-peer! believe not the words of this youth. Of a surety none murdered the damsel but I; take her wreak on me this moment; for, an thou do not thus, I will require it of thee before Almighty Allah." Then quoth the young man, "O Wazir, this is an old man in his dotage who wotteth not whatso he saith ever, and I am he who murdered her, so do thou avenge her on me!" Quoth the old man, "O my son, thou art young and desirest the joys of the world and I am old and weary and surfeited with the world: I will offer my life as a ransom for thee and for the Wazir and his cousins. No one murdered the damsel but I, so Allah upon thee, make haste to hang me, for no life is left in me now that hers is gone." The Wazir marvelled much at all this strangeness and, taking the young man and the old man, carried them before the Caliph, where, after kissing the ground seven times between his hands, he said, "O Commander of the Faithful, I bring thee the murderer of the damsel!" "Where is he?"; asked the Caliph and Ja'afar answered, "This young man saith, I am the murderer, and this old man giving him the lie saith, I am the murderer, and behold, here are the twain standing before thee." The Caliph looked at the old man and the young man and asked, "Which of you killed the girl?" The young man replied, "No one slew her save I;" and the old man answered, "Indeed none killed her but myself." Then said the Caliph to Ja'afar, "Take the twain and hang them both;" but Ja'afar rejoined, "Since one of them was the murderer, to hang the other were mere injustice."[357 - Arab. "Zulm," the deadliest of monarch's sins. One of the sayings of Mohammed, popularly quoted, is, "Kingdom endureth with Kufr or infidelity (i. e. without accepting Al-Islam) but endureth not with Zulm or injustice." Hence the good Moslem will not complain of the rule of Kafirs or Unbelievers, like the English, so long as they rule him righteously and according to his own law.] "By Him who raised the firmament and dispread the earth like a carpet," cried the youth, "I am he who slew the damsel;" and he went on to describe the manner of her murder and the basket, the mantilla and the bit of carpet, in fact all that the Caliph had found upon her. So the Caliph was certified that the young man was the murderer; whereat he wondered and asked him, "What was the cause of thy wrongfully doing this damsel to die and what made thee confess the murder without the bastinado, and what brought thee here to yield up thy life, and what made thee say Do her wreak upon me?" The youth answered, "Know, O Commander of the Faithful, that this woman was my wife and the mother of my children; also my first cousin and the daughter of my paternal uncle, this old man who is my father's own brother. When I married her she was a maid[358 - All this aggravates his crime: had she been a widow she would not have had upon him "the claims of maidenhead," the premio della verginità of Boccaccio, x. 10.] and Allah blessed me with three male children by her; she loved me and served me and I saw no evil in her, for I also loved her with fondest love. Now on the first day of this month she fell ill with grievous sickness and I fetched in physicians to her; but recovery came to her little by little and, when I wished her to go to the Hammam-bath, she said: – There is a something I long for before I go to the bath and I long for it with an exceeding longing. To hear is to comply, said I. And what is it? Quoth she, I have a queasy craving for an apple, to smell it and bite a bit of it. I replied: – Hadst thou a thousand longings I would try to satisfy them! So I went on the instant into the city and sought for apples but could find none; yet, had they cost a gold piece each, would I have bought them. I was vexed at this and went home and said: – O daughter of my uncle, by Allah I can find none! She was distressed, being yet very weakly, and her weakness increased greatly on her that night and I felt anxious and alarmed on her account. As soon as morning dawned I went out again and made the round of the gardens, one by one, but found no apples anywhere. At last there met me an old gardener, of whom I asked about them and he answered: – O my son, this fruit is a rarity with us and is not now to be found save in the garden of the Commander of the Faithful at Bassorah, where the gardener keepeth it for the Caliph's eating. I returned to my house troubled by my ill-success; and my love for my wife and my affection moved me to undertake the journey. So I gat me ready and set out and travelled fifteen days and nights, going and coming, and brought her three apples which I bought from the gardener for three dinars. But when I went in to my wife and set them before her, she took no pleasure in them and let them lie by her side; for her weakness and fever had increased on her and her malady lasted without abating ten days, after which time she began to recover health. So I left my house and betaking me to my shop sat there buying and selling; and about midday behold, a great ugly black slave, long as a lance and broad as a bench, passed by my shop holding in hand one of the three apples wherewith he was playing. Quoth I: – O my good slave, tell me whence thou tookest that apple, that I may get the like of it? He laughed and answered: – I got it from my mistress, for I had been absent and on my return I found her lying ill with three apples by her side, and she said to me: – My horned wittol of a husband made a journey for them to Bassorah and bought them for three dinars. So I ate and drank with her and took this one from her.[359 - It is supposed that slaves cannot help telling these fatal lies. Arab story-books are full of ancient and modern instances and some have become "Joe Millers." Moreover it is held unworthy of a freeborn man to take over-notice of these servile villanies; hence the scoundrel in the story escapes unpunished. I have already noticed the predilection of debauched women for these "skunks of the human race;" and the young man in the text evidently suspected that his wife had passed herself this "little caprice." The excuse which the Caliph would find for him is the pundonor shown in killing one he loved so fondly.] When I heard such words from the slave, O Commander of the Faithful, the world grew black before my face, and I arose and locked up my shop and went home beside myself for excess of rage. I looked for the apples and finding only two of the three asked my wife: – O my cousin, where is the third apple?; and raising her head languidly she answered: – I wot not, O son of my uncle, where 'tis gone! This convinced me that the slave had spoken the truth, so I took a knife and coming behind her got upon her breast without a word said and cut her throat. Then I hewed off her head and her limbs in pieces and, wrapping her in her mantilla and a rag of carpet, hurriedly sewed up the whole which I set in a chest and, locking it tight, loaded it on my he-mule and threw it into the Tigris with my own hands. So Allah upon thee, O Commander of the Faithful, make haste to hang me, as I fear lest she appeal for vengeance on Resurrection Day. For, when I had thrown her into the river and none knew aught of it, as I went back home I found my eldest son crying and yet he knew naught of what I had done with his mother. I asked him: – What hath made thee weep, my boy?; and he answered: – I took one of the three apples which were by my mammy and went down into the lane to play with my brethren when behold, a big long black slave snatched it from my hand and said, Whence hadst thou this? Quoth I, My father travelled far for it, and brought it from Bassorah for my mother who was ill and two other apples for which he paid three ducats. He took no heed of my words and I asked for the apple a second and a third time, but he cuffed me and kicked me and went off with it. I was afraid lest my mother should swinge me on account of the apple, so for fear of her I went with my brother outside the city and stayed there till evening closed in upon us; and indeed I am in fear of her; and now by Allah, O my father, say nothing to her of this or it may add to her ailment! When I heard what my child said I knew that the slave was he who had foully slandered my wife, the daughter of my uncle, and was certified that I had slain her wrongfully. So I wept with exceeding weeping and presently this old man, my paternal uncle and her father, came in; and I told him what had happened and he sat down by my side and wept and we ceased not weeping till midnight. We have kept up mourning for her these last five days and we lamented her in the deepest sorrow for that she was unjustly done to die. This came from the gratuitous lying of the slave, the blackamoor, and this was the manner of my killing her; so I conjure thee, by the honour of thine ancestors, make haste to kill me and do her justice upon me, as there is no living for me after her!" The Caliph marvelled at his words and said, "By Allah the young man is excusable: I will hang none but the accursed slave and I will do a deed which shall comfort the ill-at-ease and suffering, and which shall please the All-glorious King." – And Shahrazad perceived the dawn of day and ceased saying her permitted say.

Now when it was the Twentieth Night,

She said, It hath reached me, O auspicious King, that the Caliph swore he would hang none but the slave, for the youth was excusable. Then he turned to Ja'afar and said to him, "Bring before me this accursed slave who was the sole cause of this calamity; and, if thou bring him not before me within three days, thou shalt be slain in his stead." So Ja'afar fared forth weeping and saying, "Two deaths have already beset me, nor shall the crock come off safe from every shock.[360 - The Arab equivalent of our pitcher and well.] In this matter craft and cunning are of no avail; but He who preserved my life the first time can preserve it a second time. By Allah, I will not leave my house during the three days of life which remain to me and let the Truth (whose perfection be praised!) do e'en as He will." So he kept his house three days, and on the fourth day he summoned the Kazis and legal witnesses and made his last will and testament, and took leave of his children weeping. Presently in came a messenger from the Caliph and said to him, "The Commander of the Faithful is in the most violent rage that can be, and he sendeth to seek thee and he sweareth that the day shall certainly not pass without thy being hanged unless the slave be forthcoming." When Ja'afar heard this he wept, and his children and slaves and all who were in the house wept with him. After he had bidden adieu to everybody except his youngest daughter, he proceeded to farewell her; for he loved this wee one, who was a beautiful child, more than all his other children; and he pressed her to his breast and kissed her and wept bitterly at parting from her; when he felt something round inside the bosom of her dress and asked her, "O my little maid, what is in thy bosom pocket?"; "O my father," she replied, "it is an apple with the name of our Lord the Caliph written upon it. Rayhán our slave brought it to me four days ago and would not let me have it till I gave him two dinars for it." When Ja'afar heard speak of the slave and the apple, he was glad and put his hand into his child's pocket[361 - i. e. Where the dress sits loosely about the bust.] and drew out the apple and knew it and rejoiced saying, "O ready Dispeller of trouble!"[362 - He had trusted in Allah and his trust was justified.] Then he bade them bring the slave and said to him, "Fie upon thee, Rayhan! whence haddest thou this apple?" "By Allah, O my master," he replied, "though a lie may get a man once off, yet may truth get him off, and well off, again and again. I did not steal this apple from thy palace nor from the gardens of the Commander of the Faithful. The fact is that five days ago, as I was walking along one of the alleys of this city, I saw some little ones at play and this apple in hand of one of them. So I snatched it from him and beat him and he cried and said, O youth this apple is my mother's and she is ill. She told my father how she longed for an apple, so he travelled to Bassorah and bought her three apples for three gold pieces, and I took one of them to play withal. He wept again, but I paid no heed to what he said and carried it off and brought it here, and my little lady bought it of me for two dinars of gold. And this is the whole story." When Ja'afar heard his words he marvelled that the murder of the damsel and all this misery should have been caused by his slave; he grieved for the relation of the slave to himself, while rejoicing over his own deliverance, and he repeated these lines: —

If ill betide thee through thy slave, ✿ Make him forthright thy sacrifice:
A many serviles thou shalt find, ✿ But life comes once and never twice.

Then he took the slave's hand and, leading him to the Caliph, related the story from first to last and the Caliph marvelled with extreme astonishment, and laughed till he fell on his back and ordered that the story be recorded and be made public amongst the people. But Ja'afar said, "Marvel not, O Commander of the Faithful, at this adventure, for it is not more wondrous than the History of the Wazir Núr al-Dín Ali of Egypt and his brother Shams al-Dín Mohammed." Quoth the Caliph, "Out with it; but what can be stranger than this story?" And Ja'afar answered, "O Commander of the Faithful, I will not tell it thee, save on condition that thou pardon my slave;" and the Caliph rejoined, "If it be indeed more wondrous than that of the three apples, I grant thee his blood, and if not I will surely slay thy slave." So Ja'afar began in these words the

TALE OF NÚR AL-DÍN ALÍ & HIS SON BADR AL-DÍN HASAN

Know, O Commander of the Faithful, that in times of yore the land of Egypt was ruled by a Sultan endowed with justice and generosity, one who loved the pious poor and companied with the Olema and learned men; and he had a Wazir, a wise and an experienced, well versed in affairs and in the art of government. This Minister, who was a very old man, had two sons, as they were two moons; never man saw the like of them for beauty and grace, the elder called Shams al-Din Mohammed and the younger Nur al-Din Ali; but the younger excelled the elder in seemliness and pleasing semblance, so that folk heard his fame in far countries and men flocked to Egypt for the purpose of seeing him. In course of time their father, the Wazir, died and was deeply regretted and mourned by the Sultan, who sent for his two sons and, investing them with dresses of honour,[363 - Arab. "Khila'ah" prop. what a man strips from his person: gen. an honorary gift. It is something more than the "robe of honour" of our chivalrous romances, as it includes a horse, a sword (often gold-hilted), a black turban (amongst the Abbasides) embroidered with gold, a violet-coloured mantle, a waist-shawl and a gold neck-chain and shoe-buckles.] said to them, "Let not your hearts be troubled, for ye shall stand in your father's stead and be joint Ministers of Egypt." At this they rejoiced and kissed the ground before him and performed the ceremonial mourning[364 - Arab. "Izá," i. e. the visits of condolence and so forth which are long and terribly wearisome in the Moslem East.] for their father during a full month; after which time they entered upon the Wazirate, and the power passed into their hands as it had been in the hands of their father, each doing duty for a week at a time. They lived under the same roof and their word was one; and whenever the Sultan desired to travel they took it by turns to be in attendance on him. It fortuned one night that the Sultan purposed setting out on a journey next morning, and the elder, whose turn it was to accompany him, was sitting conversing with his brother and said to him, "O my brother, it is my wish that we both marry, I and thou, two sisters; and go in to our wives on one and the same night." "Do, O my brother, as thou desirest," the younger replied, "for right is thy recking and surely I will comply with thee in whatso thou sayest." So they agreed upon this and quoth Shams al-Din, "If Allah decree that we marry two damsels and go in to them on the same night, and they shall conceive on their bride-nights and bear children to us on the same day, and by Allah's will thy wife bear thee a son and my wife bear me a daughter, let us wed them either to other, for they will be cousins." Quoth Nur al-Din, "O my brother, Shams al-Din, what dower[365 - Arab. "Mahr," the money settled by the man before marriage on the woman and without which the contract is not valid. Usually half of it is paid down on the marriage-day and the other half when the husband dies or divorces his wife. But if she take a divorce she forfeits her right to it, and obscene fellows, especially Persians, often compel her to demand divorce by unnatural and preposterous use of her person.] wilt thou require from my son for thy daughter?" Quoth Shams al-Din, "I will take three thousand dinars and three pleasure gardens and three farms; and it would not be seemly that the youth make contract for less than this." When Nur al-Din heard such demand he said, "What manner of dower is this thou wouldest impose upon my son? Wottest thou not that we are brothers and both by Allah's grace Wazirs and equal in office? It behoveth thee to offer thy daughter to my son without marriage settlement; or, if one need be, it should represent a mere nominal value by way of show to the world: for thou knowest that the masculine is worthier than the feminine, and my son is a male and our memory will be preserved by him, not by thy daughter." "But what," said Shams al-Din, "is she to have?"; and Nur al-Din continued, "Through her we shall not be remembered among the Emirs of the earth; but I see thou wouldest do with me according to the saying: – An thou wouldst bluff off a buyer, ask him high price and higher; or as did a man who, they say, went to a friend and asked something of him being in necessity and was answered: – Bismillah,[366 - Bismillah here means "Thou art welcome to it."] in the name of Allah, I will do all what thou requirest but come to-morrow!" Whereupon the other replied in this verse: —

When he who is asked a favour saith "To-morrow," ✿ The wise man wots 'tis vain to beg or borrow.

Quoth Shams al-Din, "Basta![367 - Arab. "Bassak," half Pers. (bas=enough) and – ak=thou; for thee. "Bas" sounds like our "buss" (to kiss) and there are sundry good old Anglo-Indian jokes of feminine mistakes on the subject.] I see thee fail in respect to me by making thy son of more account than my daughter; and 'tis plain that thine understanding is of the meanest and that thou lackest manners. Thou remindest me of thy partnership in the Wazirate, when I admitted thee to share with me only in pity for thee, and not wishing to mortify thee; and that thou mightest help me as a manner of assistant. But since thou talkest on this wise, by Allah, I will never marry my daughter to thy son; no, not for her weight in gold!" When Nur al-Din heard his brother's words he waxed wroth and said, "And I too, I will never, never marry my son to thy daughter; no, not to keep from my lips the cup of death." Shams al-Din replied, "I would not accept him as a husband for her, and he is not worth a paring of her nail. Were I not about to travel I would make an example of thee; however when I return thou shalt see, and I will show thee, how I can assert my dignity and vindicate my honour. But Allah doeth whatso He willeth."[368 - This saving clause makes the threat worse. The scene between the two brothers is written with characteristic Arab humour; and it is true to nature. In England we have heard of a man who separated from his wife because he wished to dine at six and she preferred half-past six.] When Nur al-Din heard this speech from his brother, he was filled with fury and lost his wits for rage; but he hid what he felt and held his peace; and each of the brothers passed the night in a place far apart, wild with wrath against the other. As soon as morning dawned the Sultan fared forth in state and crossed over from Cairo[369 - Arab. "Misr" (vulg. Masr). The word, which comes of a very ancient house, was applied to the present Capital about the time of its conquest by the Osmanli Turks A.H. 923=1517.] to Jízah[370 - The Arab. "Jízah,"=skirt, edge; the modern village is the site of an ancient Egyptian city, as the "Ghizah inscription" proves (Brugsch, History of Egypt, ii. 415).] and made for the Pyramids, accompanied by the Wazir Shams al-Din, whose turn of duty it was, whilst his brother Nur al-Din, who passed the night in sore rage, rose with the light and prayed the dawn-prayer. Then he betook himself to his treasury and, taking a small pair of saddle-bags, filled them with gold; and he called to mind his brother's threats and the contempt wherewith he had treated him, and he repeated these couplets: —

Travel! and thou shalt find new friends for old ones left behind; ✿ Toil! for the sweets of human life by toil and moil are found:
The stay-at-home no honour wins nor aught attains but want; ✿ So leave thy place of birth[371 - Arab. "Watan" literally meaning "birth-place" but also used for "patria, native country"; thus "Hubb al-Watan"=patriotism. The Turks pronounce it "Vatan," which the French have turned into Va-t'en!] and wander all the world around!
I've seen, and very oft I've seen, how standing water stinks, ✿ And only flowing sweetens it and trotting makes it sound:
And were the moon for ever full and ne'er to wax or wane, ✿ Man would not strain his watchful eyes to see its gladsome round:
Except the lion leave his lair he ne'er would fell his game; ✿ Except the arrow leave the bow ne'er had it reached its bound:
Gold-dust is dust the while it lies untravelled in the mine, ✿ And aloes-wood mere fuel is upon its native ground:
And gold shall win his highest worth when from his goal ungoal'd; ✿ And aloes sent to foreign parts grows costlier than gold.

When he ended his verse he bade one of his pages saddle him his Nubian mare-mule with her padded selle. Now she was a dapple-grey,[372 - Arab. "Zarzariyah"=the colour of a stare or starling (Zurzúr).] with ears like reed-pens and legs like columns and a back high and strong as a dome builded on pillars; her saddle was of gold-cloth and her stirrups of Indian steel, and her housing of Ispahan velvet; she had trappings which would serve the Chosroës, and she was like a bride adorned for her wedding night. Moreover he bade lay on her back a piece of silk for a seat, and a prayer-carpet under which were his saddle-bags. When this was done he said to his pages and slaves, "I purpose going forth a-pleasuring outside the city on the road to Kalyúb-town,[373 - Now a Railway Station on the Alexandria-Cairo line.] and I shall lie three nights abroad; so let none of you follow me, for there is something straiteneth my breast." Then he mounted the mule in haste; and, taking with him some provaunt for the way, set out from Cairo and faced the open and uncultivated country lying around it.[374 - Even as late as 1852, when I first saw Cairo, the city was girt by waste lands and the climate was excellent. Now cultivation comes up to the house walls; while the Mahmudiyah Canal, the planting the streets with avenues and over-watering have seriously injured it; those who want the air of former Cairo must go to Thebes. Gout, rheumatism and hydrophobia (before unknown) have become common of late years.] About noontide he entered Bilbays-city,[375 - This is the popular pronunciation: Yákút calls it "Bilbís."] where he dismounted and stayed awhile to rest himself and his mule and ate some of his victual. He bought at Bilbays all he wanted for himself and forage for his mule and then fared on the way of the waste. Towards nightfall he entered a town called Sa'adiyah[376 - An outlying village on the "Long Desert," between Cairo and Palestine.] where he alighted and took out somewhat of his viaticum and ate; then he spread his strip of silk on the sand and set the saddle-bags under his head and slept in the open air; for he was still overcome with anger. When morning dawned he mounted and rode onward till he reached the Holy City,[377 - Arab. "Al-Kuds"=holiness. There are few cities which in our day have less claim to this title than Jerusalem; and, curious to say, the "Holy Land" shows Jews, Christians and Moslems all in their worst form. The only religion (if it can be called one) which produces men in Syria is the Druse. "Heiligen-landes Jüden" are proverbial and nothing can be meaner than the Christians while the Moslems are famed for treachery.] Jerusalem, and thence he made Aleppo, where he dismounted at one of the caravanserais and abode three days to rest himself and the mule and to smell the air.[378 - Arab. "Shamm al-hawá." In vulgar parlance to "smell the air" is to take a walk especially out of town. There is a peculiar Egyptian festival called "Shamm al-Nasím" (smelling the Zephyr) which begins on Easter-Monday (O.S.), thus corresponding with the Persian Nau-roz, vernal equinox and introducing the fifty days of "Khammasín" or "Mirisi" (hot desert winds). On awaking, the people smell and bathe their temples with vinegar in which an onion has been soaked and break their fast with a "fisikh" or dried "búri"=mullet from Lake Menzalah: the late Hekekiyan Bey had the fish-heads counted in one public garden and found 70,000. The rest of the day is spent out of doors "Gypsying," and families greatly enjoy themselves on these occasions. For a longer description see a paper by my excellent friend Yacoub Artin Pasha, in the Bulletin de l'Institut Égyptien, 2nd series, No. 4, Cairo, 1884. I have noticed the Mirisi (Southwester) and other winds in the Land of Midian, i., 23.] Then, being determined to travel afar and Allah having written safety in his fate, he set out again, wending without wotting whither he was going; and, having fallen in with certain couriers, he stinted not travelling till he had reached Bassorah-city albeit he knew not what the place was. It was dark night when he alighted at the Khan, so he spread out his prayer-carpet and took down the saddle-bags from the back of the mule and gave her with her furniture in charge of the door-keeper that he might walk her about. The man took her and did as he was bid. Now it so happened that the Wazir of Bassorah, a man shot in years, was sitting at the lattice-window of his palace opposite the Khan and he saw the porter walking the mule up and down. He was struck by her trappings of price and thought her a nice beast fit for the riding of Wazirs or even of royalties; and the more he looked the more was he perplexed till at last he said to one of his pages, "Bring hither yon door-keeper." The page went and returned to the Wazir with the porter who kissed the ground between his hands, and the Minister asked him, "Who is the owner of yonder mule and what manner of man is he?"; and he answered, "O my lord, the owner of this mule is a comely young man of pleasant manners, withal grave and dignified, and doubtless one of the sons of the merchants." When the Wazir heard the door-keeper's words he arose forthright; and, mounting his horse, rode to the Khan[379 - So in the days of the "Mameluke Beys" in Egypt a man of rank would not cross the street on foot.] and went in to Nur al-Din who, seeing the Minister making towards him, rose to his feet and advanced to meet him and saluted him. The Wazir welcomed him to Bassorah and dismounting, embraced him and made him sit down by his side and said, "O my son, whence comest thou and what dost thou seek?" "O my lord," Nur al-Din replied, "I have come from Cairo-city of which my father was whilome Wazir; but he hath been removed to the grace of Allah;" and he informed him of all that had befallen him from beginning to end, adding, "I am resolved never to return home before I have seen all the cities and countries of the world." When the Wazir heard this, he said to him, "O my son, hearken not to the voice of passion lest it cast thee into the pit; for indeed many regions be waste places and I fear for thee the turns of Time." Then he let load the saddle-bags and the silk and prayer-carpets on the mule and carried Nur al-Din to his own house, where he lodged him in a pleasant place and entreated him honourably and made much of him, for he inclined to love him with exceeding love. After a while he said to him, "O my son, here am I left a man in years and have no male children, but Allah hath blessed me with a daughter who eveneth thee in beauty; and I have rejected all her many suitors, men of rank and substance. But affection for thee hath entered into my heart; say me, then, wilt thou be to her a husband? If thou accept this, I will go up with thee to the Sultan of Bassorah[380 - Arab. Basrah. The city now in decay and not to flourish again till the advent of the Euphrates Valley R.R., is a modern place, founded in A.H. 15, by the Caliph Omar upon the Aylah, a feeder of the Tigris. Here, according to Al-Hariri, the "whales and the lizards meet;" and, as the tide affects the river,Its stream shows prodigy, ebbing and flowingIn its far-famed market-place, Al-Marbad, poems used to be recited; and the city was famous for its mosques and Saint-shrines, fair women and school of Grammar which rivalled that of Kúfah. But already in Al-Hariri's day (nat. A.H. 446=A.D. 1030) Baghdad had drawn off much of its population.] and will tell him that thou art my nephew, the son of my brother, and bring thee to be appointed Wazir in my place that I may keep the house for, by Allah, O my son, I am stricken in years and aweary." When Nur al-Din heard the Wazir's words, he bowed his head in modesty and said, "To hear is to obey!" At this the Wazir rejoiced and bade his servants prepare a feast and decorate the great assembly-hall, wherein they were wont to celebrate the marriages of Emirs and Grandees. Then he assembled his friends and the notables of the reign and the merchants of Bassorah and when all stood before him he said to them, "I had a brother who was Wazir in the land of Egypt, and Allah Almighty blessed him with two sons, whilst to me, as well ye wot, He hath given a daughter. My brother charged me to marry my daughter to one of his sons, whereto I assented; and, when my daughter was of age to marry, he sent me one of his sons, the young man now present, to whom I purpose marrying her, drawing up the contract and celebrating the night of unveiling with due ceremony: for he is nearer and dearer to me than a stranger and, after the wedding, if he please he shall abide with me, or if he desire to travel I will forward him and his wife to his father's home." Hereat one and all replied, "Right is thy recking;" and they looked at the bridegroom and were pleased with him. So the Wazir sent for the Kazi and legal witnesses and they wrote out the marriage contract, after which the slaves perfumed the guests with incense,[381 - This fumigation (Bukhúr) is still used. A little incense or perfumed wood is burnt upon an open censer (Mibkharah) of earthenware or metal, and passed round, each guest holding it for a few moments under his beard. In the Somali Country, the very home of incense, both sexes fumigate the whole person after carnal intercourse. Lane (Mod. Egypt, chapt. viii.) gives an illustration of the Mibkharah.] and served them with sherbet of sugar and sprinkled rose-water on them and all went their ways. Then the Wazir bade his servants take Nur al-Din to the Hammam-baths and sent him a suit of the best of his own especial raiment, and napkins and towelry and bowls and perfume-burners and all else that was required. And after the bath, when he came out and donned the dress, he was even as the full moon on the fourteenth night; and he mounted his mule and stayed not till he reached the Wazir's palace. There he dismounted and went in to the Minister and kissed his hands, and the Wazir bade him welcome. – And Shahrazad perceived the dawn of day and ceased to say her permitted say.

Now when it was the Twenty-First Night,

She said, It hath reached me, O auspicious King, that the Wazir stood up to him and welcoming him said, "Arise and go in to thy wife this night, and on the morrow I will carry thee to the Sultan, and pray Allah bless thee with all manner of weal." So Nur al-Din left him and went in to his wife the Wazir's daughter. Thus far concerning him, but as regards his elder brother, Shams al-Din, he was absent with the Sultan a long time and when he returned from his journey he found not his brother; and he asked of his servants and slaves who answered, "On the day of thy departure with the Sultan, thy brother mounted his mule fully caparisoned as for state procession saying: – I am going towards Kalyub-town and I shall be absent one day or at most two days; for my breast is straitened, and let none of you follow me." Then he fared forth and from that time to this we have heard no tidings of him. Shams al-Din was greatly troubled at the sudden disappearance of his brother and grieved with exceeding grief at the loss and said to himself, "This is only because I chided and upbraided him the night before my departure with the Sultan; haply his feelings were hurt and he fared forth a-travelling; but I must send after him." Then he went in to the Sultan and acquainted him with what had happened and wrote letters and dispatches, which he sent by running footmen to his deputies in every province. But during the twenty days of his brother's absence Nur al-Din had travelled far and had reached Bassorah; so after diligent search the messengers failed to come at any news of him and returned. Thereupon Shams al-Din despaired of finding his brother and said, "Indeed I went beyond all bounds in what I said to him with reference to the marriage of our children. Would that I had not done so! This all cometh of my lack of wit and want of caution." Soon after this he sought in marriage the daughter of a Cairene merchant[382 - The reader of The Nights will remark that the merchant is often a merchant-prince, consorting and mating with the highest dignitaries. Even amongst the Romans, a race of soldiers, statesmen and lawyers, "mercatura" on a large scale was "not to be vituperated." In Boccaccio (x. 19) they are netti e delicati uomini. England is perhaps the only country which has made her fortune by trade, and much of it illicit trade, like that in slaves which built Liverpool and Bristol, and which yet disdains or affects to disdain the trader. But the unworthy prejudice is disappearing with the last generation, and men who formerly would have half starved as curates and ensigns, barristers and carabins are now only too glad to become merchants.] and drew up the marriage contract and went in to her. And it so chanced that, on the very same night when Shams al-Din went in to his wife, Nur al-Din also went in to his wife the daughter of the Wazir of Bassorah; this being in accordance with the will of Almighty Allah, that He might deal the decrees of Destiny to His creatures. Furthermore, it was as the two brothers had said; for their two wives became pregnant by them on the same night and both were brought to bed on the same day; the wife of Shams al-Din, Wazir of Egypt, of a daughter, never in Cairo was seen a fairer; and the wife of Nur al-Din of a son, none more beautiful was ever seen in his time, as one of the poets said concerning the like of him: —

That jetty hair, that glossy brow,
My slender waisted youth, of thine,
Can darkness round creation throw,
Or make it brightly shine.
The dusky mole that faintly shows
Upon his cheek, ah! blame it not;
The tulip-flower never blows
Undarkened by its spot.[383 - These lines in the Calc. and Bul. Edit. have already occurred (Night vii.) but such carelessness is characteristic despite the proverb, "In repetition is no fruition." I quote Torrens (p. 60) by way of variety. As regards the anemone (here called a tulip) being named "Shakík"=fissure, I would conjecture that it derives from the flower often forming long lines of red like stripes of blood in the landscape. Travellers in Syria always observe this.]

And as another also said: —

His scent was musk and his cheek was rose; ✿ His teeth are pearls and his lips drop wine;
His form is a brand and his hips a hill; ✿ His hair is night and his face moonshine.

They named the boy Badr al-Din Hasan and his grandfather, the Wazir of Bassorah, rejoiced in him and, on the seventh day after his birth, made entertainments and spread banquets which would befit the birth of Kings' sons and heirs. Then he took Nur al-Din and went up with him to the Sultan, and his son-in-law, when he came before the presence of the King, kissed the ground between his hands and repeated these verses, for he was ready of speech, firm of sprite and good in heart as he was goodly in form: —

The world's best joys long be thy lot, my lord! ✿ And last while darkness and the dawn o'erlap:
O thou who makest, when we greet thy gifts, ✿ The world to dance and Time his palms to clap.[384 - Such an address to a royalty (Eastern) even in the present day, would be a passport to future favours.]

Then the Sultan rose up to honour them and, thanking Nur al-Din for his fine compliment, asked the Wazir, "Who may be this young man?"; and the Minister answered, "This is my brother's son," and related his tale from first to last. Quoth the Sultan, "And how comes he to be thy nephew and we have never heard speak of him?" Quoth the Minister, "O our lord the Sultan, I had a brother who was Wazir in the land of Egypt and he died, leaving two sons, whereof the elder hath taken his father's place and the younger, whom thou seest, came to me. I had sworn I would not marry my daughter to any but to him; so when he came I married him to her.[385 - In England the man marries and the woman is married: there is no such distinction in Arabia.] Now he is young and I am old; my hearing is dulled and my judgment is easily fooled; wherefore I would solicit our lord the Sultan[386 - "Sultan" (and its corruption "Soldan") etymologically means lord, victorious, ruler, ruling over. In Arabia it is a not uncommon proper name; and as a title it is taken by a host of petty kinglets. The Abbaside Caliphs (as Al-Wásik who has been noticed) formally created these Sultans as their regents. Al-Tá'i bi'llah (regn. A.H. 363=974), invested the famous Sabuktagin with the office; and, as Alexander-Sikandar was wont to do, fastened for him two flags, one of silver, after the fashion of nobles, and the other of gold, as Viceroy-designate. Sabuktagin's son, the famous Mahmúd of the Ghaznavite dynasty in A.H. 393=1002, was the first to adopt "Sultan" as an independent title some two hundred years after the death of Harun al-Rashid. In old writers we have the Soldan of Egypt, the Soudan of Persia, and the Sowdan of Babylon; three modifications of one word.] to set him in my stead, for he is my brother's son and my daughter's husband; and he is fit for the Wazirate, being a man of good counsel and ready contrivance." The Sultan looked at Nur al-Din and liked him, so he stablished him in office as the Wazir had requested and formally appointed him, presenting him with a splendid dress of honour and a she-mule from his private stud; and assigning to him solde, stipends and supplies. Nur al-Din kissed the Sultan's hand and went home, he and his father-in-law, joying with exceeding joy and saying, "All this followeth on the heels of the boy Hasan's birth!" Next day he presented himself before the King and, kissing the ground, began repeating: —

Grow thy weal and thy welfare day by day: ✿ And thy luck prevail o'er the envier's spite;
And ne'er cease thy days to be white as day, ✿ And thy foeman's day to be black as night!

The Sultan bade him be seated on the Wazir's seat, so he sat down and applied himself to the business of his office and went into the cases of the lieges and their suits, as is the wont of Ministers; while the Sultan watched him and wondered at his wit and good sense, judgment and insight. Wherefor he loved him and took him into intimacy. When the Divan was dismissed Nur al-Din returned to his house and related what had passed to his father-in-law who rejoiced. And thenceforward Nur al-Din ceased not so to administer the Wazirate that the Sultan would not be parted from him night or day; and increased his stipends and supplies till his means were ample and he became the owner of ships that made trading voyages at his command, as well as of Mamelukes and blackamoor slaves; and he laid out many estates and set up Persian wheels and planted gardens. When his son Hasan was four years of age, the old Wazir deceased, and he made for his father-in-law a sumptuous funeral ceremony ere he was laid in the dust. Then he occupied himself with the education of this son and, when the boy waxed strong and came to the age of seven, he brought him a Fakih, a doctor of law and religion, to teach him in his own house and charged him to give him a good education and instruct him in politeness and good manners. So the tutor made the boy read and retain all varieties of useful knowledge, after he had spent some years in learning the Koran by heart;[387 - i. e. he was a "Háfiz," one who commits to memory the whole of the Koran. It is a serious task and must be begun early. I learnt by rote the last "Juzw" (or thirtieth part) and found that quite enough. This is the vulgar use of "Hafiz": technically and theologically it means the third order of Traditionists (the total being five) who know by heart 300,000 traditions of the Prophet with their ascriptions. A curious "spiritualist" book calls itself "Hafed, Prince of Persia," proving by the very title that the Spirits are equally ignorant of Arabic and Persian.] and he ceased not to grow in beauty and stature and symmetry, even as saith the poet: —