i.i:^r lived, iv- J. rittl^r. A.P.J: 
 
 Iiond.on:IHiblilb.ed 1
 
 THE 
 
 ARABIAN NIGHTS 
 
 ENTERTAINMENTS, 
 
 t'.lREFVLLY REVISED, AND OCCASIONALLY CORRECTEO 
 
 Jfcom tf}C arabic, 
 
 TO WHICH IS ADDED, 
 
 A SELECTION OF NEW TALES, 
 
 Nmifinl translated from the Arabic OrigiiuiU. 
 ALSO, 
 
 AN INTRODUCTION AND NOTES, 
 
 ILLUSTRATIVE OF THE 
 ftEUGION, MANNERS AND CUSTOMS, OF THE MAHUMMEDANS. 
 
 BY JONATHAN SCOTT, LL.D. Oxford. 
 
 Late Oriental Professor at the Royal Military, and East India Colleges, &c. &c> 
 
 WITH ENGRAVINGS FROM PAINTINGS BY SMIRKE. 
 
 IN SIX VOLUMES. 
 '' VOL. I. 
 
 LONDON: 
 
 I'UINTED FOR LONGMAN, HURST, REES, ORME, AND BROW»» 
 PATERNOSTER-ROW. 
 
 1811.
 
 T. DAVISON, Lo.Dhard-street^ 
 Wbitefiiars, London.
 
 SRLP 
 
 VIV. 
 
 7715 
 
 PREFACE. '■■ 
 
 1 
 
 1 HE existence in the Arabic language of the 
 tales entitled One Thousand and One Nights 
 has been so fully established on die evidence of 
 oriental travellers and scholars, such as colonel 
 Capper, Mr. Dallaway, the late meritorious Dr. 
 Russell, and others of our own countrymen, not 
 to mention many respectable foreigners, that 
 any further testimony to prove what can no 
 longer be doubted is become unnecessary. Of 
 the stories translated by M. Galland, Dr. Russell 
 procured copies of a considerable portion of the 
 original during his residence at Aleppo ; and 
 most of the tales are known to exist among the 
 Arabic manuscripts in the Vatican, the royal 
 library of France, the Bri.ish Museum, our uni- 
 versities, and in private collections. Of the 
 VOL. I. b
 
 1^ PREFACE. 
 
 copy brought to Europe by Mr. E. Wortley 
 Montague, which Wcas lately purchased by the 
 curators for the use of the Bodleian, a particular 
 account will be given in the Appendix to these 
 volumes. 
 
 It would be needless to enlarge on the esti- 
 mation in which the stories of the 1001 Nights 
 are held in those countries where they are known 
 in their original language, as presenting true 
 pictures of oriental opinions, habits, and man- 
 ners. This is a fact fully ascertained by many 
 who have visited the Moosulmaun dominions 
 in Asia, Africa, and Turkey in Europe; where, 
 in the retirement of the haram, in the coffee- 
 houses and streets of cities, in the camps of 
 the armies, and the crowded caravans, these, and 
 similar tales strung upon the same thread of 
 connection, are eagerly listened to by the audi- 
 tors of the professional story-teller, who gives 
 them life by his delivery and action, with the 
 same applausive attention that is paid by Eu- 
 ropeans to the dramatic readings of a favourite 
 actor. 
 
 Dr. Russell in his History of Aleppo, a work 
 which for its fidelity of information cannot be 
 too much praised, gives us the following account
 
 PREFACE. 
 
 of oriental story-telling. " The recitation of 
 eastern fables and tales partakes somewhat of 
 a dramatic performance; it is not merely a 
 simple narrative; the story is animated by the 
 manner and action of the speaker. A variety 
 of other story-books besides the Arabian Nights 
 Entertainments (which under that title are little 
 known at Aleppo) furnish materials for the story- 
 teller, who, by combining the incidents of the dif- 
 ferent tales, and varying the catastrophe of such 
 as he has related before, gives them an air of no- 
 velty even to persons who at first imagine they are 
 listening to tales with which they are acquainted. 
 He recites walking to and fro in the middle of 
 the coffee-room, stopping only now and then, 
 when the expression requires some emphatical 
 attitude. He is commonly heard with great at- 
 tention; and not unfrequently in the midst of 
 some interesting adventure, wlien the expecta^ 
 tion of his audience is raised to the highest 
 pitch, he breaks off abruptly, and makes his 
 escape from the room, leaving both his hero 
 or heroine and his audience in the utmost em- 
 barrassment. Those who happen to be near the 
 door endeavour to detain him, insisting on the 
 story being finished belbre he departs; but he
 
 VI PREFACE. 
 
 alwa3^s makes his retreat good: and the auditors 
 suspending their curiosity are induced to return 
 at the same hour next day to hear the sequel. 
 He no sooner has made his exit, than the com- 
 pany in separate parties fall a disputing about 
 the characters of the drama, or the event of the 
 unfinished adventure. The controversy by de- 
 grees becomes serious, and opposite opinions 
 are maintained with no less warmth than if the 
 fate of the city depended on the decision." Mr. 
 Dallaway in his description of Constantinople 
 gives a similar account of the story-tellei*s of 
 that capital, adding, " That they are sometimes 
 engaged by government to treat on politics, and 
 to reconcile the people to any recent measure of 
 the sultan and vizier." He further says, " Much 
 of the romantic air which pervades the domestic 
 habits of the persons described in the Arabian 
 Nights Entertainments, particularly in inferior 
 life, will be observed in passing through the 
 streets of this city; and we receive with ad- 
 ditional pleasure a remembrance of the delight 
 with which we at first perused them in finding 
 them authentic portraits of oriental nations." 
 
 In the East Indies the bhaut, or family bard, 
 is employed to recite the legendary tale of re-
 
 PREFACE. Vii 
 
 ligion, or the exploits of himself and his an- 
 cestors, by the Hindoo raja and the man of 
 family; and the story-teller diverts alike the 
 idolater, the follower of jNlahummud, and the 
 curious Christian. The editor entertained for 
 some time in Beno-al one of the latter character 
 in his service; and found his narratives not only 
 amusing, but conducive to the acquirement of 
 some knowledge of the Hindoostanee tongue, 
 the history, customs and manners of the country. 
 His recitations were often delivered in the man- 
 ner described by Dr. Russell, and sometimes 
 sitting; but being a domestic servant, he never 
 left off unless desired, or until he had concluded 
 his tale. The heroes of his stories were chiefly 
 rajas, sultans, and other personages of Hindoo- 
 stan; nor do I recollect that he ever delivered a 
 tale as from the Arabian Nights, though the 
 incidents of some bore a similarity; but it is 
 very probable that the 1001 Nights were known 
 to the nukkauls or story-tellers of Dhely, and 
 the provincial capitals during the prosperity of 
 the Mogul empire, as fragments of them have 
 been procured at Moorshudabad, the metropolis 
 of Bengal. One of these is in the possession of 
 the editor, who in the year 1800 published the
 
 VIll PREFACE, 
 
 translation of such part of it as had not heen 
 given by M. Galland, in whose manuscript it 
 probably did not appear; for the copies of the 
 1001 Nights, shortly after the introductory story 
 of the sultan's bloody vow, and his marriage 
 with the accomplished daughter of his vizier, 
 differ both in the arrangement and contents of 
 the tales. Of this variation more will be seen 
 in the remarks on Mr. Wortley Montague's 
 manuscript, and Dr. Russell's letters relative to 
 the copy procured by him at Aleppo, inserted 
 in the Appendix. 
 
 M. Galland informs us in his dedicatory 
 epistle, that he obtained from Syria four volumes 
 of the 1001 Nights, being all that were sent him; 
 and in the preface to his translation we are told, 
 that " the Arabic original consists of thirty-six 
 parts, of which his first volume is only the first: 
 that the name of the autlior of so great a work 
 is not known, but probably it is not by one 
 hand; for how can we suppose that one man 
 alone could possess an imagination fertile enough 
 to invent so many ingenious fictions?" 
 
 Judging from the above observations, the 
 variation of contents and arrangement between 
 Dr. Russell's copy, Mr. Montague's, the frag-
 
 PREFACE. IX 
 
 meat procured in Bengal, and Galland, the 
 editor is inclined to believe that the original 
 Arabian Nights consisted of a far smaller num- 
 ber than the 1001 in thirty-six parts; and that 
 upon the original stock various novelists of the 
 Moosulmaun world have engrafted their per- 
 formances. Hence no two copies procured in 
 different kingdoms or provinces will probably 
 be found to accord, but each to vary as the 
 popular tales of this or that country have been 
 added to the original portion. Of the copies in 
 the Paris library M. de Sacy writes thus to 
 Dr. White, who was so obUging, at the editor's 
 request, as to trouble him on the subject. " Our 
 MSS. of the 1001 Nights are very incomplete. 
 The story of Sindbad exists not in them. It 
 seems that Galland has frequently inserted in his 
 translation stories extracted from other works. 
 I have, however, been assured that Sindbad's 
 story was really found in a manuscript of the 
 1001 Nights brought by some one from Egypt." 
 In an unbound and unnumbered MS. in the 
 Christ-church library at Oxford, the editor saw 
 and read the story of Sindbad, from which M. 
 Galland's translation varies in no material point; 
 but this MS. has a prefatory ijQVocation, as if a
 
 X PREFACE. 
 
 work of itself, and is not mentioned as belong- 
 ing to the Nights, though probably it was in- 
 serted in M. Galland's copy. It contains also 
 three short anecdotes, besides the story of Sind- 
 bad. 
 
 In the same library are also the following 
 manuscripts of portions of the 1001 Nights. 
 
 C 20. contains the introduction and tales, to 
 the conclusion of the story of the Three Apples, 
 in the same order as given by Galland. Next 
 follows the story of Noor ad Deen Ali, and 
 Buddir ad Deen Hassan, which does not appear 
 till the fourth volume of M. Galland's transla- 
 tion. To this succeed the adventures of Hunch- 
 back, &c. to the conclusion of the Barber's 
 Sixth Brother as in Galland; who, however, 
 between this and the Three Apples has given the 
 voyages of Sindbad, which may have been thus 
 arranged in his copy. 
 
 C. 21. is described as containing the eighth 
 section of the 1001 Nights. Some leaves are 
 wanting after the first page, and the number of the 
 nights is not mentioned. The MS. commences 
 with a continuation of the adventures of Ummir 
 bin Naomaun, his consort Aberwezeh, and the 
 •princess Nozut al Zummaun; but they are not
 
 PREFACE. XI 
 
 concluded in the volume, which is in small 
 quarto, of considerable thickness. This tale 
 does not appear in Galland's, neither in Dr. 
 Russell's copy, in that of Mr. Wortley Monta- 
 gue, or in the fragment procured in Bengal by 
 the editor. 
 
 The MS. in the British Museum the editor 
 has not seen: in the catalogue it is described as 
 a folio, containing part of the 1001 Nights. 
 
 So long ago as the year 1800 the editor 
 began to translate from the copy of the 1001 
 Nights, procured in the east by Mr. Wortley 
 Montague; which at the sale of his numerous 
 oriental manuscripts became the property of the 
 reverend and truly learned professor White of 
 Oxford. That gentleman, at my earnest re- 
 quest, was so obliging as to relinquish his pur- 
 chase to me, under a promise that in case of my 
 being desirous of parting with the volumes they 
 should be first offered to the curators of the 
 Bodleian; in which library they have accord- 
 ingly been since deposited, with a table of their 
 contents and some few remarks, which it is 
 hoped will not prove wholly unacceptable to 
 orientalists, whom curiosity may prompt to an 
 inspection of the manuscripts*
 
 Xll PREFACE. 
 
 The editor had originally intended to have 
 translated the whole of the above-mentioned 
 copy; but on comparing the version of such of the 
 tales as appear in M. Galland with the Arabic, 
 it was found in general so faithfully to accord, 
 that, essentially, a repetition of the labours of 
 that able orientalist could have produced little, 
 if any, novelty for the gratification of public 
 curiosity, and therefore the task was abandoned. 
 
 The stanzas, elegies, and other poetical quo- 
 tations which so frequently occur in the origi- 
 nal M. Galland has indeed omitted ; but such 
 omission (at least in the humble opinion of the 
 editor) is not to be regretted; for he thinks, that 
 to the European reader their insertion would 
 have been an intolerable interruption to the 
 narrative. 
 
 To understand or relish the superabundant 
 metaphor of oriental poetry, without some previ- 
 ous acquaintance with the objects on which it is 
 founded, is impossible; and the attention of 
 any reader but that of an enthusiastic ori- 
 entalist would soon become weary of consult- 
 ing the multifarious notes and comments which 
 must necessarily^ (to render it at all intelligible) 
 accompany the translation of such a mass of
 
 PREFACE, Xm 
 
 rhyme as is contained in the 1001 Nights; nor 
 could these notes often be made so clear and 
 explanatory as to convey to persons who have 
 not visited eastern countries a satisfactory con- 
 ception of the figurative text. To tales already 
 so voluminous a translation of the poetry would^ 
 by the general reader, certainly be felt as a 
 burdensome accompaniment; since, if in rhyme, 
 it miist unavoidably swell into paraphrase, in 
 which originality must be often obscured, if not 
 lost. Metre will not bear the fetters of faithful 
 translation; and the parodies, even cautiously 
 extended, would occupy at least as many volumes 
 as the tales themselves; to which in European 
 estimation the editor apprehends that they 
 would not appear either as an illustration or 
 improvement. 
 
 The poetry of the 1001 Nights is, however, 
 not the composition of the authors of the tales, 
 but a series of quotations from most of the 
 Arabian bards, of whose works, good and bad, 
 it affords a general specimen. From the copy 
 in the Bodleian a well chosen selection might 
 perhaps be acceptable; but the poetical ori- 
 entalist should, to deal fairly with his reader, 
 prefix to each version a prose translation as 
 literal as possible : havmg then the substance of
 
 XIV PREFACE. 
 
 the original before him, oriental ideas and 
 imagery could be distinguished from European 
 addition, and the peruser would be enabled to 
 allot to the author and his parodist each their 
 due share of praise. Even the brilliant efforts 
 of sir William Jones and professor Carlyle would 
 not have been ill accompanied by prose trans- 
 lations. In their elegant parodies, what in the 
 text filled only a few lines is frequently drawn 
 out into very many; which, however beautiful 
 and improving on the original thoughts, occa- 
 sion them to be scarcely discernible even by an 
 orientalist. 
 
 Mr. Hole in his ingenious remarks on the 
 Arabian Nights says, he was told by gentlemen 
 conversant in oriental literature, that the tales 
 abound not only with poetical passages but 
 moral reflections, of which in M. Galland's 
 translation scarcely a vestige remains; so that 
 from the incidents alone no proper conceptions 
 can be entertained of those flights of poetry or 
 elegancies of diction which adorned the ori- 
 ginal, and render it an object of national ad- 
 miration. 
 
 That the original abounds in flights of poetry 
 is true; but, as before observed, they are not the 
 composition of the authors of the tales, and
 
 PREFACE. XV 
 
 would to the European reader have been weari- 
 some digressions from the narratives, instead of 
 being considered as illustrative improvements to 
 them. As for elegance of diction it is nowhere 
 aimed at ; nor but very seldom do any moral re- 
 flections appear in the 1001 Nights. Tlie whole 
 of the tales are delivered in the plain, unorna- 
 mented language of familiar conversation, adapt- 
 ed to the comprehension of the vulgar, such as 
 was used by the story-tellers, who were most 
 probably their inventors, and long their tra- 
 ditional preservers: from their delivery, in all 
 likelihood, and in their unstudied phrases, they 
 were at length committed to writing. 
 
 Having relinquished the design of retrans- 
 lating such tales as are given by M. Galland, 
 the original of which appeared in Mr. Monta- 
 gue's MSS., the editor began upon the re- 
 mainder; but vexatious indeed was his disap- 
 pointment as an orientalist, who had fancied that 
 in seven volumes of Arabic copy of the 1001 
 Nights he possessed a treasure which would 
 amply repay the labour of research, on discover- 
 ing upon perusal that far the greater part of 
 them was unfit to appear in an English dress. 
 Very many of the tales are both immoral and 
 indecent in the construction; and of others the
 
 XVI PREFACE. 
 
 incidents are too meager and puerile to interest 
 a European reader of any taste, however they 
 might have been, and still may be, admired by 
 the enshrined beauties of sacred harams, the au- 
 ditors of an oriental coffee-house, or the as- 
 semblage of a camp or caravan, as a pleasing 
 relaxation from care or fatigue. Among the 
 whole he judged those only at all worth transla^ 
 tion which forai the sixth volume of this edition; 
 M. Galland had already selected all the best. 
 When finished, the tales appeared too few for 
 a separate publication, and were laid by for the 
 private perusal of the translator's friends, who ex- 
 pressed curiosity to read them. At length Messrs. 
 Longman and Co. wishing to print a new edi- 
 tion of Galland, with some alteration of style 
 and elucidatory notes, applied to the editor, who 
 undertook the revision. Sec, when it was judged 
 that his translation might be acceptable as an 
 addition to the work. How usefully he may 
 have succeeded in his endeavours to illustrate 
 the labours of the very able French orientalist 
 by notes, also in his own version of the Arabic, 
 the reader will judge. For the reasons already 
 offered the poetical quotations inserted in the 
 original have been omitted.
 
 CONTENTS. 
 
 Page 
 
 Introductory Chapter 1 
 
 Fable of the Ass, the Ox, and the Labourer. , 23 
 
 The Merchant and the Genie 36 
 
 Story of the first old Man and the Hind 46 
 
 Story of the second old Man and the two black Dogs .... 56 
 
 Story of the Fisherman 66 
 
 Story of the Grecian King and the Physician Douban . . 79 
 
 Story of the Husband and Parrot 87 
 
 Story of the Vizier that was punished 91 
 
 The History of the young King of the Black Isles 1 20 
 
 Story of the three Calenders, Sons of Sultans ; and of the 
 
 five Ladies of Bagdad 146 
 
 Story of the first Calender 185 
 
 Story of the second Calender 200 
 
 Story of the envious Man, and of him that he envied. . . . 22S 
 
 Story of the third Calender 252 
 
 Story of Zobeide 304 
 
 Story of Amene , 324
 
 INTRODUCTION. 
 
 The incidents and machinery of the 1001 Nights 
 being for the most part founded upon the rehgious 
 tenets, superstitious opinions, customs, laws, and 
 domestic habits of the followers of Mahummud, the 
 Editor of these volumes has concluded, that a sum- 
 mary description of them may not prove unaccept- 
 able to most of their readers, as it is presumed they 
 will not generally be persons who may have paid 
 much attention to such subjects. A brief account 
 of the ground-work of the superstructure will en- 
 able such to judge of its general fidelity, and pos- 
 sibly may render the tales more interestingly amus- 
 ing. Without some previous information in the 
 mythology of the ancients, how partially understood, 
 and, consequently, how little relished would be the 
 writers of Greece and Rome ! From a consideration 
 that they may be useful to others, the oriental scho- 
 lar and reader of general research will liberally ex- 
 cuse what to them must otherwise appear as redun^ 
 VOL. I, r.
 
 11 INTRODUCTION. 
 
 dant pages ; for the Editor does not afFect to offer 
 much that can be novel to learned curiosity. 
 
 Of the religion of the Mahummedans, their va- 
 rious sects, superstitious traditions and chimeras, 
 the very learned and modest Sale, in the preliminary 
 discourse to his most faithful translation of the 
 Koraun, has given a detail never to be exceeded in 
 authenticity; and of their domestic habits, customs, 
 and character, the late much lamented, vmassuming 
 and learned Dr. Patrick Russell has, in his Natural 
 History of Aleppo, presented more accurate and 
 minute delineations than are to be found in the 
 works of most, if not all, eastern travellers. His 
 observations were made gradually during the course 
 of a long residence among the people he describes, 
 nor has he ever permitted his imagination to give 
 fanciful colouring to his portraits of men and things 
 at the expence of judgment and truth. His know- 
 ledge of their language and professional estimation 
 as a physician, procured him that intimacy of ac- 
 quaintance which few Europeans have had oppor- 
 tunities of forming with respectable Mahumme- 
 dans. 
 
 In the following summary account of the Moosul- 
 mauns, as also in the notes to the tales, the Editor 
 has not scrupled to make a free use of the works of 
 the abovementioned faithful writers. He has also 
 borrowed from the Asiatic Annual Register, which
 
 INTRODUCTION. 1" 
 
 contains much interesting information upon oriental 
 
 subjects. 
 
 OF THE MAHUMMEDAN RELIGION. 
 
 The Mahummedans in belief are deists, being 
 instructed by the Koraun that God has no par- 
 ticipator in his divine nature. Mahummud having 
 borrowed the doctrines of his imposture partly from 
 the religious code of the ancient Persians and Ara- 
 bians, and also of the Jews and the Christians, some 
 articles of faith belonging to the creeds of each are 
 rendered incumbent upon the faith of his followers. 
 
 Besides the unity of the godhead, they believe 
 in the administration of good angels, in the male- 
 volent opposition of Satan to the will of God, and 
 his enmity to mankind. They are taught also to 
 believe in the existence of a subordinate order of 
 spirits named Jin or Genii created of fire, who 
 propagate their species and are subject to death, 
 capable of future salvation or damnation, according 
 to their faith and good or bad lives, whence Ma- 
 hummud pretended that his mission was for the 
 purpose of converting genii as well as mankind. 
 The ancient Persians affirmed, and by most oriental 
 nations it is credited, that these genii inhabited the 
 world before the creation of Adam, but falling at 
 length into general corruption, they were driven
 
 IV INTRODUCTION. 
 
 into the mountainous region of Caucasus, where 
 they were finally reduced by Tahmuras, one of the 
 ancient kings of Persia. These beings are of va- 
 rious denominations. Some are termed Genii, others 
 Peries, some Deo, Dio, or Giants, others Ghole, 
 tucween, &c. &c. and have various offices and qua- 
 lities assigned them in the fabulous legends and 
 heroic poems and romances of the East, of which, 
 as well as of the 1001 Nights, they form the most 
 considerable part of the machinery. 
 
 The Mahummedan tradition respecting genii 
 corresponds with that of the Jews concerning a 
 sort of daemons named Shiddeem, whom some of 
 the rabbins fancy to have been begotten by two 
 angels, named Aza and Azael, on Naamah, daughter 
 of Lamech, before the flood; and they say that these 
 spirits, like the ministring angels, have wings, fly 
 from one end of the world to the other, and have 
 a knowledge of futurity, but are not immortal. 
 They affirm, also, that some of them believe in the 
 dispensation of Moses, and that others are infidels 
 and reprobate. 
 
 The Moosulmauns are taught in the Korauu 
 that God has made revelations of his will to various 
 prophets in writing, all of which it is requisite to 
 believe. The whole of the sacred books are said to 
 be one hundred and four, of which ten were given 
 to Adam, fifty to Seth, thirty to Idrees or Enoch,
 
 INTRODUCTION. V 
 
 ten to Abraham, and the other four, being the Pen- 
 tateuch, the Psalms, the Gospel, and the Koraun, 
 were delivered to Moses, David, Jesus Christ, and 
 Mahummud, whose revelation being the seal of pro- 
 phecy and mission, no other dispensation will be 
 made. All the divine books, except the four last, 
 the Moosulmauns believe to be entirely lost. 
 
 The Mahummedans believe in a general resur- 
 rection and a future judgment, at which man will be 
 doomed to happiness or misery according to his 
 faith and actions in this life; but that the punish- 
 ment of the Moosulmauns will not be everlasting, as, 
 after having expiated their sins by long sufferings, 
 they will be released from hell and admitted into 
 Paradise. According to a tradition said to have 
 been delivered from Mahummud, the period of tor- 
 ment will not be less than nine hundred years in 
 any case, nor extend beyond seven thousand. The 
 magicians and the Jews, from whom Mahummud 
 probably borrowed the doctrine, believed, that after 
 a long purgatory sinners would be released from 
 torment at the intercession of their law-givers and 
 prophets. Mahummud, in the Koraun and his tra- 
 ditions, has been very particular in describing the 
 various tortures of hell, which he says will be pro- 
 portioned to the crimes of offenders, and proceed 
 both from extreme heat and intense cold, but the 
 slightest punishment will be to have the feet shod
 
 VI INTRODUCTION. 
 
 with shoes of fire, the glow of which will cause the 
 skull to boil like a cauldron. Of the Mahummedan 
 Paradise some account will be seen in the notes to 
 these volumes. 
 
 The zealous Moosulmaun^ are rigid predes- 
 tinarians, believing that whatever hath or will come 
 to pass, either of good or evil, relative to nations or 
 individuals, was from all eternity irrevocably fixed 
 and recorded; God having predetermined not only 
 the progress and fate of empires, but the adverse or 
 prosperous fortune of every single person in the 
 most minute particulars, as well as his faith or in- 
 fidelity, and consequently his future happiness or 
 misery. But, as this docti'ine of absolute election 
 and reprobation was thought by many of the Moo- 
 sulman divines to derogate from the mercy and 
 justice of God, several subtile distinction^ and 
 disputes arose, which have been the foundations of 
 numerous sects under various leaders. 
 
 The fundamental points however of the iNIoosul- 
 maun religion may be comprised under the follow- 
 ing heads : The unity of the godhead, that Mahum- 
 mud is the last of the divine missionaries, morality 
 of life, prayer five times at stated periods within 
 the twenty-four hours, alms, fasting, and the pil- 
 grimage to Mecca, a resurrection and general 
 judgment. To dilate farther on the Mahummedan 
 religion and its tenets, in the introduction to a book
 
 INTRODUCTION. VU 
 
 of tales, appears unnecessary. Sufficient has been 
 said to give a general idea of those religious opi- 
 nions which actuated the characters introduced by 
 the authors of the 1001 Nights. We will now pro- 
 ceed to give a summary account of the domestic 
 habits which form the incidental groundwork of 
 these volumes. 
 
 The Mahummedans are in general a temperate 
 people ; as soon as they arise, which is most com- 
 monly with the dawn, they perform their morning 
 ablutions and pray. About an hour afterwards, 
 they make a slight breakfast of coffee, bread, honey, 
 and curdled milk, sometimes in the haram, but 
 oftener in the outer apartments. Persons high in 
 office, or of distinction, either sit at home to trans- 
 act business, or go abroad to make visits of 
 negotiation or ceremony. About eleven a meal 
 is served up, which may be called dinner. In the 
 middle of the apartment and upon the floor a round 
 cloth is spread for the preservation of the carpet, 
 and upon this a very large tray, sometimes of silver, 
 but commonly of copper tinned. Upon this saucers 
 are placed symmetrically disposed, containing pickles, 
 salad, curdled milk and salt, and all round near the 
 edge are laid thin cakes of bread, and wooden, tor- 
 toise-shell, ivory, or agate spoons. They do not 
 use knives or forks, the roast meat being usually so 
 much done as to shred in pieces with the slightest
 
 via INTRODUCTION. 
 
 pull of the fingers, or it is carved by an attendant, 
 who helps the guests, and the cakes of bread supply 
 the place of plates. A silk and cotton towel, long 
 enough to surround the tray, is laid on the ground, 
 which the company, when seated, take up over their 
 knees. 
 
 After the table is thus prepared, a silver ewer 
 and bason for washing the hands is brought round, 
 by two attendants, to the guests, and the ablution 
 performed; each person says for himself a short 
 grace in a low voice. The bason is large, and cover- 
 ed over with a perforated lid, through which the 
 water runs as it is poured from the ewer, so that 
 each guest washes his hands in clean water, and the 
 operation is not offensive to the eye or feelings of 
 the company, as is sometimes the case at our tables 
 in the use of water glasses after dinner. The bason 
 and ewer have been adopted instead of them by our 
 countrymen in the East. 
 
 The dishes are brought up covered, and are often 
 numerous, consisting of a variety of kulleah (by 
 Europeans corruptedly called curry) and pila, which 
 are eaten with rice. Dr. Russell brought with him 
 from Aleppo a list of one hundred and forty-one 
 dishes, exclusive of syrups, creams, and confections. 
 Mutton, veal, or beef, in small bits, roasted upon 
 iron skewers, Avith slices of apple (green mango in 
 India) or artichoke bottoms between each piece, rs
 
 INTRODUCTION. IX 
 
 called kibbaub, and is a very palatable dish. Flesh 
 minced small, mixed up with spiceries into balls, 
 and roasted also upon skewers, forms another 
 sort of kibbaub. Mutton or lamb stewed with 
 gourds, roots, herbs, and chiches, is a favourite dish, 
 and called yekhnee, resembling our harrico. Fowls, 
 pigeons, quails, and other birds, are sometimes 
 roasted, but oftener ragouted. Forced meats com- 
 posed of flesh, rice, pistachios, currants, pine-nuts, 
 almonds, suet, spice, and garlic, are served up in a 
 variety of shapes. This composition is called mah- 
 shee, and takes an additional name from the vehicle 
 into which it is stuifed, as mahshee of mad apple, 
 gourd, or cucumber. It is also enveloped in the 
 leaves of the vine, endive, beet, or borage, and is 
 then called yaprak. A lamb thus forced and roasted 
 entire is a dish not uncommon at feasts. They 
 have several sorts of pies and of seasoned pastry 
 spread into thin cakes, which are baked upon an 
 iron plate. These take their names from the in- 
 gredients or the inventor, often a man of distinction, 
 for the oriental grandees have some of them been 
 as celebrated for their taste in cookery as many high 
 personages of Europe. Sausages are made of any 
 other flesh than pork. They have a great variety 
 of sweet dishes, which are rather luscious, honey 
 being used in them, and the pastry has too often a 
 rancid taste from the long-kept clarified butter.
 
 X . INTRODUCTION. 
 
 Geese, ducks, and wild-fowl, are not much in re- 
 quest, and but seldom eaten. Fish is generally fried, 
 kulleahd (curryed) or ragouted; if dressed whole, 
 the bones are often softened or dissolved in the 
 cookery by a preparation of quick lime. They have 
 several sorts of soups or rather gravies, for they 
 are seldom used but as the latter for sauce to the 
 rice or bread cakes. 
 
 Plates of sweet flummery, called faloudeh, are 
 served by way of desert, for they have seldom fruits 
 at meals, generally eating them in the intervals, and 
 last of all appears a large bowl of khoosh-aab (sweet 
 liquid), which is a decoction of dried figs, currants, 
 apricots, apples, cherries, or other fruit, with pista- 
 chio nuts, or thin small slices of the fruit swimming 
 in the liquor ; this is served cold, and with a few 
 spoonfuls of it the repast concludes. They drink 
 nothing but water at meals, and very often not till 
 an hour afterwards : they do not drink healths, but 
 wish health to a person after he has drank, and the 
 compliment is returned by slightly touching the 
 right temple with the fingers of the right-hand ex- 
 tended, and wishing the continuance of health and 
 long life. They sit but a short while at table, and 
 if not choosing to eat more, or to wait the khoosh- 
 aab, may rise without breach of good manners. The 
 host often invites to taste of particular dishes, and 
 the removes are so quick that the guests by neces-
 
 INTRODUCTION. XI 
 
 sity as well as complaisance are often induced to eat 
 of a greater variety than they would from choice. 
 Rising from the dinner the guests resume their 
 places upon the divan, the ewer and bason are 
 brought round again for washing the mouth and 
 hands, after which coffee is served, and the pipe, 
 kaUian or hookah is introduced. 
 
 The above description is of the tables of the 
 grandees or wealthy persons ; those of the inferior 
 ranks vary accordingly. Among persons of middling 
 condition the whole dinner is served at once; and 
 when the masters have finished, the servants, after 
 bringing the coffee and smoking apparatus, sit down 
 to the remaining victuals. Excepting among people 
 of the lowest class, however, who live mostly on ve- 
 getables, the quality of the dishes are nearly the 
 same, being all highly seasoned with herbs and 
 spices, especially the variety of the capsicum and 
 other peppers. 
 
 Between one and two in the afternoon persons 
 of distinction retire to the haram, and are not visible 
 again till between three or four, and sometimes later, 
 to take their sieste or repose. It is considered as a 
 sanctuary, into which only the most urgent business 
 dares intrude. He is in the haram, is an answer 
 sufficient to silence the most importunate suitors. 
 
 The Moosulmauns of rank sup soon after sunset, 
 and supper is their chief meal, at whicli they fre-
 
 XU INTRODUCTION. 
 
 quently have company, or make familiar visits after 
 it. The lower orders are rarely seen in the streets 
 after night has set in, when most of the shops are 
 shut. 
 
 At nocturnal assemblies they smoke incessantly, 
 and are regaled with coffee, sherbets, confections, 
 and sweet pastry. Sometimes musicians, dancers, 
 buffoons, or story-tellers, are hired to amuse the 
 company ; at others they converse, and it is com- 
 mon for those who have the ability to quote from 
 their poets, or recite verses of their own applicable 
 to the subjects discoursed upon. Conversation often 
 takes a narrative turn, in which individuals relate 
 their own adventures, and with them interweave the 
 histories of their friends, their patrons, and com- 
 petitors. If the class of learned men form part of 
 the company, such often discuss speculative points 
 of divinity, and are listened to with mute, though 
 often forced, attention. In general the argument is 
 carried on with temper, but not always, and seldom 
 continues longer than till the master of the house, 
 if of distinction, delivers his sentiments ; servile 
 complaisance generally leading a majority of the 
 company over to whatever opinion he happens to 
 defend. In matters of personal interest, however, 
 this is not the case; the dispute grows warm, they 
 talk loud, and contend obstinately. The characters 
 of men in power are often in conversation treated
 
 INTRODUCTION, XIU 
 
 with a degree of freedom that seems neither to 
 court favour or dread resentment. Women, or do- 
 mestic affairs, are never the subject of conversation 
 in company, whatever they may be among very in- 
 timate friends. At about ten o'clock, excepting 
 upon festival occasions, the company break up, but 
 select parties often sit, especially in fine moonlight 
 nights, on the platforms in their gardens till a late 
 hour. 
 
 The Moosulmauns who are given to drink, do it 
 professedly with an intention of producing intoxi- 
 cation, and therefore generally prefer to wine very 
 strong spirits, which they quaff off at one or two 
 draughts; nothing appearing to them more absurd 
 than the European manner of drinking out of small 
 glasses, and sitting so long over one or two bottles 
 of wine. Persons of rank addicted to liquor usually 
 drink it privately in their harams, or in a retired 
 apartment with their intimates, but strive in vain to 
 conceal their convivial festivity. The middling and 
 lower classes are obliged to proceed with caution in 
 the indulgence of drinking, for they are liable to 
 punishment if found intoxicated: it depends much on 
 those in power to repress this offence against the law 
 of the Koraun by the influence of their own example. 
 If a chief is strictly abstemious, his dependants are 
 fearful of approaching lest their breath should be- 
 tray them ; but where that restraint is removed, his
 
 XIV INTRODUCTION. 
 
 attendants are for the most part as debauched as 
 himself. There are some who regard coffee and to- 
 bacco in the same hght as intoxicating hquors, and 
 conscientiously abstain from both, but the number 
 of such is very inconsiderable. 
 
 In their religious exercises the Moosulmauns 
 are generally punctual, and their times of prayer 
 are at day-break, noon, a fixed part of afternoon, 
 sunset, and a certain hour of the evening. When 
 in their power they frequent the mosques; but if 
 hindered b}^ distance or business, perform their de- 
 votions in their houses, shops, or the open air, 
 wherever they may happen to be. Before prayer 
 certain ablutions are requisite, in the manner of 
 doing which various sects differ, and among whom 
 on this point exist as ridiculous disputations as 
 Sv/ift wittily reports of the Bigendians and Little- 
 endians, respecting the just way of breaking an egg. 
 Friday is the Moosulmaun sabbath, but less formally 
 observed than that of the Jews or Christians, as the 
 service at the mosque about noon is short, as are 
 indeed all the devotions of Mahummedans. The 
 shops are only shut during the hour of noontide 
 prayer, after which people return to their usual oc- 
 cupations. According to the mode of eastern 
 reckoning, the sabbath commences on Thursday at 
 sunset, when the minarets and front arches of the 
 mosques are illuminated. On Friday about half
 
 INTRODUCTION. XV 
 
 after eleven in the forenoon, the criers from the mi- 
 narets begin to summon to prayers. At noon ser- 
 vice begins, and sometimes a short sermon from 
 texts of the Koraun is dehvered by the Imaum. 
 
 The grand fast during the whole month of Ra- 
 mazaun is, in general, strictly observed by both 
 sexes, who do not labour under the impediments 
 which by law sanction the omission, such as extreme 
 age, infancy, violent illness, &c. During this month 
 from dawn till sunset, they neither taste solid food, 
 liquid, or use tobacco or perfumes, nor will the 
 scrupulous even smell to a flower. Persons of rank 
 during the fast keep much within doors, dedicating 
 the day to devotion, and reading the Koraun and 
 religious books. These suffer principally from the 
 self-denial of coffee and tobacco ; but persons who 
 are under the necessity of walking about, and labour- 
 ers exposed to extreme heat or cold, suffer greatly 
 from thirst or hunger. As the Moosulmaun months 
 are lunar, without any allowance to make them cor- 
 respond with the seasons ; in the course of thirty- 
 three years the Ramazaun occupies the place of 
 every month. 
 
 At sunset they drink a draught of water or 
 coffee, and after prayers sit down to breakfast ; the 
 other meals are made at intervals during the night, 
 as regularly as in the day-time of the other months; 
 in short, by the rich night is converted into day,
 
 XVI INTRODUCTION. 
 
 and they visit more frequently and entertain more 
 sumptuously than in any other month of the year. 
 To the Ramazaun succeeds a feast of three days 
 continuance, immediately upon ascertainment of the 
 appearance of the new moon, of which festival and 
 the grand one of sacrifice, a description will be seen 
 in the Appendix to these volumes. Besides ob- 
 serving the Ramazaun, the Moosulmaun devotees of 
 both sexes impose upon themselves occasional fasts, 
 but such mortification is not common. A regard to 
 the established form of devotion is in general 
 strictly observed by the Mahummedans, and the 
 neglect or contempt of them is not deemed a mark 
 of wit or superior understanding. Hence public de- 
 corum is preserved, and though religious as well as 
 moral precepts may be too often violated in prac- 
 tice, they are always spoken of with respect, while 
 an attempt to turn either into ridicule would be 
 deemed ill breeding. Their novelists, buffoons, and 
 story-tellers, however, in satirizing affected de- 
 votees, and hypocritical men of the law, as in other 
 countries, sometimes make free with the doctrines of 
 religion itself. 
 
 The rage of making proselytes has much de- 
 creased among the Moosulmauns, and they shew 
 little respect to voluntary converts. In conversation 
 on religious subjects they are very apt to charge 
 Christianity with idolatry and a tendency to poly-
 
 INTRODUCTION. XVll 
 
 theism, and though they readily grant many things 
 far above the comprehension of finite intelligence 
 performed by the Deity, it would be difficult for 
 the most subtile missionary to give them a conviction 
 of a Trinity. Though they esteem the Jews as far 
 inferior to Christians, yet they regard the opinion of 
 the former relative to the godhead as more pure, it 
 approaching nearer to their own. They permit 
 liberty of conscience in their dominions, and tolerate 
 the public exercise of the Christian and Jewish re- 
 ligions, with their respective rites and ceremonies. 
 The different monks dress in their respective habits, 
 go freely about their functions, and have their 
 churches and convents. 
 
 The haughty superiority which the Koraun leads 
 its followers to assume over all of another religion, 
 is observed to increase among the people in pro- 
 portion to their vicinity to Mecca. Those of Con- 
 stantinople shew it in a less degree than the inha- 
 bitants of Syria, and they than the people of Cairo,' 
 and onwards to Arabia, where contempt for other 
 faiths is at its height. The tradition of cruelties ex- 
 ercised on both sides during the early religious wars 
 between the Arabians and the eastern Christians, and 
 with the crusaders of Europe, may probably, joined 
 with superstition, keep up that hereditary rancour 
 which the Moosulmauns are said to bear towards 
 Christians, but prejudices of the same kind certainly 
 VOL. I. c
 
 XVni INTRODUCTION". 
 
 exist amongst tlie latter. As barbarous, as cruel, 
 or worse tlian a Turk, are common expressions in 
 Christendom ; and though the Moosulmauns allow 
 Christians to build churches, and pubHcly exercise 
 their rehgious functions in all their civilized terri- 
 tories, yet it may be questioned if even in a Pi-otest- 
 ant country of Christians, the erection of a mosque 
 for the devotions of a Moosulmaun ambassador and 
 his suite would not at this day be regarded as a 
 profanation, and endanger popular insurrections. 
 
 The life of the Moosulmaun is sedentary when 
 not employed in war or travelling; but the youth of 
 distinction have their exercises, though in cold cli- 
 mates they must be considered as bearing no pro- 
 portion to the tiine spent within doors. Those who 
 can afford to ride never walk but in a garden, and 
 that saunteringly for amusement; nor do they ever 
 ride singly for the sake of exercise, but sometimes 
 v/ith their attendants practise the jerreed, which is 
 rather a violent one, on horseback. One person is 
 pursued by another, who, when he has advanced to 
 some distance at full gallop, darts at him the jer- 
 reed, a blunted stick about the thickness of a walk- 
 ing cane, and nearly three feet in length ; the first 
 horseman looking round at his pursuer, when he ob- 
 serves him prepared to strike, endeavours to avoid 
 the blow by bowing himself close to the horse's 
 neck ; the pursuer having launced his weapon, rides
 
 INTRODUCTION. XIX 
 
 away, and may be attacked by any one who chooses 
 to dart his jerreed. At this exercise they are very 
 dexterous, especially in recovering the weapon from 
 the ground without dismounting, by the help of an 
 hooked switch. This mock engagement is common, 
 and a very pleasing show to spectators, for they 
 manage their horses with great adroitness, so as to 
 avoid contact when at full speed, and seemingly in 
 the most confused disorder. They have also the 
 equestrian game of choughaun, which is, the Editor 
 apprehends, what was in England called mall, and 
 that the street now called Pall Mall was the place of 
 performing it. The antagonists, so many on each 
 side, carry long wands, the ends of which are similar 
 to maces used at billiards, with which they strike 
 balls to a goal ; in this exercise, dexterity of horse- 
 manship, strength, and agility are fully displayed. 
 The sports of the field are little followed, and never 
 as a chace. The game of all kinds is driven into a 
 narrow space by people hired on purpose many 
 days before the hunt, if it may be so called, com- 
 mences, and the fowling-piece, the matchlock, the 
 spear, arrow, and club, with the assistance of dogs, 
 soon accomplish the desired havoc, though often 
 with danger, and many accidents to men, horse, and 
 pedestrians. Hawking is a favourite amusement, 
 but this, as well as hunting, from its expensiveness, 
 is confined to the governors of extensive districts.
 
 XX fNTRODtJCTION. 
 
 The Moosulmauns of rank, though formal in 
 their ordinary deportment, are certainly courteous, 
 and polite, and affable in their address to inferiors. 
 In the presence of superiors they are attentive, 
 silent, and submissive ; no provocation whatever can 
 but seldom make them forget the respect they owe, 
 or disconceil the seeming steadiness of their temper; 
 they feel but conceal their emotion. By education 
 they acquire a habit of controuling passion, which 
 acquires strength in the progress of Ufe ; and those 
 who have gradually risen to eminent stations, possess 
 a dignity and self-command not often seen among 
 those who have a better direction for conduct than 
 the Koraun. 
 
 The religious and men of the law, who may also 
 be called the literati, are proud, pedantic, and re- 
 served in their address; but they can when their in- 
 terest is concerned be complaisant, though with 
 awkwardness. The merchants are formal, but so- 
 ciable ; they affect a plainness of dress and manner, 
 making little outward shew, but in their houses are 
 expensive and magnificent. Those who are con- 
 nected with men in power in business imitate them 
 in splendour. 
 
 The common people, when unawed by the pre- 
 sence of superiors, are apt, on slight provocation, 
 to become obstreperous and abusive ; the contending 
 parties approach each other, terms of bitter reproach
 
 INTRODUCTION. XXI 
 
 iare reciprocally lavished, with great vehemence of 
 gesture, voice, and action, but they seldom come to 
 blows ; the fray rests here, and is often renewed for 
 days together till the scolding ammunition of one 
 party is exhausted, or the combatants are reconciled. 
 During these brawls, the family history of each party 
 is disclosed, and their abuse is rather that of their rela- 
 tions than themselves. The Asiatic scolders would 
 make a figure among the brawlers of an English con- 
 tested election ; however, though thus prone to rage 
 among themselves, when their interest requires it they 
 have great self-command, and can assume the sem- 
 blance of perfect resignation. 
 
 The Moosulmauns are charged by Europeans 
 with transacting all their concerns on the narrow 
 principles of self-interest ; in an intercourse merely 
 political or commercial the charge may, in a certain 
 degree, be applicable to both parties. Did the 
 manners and customs of each admit of familiar inter- 
 course, it is probable that both would be led to think 
 of each other in a more liberal manner ; distrust 
 would insensibly give way to confidence, but the un- 
 sociable distance mutually kept up by both meeting 
 only on ceremonial occasions, as wary negociators, 
 or bargain-making traders, has hitherto prevented 
 this, nor is it likely ever to be otherwise. Moosul- 
 mauns and Christians seldom or ever associate but 
 in the artificial characters of life.
 
 XXU INTRODUCTION. 
 
 Hospitality has always been enumerated among 
 the eastern virtues, and still subsists in most parts 
 of IMoosulmaun dominion. The Moosulmauns are 
 certainly a domestic people, and their chief pleasures 
 are to be found within the precincts of their own 
 family, as in the way of public diversions or festive 
 dissipation there are few temptations to draw them 
 from home. The parental and filial duties are highly 
 revered, and kindness towards kindred is manifest 
 in adversity and to their widows and orphans. Gam- 
 ing and drunkenness are vices by no means so com- 
 mon among Mahummedans as Christians, and in- 
 stances of infidelity to the marriage bed are but rare ; 
 upon the whole, whether it be ascribed to the in- 
 fluence of political or religious institutions, or to the 
 absence of many temptations which in Christendom 
 too often lead to the violation of better laws and a 
 purer faith, there are no descriptions of mankind, 
 under their onti goiernmenfs, by whom many of the 
 private and domestic virtues are more cherished or 
 prevalent than among the Mahummedans. 
 
 Resignation under the misfortunes common to 
 humanity, as well as unexpected political reverses, 
 is very remarkable among the Moosulmauns, being 
 observable in every rank of life, from the possessor of 
 a throne to the wandering forager of the desert, but 
 this must not be imputed to insensibility. Their 
 belief in predestination inspires them with fortitude
 
 INTRODUCTION. XXUl 
 
 in adversity, but they do not neglect the means of 
 succeeding in their walks of life, or of avoiding im- 
 pending dangers, unless in guarding against the 
 plague, which precaution is looked upon as impious 
 by the generality, though they practice inoculation. 
 They believe every event to be preordained, but 
 that the Almighty who created man liable to diseases, 
 created likewise remedies for their cure. That 
 every thing is predetermined by God is an article of 
 faith seldom contested by the Mahummedans in 
 common life, though a subject of endless controversy 
 as to its operation among the learned. This tenet is, 
 however, most practically called in by sufferers for 
 their consolation when only it can be of real service. 
 
 The children of Moosulmauns of high rank are 
 educated at home under private tutors ; hence they 
 are taught to read and write, with arithmetic ; also 
 to ride, and military exercises. The Koraun, its com- 
 mentaries by the divines of their parents' sect, the 
 works of favourite poets, with those of some few 
 ethical writers and historians, are generally the 
 whole of their studies. Some few are taught ma- 
 thematics and astronomy, but these sciences have 
 long been upon the decline in the Mahummedan 
 world. 
 
 The youth of middling rank are sent either to 
 public or private day-schools ; the former are gene- 
 rally near a mosque, from the foundation of which
 
 XXIV INTRODUCTION. 
 
 the teachers liave a salary, and receive a gratification 
 from the parents of scliolars according to their cir- 
 cumstances. The hoys are conducted to and from 
 school by servants, or by the master, who visits often 
 the houses of liis employers to enquire how the pupils 
 behave at home. He is highly reverenced, and the 
 usual resort of women to keep lads in order is, by 
 threatening to complain of them to their tutor. 
 
 Colleges for adolescent students exist in the 
 principal cities, but they are few in the present day 
 (though, during the khalifat of Bagdad, they were 
 numerous and munificently endowed), and may be 
 more properly called seminaries of religion than 
 science ; they are chiefly frequented by the poorer 
 class, who dedicate themselves to the service of the 
 mosque or the law. The endless ramifications of Ara- 
 bic philology, school divinity and jurisprudence, are 
 the principal studies at a college. The salary of 
 the professors is generally very small, but the respect 
 paid them by pupils is very great, they in general 
 being as much under controul as their menial 
 servants. 
 
 Both colleges and schools, as well as mosques, 
 have been for the most part founded by princes 
 or rich men, from motives of public good or 
 piety ; others have been erected by devotees, in 
 whose descendants the guardianship is lineally con- 
 tinued, and as the lands dedicated to the support of
 
 INTKODUCTION. XXV 
 
 sucli foundations are generally held sacred, they 
 have become often a welcome support to the family 
 of a founder. In Turkey Dr. Russell informs us, 
 that the Osmanli, or noble Turks, are induced to 
 form pious foundations, as the right of nominating 
 trustees enables them to secure to their family a 
 certain revenue which is held sacred from confis- 
 cation by the government. 
 
 The literature and science of the Moosulmauns, 
 though rapid in its progress, and at the acme fap 
 superior to what then existed in Christendom, has 
 not since the khalifat of Al Mamoon, who succeeded 
 his father the renowned Haroon al Rusheed, A. D. 
 813, received much improvement. 
 
 In the infancy of the Mooslim empire, the 
 Arabs paid no regard to any other studies than 
 those of their language and religious law. It was 
 not till about the middle of our eighth century that 
 they found leisure for learning, when Al Munsoor, 
 the second khalif of the Abasside dynasty, en- 
 couraged it, as did his two immediate successors. 
 Mamoon was the most eminent patron of literature 
 and science among the Moosulmauns. He collected 
 many Greek manuscripts, and liberally rewarded the 
 translators whom he employed. From that period 
 till the decline of the khalifat Bagdad was the resort 
 of learned men of every religion, and a taste for li-
 
 XXVI INTRODUCTION. 
 
 teratufe was happily difnised through the MoosUm 
 dominions, which occupied the greatest part of the 
 civilized world. 
 
 Of the sultauns and ameers, who, in the decline 
 of the khalifat, founded kingdoms, many continued 
 to patronize learning ; and those of Syria are entitled 
 to a share of the honourable distinction, for not only 
 among domestic feuds, but amid the bloody ravages 
 of the crusades, literature was patronized under the 
 Attabek, the Fatimite, and Ayoobite dynasties. 
 Upon the abolition of the Egyptian khalifat, in 1285, 
 it still met with encouragement under the Mama- 
 luke princes of Egypt upon which Syria was de- 
 pendant, until the reduction of Cairo by Selim, 
 emperor of the Turks, m the beginning of the l6'th 
 century. It does not appear, however, that much 
 was added to the stock transmitted from the Arabs, 
 if we except history and poetry; the former, of 
 course, has accumulated with time and events; but 
 a Moosulmaun general historian copies almost ver- 
 bally from the one of whom he chooses to be the 
 continuator, and we meet with nothing new till we 
 arrive at the compiler's own time ; for, till then, he 
 carmot fairly be called an author. The poets are nu- 
 merous, and have been daily increasing ; as to write 
 verse is reckoned an accomplishment. In what can 
 properly he termed science, little if any improve-
 
 INTRODUCTION. XXVU 
 
 inent has however been made since the reign of the 
 KhaHf Al Mamoon, as before stated, during a period 
 of nearly one thousand years. 
 
 Philology, theology, and jurisprudence, com- 
 prehending the numerous commentaries on the Ko- 
 raun, constitute the principal objects of what is by 
 the Mahummedans esteemed learning. The writers 
 on these branches have anciently been so numerous, 
 that modern students are occupied merely in col- 
 lecting the opinions of their ancestors, but without 
 venturing to remove any thing from the enormous 
 heap of learned lumber. 
 
 Astronomy, once a favourite study among the 
 Moosulmauns, is but little understood, and almost 
 wholly neglected, though many books on the subject 
 are preserved in their libraries ; but notwithstanding 
 the aid which they borrowed from the Greeks, few 
 improvements appear to have been made in this 
 science. At present, the ability of calculating an 
 eclipse obtains for the possessor the reputation of 
 being a most profound astronomer. 
 
 Judiciary astrology still maintains its credit not 
 only with Mahummedans but throughout the East, 
 and pretenders are always found to make advantage 
 of popular credulity, but probably many of its pro- 
 fessors may also believe what they teach. The great 
 men often retain an astrologer among their depend- 
 ants, and by his advice as to auspicious or unlucky
 
 XXVm INTRODUCTION. 
 
 days, engage in or suspend every business public or 
 domestic. The astrologers pretend to foretel events 
 from an inspection of the horoscope, and predict 
 wars and other pubHc calamities. Their almanacs 
 are neatly written in inks of various colours, and are 
 divided into several columns, containing the Greek 
 as well as Arabian months, the signs of the zodiac, 
 and days of the week. Two other columns are al- 
 lotted to astronomical remarks, the lucky and un- 
 lucky days, rules for presei'ving health, &c. and at 
 the top of all is traced a horoscope for the year. 
 For setting out upon a journey, engaging in any 
 business, and even letting blood or taking physic, a 
 preference is given to cei'tain days of the week. By 
 statesmen this attention to astrology is often used as 
 a plea for delay in negociations, or settling business 
 which they wish to avoid. 
 
 Magic or sorcery is still believed in and pretend- 
 ed to be practised, as also geomancy, augury, and 
 sortUege, though these occult sciences are expressly 
 forbidden by the Koraun. The influence of evil 
 eyes is generally believed as well as witchcraft, and 
 guarded against by talismauns and amulets by per- 
 sons of all ranks. The former consist of certain ca- 
 balistic characters engraven on stone, metal, or 
 other substances, which it is not necessary to carry 
 constantly about the person, for they may be de- 
 posited in particular places with equal success as to
 
 INTRODUCTION. XXlX 
 
 their effect, in which respect they difFer from tlie 
 amulets, which are always worn on some part of the 
 body. They are composed chiefly of the epithets 
 of the Deity,as the merciful, the omnipresent, &c.&c. 
 verses of the Koraun, prayers, or the like, written 
 upon very small rolls, which are placed in silver or 
 gold cases, and worn as bracelets, or in the turban; 
 and by the ladies a number of these cases set with 
 jewels are strung together, and worn like a sash 
 across the shoulder. 
 
 Recourse is had to charms for the cure of dis- 
 orders, the bites of snakes, and other reptiles. Dr. 
 Russell mentions one employed at Aleppo to pro- 
 tect houses from musquetoes, which he describes as 
 follows : 
 
 " This charm consists in certain unintelligible cha- 
 racters contained in a little slip of paper, which is past- 
 ed upon the lintel of the door, or over the windows. 
 The charm, or rather divine gift, has descended he- 
 reditary in one family, which distributes the papers 
 gratis on a certain day of the year, and some of the 
 gravest efFendees are employed in writing them pre- 
 vious to the anniversary. On the appointed day 
 the people repair to the house early in the morning, 
 and to each in turn is delivered the papers required^ 
 together with a quantity of paste sufficient to fix 
 them up. Certain conditions are indispensably ne- 
 cessary to give efficacy to the charm ; the person
 
 XXX ■ INTRODUCTION. 
 
 receiving it must be fasting, and preserve invio- 
 lable silence till after the paper has been fixed in 
 its proper place. It may be easily conceived that a 
 multitude, parched with thirst, and crowded together 
 in a May morning, some pushing forward, others 
 endeavouring to return with the prize amid an 
 hundred obstacles; the mischievous petulance of 
 such as mingle in the concourse merely to provoke 
 others to a breach of the conditions ; and the hard 
 task of the females to remain mute amid numberless 
 temptations to scold, should in the end prove favour- 
 able to the musquetoes. The effendees who dis- 
 tribute the papers go through their part with ad- 
 mirable solemnity of countenance ; and in most of 
 the Turkish houses of lower rank, those and other 
 papers of the like kind may be observed pasted up." 
 Mathematics seldom make a part of modern 
 Moosulmaun education, so that with very few ex- 
 ceptions the science may be said to exist only in 
 the writings of their ancestors who translated Euclid. 
 In practical arithmetic they are sufficiently con- 
 versant ; and their men of business without the aid 
 of pen and ink make calculations with an exactness 
 that surprises an European, while the Moosulmaun 
 wonders that the former should unnecessarily waste 
 paper. Natural history and the experimental part 
 of physics have made no progress in the East for 
 many centuries. Geography is little studied, and
 
 INTRODUCTION. XXXl 
 
 they have no good maps. History is not much read, 
 as the Mahummedans give themselves little concern 
 about the past events of their own, and in general 
 shew no curiosity after those of other countries. 
 They are astonished at the travelling research of 
 Europeans into antiquity, and attribute their visits 
 of ruins to the selfish motive of discovering hidden 
 treasures ; but it was not always thus, and occasion- 
 ally an exception is met with to this apathy. They 
 have some valuable historians, more faithful possibly 
 than those of the West, for they do not dive too 
 much into the motives of statesmen for the facts 
 which they relate. 
 
 Of the sister arts, one alone is esteemed re- 
 putable by Mahummedans. Superstition has banish- 
 ed in a manner sculpture and painting; and music, 
 confined almost to those of the most disreputable 
 professions, is rather tolerated than encouraged. 
 Poetry still continues to be admired, and every well- 
 educated Moosulmaun writes verses; but modern 
 poets never attempt any performance beyond a love 
 elegy, a short tale, or an epigram. 
 
 The Greek physic was introduced among the 
 Moosulmauns at the same time with the Greek phi- 
 losophy, and both were generally cultivated by the 
 same persons; hence the term hakeem, used for 
 physician, was formerly in a more extensive sense 
 employed to express a philosopher or man of science.
 
 XXX)i INtRODUCTION. 
 
 which the modern practitioner is far from beings, 
 though he retains the title. His practice, in gene- 
 ral, consists in specious trifling ; he enforces a scru- 
 pulous observance of all the minutiae of regimen, 
 harangues in technical terms, and temporizes in- 
 geniously with the prejudices of a patient and nurses. 
 In acute distempers he seldom ventures to administer 
 a medicine of powerful operation. Of anatomy the 
 Mahunimedans have little knowledge; what they do 
 acquire is from reading and not from dissection, and 
 both anatomy and physiology remain precisely to 
 them in the same state as transmitted by Galen. So 
 far from improving either, few of the doctors are 
 tolerably acquainted with what is contained in their 
 own books. A ready invention, however, admirably 
 supplies the defect ; they change the site of the 
 viscera, vary the distribution of nerves and blood- 
 vessels at their pleasure, and when necessary can 
 create new bones unknown in the European skeleton. 
 On all these points they harangue plausibly, and in- 
 troduce the names of Galen, Hippocrates, and Avi- 
 cenna, in support of the most absurd and ridiculous 
 opinions. Their ignorance of the circulation of the 
 blood leaves them quietly in possession of the an- 
 cient doctrines held sacred before that most im- 
 portant discovery. They have a copious Materia 
 Medica ; and their prescriptions generally consist of 
 a farrago of ingredients, in which precious stones.
 
 INTRODUCTION. XXXlIl 
 
 pearls, bezoar, and leaf gold, are often included. Of 
 chemistry they know little, but are firm believers in 
 the alchemyst's pretension of transmutation, often 
 attempted by their literati and medical men at the 
 present day. 
 
 That polygamy is allowed by the Koraun every 
 one knows, but few are acquainted with the limita- 
 tions commanded by Mahummud, for it is a re- 
 ceived opinion that he granted to his followers an 
 unbounded plurality of women; whereas, according 
 to the express words of the Koraun, no man can 
 legally have more than four, whether wives or 
 concubines. The corrupt manners of his followers, 
 many of whom, especially those of high rank, in- 
 dulge in unbounded excesses, are no arguments 
 against so plain a precept; nor yet the example of 
 Mahummud himself, who assumed peculiar privileges 
 in this and other points. In making the above li- 
 mitation the legislator of the Arabs was guided by 
 the decision of the Jewish rabbins, who advise the 
 number of wives to be limited to four, though their 
 law confines them not to any certain number- 
 Notwithstanding the sanction of polygamy the 
 great majority of the people have only one wife, and 
 though some of the middle class may have two, or 
 one and a concubine, still their number is com- 
 paratively small. It is only in the upper ranks of 
 life that plurality is indulged to a very numerous ex- 
 
 VOL. I. D
 
 XXXIV INTRODUCTION. 
 
 tent, and never by the Turks, Persians, and Arabs, 
 in their own countries, to that Solomon-Hke excess 
 to which it has been carried by the sovereigns and 
 grandees of Hindoostan, their descendants. 
 
 Meerza Abu Taleb, a respectable native of Luc- 
 now, the capital of the province of Oude, who visit- 
 ed Europe in 1799 f and resided nearly two years in 
 England, in a vindication of the liberties of Asiatic 
 females against the witty and just remarks of one of 
 our best informed countrywomen, which was trans- 
 lated from his Persian and published in the Asiatic 
 Annual Register, for 1801, speaks of polygamy in 
 Hindoostan, as follows. 
 
 " The opinion that the men of Asia have gene- 
 rally three or four wives is very ill-founded, for in 
 common they have only one. Out of a thousand there 
 will be fifty persons, perhaps, who have from one to 
 two, and ten out of these who have more than two. 
 The fear of the bad consequences of polygamy 
 makes men submit with patience to the times of se- 
 paration from the equal wife as much the better way ; 
 for from what I know, it is easier to live with two 
 tigresses than two wives.'* By the term equal wife, 
 Abu Taleb means the first taken in marriage, who is 
 always of adequate rank in life with her husband. 
 " To the European women," says Abu Taleb, *' poly- 
 gamy seems a grievous oppression, and they hold 
 those very cheap who submit to it, but in truth the
 
 INTRODUCTION. XXXV- 
 
 cause of this law and custom is the nature of the fe- 
 male sex themselves, which separates them from the 
 husband the several last months of pregnancy and 
 time of suckling ; and besides these, the Asiatic 
 women have many other times for being separate 
 from their husbands. This pi'ivilege not being al- 
 lowed by English law is, indeed, a great hardship 
 upon English husbands ; whereas, the Asiatic law 
 permitting polygamy does the husband justice and 
 wrongs not the wife; for the honour of the^.rst and 
 equal wife is not affected by it ; those women who 
 submit to marry with a married man not being ad- 
 mitted into the society of ladies, as they are never of 
 high or wealthy families, no man of honour ever 
 allowing his daughter to make such a marriage. The 
 mode in which these other wives live is this : they 
 who are of a genteel extraction have a separate house 
 for themselves, like kept mistresses in England, and 
 they who are not live with the equal xcife like ser- 
 vants, and the husband conveys himself to them at 
 times in a clandestine manner. Besides, these wives 
 cannot invade any of the rights of the equal wife, for 
 though they and their children are by law equally 
 entitled to inheritance, yet since the equal wife never 
 marries without a very large dowry settled upon 
 her, all that the husband leaves goes first to the 
 payment of that dowry, and often nothing is left for 
 his heirs." Such is the reasoning of a native Asiatic
 
 XXXVl INTRODUCTION, 
 
 upon polygamy, who also gives eight reasons for his 
 opinion that the women of the East enjoy superior 
 advantages to those of the fair sex in Europe. The 
 whole are curious, but irrelative to what is here pro- 
 fessed to be treated upon. 
 
 The Moosulmauns in general are married, or at 
 least betrothed, very early, often in infancy, and the 
 alliance is most commonly projected by the parents 
 without the parties seeing each other. Matters being 
 agreed upon by the parents, proxies are appointed 
 to adjust tlie dowry and other articles of the mar- 
 riage contract, which is drawn up by an imaum, who 
 demands of the one proxy if he be willing to take 
 the woman to wife, and to pay such a sum for her 
 portion, and of the other if he be satisfied. Answers 
 being returned in the affirmative, their hands are 
 joined by the imaum, who pronounces a short bene- 
 diction. A purse containing, or supposed to contain, 
 the sum stipulated, is then delivered to the father of 
 the bride, the contract is regularly signed and sealed, 
 and the ceremony concludes by the imaum's recit- 
 ing some appropriate verses from the Koraun. The 
 cauzee then grants his licence for the nuptials, which 
 is written either on the back of the contract or se- 
 parately, to which he affixes his seal. 
 
 It now remains with the bridegroom to fix a day 
 for the reception of his bride, which is often years 
 after the contract, the parties either waiting for the
 
 INTRODUCTION. XXXVll 
 
 age of puberty, or till their parents are in circum- 
 stances to defray the expenses of the wedding in a 
 way suitable to their rank, which sometimes never 
 happens, and in this case the female is doomed to 
 celibacy with the title of espoused wife. 
 
 All difficulties being over in the way of celebrat- 
 ing the nuptials, about ten days previous to the 
 bride's being conducted to the house of her husband, 
 invitations are sent to the male relations and friends 
 from the house of the bridegroom, also from that of 
 the bride to the females ; and all who are invited, 
 whether they go to the feast or not, accompany their 
 congratulations with a present. For several days 
 continual entertainments, at which attend hired 
 bands of vocal and instrumental music, dancers and 
 buffoons, are given without any intermission, but that 
 of a few hours for absolutely necessary repose during 
 day and night. The houses are adorned with the 
 richest carpets and cushions, and the court-yards in 
 the evenings blaze with illuminations, transparencies, 
 and fire-works. 
 
 To the money paid by the bridegroom a sum is 
 added by the father of the bride proportionate to 
 his circumstances, the whole of which is laid out in 
 apparel, jewels, plate, and furniture for the lady, 
 whose property the whole is considered, independent 
 of her husband. Three days before the union these
 
 XXXVIU INTRODUCTION. 
 
 paraphernalia are sent ostentatiously displayed in 
 grand procession to the house of the bridegroom. 
 
 On the day preceding the nuptials, the hinnah, 
 described in the notes, is applied at the bath se- 
 parately by the bride and bridegroom, and on this 
 occasion the entertainments at their houses are as 
 splendid as possible, and a magnificent supper is sent 
 from the house of the bridegroom to the bride's. 
 
 On the nuptial day in Turkey the women go in 
 procession from the bridegroom's house to fetch the 
 bride about three in the afternoon ; but in Hindoo- 
 stan this is generally performed at night, and the 
 bridegroom with his friends in all the state they can 
 command accompany the cavalcade. 
 
 The bride having been brought home, accom- 
 panied by her mother and several other female re- 
 lations, takes possession of the haram amid the ac- 
 clamation of the women ; refreshments in profusion 
 are served up, and female penormers, singers and 
 dancers, amuse the company, who join in the chorus 
 of stanzas composed by way of epithalamium. The 
 men feast in the outer apartments and have also 
 bands of music, but do not join in the chorus, it 
 being reckoned effeminate to sing, though some of 
 the voluptuous among the orientals of rank do so 
 as well as play in private ; and many of the inferior 
 class give way to their taste for harmony, without
 
 INTRODUCTION. XXXIX 
 
 reserve or regard to the opinions of the rigid ob- 
 server. 
 
 A wedding, says Dr. Russell, is one of the 
 principal opportunities which the women have of 
 displaying their wardrobe, and for this reason they 
 bring variety of apparel along with them, and change 
 their dress two or three times. In Hindoostan they 
 do it more frequently, often nine times during the 
 nuptial assembly, especially the bride, whose last 
 suit is always the richest, over which she wears a 
 veil of red gauze, striped with gold or silver. 
 
 When the night is far spent, the bridegroom being 
 dressed in fresh apparel, and having a deep fringe of 
 gold foil or thread depending from the turban, which 
 completely veils him from head to the knees in front, 
 is either carried in a superb litter, or walks in proces- 
 sion round the court-yard attended by all the com- 
 pany. He is preceded by music and torch-bearers, 
 who all at intervals make loud shouts of exultation 
 as they march. The fringe above mentioned is called 
 serah, and among the royal or enormously rich is 
 often composed of valuable pearls instead of gold 
 thread. At the gateway of the haram the attend- 
 ants leave him, and being here received by his fe- 
 male relations he is conducted to the entrance of 
 the nuptial chamber, the women singing and dancing 
 before him. The bride veiled and supported by 
 some of her relations appears standing, and the at-
 
 xl INTRODUCTION. 
 
 tendants foi- some minutes affect to prevent the 
 bridegroom's advancing, but at length he prevails, 
 and conducts her into the ppartment, where they 
 are left together. 
 
 The music now recommences among the guests 
 in the separate male and female companies, who 
 continue feasting till morning. If the marriage is 
 consummated the first night, the oorse or wedding- 
 feast at the bridegroom's house properly finishes the 
 next day, and the bride's relations return home, as 
 also the other guests ; otherwise the relations and 
 some of the more intimate friends remain. The 
 nuptial rejoicings among the connections of the 
 married couple follow, and are continued for many 
 days ; open house is kept, and the men entertain a 
 succession of company, while the ladies receive con- 
 gratulatory visits from their female friends and ac- 
 quaintance. 
 
 The people of the East, of whatever nation and 
 on whatever occasion, never display so much festivity 
 and profuseness of expence as at a marriage, espe- 
 cially that of the eldest son. The custom is sanction- 
 ed by scriptural antiquity, and practised both by 
 Jews and eastern Christians. In India the natives 
 are at a loss to account for the little ceremony with 
 which European marriages are conducted among the 
 highest ranks in our settlements, as indeed they are 
 at the absence of shew and magnificence in all our
 
 liSTROnUCTlON. xli 
 
 institutions, whether civil or rehgious, compared 
 with their own splendid expenditure. Much might 
 be said on this subject, but this is not the proper 
 place. 
 
 The above description is to be understood of the 
 first marriage of an opulent Moosulmaun with his 
 equal in rank. The additional nuptials are cele- 
 brated in a way less costly, and those with in- 
 ferior women or slaves with little or no mag- 
 nificence. The expense lavished upon marriage 
 feasts among those of middling condition is beyond 
 all proportion to their fortunes, so that often the 
 happy pair have little or nothing left after the cele- 
 bration of the nuptials but the jewels and trinkets of 
 the bride. These however are a security against 
 immediate want, as intrinsic worth in the value of 
 eastern ornaments is never sacrificed to fashion. 
 They are generally solid and free from alloy, so as to 
 become a resource in times of necessity, which how- 
 ever is frequently productive of much domestic un- 
 happiness. Being the absolute property of the wife, 
 and not alienable v/ithout her formal consent, should 
 she refuse to pledge them, the husband has some- 
 times recourse to harsh usage, which is not always 
 confined to middle rank, though the grandees have 
 less difficulty in obtaining the woman's consent. 
 Their wives being possessed of a superfluity of jewels 
 feel less at parting for a time with such as would lie
 
 xlii INTRODUCTION. 
 
 unused in a casket; but the woman of inferior rank, 
 who is accustomed to dress every day in all her trin- 
 kets, cannot appear among her female friends with- 
 out betraying the necessity which obliged her to 
 resign them. From this, however, female vanity 
 becomes co-operative with discretion in the pre- 
 servation of what is often the only support of herself 
 as a widow and of her children. 
 
 The following account of part of the marriage 
 festivity at the nuptials of vizier Alee, reputed son 
 of the late vizier Asoph ad Dowlah, navob of Oude, 
 by an English gentleman, is extracted from the 
 Asiatic Annual Register, for 1804, and as it shews 
 the splendour of theHindoostaneeMoosulmaun upon 
 such an occasion as we have been describing, cannot 
 be unacceptable, since the authority for the de- 
 scription is not to be doubted. The writer was Mr. 
 L. F. Smith, then aide-de-camp to the navob. His 
 letter is dated Lucnow, February 28, 1795. 
 
 " I shall give you an account of the celebration 
 of an eastern navob's marriage, to which I was in- 
 vited. It was the nuptials of vizier Alee, the eldest 
 son real or pretended of navob Asoph ad Dowlah, 
 the present navob of Oude, whose capital is Luc- 
 now; I say real or pretended, as rumour confidently 
 asserts that the navob is incapable of having children, 
 though his seraglio contains above five hundred of 
 the greatest beauties in India. All his children are
 
 INTRODUCTION, xliii 
 
 by adoption, and they amount to about sixty in num- 
 ber, thirty-two sons and twenty-eight daughters. 
 Pregnant women are purchased or beguiled into the 
 seragHo, where they lay in; if of a son, a royal 
 salute is fired, which proclaims the birth of a young 
 navob; if a daughter, the public knows nothing, as 
 women are in this country considered merely as a 
 piece of necessary furniture to ornament the haram ; 
 and the birth of a daughter occasions no joy to the 
 father. Judging from his own conduct, he foresees 
 the treatment his child will experience when she is 
 consigned to the animal love of another; that they 
 will be merely slaves in purple and fine linen, and 
 never allowed to step beyond the precincts of the 
 zenana, except upon occasional visits to some female 
 friend; nor ever suffered to behold the face of man 
 besides their master's, for they cannot be called 
 husbands without outrage to the term, except 
 through the latticed windows of their high-walled 
 prisons called zenanas. The bridegroom was about 
 thirteen, dark complexioned and not handsome, the 
 bride about ten, reported to be still darker and still 
 more ordinary. 
 
 *' We went in the evening to the celebration; our 
 party consisted of about four ladies and twelve 
 gentlemen. We went all upon elephants caparisoned. 
 On the plains which border upon the city of Lucnow 
 the navob had pitched many tents, among which
 
 xliv INTRODUCTION. 
 
 conspicuously appeared two large ones, made of 
 strong cotton cloth, lined with the finest English 
 broad cloth, cut in stripes of different colours, with 
 cords of silk and cotton. These two large tents 
 cost five lacs of rupees, or above fifty thousand 
 pounds sterling; they wei'e each about an hundred 
 and twenty feet long, sixty broad, and the poles 
 about sixty feet high, and the walls about ten feet 
 high. The walls of one of the tents Avere cut in 
 lattice-work for the women of the navob's seraglio 
 and the principal native nobility to see through. 
 
 " In front of the large tent, destined for our re- 
 ception, and that of the principal nobility of the 
 navob's court, was a large awning of fine English 
 broad cloth, called in this country a shaumeana, 
 supported on about sixty poles covered with silver. 
 It was about an hundred feet long, and the same in 
 breadth. 
 
 " When we arrived the good-humoured navob 
 received us very politely, and conducted us to one of 
 the large tents destined for the men, where we sat 
 for about an hour. He was covered with jewels, 
 to the amount of, at least, two millions sterling. 
 We then went out and sat under the shaumeana, 
 which was lighted up with a couple of hundred 
 of elegant Europe girandoles, and as many shades 
 with wax candles, also many hundred flambeaux. 
 The glare and reflection was dazzling and offensive
 
 INTRODUCTION. xlv 
 
 to the sight. Here were above an hundred dancing 
 girls, who went through their elegant, but rather 
 lascivious dances and motions, and sung some soft 
 airs, chiefly Pei'sic and Hindu-Persic, or Hin- 
 doostanee. 
 
 " About seven at night the bridegroom vizier 
 Alee appeared, loaded so absurdly with jewels 
 that he could scarcely stagger under the precious 
 weight. We then mounted our elephants to pro- 
 ceed to a rich and extensive garden, which was 
 about a mile ofF. The procession was grand be- 
 yond conception; it consisted of above twelve hun- 
 dred elephants, richly caparisoned, drawn up in a 
 regular line like a regiment of soldiers. About a 
 hundred of the elephants, v/hich were in the centre, 
 had covered and open seats, called ambarees and 
 howdahs, lashed on their backs, which machines 
 were covered with silver, and the trappings of the 
 most gorgeous embroidery hanging almost over 
 the whole of the bodies of the elephants. In the 
 centre was the navob mounted upon an uncom- 
 monly large elephant, covei-ed with cloth of gold, 
 and a rich howdah laid over with gold, and studded 
 with precious stones. On his right hand rode the 
 British resident at his court, Mr. George John- 
 stone, and on his left the young .nabob vizier Alee. 
 The other English gentlemen and ladies, and the
 
 xlvi INTRODUCTION. 
 
 native nobility, were intermixed on the right and 
 left. 
 
 " On both sides of the road from the garden to 
 the tents were raised artificial sceneries of bamboo- 
 work very high, representing bastions, arches, mi- 
 narets and towers covered with lights in lamps, 
 which made a -grand and sublime display; and on 
 each side of the procession in front of the line of 
 elephants were dancing girls, richly dressed (cari-ied 
 upon platforms supported by men called bearers), 
 who danced as we went along. All these platforms 
 were covered with gold and silver cloths; and there 
 were two girls, and two nmsicians on each platform; 
 the number of these platforms were about a hun- 
 dred on each side of the procession. 
 
 " All the ground from the tents to the garden 
 over which we moved slowly along was inlaid with 
 fire-works, and, at every step the elephants took, 
 the ground burst before us, and threw up artificial 
 stars in the heavens, to emulate those created by 
 the hand of Providence; besides innumerable rockets 
 and hundreds of wooden shells that burst in the air 
 and shot forth a thousand fiery serpents, which 
 winded through the heavens, illuminated the sky, 
 and turned a dark night into bright day, assisted by 
 the light of the bamboo scenery. The procession 
 moved on very slowly to give time for the fire-works,
 
 INTRODUCTION". xlvH 
 
 wliich were inlaid in the ground, to go off; and the 
 whole of this grand scene was farther lighted by 
 above three thousand flambeaux, carried by men 
 hired for the occasion. In this manner we moved 
 on in stately pomp to the garden, which, though 
 only a mile off, we took two hours to reach. 
 
 " When we arrived at the garden-gate we de- 
 scended from the elephants and entered the garden, 
 which we found illuminated by innumerable trans- 
 parent paper lamps or lanthorns of various colours 
 suspended to the branches of the trees. In the 
 centre of the garden v.as a large edifice, to which we 
 ascended, and were introduced into a grand saloon 
 adorned with innumerable girandoles and pendant 
 lustres of English manufactory, lighted with wax 
 candles. Here we had an elegant and sumptuous 
 collation of European and native dishes, with wines, 
 fruits, and sweetmeats; at the same time above a 
 hundred dancing girls sung their sprightly airs and 
 danced their native dances. Thus passed the time 
 till the dawn, when we all returned to our respect- 
 ive homes quite delighted and wonderstruck with 
 this enchanting scene, which surpassed in splendour 
 every sight of the kind beheld in this country. The 
 affable navob rightly observed, with Asiatic vanity, 
 that such a spectacle was never before seen in India, 
 and never would be again. The whole expense of 
 this marriage feast, which was repeated for three
 
 xlviil INTRODUCTION. 
 
 successive nights in the same manner I have de- 
 scribed, cost above three hundred thousand 
 pounds." 
 
 It is impossible for the editor to avoid repre- 
 senting to his readers the reverse of fortune which 
 has attended the bridegroom, at whose marriage the 
 above splendid shew was displayed. Upon the 
 death of his reputed father he acceded to his do- 
 minions through the support of the ambitious 
 mother of his predecessor, and a few courtiers, 
 who hoped that from his consciousness of the no- 
 thingness of his title, all power would be committed 
 to their hands; but they were disappointed; the 
 youth was not to be controuled, and would be his 
 own minister. As might be expected, he directed 
 his views and his actions to destroy those families 
 who had only aggrandized him from the hope of 
 elevating themselves. Discontent soon followed, 
 and his partizans were the first to complain to the 
 English government of Bengal, who, for the sake 
 of peace, had acquiesced in their choice of vizier 
 Alee as the sovereign, and to request assistance to 
 set him aside. In this reference, and that of re- 
 storing the navobship to a legal heir, though too 
 late for their having any honourable motive assigned 
 to them, they were joined by the almost unanimous 
 voice of the people. The governor-general, 
 lord Teignmouth, visited Lucnow ; the spurious son
 
 INTRODUCTION. xlix 
 
 of Asoph ad Dowlah was deposed, and his brother 
 Saaudut Alee Khan placed upon the musnud. With 
 humane consideration, however, to the manner in 
 which vizier Alee had been brought up, and the 
 splendour he had been used to from his infancy, a 
 very princely pension was allotted for his support, 
 and a palace at Benares fixed for his residence, to 
 which he retired. Here he was not contented, but 
 engaged in plots against the life of his successor, 
 which being detected, it was judged prudent to 
 remove him to Calcutta. Upon receiving intimation 
 of this decision he became desperate, treacherously 
 killed Mr. Cherry, the English resident at Be- 
 nares upon a visit, and after putting to death some 
 other English gentlemen, attempted to raise an in- 
 surrection in the country. Being defeated he fled 
 across the river Jumna, and sought an asylum with 
 the raja of Jeypore, who delivered him up to the 
 Bengal government, by which he is now kept pri- 
 soner at Fort William. A full account of these 
 transactions is given in the Asiatic Annual Regis- 
 ter of 1799. 
 
 The hurry of nuptial celebration being over, 
 the married pair are left to find comfort or misery 
 during the remainder of their union in their agree- 
 ment or discord with each other. Of the happiness 
 of married life, observes Dr. Russell, even in 
 countries where strangers are admitted to familiar 
 
 VOL. T. E
 
 1 INTRODUCTION. 
 
 intercourse, it is difficult for a mere spectator to 
 form a just estimate. The conjugal state in Tur- 
 key would, at first, seem to be divested of some of 
 its most elegant and endearing attributes. The 
 husband is treated with reverential ceremony, and 
 maintains an austerity in his own demeanour, dis- 
 couraging to the lively sallies of easy cheerfulness. 
 The most intimate acquaintance carries no privilege 
 of admission to those social domestic hours as in 
 Europe, where the wife gracing the feasts adds dig- 
 nity to her husband by attention to his friends; 
 while, in Asia, those female powers which conspire 
 to polish the manners and enliven society, languish 
 from want of exercise, and are little cultivated. 
 But these and many other circumstances, which 
 European imaginations will readily suggest, make 
 little impression on persons, who having never been 
 taught to consider them as requisites to happiness, 
 can hardly be supposed to repine at not possessing 
 them. More refined pleasures enjoyed in freer 
 countries have their correspondent pains, and the 
 Moosulmaun is content in his ignorance of both. 
 
 If some allowance of this kind be made, the 
 conjugal state may, perhaps, be deemed not less 
 happy in seneral in the last than in other countries. 
 The women, strangers to the courtesy of European 
 manners, are, according to their own notions, treat- 
 ed with a civility from which tenderness is not
 
 INTRODUCTION. H 
 
 wholly absent : circumstances inseparable from hu- 
 manity give them importance in the haram. As the 
 family increases, the mother's care becomes of more 
 consequence, and the Moosulmauns, who are by no 
 means deficient in parental affection, esteem and 
 cherish the domestic virtues, on which so nmch 
 of their own quiet, as well as the welfare of their 
 own children, necessarily depends. Where af- 
 fection fails on the man's part, habit still retains 
 its power; appearances are preserved, and the 
 risk, especially in small harams, of disturbing do- 
 mestic peace, is a bar to the introduction of a 
 rival. In age the women are respected by the 
 husband, or find consolation and support in their 
 children; and as the majority of people have but 
 one wife, few in proportion suffer the mortification 
 of total neglect. 
 
 That the parties before marriage are strangers 
 to each other, a circumstance of all others the most 
 irreconcileable to European opinion, unpropitious 
 as it may seem in speculation, is shewn by experi- 
 ence to be of less consequence than can well be 
 conceived by an European. The essentials requi- 
 site to connubial happiness are every where, though 
 under different modifications, nearly the same, and 
 in number, perhaps fewer than overweening delicacy 
 would make them. It must be granted that a couple 
 till then unacquainted, find themselves at the first in-
 
 In INTRODUCTION. 
 
 terview in a situation which sanctifies the most un- 
 bounded intimacy; and no doubt the punctilio of 
 the sex suffers more violence than where a series of 
 nameless attentions have long preceded; but it soon 
 becomes the endeavour of both, under the impulse 
 of nature and rational custom, to realise their re- 
 spective preconceptions, and moderate in expecta- 
 tion, they do not industriously render their condition 
 unhappy by ideal i-efinements, which lead to incon- 
 stancy and discontent. The matrimonial conjunc- 
 tion of opposite tempers is not confined to Asia; nor 
 does there seem to be in fact a greater proportion 
 of domestic unhappiness, fairly imputable to that 
 cause, than what may be found in countries where 
 the sexes enjoy the inestimable privilege of free 
 choice, grounded on previous intimacy. 
 
 Such was Dr. Russell's opinion respecting the 
 mutual comforts of the sexes in matrimony, accord- 
 ing to the Moosulmaun code; and from his long 
 residence at Aleppo in the course of his practice as 
 a physician he had ample scope for observation, 
 being admitted to terms of intimacy in the most 
 respectable families. Abu Taleb, the Moosulmaun 
 of Hindoostan, already quoted, will not allow that 
 European women enjoy superior privileges to those of 
 Asia, and argues as follows, that in eight points the 
 latter have more advantages both by law and custom. 
 
 *' First, their power over the property and child-
 
 INTRODUCTION. Hii 
 
 ren of the husband by custom. The men of Asia 
 consider the principal objects of marriage, after the 
 procreation of the species for the worship of God, 
 to be two: the one, to have their money and effects 
 taken care of; and the other, to have their children 
 brought up, so that they themselves being left en- 
 tirely disengaged from these concerns, may turn 
 their endeavours to the attainment of their various 
 pursuits. The chief part, therefore, of whatever 
 wealth they acquire they give in charge to their 
 wives, and thus the women have it in their power to 
 annihilate in one day the products of a whole life. 
 Although this seldom happens, yet it is often the 
 case, that where the husband having amassed a 
 large fortune in youth and power, has delivered it 
 in charge to his wife, and requires it back in his old 
 age and necessity, she does not allow him more 
 than sufficient for his daily support, and lays the 
 rest up in a place of secm'ity for her children. So 
 great is the power they possess as to the disposal of 
 their children, that frequently they are brought up 
 without any education, or die in childhood ; for the 
 women, on account of their little sense, are seldom 
 willing to part with their children by sending them 
 to school, or to let them acquire experience by 
 travelling ; and when they fall sick they give them 
 improper medicines, by the advice of their con- 
 fidants, or, from their softness of heart, indulge 
 them in whatever it is the nature of the sick to
 
 liv INTRODUCTION. 
 
 take a longing for, and thus they often cause their 
 deaths. 
 
 " Second, their powerby custom as to the marriage 
 of their children and the choice of their rehgious faith. 
 If the husband wishes to give one of them in mai'riage 
 to a person the husband disapproves of, the match 
 does not take place, but the other way it generally 
 does. All the children, both male and female, from 
 being mostly in company with their mother, and look- 
 ing upon her as their protector against their father, 
 whom on account of his wishing to have them edu- 
 cated they consider as their tormentor, follow the 
 religious tenets of their mother, and become es- 
 tranged from their father. It often happens where 
 the wife is a sheeite (the sect of Alee), and the 
 husband a-soonnite (the sect of Oommir), that the 
 children, having become sheeites from the instruc- 
 tion of the mother, speak disrespectfully of the 
 soonni sect in their father's presence ; and he who 
 all his life never bore such language from any per- 
 son, but was ever ready to put the speaker to death, 
 has no resource but patiently submitting to hear it 
 from them, as on account of their want of under- 
 standing they are excusable; and thus by frequent 
 repetition, his attachment to his faith is shaken, and 
 in the course of time he either entirely forsakes it 
 or becomes lukewarm in it. 
 
 " Thirdly, the authority of the ladies over ser- 
 vants. The servants of the male apartments,
 
 INTRODUCTION. Iv 
 
 though the keeping and changing of them is in the 
 hands of the husbands, through fear of exposing 
 themselves to the displeasure or complaints of the 
 wife when she finds a proper opportunity by their 
 committing some faults, which servants are conti- 
 nually doing, are more obedient to her than their 
 master; and the servants of the zenana whom the 
 wife has the power of retaining or turning oft", stand 
 so much in awe of their mistress, that many of them 
 pass their whole lives without ever once coming into 
 the presence of the husband; some of them never 
 perform any service for him at all, and those who do, 
 enter not into discourse with him: and the women 
 are so obstinate in this respect, that their husbands 
 never can turn off one of the zenana servants ; for his 
 very complaint against them is a recommendation 
 to favour, and his recommendation has the effect 
 of complaint by subjecting them to their mistress's 
 resentment. Contrary to this is the situation of 
 European ladies, who have not their own will with 
 their children and servants, but live more like free 
 and familiar guests in their husbands' houses, and 
 the household establishment being in common to 
 both; if any part, as the carriage for example, is 
 employed by the one, the other has to wait for it 
 till it is disengaged: of this there is no doubt, that 
 if a quarrel happens between an English husband 
 and wife, the wife has to leave the house and seek
 
 Ivi INTRODUCTION. 
 
 her dinner either at a fatlier's or a friend's; whereas 
 in Asia, it is the husband that has to go out, for 
 frequently the utensils of cookery are not kept in 
 the male apartments. 
 
 " Fourthly, the freedom by custom of the Asia- 
 tic women from assisting in the business of the 
 husband, or sei'vice of his guests; whereas this is 
 generally tlie duty of European wives, whether 
 their husbands be of a genteel business, such as 
 jewelry, mercery, perfumery, or of the more servile 
 ones. I have seen many rise from dinner to answer 
 the demands of a purchaser: and although all these 
 duties are not required of ladies, yet some, espe- 
 cially the entertaining of guests, carving and help- 
 ing the dishes at table, and making the tea and 
 coffee, are generally performed by them. Now the 
 Asiatic ladies have no such duties at all. 
 
 " Fifthly, the greater deference the Asiatic la- 
 dies find paid to their humours, and their prescrip- 
 tive right of teazing their husbands by every pre- 
 text, which is considered as constituting an essential 
 quality of beauty; for if a wife does not exercise 
 this privilege by frequent practice, but is submissive 
 to her husband's will in every thing, her charms 
 very soon lose their brilliancy in his eyes. Thus, 
 when a wife goes to visit her parents, she will not 
 return to her husband till he has come himself 
 several times to fetch her, and being as often vexed
 
 INTRODUCTION. Ivii 
 
 by her breaking her promise. Every day when 
 dinner is served, pretending to be engaged she 
 keeps her husband waiting, and does not come till 
 the meat has grown cold, and delays in the same 
 manner at bedtime: for returning quickly from her 
 father's house is considered as a sign of fondness 
 for her husband; and coming soon to dinner they 
 think betrays the disposition of a hungry beggar. 
 In these and such like cases the husband has no- 
 thing for it but patience ; nay, it even pleases him. 
 I have known of many beautiful women, constant 
 in their affections and obedient to their husbands 
 night and day, of whonr, from not having these qua- 
 lities, the husbands have quickly been tii'ed, and 
 unjustly deserted for the sake of plain women who 
 possessed them. 
 
 " Sixthly, the greater reliance placed upon the 
 wife's virtue by the Asiatic husbands both by law and 
 custom ; for as to European ladies, although they can 
 go out of doors and discourse with strangers, yet this 
 is not allowed unless they have a trusty person along 
 with them either of the husband's or the father's ; 
 and sleeping out all night is absolutely denied them, 
 contrary to the way of the Asiatic ladies, who when 
 they visit a lady of their acquaintance, though their 
 husbands be entire strangers, are not attended by 
 any person of the husband's or father's, and they 
 spend not only one or two nights, but even a whole
 
 Iviii INTRODUCTION. 
 
 week, and in such a house, although the master Is 
 prohibited entering the apartments where they are, 
 yet the young men of fifteen belonging to the fami- 
 ly or relations under the name of children have 
 free access, and eat with and enter into the amuse- 
 ments of their guests. 
 
 «' Seventhly, their share in the children by law; 
 for if a divorce happens, the sons go to the father 
 and the daughters to the mother, contrary to the 
 custom here; where if a divorce takes place, a wife 
 who for twenty years may have toiled and consum- 
 ed herself in bringing up her children, has to 
 abandon all to the father, and, full of grief and af- 
 fliction, leave his house. 
 
 " Eighthly, the ease both by law and custom 
 with which the wife may separate herself from heu 
 husband, when there may be a quarrel between 
 them without producing a divorce. Thus the wife 
 in an hour's time after the dispute sets off with the 
 children and her property to the house of her father 
 and relations, and until the husband makes her 
 satisfaction, she does not return, and this she can 
 always do without a moment's delay. 
 
 " Besides these eight, as above noticed, of the 
 superior advantages which the Asiatic women enjoy 
 over the European, there are many others omitted 
 for brevity's sake. What has been said is enough 
 for people of discernment."
 
 INTRODUCTION. Hx 
 
 It would be imp >rtinent to anticipate the reflec- 
 tions of the reader upon Abu Taleb's comparison; 
 therefore no remarks are offered. It may be ne- 
 cessary to mention, however, that the foundation of 
 his opinion for part of the sixth argument was a 
 behef, from which he could never be drawn, that 
 the servants attending ladies on a walk or upon a 
 visit in this country, were spies employed by the 
 husband or parent to watch their conduct. Upon 
 no better grounded prejudice, possibly, rest many 
 of the opinions which some European travellers 
 have given of general Asiatic morals, or that Euro- 
 peans have expressed of those of a different nation. 
 Before we treat of the apartments or internal eco- 
 nomy of the haram, it is requisite to describe the 
 edifices of which it forms only a part. Of the 
 Moosulmaun buildings and their arrangement, we 
 can form no exact idea from any delineation given in 
 the Arabian Nights. We have, indeed, the descrip- 
 tion of parts, such as a banqueting house, an hall 
 of audience, or the splendid apartment of a royal 
 favourite, but we want the detailed account of a 
 whole to enable us to distinguish each division in 
 the confused maze of an oriental palace. The 
 structures of Bagdad were doubtless laid out on the 
 same plan as those of the Moosulmaun capitals of the 
 present day, so that the description of the mansion 
 of a Turkish grandee at Aleppo, which I shall take
 
 Ix INTRODUCTION. 
 
 the liberty of extracting from \he faithful and in- 
 teresting work of Dr. Russell, cannot fail to give 
 the reader a complete notion of the superior edi- 
 fices of the East, which in every part are nearly 
 alike in Mahummedan states. 
 
 " The modern palaces at Aleppo are huge piles 
 of building, in the composition of which symmetry is 
 most perversely violated, though some parts taken 
 separately have claims to elegance, and are well 
 adapted to the climate. In all of them the approach 
 is through a large unpaved court, where the bashaw's 
 horses are regularly exercised by the pages, and 
 allowed afterwards, in the summer, to remain 
 picketed all day in the open air. The front of 
 the main building is generally deformed by the irre- 
 gular disposition of the windows and projection of 
 the kiosks or kooshuks, at unequal heights. The 
 gateway is arched and decorated with marble of 
 various colours. Persons of a certain rank pass on 
 horseback through this to the bottom of the great 
 staircase in the second court, which leads up to a 
 grand colonnade, exposed to the north or the west, 
 and protected from the sun by a sloping frame of 
 wood-work, richly painted and gilt, or by curtains 
 suspended between the columns. It is provided 
 also with small fountains, and with divans for the 
 accommodation of the persons in waiting. The 
 state apartments are of an oblong form, with lofty
 
 INTRODUCTION. Ixi 
 
 flat ceilings, and are well lighted by a row of large 
 windows. The walls and ceiUngs are adorned with 
 flowers, fruits, or other fancy ornaments painted in 
 lively colours, intermixed with gilding, and richly 
 varnished. In some chambers views of towns, gar- 
 dens, or houses, are painted over the doors, but no 
 human figures are admitted, and little regard is 
 paid to the rules of perspective. On the pannels 
 over the windows and cupboards are inscribed pro- 
 verbs, sentences from the Koraun, stanzas from their 
 poets, and sometimes complimentary verses to the 
 master of the house. These ai'e all in the Arabic 
 character, and painted in an embellished character 
 (similar to our ornamental cyphers and flourishes) 
 peculiar to inscriptions. 
 
 " Between the door and the divan is left a space 
 proportioned to the size of the chamber, paved in 
 Mosaic, or with large slabs of different colours. This 
 is called the attaby, and is allotted for the pages in 
 waiting. The rest of the floor intended for the 
 divan is raised a foot and a half higher, and terraced. 
 The divan is formed in the following manner: across 
 the upper end and along the sides of the room is 
 fixed a wooden platform, four feet broad and six 
 inches high ; upon this are laid cotton mattresses 
 exactly of the same breadth, and over these a co- 
 vering of broad-cloth trimmed with gold lace and 
 fringes hanging over to the ground. A number of
 
 Ixii INTRODUCTION. 
 
 large oblong cushions stuffed hard with cotton and 
 faced with flowered velvet are then arranged on the 
 platform close to the wall; the two upper corners of 
 the divan are furnished also with softer cushions 
 half the size of the others, which are laid upon a thin 
 square mattress spread over those of the cloth, both 
 being faced with brocade. In Hindoostan these 
 form what is called the musnud, and are often very 
 superb, being often of the richest tissues, brocades, 
 or velvets, sumptuously embroidered, and even or- 
 namented with flowers in pearl and precious stones. 
 
 " The corners, in this manner distinguished, are 
 held to be the places of honour, and a great man 
 never offers to resign them to persons of inferior 
 rank. The terrace floor below the platform being 
 first matted, is covered with the finest carpets of 
 Persia or Turkey. Thus completed, the divan is 
 kept extremely neat, and serves for the reception of 
 company; the guests according to their rank being 
 placed more or less distant from the distinguished 
 corners; while such as are not entitled to sit in the 
 presence of the grandee remain in the attaby, or 
 stand at one end upon the carpet. In India the 
 carpets are often covered over with white calico 
 or muslin. 
 
 " At the upper end of these rooms there is 
 sometimes a light wooden kiosk projecting from the 
 body of the building, and supported in the manner
 
 INTRODUCTION, Ixiii 
 
 of a balconj\ It is raised a foot and a half higher 
 than the floor of the divan, of which it forms a con- 
 tinuation, and is decorated in the same fashion. It 
 is nearly of the same breadth, but the ceiling is 
 lower, and having windows on the three sides is 
 more air}^ 
 
 " The state apartments on the ground floor have 
 seldom more than a row of windows on one side, 
 corresponding to which, on the opposite side, are an 
 equal number of cupboards with doors painted like 
 the ceiling. Some of these apartments have a foun- 
 tain in the attaby, or space below the divan, and 
 terraced floor, and there is usually a large basin or 
 fountain in the second court. 
 
 " The apartments of the principal officers are 
 handsome and spacious, but not magnificently fur- 
 nished. Such as are allotted to the inferior officers 
 of the palace being small are encumbered with lug- 
 gage, but by the help of an additional mattress and 
 coverlet the divan at night can be converted into a 
 commodious bed. The pages and menial servants 
 are, for the most part, badly lodged, several being 
 obliged to sleep in one chamber, which at the 
 same time is so filled with baggage, that it is impos- 
 sible to px-event litter, or preserve that airy clean- 
 liness requisite in a hot climate. 
 
 " The haram, or quarter allotted to the women, 
 consists of a large court, communicating with others
 
 Ixiv INTRODUCTION. 
 
 much smaller, in which are the bath, the private 
 kitchen, laundry, and other offices. Part of the 
 principal court is planted with trees and flowering 
 shrubs; the rest is paved or flagged. At the south 
 end is a square basin of water with jet d'eaus, and 
 close to it, upon a stone mustabee or platform, 
 raised some feet, is built a small pavilion ; or the 
 mustabee being only railed in, an open divan is oc- 
 casionally formed upon it. In the middle of the 
 mustabee is frequently a small fountain surrounded 
 by a Mosaic pavement, which, being constantly 
 wetted by the jet d'eau, displays a variety of splen- 
 did colours, and the water as it runs through marble 
 channels roughened at the bottom, in its return to 
 the basin produces a pleasing murmur. Where the 
 size of the court admits of a larger shrubbery, tem- 
 porary divans are placed in the grove; or harbours 
 are formed of slight latticed frames covered by the 
 rose or the jasmine: the rose shooting to a most 
 luxuriant height, when in full flower is elegantly 
 picturesque. 
 
 " Facing the basin on the south side of the court 
 is a wide, lofty, arched al kobbe (alcove) about a foot 
 and a half above the pavement, and entirely open; 
 it is painted in the same manner as the apartments, 
 but the roof is finished in plain or gilt stucco ; and 
 the floor, in the middle of which is a fountain with 
 a jet d'eau in its centre, is paved with marble of
 
 INTRODUCTION. Ixv 
 
 sundry colours. A large divan is here prepared in 
 the manner already described, but being intended 
 for summer use, chintzes and Cairo mats are em- 
 ployed instead of broad cloth, velvet, and carpets. 
 It is called by way of distinction The Divan (thu 
 name of the apartment it belongs to being affixed 
 when any other is mentioned), and by its north 
 aspect, and a sloping painted shed projecting over 
 the arch, being sheltered from the sun, offers a 
 delightful retreat in the hot months. The sound 
 not less than the sight of the jet d'eau is extremely 
 refreshing, and if there be a breath of air stirring, 
 it arrives scented by the Arabian jasmine, the hen- 
 nah (Lawsonia inermis of Linneus), and other fra- 
 grant plants growing in the shrubbery, or ranged in 
 pots round the basin. There is usually a small 
 room or cabinet on each side of the alcove neatly 
 fitted up and serving for retirement. 
 
 *' On another side of the court is the kaah, 
 suited for those sultry hours when the reflection 
 from the stone walls and pavement is too strong 
 in the divan. This hall, which is spacious, is nearly 
 of a square form, and covered in the middle by 
 a dome supported on three wide arches. The pave- 
 ment or attabee under the dome is marble, and 
 in the centre there is a round fountain with jet 
 d'eaus. The rest of the floor is raised the ordinary 
 height for divans, and the edge and front of the 
 
 VOL. I. F
 
 Ixvi INTRODUCTION. 
 
 Steps are usually faced with marble of different 
 colours; while the back corners of the hall being 
 separated by wooden partitions form two small 
 rooms, which are also called kubbe, leaving three 
 large spaces under the arches for divans. The 
 kaah is always richly fitted up, and may occasionally 
 be rendered delightfully cool by laying the whole 
 attabee under water. In these, as in all the other 
 apartments, except those of state, a shelf goes quite 
 round the rooms within three feet of the ceiling, 
 on which are arranged china bowls, intermixed with 
 vessels of silver and chrystal. 
 
 " The divan (al kubbe) and the kaah are con- 
 sidered as common. The private apartments of the 
 ladies occupy the other buildings with which the 
 court is surrounded. The principal rooms all look 
 into this court, and are well lighted and airy, being 
 I'efreshed by ventilators in the wall. They are 
 also richly ornamented, but unless there happens to 
 be a yard belonging to the haram, the back rooms 
 are small and dark. It is seldom that the sides of 
 the court are of equal height, but they never exceed 
 one story. The bedchambers are generally on the 
 ground floor ; those above are called marubba, and 
 being reserved for ceremonial occasions are large 
 and handsomely furnished. Stone stairs on the 
 outside lead to the upper rooms, and are sometimes 
 shaded by a vine. At the landing-place also there
 
 INTRODUCTION. Ixvii 
 
 is a seat shaded in the same manner. Some of the 
 marubba, or upper chambers,* have handsome 
 kiosks. 
 
 " Under the divan al kubbe, and some of the 
 other apartments, are excellent vaults, and still 
 lower is a large reservoir of water supplied either by 
 pipes from an aqueduct, or filled early in the spring 
 by water-carriers. When filled the mouth of the 
 reservoir is stopped, and the water reserved for the 
 hot months, when, by means of a leaden cup and a 
 rope, it is drawn up perfectly clear and deliciously 
 cool. It is usually drank in this state throughout 
 the summer, although suspected by some to be less 
 wholesome after remaining stagnant two or three 
 months. These reservoirs are called sahreege. 
 
 " The houses of the retired gentry are built, as 
 far as their circumstances allow, on the plan above 
 mentioned upon a smaller scale in respect to the 
 outer apartments, but in those of the haram there is 
 less disproportion, as it is in the comforts of their 
 families that men look for their own, who are not 
 employed in the management of the state. 
 
 ** The houses of the principal merchants seldom 
 have an outer court, the entrance being immediately 
 from the street. The outer apartments are small, 
 furnished in a plain but neat manner; these serve 
 only for the reception of familiar visitors in a 
 morning, or at supper, the chief meal of the orien-
 
 Ixviii INTBOUDCTION. 
 
 tals, made generally about sunset ; for on extraor- 
 dinary occasions the apartments of the haram are 
 made use of, which in point of elegance often rival 
 those of the palace, and sometimes surpass them 
 in china and carpets. 
 
 " The houses of the middle rank have seldom 
 more than one court, but many of them have a kaah 
 or summer apartments, and all have a divan, with a 
 little garden or a fountain before it. In this re- 
 spect their habitations are airy, and kept tolerably 
 neat. From these a gradation may easily be ima- 
 gined down to the houses of the lowest class. But 
 it may be remarked that the meanest of them are 
 seldom without a divan, and have at least a few 
 bushes planted in the court-yard by way of garden. 
 Their best room is rudely painted, and the shelf 
 near the ceiling is ornamented with copper utensils 
 instead of china. 
 
 " The roofs of all the houses, except where the 
 apartment is domed, as is the case generally with 
 the kaah and bath, are flat, and terraced with a 
 composition of tar, ashes, very small pebbles, mo- 
 lasses and sand formed into a mortar, which in time 
 becomes as nrm as rock, and will stand when the 
 rafters which first supported it are decayed." Of 
 this the editor has in India seen many instances. 
 These flat roofs are skreened and separated by pa- 
 rapet walls, against which are raised sloping sheds
 
 INTRODUCTION. Ixix 
 
 to retire under in case of the dew falling, to pre- 
 vent sleeping upon the terraces in hot weather. 
 Open pavilions of slight wooden work are often 
 erected upon them, or awnings pitched to intercept 
 the dew. So easy a passage from one house to 
 another would in some countries prove an irresist- 
 ible temptation to house-breakings, which are sel- 
 dom committed in that way. As to illicit attempts 
 of another kind, a prevalent notion that leaping 
 over the parapet of a neighbour's terrace is not 
 less ignominious than robbing his house, joined to 
 the chance of discovery by persons on the adjoin- 
 ing terrace, proves a better defence against gal- 
 lantry than the height of the wall. 
 
 But to return to the haram and its internal 
 economy. Here the editor must again have re- 
 course to the valuable work, Dr. Russell's History 
 of Aleppo, in which we have the truest picture of 
 Moosulmaun manners yet represented to our view: 
 all he utters is the language of simplicity and truth. 
 In his descriptions are no flights of imagination or 
 fanciful conjecture on what he had not the means 
 of penetrating into. 
 
 Dr. Russell justly observes, that " however desir- 
 ous a traveller in Turkey (it is the same throughout 
 the Mahummedan world) may be to learn the 
 character and domestic manners of Turkish 
 ladies, he might have said Moosulmaun, he must
 
 IXX INTRODUCTION. 
 
 expect to meet with various obstacles to his re- 
 searches. The regulations of the haram oppose a 
 strong barrier to curiosity ; inveterate custom ex- 
 cludes females from mingling in assemblies of the 
 other sex, and even with their nearest male rela- 
 tions they appear to be under a restraint from 
 which, perhaps, they are never emancipated, except 
 in familiar society among themselves. 
 
 " In conversation the Moosulmauns seldom talk 
 of their women, and a stranger has few opportuni- 
 ties of introducing a subject which they seem stu- 
 dious to avoid. Some information indeed may be 
 obtained from the Jewish and Christian women, 
 who have occasionally access to the harams; but 
 their accounts must be received with caution, and 
 due allowance made for religious prejudices, as well 
 as for the eastern propensity to fable. 
 
 " All travellers who have visited the Levant (the 
 East in general might have been said) have more 
 or less experienced these obstacles to enquiry; and 
 hence it is the less remarkable, that the relations 
 concerning Mahummedan women met with in some 
 of the best books of travels should often be found 
 contradictory or defective, without impeachment 
 either of the writer's diligence or veracity. Sen- 
 sible from experience that neither a tolerable know- 
 ledge of the language, nor familiar intercourse with 
 the natives, can wholly surmount difficulties, which
 
 INTRODUCTION. Ixxi 
 
 Others have encountered with fewer advantages, it 
 may be proper to bespeak indulgence for incidental 
 errors in the following sketch of Mahummedan 
 manners, in which are introduced a few domestic 
 circumstances that professional privileges afforded 
 opportunities of observing in the interior of the 
 haram. 
 
 " To the description already given of the part 
 of a mansion allotted for the haram, it may be 
 added, that close to the outer door there is an 
 aperture in the wall about two feet from the 
 ground, into which is fitted a narrow wooden frame, 
 and the middle space filled up by a hollow wooden 
 cylinder, placed vertically on pivots, so as to be 
 easily turned round. This wheel being divided by 
 one or more horizontal partitions, and open on one 
 side from top to bottom, serves to deliver dishes 
 from the kitchen, or to receive small parcels with- 
 out opening the outer door, or the person being 
 seen on either side by each other. The partitions 
 are moveable, and may be taken out occasionally 
 for the reception of larger parcels. Females who 
 have business at the haram summon the attend- 
 ants within by rapping gently on the wheel, but 
 if not answered readily, they exercise the knocker 
 of the door with great violence. It may be re- 
 marked that the doors of the great harams from
 
 Ixxii INTRODUCTION. 
 
 morning to sunset are seldom locked, on account 
 of the constant succession of people coming and 
 going; but the case is different in smaller harams 
 and in inferior houses, where there is no separate 
 quarter for the women; of these the master of the 
 house not only shuts the street door but carries 
 the key along with him. 
 
 " To the harams of the great belongs an officer, 
 who superintends all affairs without doors relative 
 to the haram, and commonly has one or two boys 
 under him, who have access to the apartments, and 
 are employed by the ladies in carrying messages or 
 in other petty services. These boys generally are 
 black slaves, but not eunuchs. Their principal is 
 sometimes a eunuch; but except in the service of 
 the bashaws, the office is more commonly bestowed 
 upon a trusty white slave, or on a domestic of ad- 
 vanced age. 
 
 ** None of the ordinary menial servants ever 
 approach the door of the haram, unless the su- 
 perintendant, or one of his attendants, is present; 
 and all females who have business with the ladies, 
 as well as phj^sicians and other medical persons, 
 must apply to him for admittance. Even the gran- 
 dee himself does not presume to enter till he has 
 been announced, in order to give time to prepare 
 for his reception by those who, according to cus-
 
 INTRODUCTION. Ixxiii 
 
 torn, ought not to appear before him unveiled; and 
 upon certain occasions, as when the haram enter- 
 tains a large company, he being apprized before- 
 hand, does not go near the haram till the guests 
 have left it. 
 
 The remark of Abu Taleb confirms the above- 
 mentioned privilege of the Asiatic ladies, not to be 
 intruded upon by their husbands when entertaining 
 company. This Moosulmaun assures us such ex- 
 clusion extends to days and nights. A European 
 husband would certainly feel rather uneasy under 
 such an intertliction. 
 
 " Women of distinction pass much of their time 
 at home. They have a bath for ordinary occasions 
 within the haram ; the purchase of household neces- 
 saries does not lie within their province, and mer- 
 cery, drapery, and trinkets are either sent for from 
 the shops to be chosen, or are brought in by fe- 
 male pedlars. They are not however idle within 
 doors. The superintendance of domestic affairs, 
 the care of their children, with their needle and 
 embroidery, furnish ample employment. 
 
 " They are taught when young to read and 
 sometimes to write the Arabic, but are very apt to 
 neglect both, so that reading is not a common 
 female amusement, and is never a study. Ex- 
 ceptions however do occur. Devotion does not 
 appear to take up much of their time: they never go
 
 Ixxiv INTRODUCTION. 
 
 to mosque; and, excepting the elder ladles, and 
 those who have been at Mecca, they are not so 
 punctual in their prayers as the men. 
 
 *• Amid domestic occupations serious or amus- 
 ing the ladies find themselves fully employed, and 
 seldom complain of time hanging heavy; but various 
 occasions call them abroad. They visit near re- 
 lations several times in the year, also when in 
 childbed or in sickness. They assist at nuptial and 
 funeral ceremonies; and at established hours go to 
 visit their physician at his house when the case 
 does not require his attendance at the haram. 
 Thus women above a certain rank are more or less 
 engaged, while those of the lower class are obliged 
 to go to market, &c. Within doors they play at 
 draughts, chess, and other games, but merely for 
 amusement. In the winter evenings they are en- 
 tertained by bands of hired musicians, story tellers, 
 and drolls. 
 
 " They often visit gardens in the vicinity of the 
 city, hired for the day. On these occasions the 
 divans in the summer-houses are furnished from 
 their own, and cooks, &c. are sent to prepare an 
 entertainment. The superintendant of the haram, 
 with his servants, attends at the gateway to prevent 
 the intrusion of strangers, and the ladies are at liberty 
 to walk about negligently veiled. They leave town 
 about dawn of day, and return at sunset. Their
 
 INTRODUCTION. Ixxv 
 
 numerous slaves and servants avail themselves of the 
 opportunity to make merry, and the day is consi- 
 dered as one of licensed frolic. Musicians, dancers, 
 and buffoons, are among the female attendants, and 
 their music and chorusses may be heard at a consi- 
 derable distance. The gardener has little reason to 
 wish for parties of this kind, being by no means 
 recompensed for the mischief done to his fruit trees, 
 the branches in blossom being broken without 
 mercy, or the fruit gathered before it is half ripe. 
 They also pay stated visits to the tombs of their 
 relations and celebrated holy men, as well as to the 
 residencies of sacred living devotees, to whom they 
 carry offerings, and whose prayers they intreat for 
 the welfare of themselves and families. 
 
 " Criminals implore mercy in the name of the 
 haram. The officers of justice do not presume to 
 enter the door of a haram, but in the presence of 
 the shekh of a district, i. e. the religious magistrate, 
 and even then not without giving time for the 
 women to veil; and these privileges are equally en- 
 joyed by Christians and Jews." 
 
 Dr. Russell assures us that boys have free ac- 
 cess to the haram till sixteen or seventeen, and 
 this authority is confirmed by the Moosulmaun 
 Abu Taleb in his vindication of the liberties allowed 
 to Asiatic ladies, already quoted. 
 
 In common, the men of rank do not *eat with
 
 Ixxvi INTRODUCTION. 
 
 the women, but in private life they share their 
 meals together. Persons of distinction in public 
 employments leave the haram early in the morn- 
 ing, and, excepting two hours after noon, pass 
 most of their time in the outer apartments. Those, 
 however, who have but little business, and the 
 luxurious young men of all denominations, lounge 
 many hours in the haram. Some allowance for 
 this is m.ade to youth for some weeks after mar- 
 riage, but an effeminate character, which is by no 
 means respectable among the men, is far from be- 
 ing acceptable among the women. The presence 
 of the men at unusual hours in the day-time lays 
 the whole haram under restraint, and however 
 some favourite may be gratified by the attention 
 of her lord, the rest of the women are apt to 
 lament the liberty they are deprived of by his 
 remaining too much at home. 
 
 The great men are attended in the haram by 
 female sen'ants, in the same manner as by their 
 male domestics in the outer apartments. The other 
 ladies, as well as the daughters, occasionally bring 
 the pipe and coffee, but they do not remain stand- 
 ing, and if not desired to sit down retire. 
 
 It is seldom that all the ladies of a haram are 
 seen by their lord assembled, unless they happen 
 in the summer to be surprised sitting in the di- 
 van al kaah to enjoy the cool air. At his approach
 
 INTRODUCTION. IxxvU 
 
 they rise up, but if desired return to their places, 
 and resume their work. However loquacious 
 they may have been before he entered, a respectful 
 silence ensues the moment he appears; a restraint 
 which they feel the less from their being accus- 
 tomed to it almost from their infancy. 
 
 Though the presence of the man may impose 
 silence on the younger ladies, he always finds 
 some of the elderly matrons ready enough to en- 
 tertain him should he be disposed for conversation. 
 In this manner he learns the domestic news of the 
 town, which, though rarely a topic of discourse 
 among the men, is circulated by female pedlars 
 and the domestics of the haram. The former 
 supply the ladies with gauzes, muslin, embroidery, 
 and trinkets, and moreover have the art of col- 
 lecting and embellishing all kinds of private anec- 
 dote. The latter are not less talkative nor more 
 secret, but possess also a licensed privilege of 
 speaking freely to the men, which they perfectly 
 know how to exercise. This license is particular- 
 ly used by nurses who gain a permanent establish- 
 ment in families; the foster sister remaining at- 
 tached to the haram, and in time succeeding her 
 mother. In the hours of retirement the men con- 
 verse also with the ladies on their own domestic 
 affairs, and amuse themselves with their children. 
 When they wish to be more retired they withdraw
 
 Ixxviii INTRODUCTION. 
 
 to another apartment with the lady to whom it be- 
 longs, into which no person presumes to enter 
 uncalled. 
 
 The ladies, especially those of rank, appear 
 reserved in regard to their husbands, and Abu 
 Taleb has fully described this part of their con- 
 duct. 
 
 Dr. Russell concludes his most informing re- 
 marks upon the condition of the Moosulmaun fe- 
 males by observing that they are not so rigorously 
 confined as is imagined by Europeans in general, 
 and his observation is confirmed by Abu Taleb. 
 It may be added, that habit and the idea of deco- 
 rum implanted in infancy and strengthened by 
 custom render their restraints unirksome. Their 
 ignorance of the female privileges enjoyed in 
 many parts of Europe precludes any mortifying 
 comparison; and even when informed of these pri- 
 vileges they do not appear very desirous of a li- 
 berty, which, in many instances, they regard as in- 
 consistent with their notion of female honour and 
 delicacy. 
 
 In the case of divorce, Abu Taleb in his vindi- 
 cation of the state of women in Asiatic, or rather 
 Moosulmaun wedlock, observes, " that the fair lady, 
 his adversary in argument, pleaded strongly for the 
 superior advantage enjoyed by the European wife. 
 The power of divorce, says he, being in the hands
 
 INTRODUCTION. Ixxix 
 
 of the husband, is ordained by law, but not prac- 
 tised; for if a great offence (he means adultery) 
 be the motive to divorce a wife; if it be proved 
 against her, she receives punishment by order of 
 the magistrate or from the husband, with the con- 
 currence of her relations (death or a severe fla- 
 gellation ) ; and if the offence be of a trivial nature, 
 such as a difference of temper or unsociability, the 
 husband punishes her by leaving the female apart- 
 ments, and living in his own. But the reason for 
 divorce being at the will of the husband lies in the 
 very justice of the law, and the distinction of the 
 male sex over the female, on account of the greater 
 share they take in the management of the world; 
 for all the laborious work falls to their lot, such as 
 carrying heavy burthens, going to war, repulsing ■ 
 enemies, 8zc. and the women genei*ally spend their 
 lives in repose and quiet. Nevertheless, if the wife 
 establishes a criminal prosecution against the hus- 
 band, such as an unfair distribution of his time 
 among his wives, or a diminution of the necessaries, 
 of life, she can obtain a divorce in spite of him." 
 
 Dr. Russell ascribes it to frugal considerations 
 that divorces are not more common among 
 the middling people; as, among other inconveni- 
 ences, the woman when divorced reclaims her 
 dowery, and if the husband should choose to marr}' 
 another, it is attended with new expenses. In the
 
 IXXX INTRODUCTION. 
 
 superior ranks of life divorces are also rare. The 
 mediation of relations, and the reciprocal interest 
 of the parties, unite to prevent a separation, from 
 which the husband is likely to derive no advantage 
 that he might not obtain on easier terms: he can 
 take another wife, or purchase a new slave as a 
 concubine. 
 
 The parties separated may easily come together 
 again should the man repent any time before the 
 expiration of three months, until which the power 
 of taking her back rests with him. After this pe- 
 riod she may refuse to return, and is free to marry 
 whom she pleases. The power of the man how- 
 ever is limited to two divorces, for if he divorce her 
 a third time, he cannot take her back till she shall 
 • have consummated a marriage with another man, 
 by whom, after the term prescribed by the Koraun, 
 which is three months, she must be legally divorced. 
 Notwithstanding the liberty allowed, divorces are 
 very rare among the Moosulmauns, they being 
 reckoned disgraceful to the men as well as the 
 women. 
 
 The wives and principal concubines have each 
 their respective apartments and attendants; the 
 kitchen is in common, but they have separate ta- 
 bles, visit each other, and cultivate intimacy as 
 inclination leads them. They receive their relations 
 and female friends in their own apartments, and
 
 INTRODUCTION. Ixxxi 
 
 separately return their visits. It is on gala ih.''3 
 only that all the ladies of a haram assemble, or are 
 invited abroad together. 
 
 The first, or as Abu Taleb calls her, the equal 
 wife (in rank) is usually denominated the sit al 
 kebeeree or chief lady, and claims a certain degree 
 of respect from all the rest. Sometimes it happens 
 that the spacious haram of high families or rich 
 merchants may be inhabited by the wives of a 
 father and married sons at the same time, or by 
 those of brothers after the father's death. In the 
 first case the right of sit is conceded to the wife of 
 the father, in the second it continues with her as 
 widow, or is assumed by the first lady of the elder 
 brother. By this regulation, though not invariably 
 observed, contests of precedency are obviated, and 
 deference to the opinion of the sit al kebeeree being 
 founded on national custom, her power on a variety 
 of occasions is usefully exerted. A Moosulmaun 
 matron viewed in the character of sit, and success- 
 ful in her administration at the head of a numerous 
 family, is a most respectable personage in the East. 
 The sultana mother in Turkey, and the mother 
 begum in Hindoostan, have often great influence in 
 the state; and the dowagers of families in gradation 
 of rank commonly are regarded with a deference too 
 often denied to those of similar condition in Europe, 
 where a widow must leave the mansion, and conform 
 
 VOL. I. G
 
 Ixxxii INTRODUCTION. 
 
 to a reduced income, very inadequate to her rank 
 as the relict of a prince, a nobleman, or wealthy 
 commoner. 
 
 The Moosulmauns, and indeed all the Asiatics, 
 marry at an early period. Alliances are often pro- 
 jected b}' the parents in the infancy of their children, 
 who are betrothed by proxy, and tlieir marriage is 
 concluded when they become adults. In such case 
 the parties may have opportunities of seeing each 
 other in family visits during childhood; but in ge- 
 neral they are mutually strangers till their nuptials. 
 
 As soon as a youth, where infantine betrothment 
 has not taken place, approaches the age of puberty, 
 the parents are anxiously desirous of his marrying; 
 and the choice of a bride is commonly left to the 
 mother, who engages the assistance of her female 
 acquaintance. The baths, the gardens, and other 
 ceremonious occasions on which womenf associate, 
 afford opportunities to the matrons of seeing the 
 young ladies. The men trust the whole of courtship 
 to their female relations, and it rarely happens that 
 they are deceived; at least it is never attempted to 
 conceal any visible defect of the woman. 
 
 When a lady is delivered, she is placed on a bed 
 supported by cushions, and receives congratulatory 
 visits from her female relations and friends, who talk 
 incessantly; and if the child be a male, especially 
 the first born, the crowd of visitants is very numer-
 
 INTRODUCTION. Ixxxiii 
 
 ous: even female musicians are introduced, which 
 absurd practice is sometimes attended by dangerous 
 consequences. When the child is a female, they 
 are more moderate in their rejoicings; there is no 
 music, and fewer visits or messages of congratula- 
 tion. 
 
 Boys are circumcised between the age of eight or 
 ten, sometimes later, but very seldom earlier. The 
 ceremony is performed at home, where feasting and 
 rejoicings are made for several days; and among 
 persons of rank or fortune they are very splendid. 
 The boy receives presents from his relations and 
 those invited to the celebration, by whom he is 
 attended in solemn procession through the city, 
 accompanied by musicians, standard-bearers, and 
 armed men. It is customary for people of condition 
 to have two or three of their dependants' children 
 circumcised at the same time, which adds to the 
 pomp of the cavalcade. 
 
 It is usual when a person is deemed near his 
 end to call in one or two shekhs (officers of the 
 mosque) to pray and recite portions of the Koraun 
 at the bed of the sick. In the expiring moments 
 the attendants turn the face of the dying person 
 towards the kibleh or point of Mahummedan prayer, 
 that is, towards Mecca. At the instant of expiration, 
 the women who may be present give the alarm, and 
 are soon joined by all the females of the family in a
 
 Ixxxlv INTRODUCTION. 
 
 loud chorus of lamentation, which is called wuU- 
 wuUeh: in this the men take no share, but assume 
 a resigned silence, and retire to sorrow in private. 
 Some of the near female relations and friends, upon 
 hearing of a death, repair to the house, and the 
 wulhvulleh is renewed upon the entrance of each 
 visitant into the haram. 
 
 The corpse is kept no longer than is necessary 
 for the preparations of interment, which seldom re- 
 quire more than a few hours. The body, after 
 being washed by persons whose business it pro- 
 fessionally is to do it, is wrapped up in a winding- 
 sheet of white cotton, and laid in a covered bier, 
 over which is thrown an embroidered pall, upon 
 which is often sewn a piece of the cover of the holy 
 house or kaabeh of Mecca. Some of the deceased's 
 best wearing apparel is placed over all; and at the 
 funerals of the young of either sex, flowers are 
 strewed on the bier. 
 
 The acquaintance as well as the kindred and 
 household attendants and dependants of the de- 
 ceased accompany the funeral cavalcade ; which of 
 course is often splendid, and proceeds as follows. A 
 number of the officiators at the mosques, carrying 
 tattered banners, walk first, incessantly repeating 
 Allah, Allah! that is, God is God, in a sort of chaunt; 
 next comes the bier, surrounded by others of the 
 above description, who, in a loud voice, chaunt
 
 INTRODUCTION. IxXXV 
 
 certain appropriate verses of the Koraun. The bier 
 is carried by porters employed on purpose, who are 
 occasionally relieved by such persons as think it 
 meritorious to lend their assistance: immediately 
 behind the bier the male relations and acquaintance 
 walk in ranks, and after them the women and female 
 slaves closely veiled, led by the chief-mourner, sup- 
 ported by two attendants. She occasionally utters 
 the most dismal shrieks, which are chorussed by the 
 wullwuUeh of the other women, often hired for the 
 occasion. In this order the procession advances in 
 a quick pace to the court-yard of the mosque, 
 where the bier being set down, a funeral service is 
 read by the imaum. It is the first chapter of the 
 Koraun, which follows: 
 
 " In the name of God, the merciful, the for- 
 giving. Praise be to God the most clement, the 
 sovereign of the day of judgment. We worship 
 thee, to thee we look for support. O direct \is in 
 the right way, in the way of those to whom thou 
 hast been gracious, not of those against whom thou 
 hast been incensed, or those who are in error." 
 
 The procession then proceeds in the same order 
 to the burial-ground, generally on the outskirts of 
 the town; here the corpse is deposited in the grave 
 in a reclining posture, being propped up by earth laid 
 behind, with the face turned towards Mecca, and 
 fl^g stones are placed to prevent the soil's falling in
 
 IxXXvi INTRODUCTION. 
 
 upon the body. This done, the imaum recites the 
 following service: 
 
 " O man! of earth thou wast at first created, 
 and to earth thou dost now return: this transitory 
 abode having been the first step of thy progress to 
 the mansions of eternity. If in thy actions thou 
 hast been beneficent, God will pardon thy trans- 
 gressions; and if thou liast not, still the mercy of 
 God hath no bounds. But remember what thou 
 didst profess in this world, that God was God alone, 
 and that Mahummud was his messenger; also thy 
 belief in all the prophets and apostles, and that the 
 forgiveness of God is amply extended." 
 
 The last exhortation is owing to a belief of the 
 Moosulmauns, that immediately upon being laid in 
 the grave, the corpse is reanimated and questioned 
 by two angels respecting the faith. Of these angels 
 an account will be seen in the notes. 
 
 This service being over, the imaum takes up a 
 handful of earth and throws it into the grave; after 
 which all who stand near do the same, pronouncing 
 at the same time a short benediction, concluding 
 thus: " From God we came, and to God we must 
 return." This ends the ceremony; after which the 
 grave is filled up, and the company retire in pro- 
 cession to the Iiouse of the deceased, at the gateway 
 of which they disperse for their homes. 
 
 The graves of the Moosulmauns are generally
 
 INTRODUCTION. Ixxxvii 
 
 covered with brick stuccoed over or stone, in an 
 elliptical form, and a stone is erected at each end. 
 On the top of one is the sculpture of a turban for a 
 man, or the female head-dress for a woman : on 
 the other is carved an Arabic or Persian inscription, 
 containing the name of the deceased, with a verse 
 from the Koraun, or a couplet conveying the date of 
 the person's deatli. The letters . are cut in relief, 
 and either gilt or painted white upon an azure 
 ground. The sepulchres of the founders of mosques, 
 schools, and other works of public benefit, such as 
 caravan-seracs, large reservoirs, and gardens for 
 public use; also of royal personages, governors of 
 provinces, and distinguished holy men; are often 
 erected in a court of the building, or a garden be- 
 longing to it, and are frequently magnificent. Over 
 the grave is raised a mustabee or platform of con- 
 siderable extent ; in the centre of which rises a 
 dome, and under it is placed the tomb. Several of 
 these mausoleums are amongst the most superb 
 fabrics of the East, and have generally considerable 
 estates settled to maintain a mosque, cells for the 
 officiating devotees, who pray for the soul of the 
 founder; a school, and often a market, the hire of 
 shops, and the duties of which, form part of the fund 
 for repairs and support. These are always walled 
 round, and have generally a sumptuous gateway. 
 Near relations, both male and female, but each
 
 Ixxxviii INTRODUCTION. 
 
 sex separately, visit the sepulchre on the third, 
 seventli, and fortieth day after an interment; also on 
 its anniversary, vphen prayers are offered for the sal- 
 vation of the deceased, and victuals and alms distri- 
 buted to the poor. The men make no alteration in 
 their dress as mourning: the women lay aside jewels, 
 and dress in their plainest garments, twelve months 
 for a father, and six for a husband; but these terms 
 are not always observed.
 
 ARABIAN NIGHTS 
 ENTERTAINMENTS. 
 
 INTRODUCTORY CHAPTER. 
 
 1 HE chronicles of the Sassanians, ancient kings 
 of Persia, who extended their empire into the Indies, 
 over all the adjacent islands, and a great way beyond 
 the Ganges, as far as China, acquaint us, that there 
 was formerly a king of that potent family, who was 
 regarded as the most excellent prince of his time '. 
 He was as much beloved by his subjects for his 
 wisdom and prudence, as he was dreaded by his 
 neighbours, on account of his valour, and well-dis- 
 ciplined troops. He had two sons ; the elder Shier- 
 ear% the worthy heir of his father, and endowed 
 with all his virtues; the younger Shaw-zummaun^, 
 a prince of equal merit. 
 
 After a long and glorious reign, this king died; 
 and Shier-ear mounted his throne. Shaw-zummaun,
 
 being excluded from all share in the government by 
 the laws of the empire, and obliged to live a private 
 life, was so far from envying the happiness of his 
 brother, tliat he made it his whole business to please 
 him, and in this succeeded without much difficulty. 
 Shier-ear, who had naturally a great affection for 
 the prince his brother, gave him the kingdom of 
 Great Tartary. Shaw-zummaun went immediately 
 and took possession of it, and fixed the seat of his 
 government at Samarcand, the metropolis of the 
 country. 
 
 After they had been separated ten years. Shier- 
 ear, being very desirous of seeing his brother, re- 
 solved to send an ambassador to invite him to his 
 court. He made choice of his prime vizier for the 
 embassy, and sent him to Tartary, with a retinue an- 
 swerable to his dignity. The vizier proceeded with 
 all possible expedition to Samarcand. When he came 
 near the city, Shaw-zummaun was informed of his 
 approach, and went to meet him attended by the 
 principal lords of his court, who, to shew the greater 
 honour to the sultan's minister, appeared in magnifi- 
 cent apparel. The king of Tartary received the 
 ambassador with the greatest demonstrations of joy; 
 and immediately asked him concerning the welfare 
 of the sultan his brother. The vizier having ac- 
 quainted him that he was in health, informed him of 
 the purpose of his embassy. Shaw-zummaun was
 
 much affected, and answered: " Sage vizier, the 
 sultan my brother does me too much honour; no- 
 thing could be more agreeable to me, for I as ardently 
 long to see him as he does to see me. Time has not 
 diminished my friendship more than his. My king- 
 dom is in peace, and I want no more than ten days 
 to get myself ready to return with you. There is 
 therefore no necessity for your entering the city for 
 so short a period. I pray 3'ou to pitch your tents 
 here, and I will order every thing necessary to be 
 provided for yourself and your attendants." The 
 vizier readily complied; and as soon as the king re- 
 turned to the city, he sent him a prodigious quantity 
 of provisions of all sorts, with presents of great value. 
 In the meanwhile, Shaw-zummaun prepared for 
 his journey, gave orders about his most important 
 affairs, appointed a council to govern in his absence, 
 and named a minister, of whose wisdom he had suf- 
 ficient experience, and in whom he had entire con- 
 fidence, to be their president. At the end of ten 
 days, his equipage being ready, he took leave of the 
 queen his wife, and went out of town in the evening 
 with his retinue. He pitched his royal pavilion near 
 the vizier's tent, and conversed with him till mid- 
 night. Wishing once more to see the queen, whom 
 he ardently loved, he returned alone to his palace, 
 and went directly to her majesty's apartments. But 
 she, not expecting his return, had taken one of the 
 meanest officers of her household to her bed.
 
 The king entered without noise, and pleased him- 
 self to think how he should surprise his wife, who 
 he thought loved him with reciprocal tenderness. 
 But how great was his astonishment, when, by the 
 light of the flambeau, he beheld a man in her arms! 
 He stood immoveable for some time, not knowing 
 how to believe his own eyes. But finding there was 
 no room for doubt. How ! said he to himself, I am 
 scarcely out of my palace, and but just under the 
 walls of Samarcand, and dai-e they put such an out- 
 rage upon me? Perfidious wretches! your crime shall 
 not go unpunished. As a king, I am bound to punish 
 wickedness committed in my dominions; and as an 
 enraged husband, I must sacrifice you to my just re- 
 sentment. The unfortunate prince, giving way to 
 his rage, then drew his cimeter, and approaching the 
 bed killed them both with one blow, turning their 
 sleep into death; and afterwards taking them up, 
 he threw them out of a window into the ditch that 
 surrounded the palace. 
 
 Having thus avenged himself, he returned to his 
 pavilion without saying one word of what had hap- 
 pened, gave orders that the tents should be struck, 
 and every thing made ready for his journey. All was 
 speedily prepared, and before day he began his march, 
 with kettle-drums and other instruments of music, 
 that filled every one Math joy, excepting the king; he 
 was so much afflicted by the disloyalty of his wife, 
 that he was seized with extreme melancholy, which
 
 preyed upon his spirits during the whole of hliS 
 journey. 
 
 When he drew near the capital of the Indies, the 
 sultan Shier-ear and all his court came out to meet 
 him. The princes were overjoyed to see one an- 
 other, and having alighted, after mutual embraces 
 and other marks of affection and respect, remounted, 
 and entered the city, amidst the acclamations of the 
 people. The sultan conducted his brother to the 
 palace provided for him, which had a communica' 
 tion with his own by a garden. It was so much the 
 tnore magnificent as it was set apart as a banqueting- 
 house for public entertainments, and other diversions 
 of the court, and its splendor had been lately aug- 
 mented by new furniture. 
 
 Shier-ear immediately left the king of Tartary, 
 that he might give him time to bathe, and to change 
 his apparel. As soon as he had done, he returned 
 to him again, and they sat down together on a sofa 
 or alcove. The courtiers out of respect kept at a 
 distance, and the two princes entertained one an- 
 other suitably to their friendship, their consanguinity, 
 and their long separation. The time of supper being 
 come, they ate together, after which they renewed 
 their conversation, which continued till Shier-ear, 
 perceiving that it was very late, left his brother to 
 repose. 
 
 The unfortunate Shaw-zummaun retired to bed.
 
 Though the conversation of his brother had sus- 
 pended his grief for some time, it returned again 
 with increased violence; so that, instead of taking 
 his necessary rest, he tormented himself with the 
 bitterest reflections. All the circumstances of his 
 wife's disloyalty presented themselves afresh to his 
 imagination, in so lively a manner, that he was like 
 one distracted. Not being able to sleep, he arose, 
 and abandoned himself to the most afflicting thoughts, 
 which made such an impression upon his counten- 
 ance, as it was impossible for the sultan not to ob- 
 serve. What, said he, can be the matter with the 
 king of Tartary that he is so melancholy? Has he 
 any cause to complain of his reception? No, surely; 
 I have received him as a brother whom I love, so 
 that I can charge myself with no omission in that 
 respect. Perhaps it grieves him to be at such a dis- 
 tance from his dominions, or from the queen his 
 wife ? If that be the case, I must forthwith give him 
 the presents I designed for him, that he may return 
 to Samarcand. Accordingly the next day Shier-ear 
 sent him part of those presents, being the greatest 
 rarities and the richest things that the Indies could 
 afford. At the same time he endeavoured to divert 
 his brother every day by new objects of pleasure, and 
 the most splendid entertainments. But these, instead 
 of affording him ease, only increased his sorrow. 
 One day, Shier. ear having appointed a great
 
 hunting-match, about two days journey from his 
 capital, in a place that abounded with deer, Shaw- 
 zummaun besought him to excuse his attendance, for 
 his health would not allow him to bear him company. 
 The sultan, unwilling to put any constraint upon him, 
 left him at his liberty, and went a hunting with his 
 nobles. The king of Tartary being thus left alone, 
 shut himself up in his apartment, and sat down at a 
 window that looked into the garden. That delici- 
 ous place, and the sweet harmony of an infinite 
 number of birds, which chose it for their retreat, 
 must certainly have diverted him, had he been 
 capable of taking pleasure in any thing; but being 
 perpetually tormented with the fatal remembrance 
 of his queen's infamous conduct, his eyes were not 
 so much fixed upon the garden, as lifted up to 
 heaven to bewail his misfortune. 
 
 Whilst he was thus absoi'bed in grief, a circum- 
 stance occurred which attracted the whole of his 
 attention. A secret gate of the sultan's palace 
 suddenly opened, and there came out of it twenty 
 women, in the midst of whom walked the sultaness, 
 who was easily distinguished from the rest by her 
 majestic air. This princess thinking that the king 
 of Tartary was gone a hunting with his brother the 
 sultan, came with her retinue near the windows of 
 his apartment. For the prince had so placed him- 
 self that he could see all that passed in the garden
 
 \vIthout being perceived himself. He observed, that 
 the persons who accompanied the sultaness threw 
 off their veils and long robes, that they might be 
 more at their ease; but he was greatly surprised toi 
 find that ten of them were black men, and that each 
 of these took his mistress. The sultaness, on her 
 part, was not long without her gallant"*. She clapped 
 her hands, and called Masoud, Masoud, and imme- 
 diately a black descended from a tree, and ran to- 
 wards her with great speed. 
 
 Modest}'^ will not allow, nor is it necessary, to 
 relate what passed between the blacks and the ladies. 
 It is sufficient to say, that Shaw-zummaun saw 
 enough to convince him, that his brother was as 
 much to be pitied as himself. This amorous com- 
 pany continued together till midnight, and having 
 bathed together in a great piece of water, which 
 was one of the chief ornaments of the garden, they 
 dressed themselves, and re-entered the palace by 
 the secret door, all except Masoud, who climbed up 
 his tree, and got over the garden wall as he had 
 come in. 
 
 These things having passed in the king of Tar- 
 tary's sight, filled him with a multitude of reflec- 
 tions. How little reason had I, said he, to think 
 that none was so unfortunate as myself? It is surely 
 the unavoidable fate of all husbands, since even the 
 sultan my brother, who is sovereign of so many do-
 
 minions, and the greatest prince of the earth, could 
 not escape. Such being the case, what a fool am I 
 to kill myself with grief? I am resolved that the 
 remembrance of a misfortune so common shall never 
 more disturb my peace. 
 
 From that moment he forbore afflicting himself. 
 He called for his supper, ate with a better appetite 
 than he had done since his leaving Samarcand, and 
 listened with some degree of pleasure to the agree- 
 able concert of vocal and instrumental music that 
 was appointed to entertain him while at table. 
 
 He continued after this very cheerful; and when 
 he was informed that the sultan was returning, went 
 to meet him, and paid him his compliments with great 
 gaiety. Shier-ear at first took no notice of this 
 alteration. He politely expostulated with him for 
 not bearing him company, and without giving him 
 time to reply, entertained him with an account of 
 the great number of deer and other game they had 
 killed, and the pleasure he had received in the chace. 
 Shaw-zummaun heard him witli attention; and being 
 now relieved from the melancholy which had before 
 depressed his spirits, and clouded his talents, took 
 up the conversation in his turn, and spoke a thou- 
 sand agreeable and pleasant things to the sultan. 
 
 Shier-ear, who expected to have found him in 
 the same state as he had left him, was overjoyed to 
 see him so cheerful: Dear brother, said he, I return 
 VOL. I. H
 
 10 
 
 thanks to heaven for the happy change it has 
 wrought in you during my absence. I am indeed 
 extremely rejoiced. But I have a request to make 
 to you, and conjure you not to deny me. I can re- 
 fuse you nothing, rephed the king of Tartary; you 
 may command Shaw-zummaun as you please: speak, 
 I am impatient to know what you desire of me. Ever 
 since you came to my court, resumed Shier-ear, I 
 have found you immersed in a deep melancholy, and I 
 have in vain attempted to remove it by different diver- 
 sions. I imagined it might be occasioned by your 
 distance from your dominions, or that love might 
 have a great share in it; and that the queen of Sa- 
 marcand, who, no doubt, is an accomplished beauty, 
 might be the cause. I do not know whether I am 
 mistaken in my conjecture ; but I must own, that it 
 was for this very reason I would not importune you 
 upon the subject, for fear of making you uneasy. 
 But without mj'self contributing any thing towards 
 effecting the change, I find on my return that your 
 mind is entirely delivered from the black vapour 
 which disturbed it. Pray do me the favour to tell 
 mei why you were so melancholy, and wherefore you 
 are no longer so. 
 
 The king of Tartary continued for some time as 
 if he had been meditating and contriving what he 
 should answer; but at last replied. You are my sultan 
 and master; but excuse me, I beseech you, from
 
 11 
 
 answering your question. No, dear brother, said 
 the sultan, j-^ou must answer me, I will take no denial. 
 Shaw-zummaun, not being able to withstand these 
 pressing intreaties, replied, Well then, brother, I 
 will satisfy you, since you command me ; and having 
 told him the story of the queen of Samarcand's 
 treachery, This, said he, was the cause of my grief; 
 judge whether I had not sufficient reason for my de- 
 pression. 
 
 O! my brother, said the sultan (in a tone which 
 shewed what interest he took in the king of Tar- 
 tary's affliction), what a horrible event do you tell 
 me! I commend you for punishing the traitors who 
 offered you such an outrage. None can blame you 
 for what you have done. It was just ; and for my part, 
 had the case been mine, I should scarcely have been 
 so moderate. I could not have satisfied myself with 
 the life of one woman; I should have sacrificed a 
 thousand to my fury. I now cease to wonder at 
 your melancholy. The cause was too afflicting and 
 too mortifying not to overwhelm you. O heaven! 
 what a strange adventure ! Nor do I believe the like 
 ever befell any man but yourself. But 1 must bless 
 God, who has comforted you; and since I doubt not 
 but your consolation is well-grounded, be so good 
 as to inform me what it is, and conceal nothing from 
 me. Shaw-zummaun was not so easily prevailed 
 upon in this point as he had been in the other, on
 
 12 
 
 his brother's account. But being obliged to yield 
 to his pressing instances, answered, I must obey you 
 then, since your command is absolute, yet I am 
 afraid that my obedience will occasion your trouble 
 to be greater than my own. But you must blame 
 yourself, since you force me to reveal what I should 
 otherwise have buried in eternal obliviort. What 
 you say, answered Shier-ear, serves only to increase 
 my curiosity. Discover the secret, whatever it be. 
 The king of Tartary being no longer able to refuse, 
 related to him the particulars of the blacks in dis- 
 guise, of the ungoverned passion of the sultaness, 
 and her ladies; nor did he forget Masoud. After 
 having been witness to these infamous actions, he 
 continued, I believed all women to be naturally 
 lewd; and that they could not resist their inclination. 
 Being of this opinion, it seemed to me to be in men 
 an unaccountable weakness to place any confidence 
 in their fidelity. This reflection brought on many 
 others; and in short, I thought the best thing I 
 could do was to make myself easy. It cost me some 
 pains indeed, but at last I grew reconciled; and if you 
 will take my advice, you will follow my example. 
 
 Though the advice was good, the sultan could 
 not approve of it, but fell into a rage. What! said 
 he, is the sultaness of the Indies capable of prosti- 
 tuting herself in so base a manner! No, brother, I 
 cannot believe what you state unless I beheld it
 
 13 
 
 with my own eyes. Yours must needs have deceived 
 you ; the matter is so important that I must be satis- 
 fied of it myself. Dear brother, answered Shaw- 
 zummaun, that you may without much difficulty. Ap- 
 point another hunting-match, and when we are out of 
 town with your court and mine, we will rest under 
 our tents, and at night let you and I return unat- 
 tended to my apartments. I am certain the next 
 day you will see a repetition of the scene. The 
 sultan approving the stratagem, immediately ap- 
 pointed another hunting-match. And that same day 
 the tents were pitched at the place appointed. 
 
 The next day the two princes set out with all 
 their retinue; they arrived at the place of encamp- 
 ment, and staid there till night. Shier-ear then called 
 his grand vizier, and, without acquainting him with 
 his design, commanded him during his absence to 
 suffer no person to quit the camp on any pretence 
 whatever. As soon as he had given this order, the 
 king of Grand Tartary and he took horse, passed 
 through the camp incognito, returned to the city, 
 and went to Shaw-zummaun's apartment. They had 
 scarcely placed themselves in the window whence 
 the king of Tartary had beheld the scene of the dis- 
 guised blacks, when the secret gate opened, the 
 sultaness and her ladies entered the garden with the 
 blacks, and she having called to Masoud, tlie sultan 
 saw more than enough fully to convince him of his 
 dishonour and misfortune.
 
 14 
 
 Oh heavens! he exclaimed, what indignity! 
 What horror J Can the wife of a sovereign be capable 
 of such infamous conduct? After this, let no prince 
 boast of being perfectly happy. Alas I my brother, 
 continued he, embracing the king of Tartary, let 
 us both renounce the world, honour is banished out 
 of it; if it flatter us one day, it betrays us the next. 
 Let us abandon our dominions, and go into foreign 
 countries, where we may lead an obscure life, and 
 conceal our misfortunes. Shaw-zummaun did not 
 at all approve of this plan, but did not think fit to 
 contradict Shier-ear in the heat of his passion. Dear 
 brother, he replied, your will shall be mine. I am 
 ready to follow you whithersoever you please: but 
 promise me that you will return, if we meet with any 
 one more unhappy than ourselves. To this I agree, 
 said the sultan, but doubt much whether we shall. I 
 am not of your opinion in this, replied the king of Tar- 
 tary; I fanc}"^ our journey will be but short. Having 
 thus resolved, they went secretly out of the palace. 
 They travelled as long as day-light continued; and lay 
 the first night under trees. They arose about break 
 of day, went on till they came to a fine meadow on 
 the sea-shore, that was besprinkled with large trees. 
 They sat down under one of them to rest and refresh 
 themselves, and the chief subject of their conversa- 
 tion was the infidelity of their wives. 
 
 They had not rested long, before they heard a 
 frightful noise from the sea, and a terrible cry, which
 
 15 
 
 filled them with fear. The sea then opened, and 
 there arose something like a great black column, 
 which reached almost to the clouds. This redoubled 
 their terror, made them rise with haste, and climb 
 up into a tree to hide themselves. They had scarcely 
 got up, when looking to the place from whence the 
 noise proceeded, and where the sea had opened, 
 they observed that the black column advanced, wind- 
 ing about towards the shore, cleaving the water be- 
 fore it. They could not at first think what this could 
 mean, but in a little time they found that it was one 
 of those malignant genies that are mortal enemies to 
 mankind, and are always doing them mischief. He 
 was black and frightful, had the shape of a giant, of 
 a prodigious stature, and carried on his head a large 
 glass box, fastened with four locks of fine steel. He 
 entered the meadow with his burden, which he laid 
 down just at the foot of the tree where the two 
 princes were concealed, who gave themselves over 
 as lost. The genie sat down by his box, and opening 
 it with four keys that he had at his girdle, there 
 came out a lady magnificently appareled, of a ma- 
 jestic stature, and perfect beauty. The monster 
 made her sit down by him, and eyeing her with an 
 amorous look, said, Lady, nay, most accomplished 
 of all ladies who are admired for their beauty, my 
 charming mistress, whom I carried off" on your wed- 
 ding-day, and have loved so constantly ever since,
 
 16 
 
 let me sleep a few moments by you; for I found 
 myself so very drowsy that I came to this place to 
 take a little rest. Having spoken thus, he laid down 
 his huge head upon the lady's knees, and stretching 
 out his legs, which reached as far as the sea, he fell 
 asleep presently, and snored so loud that he made 
 the shores echo. 
 
 The lady happening at this time to look up, saw 
 the two princes in the tree, and made a sign to 
 tliem with her hand to come down without making 
 any noise. Their fear was cxti-eme when they 
 found themselves discovered, and they prayed the 
 lady, by other signs, to excuse them. But she, after 
 having laid the monster's liead softly on the ground, 
 rose up and spoke to them, with a low but eager 
 voice, to come down to her; she would take no 
 denial. They informed her by signs that they were 
 afraid of the genie, and would fain have been ex- 
 cused. Upon which she ordered them to come 
 dov/n, and threatened if they did not make haste, to 
 awaken the genie, and cause him to put them to 
 death. 
 
 These words so much intimidated the princes, 
 that they began to descend with all possible pre- 
 caution, lest they should awake the genie. When 
 they had come down, the lady took them by the 
 hand, and going a little farther with them under 
 the trees, made them a very urgent proposal. At
 
 17 
 
 first they rejected it, but she obhged them to comply 
 by her threats. Having obtained what she de- 
 sired, she perceived that each of them had a ring 
 on his finger, which she demanded. As soon as she 
 had received them, she pulled out a string of other 
 rings, which she shewed the princes, and asked them 
 if they knew what those jewels meant ? No, said they, 
 we hope you will be pleased to inform us. These 
 are, she replied, the rings of all the men to whom I 
 have granted my favours. There are fourscore and 
 eighteen, which I keep as memorials of them; and 
 I asked for yours to make up the hundred. So that I 
 have had a hundred gallants already, notwithstand- 
 ing the vigilance of this wicked genie, who never 
 leaves me. He may lock me up in this glass box, 
 and hide me in the bottom of the sea; but I find 
 methods to elude his vigilance. You may see by 
 this, that when a woman has formed a project, there 
 is no husband or lover that can prevent her from 
 putting it in execution. Men had better not put 
 their wives under such restraint, as it only serves to 
 teach them cunning. Having spoken thus to them, 
 she put their rings on the same string with the rest, 
 and sitting down by the monster, as before, laid his 
 head again upon her lap, and made a sign to the 
 princes to depart. 
 
 They returned immediately the way they had 
 come, and when they were out of sight of the lady
 
 18 
 
 and the genie, Shier-ear said to Shaw-zummaun, 
 Well, brother, what do you think of this adventure? 
 Has not the genie a very faithful mistress? And do 
 you not agree that there is no wickedness equal to 
 that of women? Yes, brother, answered the king of 
 Great Tartary; and you must also agree that the 
 monster is more unfortunate, and more to be pitied 
 than ourselves. Therefore, since we have found what 
 we sought for, let us return to our dominions, and 
 let not this hinder us from marrying. For my part, 
 I know a method by which to preserve the fidelity 
 of my wife inviolable. I will say no more at present, 
 but you will hear of it in a little time, and I am sure 
 you will follow my example. The sultan agreed 
 with his brother; and continuing their journey, they 
 arrived in the camp the third night after their de- 
 parture. 
 
 The news of the sultan's return being spread, 
 the courtiers came betimes in the morning before 
 his pavilion to wait his pleasure. He ordered them 
 to enter, received them with a more pleasant air 
 than he had formerly done, and gave each of them 
 Q present. After which, he told them he would go 
 no farther, ordered them to take horse, and returned 
 with expedition to his palace. 
 
 As soon as he arrived, he proceeded to the sultan- 
 ess's apartment, commanded her to be bound before 
 him,anddcliveredher tohis grand vizier, with an order
 
 19 
 
 to strangle her, which was accordingly executed by 
 that minister, without inquiring into her crime. The 
 enraged prince did not stop here, but cut off the heads 
 of all the sultaness's ladies with his own hand. After 
 this rigorous punishment, being persuaded that no 
 woman was chaste, he resolved, in order to prevent the 
 disloyalty of such as he should afterwards marry, to 
 wed one every night, and have her strangled next 
 morning. Having imposed this cruel law upon him- 
 self, he swore that he would put it in force imme- 
 diately after the departure of the king of Tartary, 
 who shortly took leave of him, and being laden with 
 magnificent presents, set forward on his journey. 
 
 Shaw-zummaun having departed. Shier-ear order- 
 ed his grand vizier to bring him the daughter of one 
 of his generals. The vizier obeyed. The sultan lay 
 with her, and putting her next morning into his 
 hands again in order to have her strangled, com- 
 manded him to provide him another the next night. 
 Whatever reluctance the vizier might feel to put 
 such orders in execution, as he owed blind obedi- 
 ence to the sultan his master, he was forced to sub- 
 mit. He brought him then the daughter of a sub- 
 altern, whom he also put to death the next day- 
 After her he brought a citizen's daughter ; and, in a 
 word, there was every day a maid married, and a 
 wife murdered. 
 
 The rumour of this unparalleled barbarity occa-
 
 20 
 
 sloned a general consternation in the city, where 
 there was nothing but crying and lamentation. 
 Here, a father in tears, and inconsolable for the loss 
 of his daughter; and there, tender mothei's dread- 
 ing lest their daugthers should share the same fate, 
 filling the air with cries of distress and apprehension. 
 So that, instead of the commendations and blessings 
 which the sultan had hitherto received from his sub- 
 jects, their mouths were now filled with imprecations. 
 The grand vizier, who, as has been already ob- 
 served, was the unwilling executioner of this horrid 
 course of injustice, had two daughters, the elder 
 called Scheherazade^, and the younger Dinarzade^. 
 The latter was highly accomplished; but the former 
 possessed courage, wit, and penetration, infinitely 
 above her sex. She had read much, and had so ad- 
 mirable a memory, that she never forgot any thing 
 she had read. She had successfully applied herself 
 to philosophy, medicine, history, and the liberal arts ; 
 and her poetry excelled the compositions of the 
 best writers of her time. Besides this, she was a 
 perfect beauty, and all her accomplishments were 
 crowned by solid virtue. 
 
 The vizier passionately loved this daughter, so 
 worthy of his affection. One day, as they were 
 conversing together, she said to him, Father, I 
 have one favour to beg of you, and most humbly 
 pray you to grant it. I will not refuse, answered
 
 21 
 
 he, provided it be just and reasonable. For the 
 justice of it, resumed she» there can be no question, 
 and you may judge of this by the motive which obhges 
 me to make the request. I wish to stop that bar- 
 barity which the sultan exercises upon the families 
 of this city. 1 would dispel those painful apprehen- 
 sions which so many mothers feel of lor-ing their 
 daughters in such a fatal manner. Your design, 
 daughter, replied the vizier, is very commendable ; 
 but the evil you would remedy seems to me incur- 
 able. How do 3'ou propose to effect your purpose ? 
 Father, said Scheherazade, since by your means 
 the sultan makes every day a new marriage, I conjure 
 you, by the tender affection you bear me, to pro- 
 cure me the honour of his bed. The vizier could 
 not hear this without horror. O heaven ! he rephed 
 in a passion, have you lost your senses, daughter, 
 that you make such a dangerous request ? You 
 know the sultan has sworn, that he will never lie 
 above one night with the same woman, and to com- 
 mand her to be killed the next morning; would you 
 then have me propose you to him? Consider well 
 to what your indiscreet zeal will expose you. Yes, 
 dear father, replied the virtuous daughter, I know 
 the risk I run; but that does not alarm me. If I 
 perish, my death will be glorious ; and if I succeed, 
 I shall do my countrj'^ an important service. No, 
 no, said the vizier, whatever you may offer to induce
 
 22 
 
 me to let you throw yourself into such imminent 
 danger, do not imagine that I will ever consent. 
 When the siUtan shall command me to strike my 
 poniard into your heart, alas! I must obey; and 
 what an employment will that be for a father! Ah! 
 if you do not dread death, at least cherish some fears 
 of afflicting me with the mortal grief of imbuing 
 my hands in your blood. Once more, father, re- 
 plied Scheherazade, grant me the favour I solicit. 
 Your stubbornness, resumed the vizier, will rouse my 
 anger; why will you run headlong to your ruin? 
 They who do not foresee the end of a dangerous 
 enterprise can never conduct it to a happy issue. I 
 am afraid the same thing will happen to you as befell 
 the ass, which was well off, but could not remain so. 
 What misfortune befell the ass ? demanded Schehera- 
 zade. I will tell you, repUed the vizier, if you will 
 hear me.
 
 23 
 FABLE. 
 
 THE ASS, THE OX, AND THE LABOURER. 
 
 A VERY wealthy merchant possessed sdveval country- 
 houses, where he kept a large number of cattle of 
 every kind. He retired with his wife and family to 
 one of these estates, in order to improve it under 
 his own direction. He had the gift of understand- 
 ing the language of beasts, but with this condition, 
 that he should not, on pain of death, interpret it to 
 any one else. And this hindered him from com- 
 municating to others what he learned by means of 
 this faculty. 
 
 He kept in the same stall an ox and an ass. One 
 day as he sat near them, and was amusing himself in 
 looking at his children who were playing about him, 
 he heard the ox say to the ass. Sprightly, O ! how 
 happy do I think you, when I consider the ease you 
 enjoy, and the little labour that is required of you. 
 You are carefully rubbed down and washed, you 
 have well-dressed corn, and fresh clean water. Your 
 greatest business is to carry the merchant, our mas- 
 ter, when he has any little journey to make, and 
 were it not for that you would be perfectly idle. I 
 am treated in a very different manner, and my con- 
 dition is as deplorable as youx's is fortunate. Day-
 
 24 
 
 light no sooner appears than I am fastened to a 
 plough, and made to work till night, which so fa- 
 tigues me, that sometimes my strength entirely fails. 
 Besides, the labourer, v/ho is always behind me, 
 beats me continually. By drawing the plough, 
 my tail is all fleaed; and in short, after having la- 
 boured from morning to night, when I am brought 
 in they give me nothing to eat but sorry dry beans, 
 not so much as cleansed from dirt, or other food 
 equally bad; and to heighten my misery, when I 
 have filled my belly with such ordinary stuff, I am 
 forced to lie all night in my own dung : so that you 
 see I have reason to envy your lot. 
 
 The ass did not interrupt the ox; but when he 
 had concluded, answered, They that called you a 
 foolish beast did not lie. You are too simple; you 
 suffer them to conduct you whither they please, and 
 shew no manner of resolution. In the mean time, 
 what advantage do you reap from all the indignities 
 you suffer? You kill yourself for the ease, pleasure, 
 and profit of those who give you no thanks for your 
 service. But they would not treat you so, if you had 
 as much courage as strength. When they come to 
 fasten you to the stall, why do you not resist ? 
 why do you not gore them with your horns, and 
 shew that )'0U are angry, by striking your foot 
 against the ground? And, in short, why do not you 
 frighten them by bellowing aloud? Nature has fur-
 
 25 
 
 nished you with means to command respect; but 
 you do not use them. They bring you sorry beans 
 and bad straw; eat none of them, only smell and 
 then leave them. If you follow my advice, you will 
 soon experience a change, for which you will thank 
 me. 
 
 The ox took the ass's advice in very good part, 
 and owned he was much obliged to him. Dear 
 Sprightly, added he, I will not fail to do as you di- 
 rect, and you shall see how I will acquit myself. 
 Here ended their conversation, of which the mer- 
 chant lost not a word. 
 
 Early the next morning the labourer went for 
 the ox. He fastened him to the plough, and con- 
 ducted him to his usual work. The ox, who had 
 not forgotten the ass's counsel, was very trouble- 
 some and untowardly all that day, and in the even- 
 ing, when the labourer brought him back to the 
 stall, and began to fasten him, the malicious beast, 
 instead of presenting his head willingly as he used 
 to do, was restive, and drew back bellowing ; and 
 then made at the labourer, as if he would have 
 gored him with his horns. In a word, he did all that 
 the ass had advised him. The day following, the 
 labourer came as usual, to take the ox to his labour; 
 but finding the stall full of beans, the straw that hs 
 had put in the night before not touched, and the ox 
 lying on the ground with his legs stretched out, and 
 
 VOL. I. I
 
 26 
 
 panting in a strange manner, he believed him to be 
 unwell, pitied him, and thinking that it was not pro- 
 per to take him to work, went immediately and ac- 
 quainted his master with his condition. The mer- 
 chant perceiving that the ox had followed all the 
 mischievous advice of the ass, determined to punish 
 the latter, and accordingly ordered the labourer to 
 go and put him in the ox's place, and to be sure to 
 work him hard. The labourer did as he was desired. 
 The ass was forced to tlraw the plough all that day, 
 which fatigued him so much the more, as he was not 
 accustomed to that kind of labour; besides, he had 
 been so soundly beaten, that he could scarcely stand 
 when he came back. 
 
 Meanwhile, the ox was mightily pleased; he ate 
 up all that was in his stall, and rested himself the 
 whole day. He rejoiced that he had followed the 
 ass's advice, blessed him a thousand times for the 
 kindness he had done him, and did not fail to express 
 his obligations when the ass had returned. The ass 
 made no reply, so vexed was he at the ill treatment 
 he had received; but he said within himself, It is by 
 my own imprudence I have brought this misfortune 
 upon myself. I lived happily, every thing smiled 
 upon me; I had all that I could wish; it is my own 
 fault that I am brought to this miserable condition ; 
 and if I cannot contrive some way to get out of it, I 
 am certainly undone. As he spoke, his strength
 
 27 
 
 was so much exliausted that he fell down in his stall, 
 as if he had been lialf dead. 
 
 Here the grand vizier addressed himself to Sche- 
 herazade, and said. Daughter, you act just like this 
 ass; you will expose yourself to destruction by your 
 erroneous policy. Take my advice, remain quiet, 
 and do not seek to hasten your death. Father, re- 
 plied Scheherazade, the example you have set before 
 me will not induce me to change my resolution. I 
 will never cease importuning 5^ou until you present 
 me to the sultan as his bride. The vizier, perceiving 
 that she persisted in her demand, replied, Alas! then, 
 since you will continue obstinate, I shall be obliged 
 to treat you in the same manner as the merchant 
 whom I before referred to treated his wife a short 
 i;ime after. 
 
 The merchant understanding that the ass was in 
 a lamentable condition, was desirous of knowing what 
 passed between him and the ox, therefore after sup- 
 per he went out by moonlight, and sat down by them, 
 his wife bearing him company. After his arrival, 
 he heard the ass say to the ox, Comrade, tell me, I 
 pray you, what you intend to do to-morrow, when 
 the labourer brings you meat? What will I do? re- 
 plied the ox, I will continue to act as you taught me. 
 I will draw back from him and threaten him with my 
 horns, as I did yesterday: I will feign myself ill, and 
 at the point of death. Beware of that, replied the
 
 28 
 
 ass, it will ruin you; for as I came home tills even- 
 ing, I heard the merchant, our master, say something 
 that makes me tremble for you. Alas! what did you 
 hear? demanded the ox; as you love me, withhold 
 nothing from me, my dear Sprightly. Our master, 
 replied the ass, addressed himself thus to the la- 
 bourer: Since the ox does not eat, and is not able 
 to work, I would have him killed to-morrow, and we 
 will give his llesh as an alms to the poor for God's 
 sake; as for the skin that will be of use to us, and I 
 would have you give it the currier to dress ; there- 
 fore be sure to send for the butcher. This is what 
 I had to tell you, said the ass. The interest I feel in 
 your preservation, and my friendship for you, obliged 
 me to make it known to you, and to give you new 
 advice. As soon as they bring you your bran and 
 straw, rise up and eat heartily. Our master will by 
 this think that you are recovered, and no doubt vvill 
 recall his orders for killing you; but, if you act 
 otherwise, you will certainly be slaughtered. 
 
 This discourse had the eftect which the ass de- 
 signed. The ox was greatly alarmed, and bellowed 
 for fear. The merchant, who heard the conversa- 
 tion very attentively, fell into a loud fit of laughter. 
 His wife was greatly surprised, and asked. Pray, hus- 
 band, tell me what you laugh at so heartily, that I 
 may laugh with you. Wife, replied he, you must 
 content yourself with hearing me laugh. No, re-
 
 29 
 
 turned she, I will know the reason. I cannot afford 
 you that satisfaction, answered he, and can only in- 
 form you that I laugh at what our ass just now said 
 to the ox. The rest is a secret, which I am not 
 allowed to reveal. What, demanded she, hinders 
 you from revealing the secret? If I tell it you, re- 
 plieol he, I shall forfeit my life. You only jeer me, 
 cried his wife; what you would have me believe can- 
 not be true. If you do not directly satisfy me as to 
 what you laugh at, and tell me what the ox and the 
 ass said to one another, I swear by heaven that you 
 and I shall never bed together again. 
 
 Having spoken thus, she went into the house, 
 and seating herself in a corner, cried there all night. 
 Her husband lay alone, and finding next morning 
 that she continued in the same humour, told her, 
 she was very foolish to afflict herself in that manner; 
 that the thing was not worth so much; that it con- 
 cerned her very little to know, while it was of the 
 utmost consequence to him to keep the secret: 
 therefore, continued he, I conjure you to think no 
 more of it. I shall still think so much of it, replied 
 she, as never to forbear weeping till you have satis- 
 fied my curiosity. But I tell you very seriously, an- 
 swered he, that it will cost me my life if I yield to 
 your indiscreet sohcitations. Let what will happen, 
 said she, I do insist upon it. I perceive, resumed 
 the merchant, that it is impossible to bring you to
 
 30 
 
 reason, and since I foresee that you will occasion 
 your own death by your obstinacy, I will call in your 
 children, that they may see you before you die. Ac- 
 cordingly he called for them, and sent for her father 
 and mother, and other relations. When they Avere 
 come, and had heard the reason of their being sum- 
 moned, they did all they could to convince her that 
 she was in the wrong, but to no purpose: she told 
 them she would rather die than yield that point to 
 her husband. Her father and mother spoke to her 
 by herself, and told her that what she desired to 
 know was of no importance to her; but they coidd 
 produce no effect upon her> either by their authority 
 or intreaties. When her children saw that nothing 
 would prevail to draw her out of that sullen temper, 
 they wept bitterly. The merchant himself was half 
 frantic, and almost ready to risk his own life to save 
 that of his wife, whom he sincerely loved. 
 
 Now, my daughter, continued the vizier to Sche- 
 herazade, this merchant had fifty hens and one cock, 
 with a dog that gave good heed to all that passed. 
 While the merchant was, as I said, considering what 
 he had best do, he saw his dog run towards the cock 
 as he was treading a hen, and heard him say to him : 
 Cock, I am sure heaven will not let you live long; 
 are you not ashamed to act thus to-day? The cock 
 standing up on tiptoe, answered fiercely: And why 
 not to-day as well as other days? If you do not know.
 
 31 
 
 replied the dog, then I will tell you, that this day 
 our master is in great perplexity. His wife would 
 have him reveal a secret which is of such a nature, 
 that the disclosure would cost him his life. Things 
 are come to that pass, that it is to be feared he will 
 scarcely have resolution enough to resist his wife's 
 obstinacy; for he loves her, and is affected by the 
 tears she continually sheds. We are all alarmed at 
 his situation, while you only insult our melancholy, 
 and have the impudence to divert yourself with your 
 hens. 
 
 The cock answered the dog's reproof thus: What, 
 has our master so little sense ? he has but one wife, 
 and cannot govern her, and though I have fifty, I 
 make them all do what I please. Let him use his 
 reason, he will soon find a way to rid himself of his 
 trouble. How? demanded the dog; what would you 
 have him do? Let him go into the room where his 
 wife is, resumed the cock, lock the door, and take 
 a stick and thrash her well ; and I will answer for it, 
 that will bring her to her senses, and make her for- 
 bear to importune him to discover what he ought 
 not to reveal. The merchant had no sooner heard 
 what the cock said, than he took up a stick, went to 
 his wife, whom he found still crying, and shutting 
 the door, belaboured her so soundly, that she cried 
 out, " Enough, husband, enough, forbear, and I will 
 never ask the question more." Upon this, perceiv-
 
 32 
 
 ing that she repented of her impertinent curiosity, 
 he desisted; and opening the door, her friends came 
 in, were glad to find her cured of her obstinacy, and 
 compHmented her husband upon this happy expedi- 
 ent to bring his wife to reason. Daughter, added 
 the grand vizier, you deserve to be treated as the 
 merchant treated his wife. 
 
 Father, replied Scheherazade, I beg you would 
 not take it ill that I persist in my opinion, I am 
 nothing moved by the story of this woman. I could 
 relate many, to persuade you that you ought not to 
 oppose my design. Besides, pardon me for declar- 
 ing, that your opposition is vain; for if your paternal 
 affection should hinder you from granting my re- 
 quest, I will go and offer myself to the sultan. In 
 short, the father, being overcome by the resolution 
 of his daughter, yielded to her importunity, and 
 though he was much grieved that he could not divert 
 her from so fatal a resolution, he went instantly to 
 acquaint the sultan, that next night he would bring 
 him Scheherazade. 
 
 The sultan was much surprised at the sacrifice 
 which the gi-and vizier pi-oposed to make. How 
 could you, said he, resolve to bring me your own 
 daughter? Sir, answered the vizier, it is her own offer. 
 The sad destiny that awaits her could not intimidate 
 her; she prefers the honour of being your majesty's 
 wife for one night, to her life. But do not act under
 
 33 
 
 a mistake, vizier, said the sultan ; to-morrow when I 
 place Scheherazade in your hands, I expect you will 
 put her to death; and if you fail, I swear that your 
 own life shall answer. Sir, rejoined the vizier, my 
 heart without douht will be full of grief to execute 
 your commands; but it is to no purpose for nature 
 to murmui-. Though I am her father, I will answer 
 for the fidelity of my hand to obey your order. 
 Shier-ear accepted his minister's offer, and told him 
 he might bring his daughter when he pleased. 
 
 The grand vizier went with the intelligence to 
 Scheherazade, who received it with as much joy as 
 if it had been the most agreeable information she 
 could have received. She thanked her father for 
 having so greatly obliged her; and perceiving that 
 he was overwhelmed with grief, told him, for his con- 
 solation, that she hoped he would never repent of 
 having married her to the sultan ; and that, on the 
 contrary, he should have I'eason to rejoice at his 
 compliance all his days. 
 
 Her business now was to adorn herself to appear 
 before the sultan; but before she went, she took her 
 sister Dinarzade apart, and said to her. My dear 
 sister, I have need of your assistance in a matter of 
 great importance, and must pray you not to deny it 
 me. My father is going to conduct me to the sul- 
 tan ; do not let this alarm you, but hear me with 
 patience. As soon as I am in his presence, I will
 
 34 
 
 pray him to allow you to lie in the bride-chamber, 
 that I may enjoy your company this one night more. 
 If I obtain that favour, as I hope to do, remember to 
 awake me to-morrow an hour before day, and to 
 address me in these or some such words: " My sister, 
 if you be not asleep, I pray you that till day -break, 
 which will be very shortly, you will relate to me one 
 of the entertaining stories of which 3'ou have read 
 so many." I will immediately tell you one; and I 
 hope by this means to deliver the city from the 
 consternation it is under at present. Dinarzade 
 answered that she would with pleasure act as she 
 required her. 
 
 The grand vizier conducted Scheherazade to the 
 palace, and retired, after having introduced her into 
 the sultan's apartment. As soon as the sultan was 
 left alone with her, he ordered her to uncover her 
 face : he found her so beautiful, that he was perfectly 
 charmed; but perceiving her to be in tears, demand- 
 ed the reason. Sir, answered Scheherazade, I have 
 a sister who loves me tenderly, and I could wish that 
 she might be allov/ed to pass the night in this 
 chamber, that I might see her, and once more 
 bid her adieu. Will you be pleased to allow me the 
 consolation of giving her this last testimony of my 
 affection? Shier-ear having consented, Dinarzade 
 was sent for, who came with all possible expedition. 
 An hour before day, Dinarzade failed not to do
 
 35 
 
 as her sister had ordered. My dear sister, cried 
 she, if you be not asleep, I pray that until day-break, 
 which will be very shortly, you will tell me one of 
 those pleasant stories you have read. Alas ! this may 
 perhaps be the last time that I shall enjoy that plea- 
 sure. 
 
 Scheherazade, instead of answering her sister, 
 addressed herself to the sultan: Sir, will your ma- 
 jesty be pleased to allow me to afford my sister this 
 satisfaction ? With all my heart, replied the sultan. 
 Scheherazade then bade her sister attend, and after- 
 wards, addressing herself to Shier-ear, proceeded as 
 follows.
 
 30 
 
 THE FIRST NIGHT. 
 
 THE MERCHANT AND THE GENIE^ 
 
 There was formerly a merchant who possessed much 
 property in lands, goods, and money, and had a great 
 number of clerks, factors, and slaves. He was obliged 
 from time to time to visit his correspondents on busi- 
 ness; and one day being under the necessity of going 
 a long journey on an affair of importance, he took 
 horse, and carried with him a wallet containing bis- 
 cuits and dates, because he had a great desert to pass 
 over, where he could procure no sort of provisions. 
 He arrived without any accident at the end of his 
 journey; and having dispatched his affairs, took horse 
 again, in order to return home. 
 
 The fourth day of his journey, he was so much 
 incommoded b}' the heat of the sun, and the reflec- 
 tion of that heat from the earth, that he turned out 
 of the road, to refresh himself under some trees. He 
 found at the I'oot of a large tree a fountain of very 
 clear running water. Having alighted, he tied his 
 horse to a branch, and sitting down by the fountain, 
 took some biscuits and dates out of his wallet. As 
 he ate his dates, he threw the shells carelessly in 
 different directions. When he had finished his re- 
 past, being a good Moosulmaun, he washed his
 
 THE MERCHANT AND THE GENIE. 3/ 
 
 hands, face, and feet, and said his prayers. Before 
 he had finished, and while he was yet on his knees, 
 he saw a genie, white with age, and of a monstrous 
 bulk, advancing towards him with a ciraeter in his 
 hand. The genie spoke to him in a terrible voice: 
 Rise, that I may kill thee with this cimeter, as thou 
 hast killed my son; and accompanied these words 
 with a frightful cry. The merchant being as much 
 alarmed at the hideous shape of the monster as at his 
 threatening language, answered him, trembling, Alas! 
 my good lord, of what crime can I be guilty towards 
 you, that you should take away my life? I will, re- 
 phed the genie, kill thee, as thou hast killed my son. 
 Heavens, exclaimed the merchant, how could I kill 
 your son? I never knew, never saw him. Did not 
 you sit down when you came hither? demanded the 
 genie: did you not take dates out of your wallet, 
 and as you ate them, did not you throw the shells 
 about in different directions? I did all that you say, 
 answered the merchant ; I cannot deny it. If it be 
 so, resumed the genie, I tell thee that thou, hast 
 killed my son; and in this manner: When thou wert 
 throwing the shells about, my son was passing by, 
 and thou didst throw one into his eye, which killed 
 him; therefore I must kill thee. Ah! my lord! pardon 
 me! cried the merchant. No pardon, exclaimed the 
 genie, no mercy. Is it not just to kill him that has 
 killed another ? I agree it is, replied the merchant,
 
 38 THE MERCHANT AND THE GENIE. 
 
 but certainly I never killed your son ; and if I have, 
 it was unknown to me, and I did it innocently; I beg 
 you therefore to pardon me, and suflPer me to live. 
 No, no, returned the genie, persisting in his resolu- 
 tion, I must kill thee, since thou hast killed my son. 
 Then taking the merchant by the arm, he threw him 
 with his face on the ground, and lifted up his cimeter 
 to cut off his head. 
 
 The merchant, with tears, protested he Avas in- 
 nocent, bewailed his wife and children, and suppli- 
 cated the genie, in the most moving expressions. 
 The genie, with his cimeter still lifted up, had the 
 patience to hear his unfortunate victim to the end of 
 his lamentations, but would not relent. All this 
 whining, said the monster, is to no purjoose; though 
 you should shed tears of blood, they should not 
 hinder me from killing thee, as thou hast killed my 
 son. What! exclaimed the merchant, can nothing 
 prevail with you? Will you absolutely take away the 
 life of a poor innocent? Yes, replied the genie, I am 
 resolved. 
 
 As soon as she had spoken these words, perceiv- 
 ing it was day, and knowing that the sultan rose 
 earl}' in the morning to say his prayers, and hold his 
 council, Scheherazade discontinued her story. Dear 
 sister, said Dinarzade, what a wonderful story is this! 
 The remainder of it, replied Scheherazade, is more 
 surprising, and you will be of this opinion, if the
 
 THE MERCHANT AND THE GENIE. 39 
 
 sultan will but permit me to live over this day, and 
 allow me to proceed with the relation the ensuing 
 night. Shier-ear, who had listened to Scheherazade 
 with much interest, said to himself, I will wait till to- 
 morrow, for I can at any time put her to death when 
 she has concluded her story. Having thus resolved 
 not to put Scheherazade to death that day, he rose 
 and went to his prayers, and to attend his council. 
 
 During this time the grand vizier was in the ut- 
 most distress. Instead of sleeping, he spent the night 
 in sighs and groans, bewailing the lot of his daughter, 
 of whom he believed he should himself shortly be 
 the executioner. As, with this melancholy prospect 
 before him, he dreaded to meet the sultan, he was 
 agreeably surprised when he found the prince enter- 
 ed the council chamber without giving him the fatal 
 orders he expected. 
 
 The sultan, according to his custom, spent the 
 day in regulating his affairs; and when the night had 
 closed in, retired with Scheherazade. The next 
 morning before day, Dinarzade failed not to call to 
 her sister: My dear sister, if you be not asleep, I 
 pray you till day-bi'eak, which is very near, to go on 
 with the story you began last night. The sultan, 
 without waiting for Scheherazade to ask his permis- 
 sion, bade her proceed with the story of the genie 
 and the merchant; upon which Scheherazade conti- 
 nued her relation as follows.
 
 40 
 
 THE SECOND NIGHT. 
 
 WiiEK the merchant saw that the genie was gohig 
 tc cut off his head, he cried out aloud to him, For 
 heaven's sake hold your hand ! Allow me one word. 
 Have the goodness to grant me some respite, to bid 
 my wife and children adieu, and to divide m.y estate 
 among them by will, that they may not go to law 
 after my death. When I have done this, I will come 
 back and submit to whatever you shall please to 
 command. But, said the genie, if 1 grant you the 
 time you ask, I doubt you will never return ? If you 
 will believe my oath, answered the merchant, I swear 
 by all that is sacred, that I will come and meet you 
 here without fail. What time do you require then ? 
 demanded the genie. I ask a year, said the mer- 
 chant; I cannot in less settle my affairs, and prepare 
 myself to die without regret. But I promise j^ou, that 
 this day twelvemonths I will return under these trees, 
 to put myself into your hands. Do you take heaven 
 to be witness to this promise ? said the genie. I do, 
 answered the mierchant, and you may rely on my 
 oath. Upon this the genie left him near the foun- 
 tain, and disappeared. 
 
 The merchant being recovered from his terror, 
 mounted his horse, and proceeded on his journey, 
 glad on the one hand that he had escaped so great
 
 THE MERCHANT AND THE GENIE. 41 
 
 a danger, but grieved on tlie other, when he reflected 
 on his fatal oath. When he reached home, his wife 
 and children received him with all the demonstra- 
 tions of perfect joj^ But he, instead of returning 
 their caresses, wept so bitterly, that his family ap- 
 prehended something calamitous had befallen him. 
 His wife enquired the reason of his excessive grief 
 and tears; We are all overjoyed, said she, at your 
 return; but you alarm us by your lamentations; pray 
 tell us the cause of your sorrow. Alas ! replied the 
 husband, I have but a year to live. He then related 
 what had passed betwixt him and the genie, and in- 
 formed her that he had given him his oath to return 
 at the end of the year, to receive death from his 
 hands. 
 
 Wlien they heard this afflicting intelligence, they 
 all began to lament in the most distressing manner. 
 His wife uttered the most piteous cries, beat her 
 face, and tore her hair. The children, all in tears, 
 made the house resound with their groans; and the 
 father, not being able to resist the impulse of nature, 
 mingled his tears with theirs: so that, in a word, they 
 exhibited the most affecting spectacle possible. 
 
 On the following morning the merchant applied 
 himself to put his affairs in order; and first of all to 
 pay his debts. He made presents to his friends, gave 
 liberal alms to the poor, set his slaves of both sexes 
 at liberty, divided his property among his children, 
 
 VOL. I. K
 
 42 THE MERCHANT AND THE GENIE. 
 
 appointed guardians for such of them as were not of 
 age; and after restoring to his wife all that was due 
 to her by their marriage contract, he gave her in ad- 
 dition as much as the law would allow him. 
 
 At last the year expired, and he was obliged 
 to depart. He put his burial clothes in his wallet; 
 but when he came to bid his wife and children 
 adieu, their grief surpassed description. They 
 could not reconcile their minds to the separation, 
 but resolved to go and die with him. When, how- 
 ever, it became necessary for him to tear himself 
 from these dear objects, he addressed them in the 
 following terms: My dear wife and children, I obey 
 the will of heaven in quitting you. Follow my ex- 
 ample, submit with fortitude to this necessity, and 
 consider that it is the destiny of man to die. Having 
 thus spoken, he went out of the hearing of the cries 
 of his family; and pursuing his journey, arrived on 
 the day appointed at the place where he had promis- 
 ed to meet the genie. He alighted, and seating 
 himself down by the fountain, waited the coming of 
 the genie, with all the sorrow imaginable. Whilst he 
 languished under this painful expectation, an old 
 man leading a hind appeared and drew near him. 
 After they had saluted one another, the old man 
 said to him. Brother, may I ask why you are come 
 into this desert place, which is possessed solely by 
 evil spirits, and where consequently you cannot be
 
 THE MERCHANT AND THE GENIE. 43 
 
 safe ? From the beautiful trees which are seen here, 
 one might indeed suppose the place inhabited; but 
 it is in reality a wilderness, where it is dangerous to 
 remain long. 
 
 The merchant satisfied his curiosity, and related 
 to him the adventure which obliged him to be there. 
 The old man listened with astonishment, and when 
 he had done, exclaimed. This is the most surprising 
 thing in the world! and you are bound by the most 
 inviolable oath. However, I will be witness of your 
 interview with the genie. He then seated himself by 
 the merchant, and they entered into conversation. 
 But I see day, said Scheherazade, and must leave 
 off; yet the best of the story is to come. The sultan 
 resolving to hear the end of it, suffered her to live 
 that day also.
 
 44 
 
 THE THIRD NIGHT. 
 
 The next morning Dinarzade made the same request 
 to her sister as before : My dear sister, said she, if 
 you be not asleep, tell me one of those pleasant 
 stories that you have read. But the sultan, wishing 
 to learn what followed betwixt the merchant and the 
 genie, bade her proceed with that, which she did 
 as follows. 
 
 Sir, while the merchant and the old man who 
 led the hind were conv^ersing, they saw another old 
 man coming towards them, followed by two l^lack 
 dogs; after they had saluted one another, he asked 
 them what they did in that place ? The old man with 
 the hind told him the adventure of the merchant 
 and genie, with all that had passed between them, 
 particularly the merchant's oath. He added, that 
 it was the day agreed on, and that he was resolved 
 to stay and see the issue. 
 
 The second old man thinking it also worth his 
 curiosity, resolved to do the same, and took his seat 
 by them. They had scarcely begun to converse to- 
 gether, when there arrived a third old man leading 
 a mule. He addressed himself to the two former, 
 and asked why the merchant who sat with them 
 looked so melancholy? They told him the reason, 
 which appeared to him so extraordinary, that he
 
 THE MERCHANT AND THE GENIE. 45 
 
 also resolved to witness the I'esult; and for that pur- 
 pose sat down Avith them. 
 
 In a short time they perceived a tliick vapour, 
 iike a cloud of dust raised by a whirlwind, advanc- 
 ing towards them. When it had come up to them it 
 suddenly vanished, and the genie appeared; who, 
 without saluting them, went to the merchant with a 
 drawn ciraeter, and taking him by the arm, said. Get 
 thee up, that I may kill thee, as thou didst my son. 
 The merchant and the three old men began to 
 lament and fill the air with their cries. Here Sche- 
 herazade, perceiving day, discontinued her story, 
 which so much interested the sultan's curiosity, that 
 he resolved to hear the remainder, and put off the 
 sultaness's execution for another day. 
 
 The grand vizier's joy was extreme, when he 
 found that the sultan did not order him to put Sche- 
 herazade to death; his family, the court, and the 
 people in general, were astonished at the sultan's 
 foi'bearance.
 
 46 
 
 THE FOURTH NIGHT. 
 
 Towards the end ofthe following night, Dinarzade 
 failed not to awaken the sultaness. My dear sister, 
 said she, pray continue your story. Scheherazade, 
 with the sultan's permission, then spoke as follows: 
 
 Sir, when the old man who led the hind saw the 
 genie lay hold of the merchant, and about to kill 
 him, he threw himself at the feet ofthe monster, and 
 kissing them, said to him. Prince of genies, I most 
 humbly request you to suspend your anger, and do 
 me the favour to hear me. I will tell you the history 
 of my life, and of the hind you see; and if you think 
 it more wonderful and surprising than the adventure 
 of the merchant, I hope you will pardon the unfor- 
 tunate man a third of his offence. The genie took 
 some time to deliberate on this proposal, but an- 
 swered at last, Well then, I agree. 
 
 THE STORY OF THE FIRST OLD MAN AND THE 
 HIND. 
 
 I shall begin my story then, said the old man; 
 listen to me, I pray you, with attention. This hind 
 you see is my cousin ; nay, what is more, my wife. 
 She was only twelve years of age when I married her, 
 $0 that I may justly say, she ought to regard me
 
 STORY OF THE FIRST OLD MAN. 47 
 
 equally as her father, her kinsman, and her hus- 
 band. 
 
 We lived together twenty years, without any 
 children. Her barrenness did not effect any change 
 in my love; I still treated her with much kindness 
 and affection. My desire of having children only 
 induced me to purchase a slave, by whom I had a 
 son, who was extremely promising. My wife being 
 jealous, cherished a hatred for both mother and 
 child, but concealed her aversion so well, that I 
 knew nothing of it till it was too late. 
 
 Mean time my son grew up, and was ten years 
 old, when I was obliged to undertake a long jour- 
 ney. Before I went, I recommended to my wife, of 
 whom I had no mistrust, the slave and her son, and 
 prayed her to take care of them during my absence, 
 which was to be for a v/hole year. She however em- 
 ployed that time to satisfy her hatred. She applied 
 herself to magic, and when she had learnt enough of 
 that diabolical art to execute her horrible design, the 
 wretch carried my son to a desolate place, where, by 
 her enchantments, she changed him into a calf, and 
 gave him to my farmer to fatten, pretending she had 
 bought him. Her enmity did not stop at this abomina- 
 ble action, but she likewise changed the slave into 
 a cow, and gave her also to my farmer. 
 
 At my return, I enquired for the mother and 
 child. Your slave, said she, is dead; and as for your
 
 48 STOPtY OF THE FIRST OLD MAN 
 
 son, I know not what is become of him, I have not 
 seen him tliese two months. I was afflicted at the 
 death of the slave, but as she informed me my son 
 had only disappearetl, I was in hopes he vrould shortly 
 return. However, eight iiionths passed, and i heard 
 nothing of him. When the festival of the great 
 Bairam^ was to I)c celebrated, I sent to my farmer 
 for one of the fattest cows to sacrifice, lie accord- 
 ingl}^ sent me one, and the cow wliicli was brought 
 me proved to be my slave, the unfortunate motlier of 
 my son. I bound her, but as I was going to sacrifice 
 her, she bellowed piteously, and I could perceive 
 tears streaming from her eyes. This seemed to me 
 very extraordinary, and finding myself moved with 
 compassion, I could not find in my heart to give her 
 a blow, but ©rdered my farmer to get me another. 
 
 My wife, who was present, was enraged at my 
 tenderness, and resisting an order wliich disappointed 
 her malice, she cr:2d out, What are you doing, hus- 
 band? Sacrifice that cow; your farmer has not a 
 finer, nor one fitter for the festival. Out of defer- 
 ence to my wife, I came again to the cow, and com- 
 bating my compassion, which suspended the sacrifice, 
 was going to give her the fatal blow, when the victim 
 redoubling her tears, and bellowing, disarmed me a 
 second time. I then put the mallet into the farmer's 
 hands, and desired him take it and sacrifice her him- 
 self, for her tears and bellowing pierced my heart.
 
 AND THE HIND. 40 
 
 The farmer, less compassionate than mj^self, sa- 
 crificed her; but when he fleacJ her, found her to 
 be nothing except bones, though to us she seemed 
 veiy fat. Take her yourself, said I to him, dispose 
 of her in ahns, or any way you please; and if you 
 have a very fat calf, bring it me in her stead. I did 
 not enquire what he did witli tlic cow, l)atsoon after 
 he had taken her away, lie returned with a fat 
 calf. Though I knew not the calf was my son, ^-et I 
 could not forbear being moved at the sight of him. 
 On his part, as soon as he beheld me, he made so 
 great an effort to come near me, that he broke his 
 cord, threw himself at my feet, with his head against 
 the ground, as if he meant to excite my compassion, 
 conjuring me not to be so cruel as to take his life; 
 and did as much as was possible for him, to signify 
 that he was my son. 
 
 I was more surprised and affected with this ac- 
 tion, than with the tears of the cow. I felt a tender 
 pity, which interested me on his behalf, or rather, 
 natm'e did its duty. Go, said I to the farmer, carry 
 home that calf, take great care of him, and bring me 
 another in his stead immediately. 
 
 As soon as my wife heard me give this order, she 
 exclaimed. What are you about, husband ? Take my 
 advice, sacrifice no other calf but that. Wife, I re- 
 plied, I will not sacrifice him, I will spare him, and 
 pray do not you oppose me. The wicked woman had
 
 50 STORY OF THE FIRST OLD MAN. 
 
 no regard to my wishes; she hated my son too much 
 to consent that I should save him. I tied the poor 
 creature, and taking up the fatal knife — Here Sche- 
 herazade stopped, because she perceived day-light. 
 
 Dinarzade then said. Sister, I am enchanted with 
 this story; which has so agreeably fixed my atten- 
 tion. If the sultan will suffer me to live another day, 
 answered Scheherazade, what I have farther to re- 
 late will amuse you abundantly more. Shier-ear, 
 curious to know what would become of the old man's 
 son, told the sultaness he would be glad to hear the 
 end of that story the next night.
 
 51 
 
 THE FIFTH NIGHT. 
 
 When day began to draw near, Dinarzade again 
 awoke her sister with the same request as before; 
 and Scheherazade" prayed the sultan to allow her to 
 give Dinarzade the satisfaction she asked, to which 
 the prince, who took so much pleasure in the story 
 himself, willingly consented. 
 
 Sir, said Scheherazade, the first old man who led 
 the hind, continuing his story to the genie, to the 
 two other old men, and the merchant, proceeded 
 thus. I took the knife, and was going to plunge it 
 into my son's throat, when turning his eyes, bathed 
 with tears, in a languishing manner, towards me, he 
 affected me so much that I he'd not strength to kill 
 him. I let the knife fall, and told my wife positively 
 that I v/ould have another calf to sacrifice, and not 
 that. She used all her endeavours to persuade me 
 to change my resolution ; but I continued firm, and 
 pacified her a little, by promising that I would sacri- 
 fice him against the Bairam of the following year. 
 
 The next morning my farmer desired to speak 
 with me alone. I come, said he, to communicate to 
 you a piece of intelligence, for which I hope you will 
 return me thanks. I have a daughter that has some 
 skill in magic. Yesterday, as I carried back the calf 
 "vvhich you would not sacrifice, I perceived she
 
 53 STORY OF THE FIRST OLD MAN 
 
 laughed when slie saw him, and in a moment after 
 fell a weeping. I asked her why she acted two such 
 opposite parts at one and the same time. Father, 
 replied she, the calf you bring back is our landlord's 
 son: I laughed for joy to see him still alive, and 
 wept at the remembrance of the ' sacrifice that was 
 made the other day of his mother, who v/as changed 
 into a cow. Thc.^e two metamorphoses were made 
 by the enchantments of our master's vv^ife, who hated 
 both the mother and son. This is what my daughter 
 told me, said the farmer, and I come to acquaint 
 you with it. 
 
 The old man then added, I leave you to judge, 
 my lord genie, how much I was surprised. I went 
 immediately to my fai-mer, to speak to his daughter 
 myself. As soon as I arrived, I went forthwith to 
 the stall where my son was kept ; he could not re- 
 turn my embraces, but received them in such a man- 
 ner, as fully satisfied me he was my son. 
 
 The farmer's daughter then came to us: My 
 good maid, said I, can you restore my son to his 
 former shape? Yes, slic replied, I can. Ah! said I, 
 if you do, I will make you mistress of all my fortune. 
 She answered me, smiling. You are our master, and 
 I well know what I owe to you; but I cannot restore 
 your son to his former shape, except on tv, o condi- 
 tions: the first is, that you give him to me for my 
 husband ; and the second, that you allow me to punish
 
 AND THE HIND. 53 
 
 the person who changed him into a calf. As to the 
 first, I replied, I agree v.ith all my heart: nay, I 
 promise you more, a considerable fortune for your- 
 self, independently of ^vhat I design for my son : in a 
 word, you shall see how I will reward the great ser- 
 vice I expect from you. As to what relates to my 
 wife, I also agree; a person who has been capable of 
 committing such a criminal action, justly deserves to 
 be punislied. I leave her to your disposal. Only I 
 must pray you not to take her life. I am going then, 
 answered she, to treat her as she treated your son. 
 To this I consent, said I, provided you first of all 
 restore to me my son. 
 
 The damsel then took a vessel full of water, pro- 
 nounced over it words that I did not understand, and 
 addressing herself to the calf, O calf, if thou wast 
 created by the almight}'^ and sovereign master of the 
 world such as thou appearcst at this time, continue 
 in that fOrm ; but if thou be a man, and art changed 
 into a calf by enchantment, return to thy natural 
 shape, by the permission of the sovereign Creator. 
 As she spoke, she tlircw Avater upon him, and in an 
 instant he recovered his natural form. 
 
 My son, my dear son, cried I, immediately em- 
 bracing him with such a transport of joy that I knew 
 not what I was doing, it is heaven that hath sent us 
 this young maid, to remove the horrible charm by 
 which you were enchanted, and to avenge the injury
 
 M STORY OF THE FIRST OLD MAN 
 
 done to you and your mother. I doubt not but in 
 acknowledgment you will make your deliverer your 
 wife, as I have promised. He joyfully consented ; 
 but before they married, she changed vay wife into 
 a hind ; and this is she whom you see here. I de- 
 sired she might have this shape, rather than another 
 less agreeable, that we might see her in the family 
 without horror. 
 
 Since that time, my son is become a Avidower, 
 and gone to travel. It being now several years since 
 I heard of him, I am come abroad to inquire after 
 him ; and not being willing to trust any body with 
 my wife, till I should return home, I thought fit to 
 take her every where with me. This is the history 
 of myself and this hind: is it not one of the most 
 wonderful and surprising? I admit it is, said the 
 genie, and on that account forgive the merchant one 
 third of his crime. 
 
 When the first old man, sir, continued the sul- 
 taness, had finished his story, the second, who led 
 the two black dogs, addressed the genie, and said: 
 I am going to tell you what happened to me, and 
 these two black dogs you see by me ; and I am cer- 
 tain you will say, that my story is yet more surpris- 
 ing than that which you have just heard. But when 
 I have done this, I hope you will be pleased to par- 
 don the merchant another third of his offence. I 
 will, replied the genie, provided your story surpass
 
 AND THE HIND. S5 
 
 that of the hind. Then the second old man began in 
 this manner — But as Scheherazade pronounced these 
 words, she saw it was day, and left off speaking. 
 
 O heaven! sister, exclaimed Dinarzade, ' these 
 adventures are very singular. Sister, replied the 
 sultaness, they are not compai'able to those which I 
 have to tell you next night, if the sultan, my lord 
 and master, will be so good as to let me live. Shier- 
 ear made no answer ; but arose, said his prayers, and 
 went to council, without giving any order for the 
 execution of the sultaness.
 
 56 
 
 THE SIXTH NIGHT. 
 
 DiNAKZADE awoke at the usual hour, and calling 
 to the sultaness, said, Dear sister, if you be not 
 asleep, I pray you, until day appears, satisfy my 
 curiosity ; I am impatient to hear the story of the 
 old man and the two black dogs. The sultan con- 
 sented to this with pleasure, being no less desirous 
 to know the story than Dinarzade; and Schehera- 
 zade proceeded with the relation. 
 
 THE STORY OF THE SECOND OLD MAN AND THE 
 TWO BLACK DOGS. 
 
 Great prince of genies, said the old man, you 
 must know that we are three brothers, the two black 
 dogs and myself. Our father, when he died, left 
 each of us one thousand sequins. With that sum, 
 we all became merchants. A little time after we 
 had opened shop, my eldest brother, one of these 
 two dogs, resolved to travel and trade in foreign 
 countries. With this view, he sold his estate, and 
 bought goods suited to the trade he intended to 
 follow. 
 
 He went away, and was absent a whole year. At 
 the expiration of this time, a poor man, who I thought 
 had come to ask alms, presented himself before me in
 
 STORY OF THE SECOND OLD MAN. 5^ 
 
 my shop. I said to him, God help you. He re- 
 turned my salutation, and continued, Is it possible 
 you do not know me ? Upon this I looked at him nar- 
 rowly, and recognised him: Ah, brother, cried I, 
 embracing him, how could I know you in this con- 
 dition? I made him come into my house, and asked 
 him concerning his health and the success of his 
 travels. Do not ask me that question, said he ; when 
 you see me, you see all: it would only renew my 
 grief, to relate to you the particulars of the misfor- 
 tunes I have experienced since I left you, which 
 have reduced me to my present condition. 
 
 I immediately shut up my shop, and taking him 
 to a bath, gave him the best clothes I had. Finding 
 on examining my books, that I had doubled my 
 stock, that is to say, that I was worth two thousand 
 sequins, I gave him one half; With that, said I, 
 brother, you may make up your loss. He joyfully 
 accepted the present, and having repaired his for- 
 tunes, we lived together, as before. 
 
 Some time after, my second brother, who is the 
 other of these two dogs, would also sell his estate. 
 His elder brother and myself did all we could to 
 divert him from his purpose, but without effect. He 
 disposed of it, and with the money bought such goods 
 as were suitable to the trade which he designed to 
 follow. He joined a caravan, and departed. At the 
 end of the year he returned in the same condition as 
 VOL. I. t
 
 58 STORY OF THE SECOND OLD MAN 
 
 my other brother. Having myself by this time 
 gained another thousand sequins, I made him a 
 present of them.. With this sum he furnished his 
 shop, and continued his trade. 
 
 Some time after, one of my brothers came to 
 me to propose that I should join them in a trading 
 voyage ; I immediately declined. You have travel- 
 led, said I, and what have you gained by it? WTio 
 can assure me, that I shall be more successful than 
 you have been ? It was in vain that they urged upon 
 me all the considerations they thought likely to gain 
 me over to their design, for I constantly refused; 
 but after having resisted their solicitation five whole 
 years, they importuned me so much, that at last 
 they overcame my resolution. When, however, the 
 time arrived that we were to make preparations for 
 our voyage, to buy the goods necessary to the 
 undertaking, I found they had spent all, and had 
 not one dirrim left of the thousand sequins I had 
 given to each of them. I did not, on this account, 
 upbraid them. On the contrary, my stock being 
 still six thousand sequins, I shared the half of it with 
 them, telling them. My brothers, we must venture 
 these three thousand sequins, and hide the rest in 
 some secure place: that in case our voyage be not 
 more successful than yours was formerly, we may 
 have wherewith to assist us, and to enable us to fol- 
 low our ancient way of living. I gave each of them
 
 AND THE TWO BLACK DOGS. 5g 
 
 a thousand sequins, and keeping as much for myself, 
 I buried the other three thousand in a corner of my 
 house. We purchased goods, and having embarked 
 them on board a vessel, which we freighted betwixt 
 us, we put to sea with a favourable wind. After a 
 month's sail — But J see day, said Scheherazade, I 
 must stop here. 
 
 Sister, said Dinarzade, this story promises a 
 great deal; I fancy the rest of it must be very 
 extraordinary. You are not mistaken, said the 
 sultaness, and if the sultan will allow me to con- 
 tinue the relation, I am persuaded it will very much 
 divert^you. Shier-ear arose as he had done the day 
 before, without explaining his intention; but gave 
 no order to the grand vizier to put his daughter to 
 death.
 
 65 
 
 THE SEVENTH NIGHT. 
 
 When the seventh night was nearly over, Dinar- 
 zade awoke the suUaness, and prayed her to con- 
 tinue the story of the second old man. I will, an- 
 swered Scheherazade, provided the sultan, my lord 
 and master, do not object. Not at all, said ohier- 
 ear; on the contrary, I desire you will proceed. 
 
 You must know, said Scheherazade, that the old 
 man who led the two dogs continued his story, thus: 
 After two months sail, we arrived happily at port, 
 where we landed, and had a very good market for 
 our goods. I, especially, sold mine so well, that I 
 gained ten to one. With the produce we bought 
 commodities of that country, to carry back with us 
 for sale. 
 
 When we were ready to embark on our return, I 
 met on the sea-shore a lady, handsome enough, but 
 poorly clad. She walked up to me gracefully, kiss- 
 ed my hand, besought me with the greatest earnest- 
 ness imaginable to marry her, and take her along 
 with me. I made some difficulty to agree to this 
 proposal; but she urged so many things to persuade 
 me that I ought not to object to her on account of 
 her poverty, and that I should have all the reason 
 in the world to be satisfied with her conduct, that at 
 last I yielded. I ordered proper apparel to be made
 
 STORY OF THE SECOND OLD MAN. 6l 
 
 for her; and after having married her, according to 
 form, I took her on board, and we set sail. I found 
 my wife possessed so many good qualities, that my 
 love to her every day increased. In the mean time 
 my two brothers, who had not managed their affairs 
 as successfully as I had mine, envied my prosperity ; 
 and suffered their feelings to carry them so far, that 
 they conspired against my life; and one night, when 
 my wife and I were asleep, threw us both into the 
 sea. 
 
 My wife proved to be a fairy, and, by conse- 
 quence, a genie, so that she could not be drowned; 
 but for me, it is certain I must have perished, with- 
 out her help. I had scarcely fallen into the water, 
 when she took me up, and carried me to an island. 
 When day appeared, she said to me. You see, hus- 
 band, that by saving your life, I have not rewarded 
 you ill for your kindness to me. You must know, 
 that I am a fairy, and being upon the sea-shore, 
 when you were going to embark, I felt a strong 
 desire to have you for my husband; I had a mind to 
 try your goodness, and presented myself before you 
 in disguise. You have dealt generously by me, and 
 I am glad of an opportunity of returning my ac- 
 knowledgment. But I am incensed against your 
 brothers, and nothing will satisfy me but their lives. 
 
 I listened to this discourse with admiration; I 
 thanked the fairy the best way I could, for the
 
 02 STORY OF THE SECOND OLD MAN 
 
 great kindness she had done me: but, Madam, said 
 I, as for my brothers, I beg you to pardon them ; 
 whatever cause of resentment they have given me, I 
 am not cruel enough to desire their death. I then 
 informed her what I had done for them, but this in- 
 creased her indignation; and she exclaimed, I must 
 immediately pursue those ungrateful traitors, and 
 take speedy vengeance on them. I will destroy their 
 vessel, and sink them into the bottom of the sea. 
 My good lady, replied I, for heaven's sake forbear; 
 moderate your anger, consider that they are my 
 brothers, and that we ought to return good for evil. 
 I pacified her by these words; and as soon as I 
 had concluded, she transported me in a moment 
 from the island to the roof of my own house, which 
 was terraced, and instantly disappeared. I descend- 
 ed, opened the doors, and dug up the three thou- 
 sand sequins I had formerly secreted. I went after- 
 wards to my shop, which I also opened; and was 
 complimented by the merchants, my neighbours, 
 upon my return. When I went back to my house, 
 I perceived there two black dogs, which came up 
 to me in a very submissive manner: I could not 
 divine the meaning of this circumstance, which 
 greatly astonished me. But the fairy, who im- 
 mediately appeared, said. Husband, be not sur- 
 prised to see these dogs, they are your brothers. 
 I was troubled at this declaration, and asked her
 
 AND THE TWO BLACK DOGS. 6S 
 
 by what power they were so transformed. I did 
 it, said she, or at least authorised one of my sisters 
 to do it, who at the same time sunk their ship. 
 You have lost the goods you had on board, but I 
 will compensate you another way. As to your two 
 brothers, I have condemned them to remain five 
 years in that shape. Their perfidiousness too well 
 deserves such a penance. Having thus spoken and 
 told me where I might hear of her, she disappeared. 
 
 The five years being now nearly expired, I am 
 travelling in quest of her; and as I passed this way, 
 I met this merchant, and the good old man who led 
 the hind, and sat down by them. This is my history, 
 O prince of genies! do not you think it very ex- 
 traordinary? I own it is, replied the genie, and on 
 that account I remit the merchant the second third 
 of the crime which he has committed against me. 
 
 As soon as the second old man had finished, the 
 third began his story, after repeating the request of 
 the two former, that the genie would pardon the 
 merchant the other third of his crime, provided 
 what he should relate surpassed in singularity of in- 
 cidents, the narratives he had already heard. The 
 genie made him the same promise as he had given 
 the others — But day appears, said Scheherazade, 
 and I must refrain. 
 
 Sister, said Dinarzade, I cannot sufficiently ad- 
 mire the adventures you have related. I am ac-
 
 64 STORY OF THE SECOND OLD MAN. 
 
 quainted with many others, answered the sultaness, 
 that are still more wonderful. Shier-ear, willing to 
 know if the story of the third old man would prove 
 as agreeable as that of the second, put off the exe- 
 cution of Scheherazade till the next day.
 
 65 
 
 THE EIGHTH NIGHT. 
 
 As soon as Dinarzade perceived it was time to call 
 the sultaness, she said, Sister, I have been awake a 
 long time, impatient to hear the story of the third 
 old man. The sultan added, I can hardly think 
 that the third story will surpass the two former. 
 
 Sir, replied the sultaness, the third old man re- 
 lated his story to the genie ; but I cannot repeat it, as 
 the circumstances have not come to my knowledge, 
 but it exceeded the two former stories so much, in 
 the variety of wonderful adventures, that the genie 
 was astonished; and no sooner heard the conclusion, 
 than he said to the old man, I remit the other third 
 of the merchant's crime on account of your story*. 
 He is greatly obliged to all of you, for having de- 
 livered him out of his danger by what you have re- 
 lated, for to this he owes his life. Having spoken 
 thus he disappeared, to the great contentment of 
 the company '°. 
 
 The merchant failed not to make due acknow- 
 ledgment to his deliverers. They rejoiced to see him 
 out of danger ; and bidding him adieu, each of them 
 proceeded on his way. The merchant returned to his 
 wife and children, and passed the rest of his days 
 with them in peace. But, sir, added Scheherazade, 
 how pleasant soever the stories may be, that I have
 
 66 STORY OF THE FISHERMAN. 
 
 hitherto told your majesty, they do not come near 
 that of the fisherman. Dinarzade perceiving that 
 the sultaness demurred, said to her. Sister, since 
 there is still some time remaining, pray tell us the 
 story of the fisherman, if the sultan will vouchsafe 
 his permission. Shier-ear agreed, and Schehera- 
 zade, resuming her discourse, proceeded as follows: 
 
 THE STORY OF THE FISHERMAN. 
 
 Sir, there was an aged fisherman, who was so 
 poor, that he could scarcely earn as much as would 
 maintain himself, his wife, and three children. He 
 went every day to fish betimes in the morning; and 
 imposed it as a law upon himself, not to cast his nets 
 above four times a-day. He went one morning by 
 moon-light, and coming to the sea-side, undressed 
 himself, and cast in his nets. As he drew them 
 towards the shore, he found them very heavy, and 
 thought he had a good draught of fish, at which 
 he rejoiced; but in a moment after, perceiving that 
 instead of fish his nets contained nothing but the 
 carcass of an ass, he was much vexed. Schehera- 
 zade stopped here, because she saw it was day. 
 
 Sister, said Dinarzade, I must confess, that the 
 beginning of the story charms me, and I foresee that 
 the result of it will be very agreeable. Nothing is 
 more surprising than this story, replied the sul-
 
 STORY OF THE FISHERMAN. 67 
 
 taness; of this you will be convinced if the sultan 
 will be so gracious as to let me live over the next 
 night. Shier-ear being curious to learn the success 
 of the fisherman, would not order Scheherazade t» 
 be put to death that day>
 
 68 
 
 THE NINTH NIGHT. 
 
 My dear sister, said Dinarzade next morning at the 
 usual hour, if you be not asleep, I pray you go on 
 with the story of the fisherman; I am impatient to 
 hear it. I will readily give you that satisfaction, 
 replied the sultaness; but at the same time, she 
 demanded leave of the sultan, and having obtained it, 
 proceeded. 
 
 Sir, when the fisherman, vexed to have made 
 such a sorry draught, had mended his nets, which 
 the carcass of the ass had broken in several places, 
 he threw them in a second time ; and when he drew 
 them, found a great deal of resistance, which made 
 him think he had taken abundance of fish; but he 
 found nothing except a basket full of gravel and 
 slime, which grieved him extremely. O fortune! 
 cried he, with a lamentable tone, be not angry with 
 me, nor persecute a wretch who prays thee to 
 spare him. I came hither from my house to seek 
 for my livelihood, and thou pronouncest against me 
 a sentence of death. I have no other trade but this 
 to subsist by: and notwithstanding all my care, I 
 can scarcely provide what is absolutely necessary 
 for my family. But I am to blame to complain of 
 thee ; thou takest pleasure to persecute honest
 
 STORY OF THE FISHERMAN. OQ 
 
 people, and to leave great men in obscurity, while 
 thou shewest favour to the wicked, and advancest 
 those who have no virtue to recommend them. 
 
 Having finished this complaint, he fretfully threw 
 away the basket, and washing his nets from the slime, 
 cast them the third time ; but brought up nothing, 
 except stones, shells, and mud. No language can 
 express his disappointment; he was almost distract- 
 ed. However, when day began to appear, he did 
 not forget to say his prayers, like a good Moosul- 
 maun, and he added to them this petition: " Lord, 
 thou knowest that I cast my nets only four times a 
 day; I have already drawn them three times, with- 
 out the least reward for my labour : I am only to 
 cast them once more; I pray thee to render the sea 
 favourable to me, as thou didst to Moses." 
 
 The fisherman having finished this prayer, cast 
 his nets the fourth time; and when he thought it 
 was proper, drew them as formerly, with great dif- 
 ficulty; but instead of fish, found nothing in them 
 but a vessel of yellow copper, which from its weight 
 seemed not to be empty; and he observed that it 
 was shut up and sealed with lead, having the impres- 
 sion of a seal upon it. This turn of fortune rejoiced 
 him: I will sell it, said he, to the founder, and with 
 the money buy a measure of corn. He examined 
 the vessel on all sides, and shook it, to try if its con- 
 tents made any noise, but heard nothing. This cir-
 
 70 STORY OF THE FISHERMAN. 
 
 cumstance, with the impression of the seal upon the 
 leaden cover, made him think it inclosed something 
 precious. To try this, he took a knife, and opened 
 it with very little labour. He turned the mouth 
 downward, but nothing came out; which surprised 
 him extremely. He placed it before him, but while 
 he viewed it attentively, there came out a very thick 
 smoke, which obliged him to retire two or three 
 paces back. 
 
 The smoke ascended to the clouds, and extend- 
 ing itself along the sea and upon the shore, formed 
 a great mist, which we may well imagine filled the 
 fisherman with astonishment. When the smoke 
 was all out of the vessel, it re-united, and became 
 a solid body, of which was formed a genie twice as 
 high as the greatest of giants. At the sight of a 
 monster of such an unwieldy bulk, the fisherman 
 would fain have fled, but was so frightened, that he 
 could not move. 
 
 Solomon, cried the genie immediately, Solomon, 
 the great prophet'', pardon, pardon; I will never 
 more oppose your will, I will obey all your com- 
 mands. 
 
 Scheherazade perceiving day, discontinued her 
 story. 
 
 Upon which Dinarzade said. Dear sister, nobody 
 can keep their promise better than you have done 
 yours. This story is certainly more surprising than
 
 STORY OF THE FISHERMAN. 71 
 
 all the former. Sister, replied the sultaness, there 
 are more wonderful things yet to come, if my lord 
 the sultan will allow me to tell them to you. Shier- 
 ear had too great a desire to hear out the story of 
 the fisherman, willingly to deprive himself of that 
 pleasure ; and therefore put off the sultaness's death 
 another day.
 
 n 
 
 THE TENTH NIGHT, 
 
 DiNARZADE called her sister next night, when she 
 thought it was time, and prayed her to continue the 
 story of the fisherman; and the sultan being also 
 impatient to know what concern the genie had with 
 Solomon, Scheherazade proceeded: 
 
 Sir, the fisherman, when he heard these words 
 of the genie, recovered his courage, and said to 
 him, Thou proud spirit, what is it you say? It is 
 above eighteen hundred years since the prophet 
 Solomon died, and we are now at the end of time. 
 Tell me your history, and how you came to be shut 
 up in this vessel. 
 
 The genie turning to the fisherman, with a fierce 
 look, said, Thou must speak to me with more re- 
 spect ; thou art a presumptuous fellow to call me a 
 proud spirit. Very well, replied the fisherman, shall 
 I speak to you more civilly, and call you the owl 
 of good luck ? I say, answered the genie, speak to 
 me more respectfully, or I will kill thee. Ah! re- 
 plied the fisherman, why would you kill me? Did I 
 not just now set you at liberty, and have you already 
 forgotten my services? Yes, I remember it, said 
 the genie, but that shall not save thy life: I have 
 only one favour to grant thee: And what is that? 
 asked the fisherman. It is, answered the genie, to
 
 STORY OF THE FISHERMAN. 73 
 
 give thee thy choice, in what manner thou wouldst 
 have me put thee to death. But wherein have I of- 
 fended you ? demanded the fisherman. Is that your 
 reward for the service I have rendered you ? I can- 
 not treat thee otherwise, said the genie; and that 
 thou mayest know the reason, hearken to my story. 
 
 I am one of those rebelhous spirits that opposed 
 the will of heaven : nearly all the other genies own- 
 ed Solomon, the great prophet, and yielded to his 
 authority. Sabhir '^ and I were the only two that 
 would never be guilty of a mean submission : and to 
 avenge himself, that great monarch sent Asaph, the 
 son of Barakhia, his chief minister, to apprehend 
 me. That was accordingly done. Asaph seized my 
 person, and brought me by force before his master's 
 throne. 
 
 Solomon, the son of David, commanded me to 
 acknowledge his power, and to submit to his com- 
 mands: I bravely refused, and told him, I would 
 rather expose myself to his resentment, than swear 
 fealty as he required. To punish me, he shut me 
 up in this copper vessel; and that I might not 
 break my prison, he himself stampt upon this leaden 
 cover, his seal with the great name of God engraven 
 upon it. He then gave the vessel to one of the 
 genies who had submitted, with orders to throw me 
 into the sea, which to my sorrow were executed. 
 
 During the first hundred years of my imprison- 
 
 VOL. I. M
 
 74 STORY OF THE FISHERMAN. 
 
 ment, I swore that if any one should deliver me be- 
 fore the expiration of that period, I would make him 
 rich, even after his death : but that century ran out, 
 and nobody did me that good office. During the 
 second, I made an oath, that I would open all the 
 treasures of the earth to any one that might set me at 
 liberty ; but with no better success. In the third, I 
 promised to make my deliverer a potent monarch, to 
 be always near him in spirit, and to grant him every 
 day three requests, of what nature soever they might 
 be: but this century passed as well as the two 
 former, and I continued in prison. At last being 
 angry, or rather mad, to find myself a prisoner so 
 long, I swore, that if afterwards any one should de- 
 liver me, I would kill him w ithout mercy, and grant 
 him no other favour but to choose the manner of his 
 death ; and therefore, since thou hast delivered me 
 to-day, I give thee that choice. 
 
 This discourse afflicted the fisherman extremely: 
 I am very unfortunate, cried he, to come hither to 
 do such a kindness to one that is so ungrateful. I 
 beg you to consider your injustice, and revoke such 
 an unreasonable oath; pardon me, and heaven will 
 pardon you; if you grant me my life, heaven will pro- 
 tect you from all attempts against your own. No, 
 thy death is resolved on, said the genie, only choose 
 in what manner you will die. The fisherman per- 
 ceiving the genie to be resolute, was extremely
 
 STORY OF THE FISHERMAN. 75 
 
 grieved, not so much for himself, as on account of 
 his three children; and bewailed the misery they 
 must be reduced to by his death. He endeavoured 
 still to appease the genie, and said, Alas ! be pleased 
 to take pity on me, in consideration of the ser- 
 vice I have done you. I have told thee already, 
 replied the genie, it is for that very reason I must 
 kill thee. That is strange, said the fisherman, 
 are you resolved to reward good with evil? The 
 proverb says, " That he who does good to one who 
 deserves it not is always ill rewarded." I must con- 
 fess, I thought it was false ; for certainly there can 
 be nothing more contrary to reason, or the laws of 
 society. Nevertheless, I find now by cruel experi- 
 ence that it is but too true. Do not lose time, in- 
 terrupted the genie; all thy reasonings shall not 
 divert me from my purpose: make haste, and tell me 
 what kind of death thou preferest? 
 
 Necessity is the mother of invention. The fisher- 
 man bethought himself of a stratagem. Since I must 
 die then, said he to the genie, I submit to the will 
 of heaven ; but before I choose the manner of my 
 death, I conjure you by the great name which was 
 engraven upon the seal of the prophet Solomon, 
 the son of David, to answer me truly the question 
 I am going to ask you. 
 
 The genie finding himself obliged to a positive 
 answer by this adjuration, trembled; and replied td
 
 yd STORY OF THE FISHERMAN. 
 
 the fisherman, Ask what thou wilt, but make haste. 
 — Day appearing, Scheherazade ceased. 
 
 Sister, said Dinarzade, it must be owned that the 
 more you speak, the more you surprise and satisfy. 
 I hope our lord, the sultan, will not order you to be 
 put to death, till he hears out the story of the fisher- 
 man. The sultan is absolute, replied Scheherazade, 
 we must submit to his will in every thing. But 
 Shier-ear being as desirous as Dinarzade to hear the 
 end of the story, again put off the execution of the 
 sultaness.
 
 THE ELEVENTH NIGHT. 
 
 Shier-ear, and the princess, his spouse, passed 
 this night in the same manner as they had done the 
 former; and before break of day, Dinarzade awoke 
 thera and addressed the sultaness: I pray you, sister, 
 to resume the story of the fisherman. With all my 
 heart, said Scheherazade, I am willing to satisfy 
 you, with the sultan's permission. 
 
 The genie (continued she) having promised to 
 speak the truth, the fisherman said to him, I wish to 
 know if you were actually in this vessel: Dare you 
 swear it by the name of the gi'eat God? Yes, replied 
 the genie, I do swear by that great name, that I 
 was. In good faith, answered the fisherman, I can- 
 not believe you; the vessel is not capable of holding 
 one of your size, and how should it be possible that 
 your whole body could lie in it? I swear to thee, 
 notwithstanding, replied the genie, that I was there 
 just as you see me here: Is it possible, that thou 
 dost not believe me after the solemn oath I have 
 taken ? Truly not I, said the fisherman ; nor will I 
 believe you, unless you go into the vessel again. 
 
 Upon which the body of the genie dissolved and 
 changed itself into smoke, extending as before upon 
 the sea shore ; and at last, being collected, it began 
 to re-enter the vessel, which it continued to do by
 
 79 STORY OF THE FISHERMAN. 
 
 a slow and equal motion, till no part remained out; 
 when immediately a voice came forth, which said 
 to the fisherman, Well now, incredulous fellow, I 
 am in the vessel, do not you believe me now? 
 
 The fisherman, instead of answering the genie, 
 took the cover of lead, and having speedily replaced 
 it on the vessel. Genie, cried he, now it is your turn 
 to beg my favour, and to choose which way I shall 
 put you to death ; but not so, it is better that I should 
 throw you into the sea, whence I took you: and then 
 I will build a house upon the shore, where I will re- 
 side and give notice to all fishermen who come to 
 throw in their nets, to beware of such a wicked 
 genie as thou art, who hast made an oath to kill 
 him that shall set thee at liberty. 
 
 The genie, enraged at these expressions, strug- 
 gled to set himself at liberty; but it was impossible, 
 for the impression of Solomon's seal prevented him. 
 Perceiving that the fisherman had got the advantage 
 of him, for he thought fit to dissemble his anger; 
 Fisherman, said he, take heed you do not what you 
 threaten ; for what I spoke to you was only by way of 
 jest. O genie! replied the fisherman, thou who wast 
 but a moment ago the greatest of all genies, and now 
 art the least of them, thy crafty discourse will signify 
 nothing, to the sea thou shalt return. If thou hast 
 been there already so long as thou hast told me, 
 thou may'st very well stay there till the day of judg-
 
 STORY OF THE GRECIAN KING. /"Q 
 
 ment. I begged of thee in God's name, not to take 
 away my life, and thou didst reject my prayers; I 
 am obhged to treat thee in the same manner. 
 
 The genie omitted nothing that he tliought likely 
 to prevail with the fisherman : Open the vessel, said 
 he, give me my liberty, and I promise to satisfy thee 
 to thy own content. Thou art a traitor, replied the 
 fisherman, I should deserve to lose my life, if I were 
 such a fool as to trust thee : thou wilt not fail to treat 
 me in the same manner as a certain Grecian king 
 treated the physician Douban. It is a story I have a 
 mind to tell thee, therefore listen to it. 
 
 THE STORY OF THE GRECIAN KING AND THE 
 PHYSICIAN DOUBAN '^ 
 
 There was in the country of Yunaun or Greece, 
 a king who was leprous '*, and his physicians had in 
 vain endeavoured his cure; when a very able phy- 
 sician, named Douban, arrived at his court. 
 
 This physician had learnt the theory of his pro- 
 fession in Greek, Persian, Turkish, Arabic, Latin, 
 Syriac, and Hebrew books; he was an experienced 
 natural philosopher, and fully understood the good 
 and bad qualities of plants and drugs. As soon as 
 he was informed of the king's distemper, and under- 
 stood that his physicans had given him over, he 
 found means to present himself before him. I know,
 
 80 STORY OF THE GRECIAN KING. 
 
 said he, after the usual ceremonials, that your 
 majesty's physicians have not been able to heal you 
 of the leprosy; but if you will accept my service, 
 I will engage to cure you without potions, or ex- 
 ternal applications. 
 
 The king listened to what he said, and answered. 
 If you be able to perform what you promise, I will 
 enrich you and your posterity. Do you assure me 
 that you will cure my leprosy without potion, or 
 applying any external medicine? Yes, Sire, replied 
 the physician, I promise myself success, through 
 God's assistance, and to-moi-row,with your majesty's 
 permission, I will make the trial. 
 
 The physician returned to his quarters, made a 
 hollow mace, and at the handle he put in his drugs; 
 he made also a ball in such a manner as suited his 
 purpose, with which next morning he presented 
 himself before the king, and falling down at his feet, 
 kissed the ground. — Here Scheherazade, perceiving 
 day, broke off. 
 
 I wonder, sister, said Dinarzade, where you have 
 learned so many amusing anecdotes. You shall hear 
 more to-morrow, replied Scheherazade, if the sultan 
 will be pleased to prolong my life. Shier-ear, who 
 longed as much as Dinarzade to hear the sequel of 
 the story of Douban the physician, did not order 
 the sultaness to be put to death that day.
 
 THE TWELFTH NIGHT. 
 
 The twelfth night was far advanced, when Dinar- 
 zade called, and said. Sister, you owe us the con- 
 tinuation of the agreeable history of the Grecian 
 king and the physician Douban. I am very v/illing 
 to pay my debt, replied Scheherazade, and resumed 
 the story as follows: 
 
 The fisherman speaking to the genie, wl],ora he 
 kept shut up in his vessel, went on thus. The phy- 
 sician Douban rose up, and after a profound rever- 
 ence, said to the king, he judged it meet that his 
 majesty should take horse, arid go to the place where 
 he used to play at mall'*. The king did so, and 
 when he arrived there, the physician came to him 
 with the mace, and said, Exercise yourself v/ith this 
 mace, and strike the ball until you find your hands 
 and body perspire. When the medicine I have 
 put up in the handle of the mace is heated with your 
 hand, it will penetrate your whole body; and as soon 
 as you perspire, you may leave off the exercise, for 
 then the medicine will have had its effect. Im- 
 mediately on your return to your palace, go into 
 the bath, and cause yourself to be well washed and 
 rubbed; then retii'e to bed, and when you rise to- 
 morrow you will find yourself cured. 
 
 The king took the mace, and struck the ball,
 
 82 STORY OF THE GRECIAN KING 
 
 which was returned by his officers who played with 
 him ; he played so long, that his hands and his whole 
 body were in a sweat, and then the medicine shut 
 up in the handle of the mace had its operation, as 
 the physician had said. Upon this the king left off 
 play, returned to his palace, entered the bath, and 
 observed very exactly what his physician had pre- 
 scribed to him. 
 
 The next morning when he arose, he perceived 
 with e^qual wonder and joy, that his leprosy was 
 cui'ed, and his body as clean as if it had never been 
 affected. As soon as he was dressed, he came into 
 the hall of audience, where he ascended his throne, 
 and shewed himself to his courtiers: who, eager to 
 know the success of the new medicine, came thither 
 betimes, and when they saw the king perfectly 
 cured, expressed great joy. The physician Douban 
 entering the hall, bowed himself before the throne, 
 with his face to the ground. The king perceiving 
 him, made him sit down by his side, presented him 
 to the assembly, and gave him all the commendation 
 he deserved. His majesty did not stop here: but 
 as he treated all his court that day, made him eat at 
 his table alone with him. At these words, Sche- 
 herazade perceiving day, discontinued her story. 
 Sister, said Dinarzade, I know not what the con- 
 clusion of this story will be, but I find the beginning 
 admirable. That which is to come is yet better^
 
 AND THE PHYSICIAN DOUBAN. S3 
 
 answered the sultaness; and I am certain you will 
 not deny this, if the sultan will permit me to pro- 
 ceed with the relation to-morrow night. Shier-ear 
 consented, and rose highly satisfied with what he 
 had heard.
 
 84 
 
 THE THIRTEENTH NIGHT. 
 
 DiNARZADE, wishing to keep the sultan ignorant 
 of her design, cried out as if she had started out of 
 her sleep: O dear sister, I have had a troublesome 
 dream, and nothing will sooner make me forget it 
 than the remainder of the stoiy of the Grecian king. 
 I conjure you by the love you always bore me, not 
 to defer it a moment longer. I shall not fail, good 
 sister, to ease your mind; and if my sovereign will 
 permit me, I will go on. Shier-ear, charmed with 
 the agreeable manner of Scheherazade's telling her 
 stories, said to her, You will oblige me no less than 
 Dinarzade, therefore continue. 
 
 The Grecian king, said the fisherman to the 
 genie, was not satisfied with having admitted the 
 physician Douban to his table, but caused him to 
 be clad in a rich robe, ordered him two thousand 
 pieces of gold, and thinking that he could never 
 sufficiently acknowledge his obligations to him, con- 
 tinued every day to load him with new favours. 
 But this king had a vizier, who was avaricious, envi- 
 ous, and naturally capable of every kind of mischief. 
 He could not behold without envy the presents 
 that were given to the physician, whose other merits 
 had already begun to make him jealous, and he 
 therefore resolved to lessen him in the king's esteem.
 
 STORY OF THE GRECIAN KING. 85 
 
 To effect this, he went to the king, and told him 
 in private, that he had some information of the 
 greatest consequence to communicate. The king 
 having asked what it was? Sire, said he, it is highly 
 dangerous for a monarch to confide in a man whose 
 fidelity he has never tried. Though you heap favours 
 upon the physician Douban, your majesty does not 
 know that he is a traitor, sent by your enemies to 
 take away your life. From whom, demanded the 
 king, have you the suggestion which you dare pro- 
 nounce? Consider to v/hom you are speaking, and 
 that you are advancing what I shall not easily 
 believe. Sire, replied the vizier, I am well inform- 
 ed of what I have had the honour to reveal to 
 your majesty; tliferefoi'e do not rest in dangerous 
 security: if your majesty be asleep, be pleased to 
 awake ; for I once more repeat, that tlie physician 
 Douban left his native country, and came to settle 
 himself at your court, for the sole purpose of exe- 
 cuting the horrible design which I have intimated. 
 
 No, no, vizier, interrupted the king; I am cer- 
 tain, that this physician, whom you suspect to be a 
 villain and a traitor, is one of the best and most 
 virtuous of men. You know by what medicine, or 
 rather by what miracle, he cured me of my leprosy: 
 If he had had a design upon my life, why did he save 
 me then ? He needed only to have left me to my
 
 85 STORY OF THE GRECIAN KING. 
 
 disease ; I could not have escaped it, as life was fast 
 decaying. Forbear then to fill me with unjust sus- 
 picions: instead of listening to you, I tell you, that 
 from this day forward I will give that great man a 
 pension of a thousand pieces of gold per month for 
 his life; nay, though I were to share with him all 
 my riches and dominions, I should never pay him 
 sufficiently for what he has done. I perceive it to be 
 his virtue that raises your envy; but do not think I 
 will be unjustly prejudiced against him'". I remem- 
 ber too well what a vizier said to king Sinbad, his 
 master, to prevent his putting to death the prince 
 his son. — But, Sir, said Scheherazade, day-light ap- 
 pears, which forbids me to proceed. 
 
 I am well pleased that the Grecian king, said 
 Dinarzade, had so much firmness of spirit, to reject 
 the false accusation of the vizier. If you commend 
 the firmness of that prince to-day, said Schehera- 
 zade, you will as much condemn his weakness to- 
 morrow, if the sultan be pleased to allow me time to 
 finish this story. The sultan, being curious to hear 
 wherein the Grecian king discovered his weakness, 
 again delayed the death of the sultaness.
 
 87 
 
 THE FOURTEENTH NIGHT. 
 
 Sister, said Dinarzade, about an hour before day, 
 you will, I trust, be as good as your word, and 
 finish the story of the fisherman: to assist your 
 memory, I will tell you where you left off: it was 
 where the Grecian king maintained the innocence 
 of his physician Douban against his vizier. I re- 
 member, said Scheherazade, and will relate what 
 followed. 
 
 Sir, continued she, addressing herself to Shier- 
 ear, what the Grecian king said about king Sinbad 
 raised the vizier's curiosity, who said, I pray your 
 majesty to pardon me, if I have the boldness to ask 
 what the vizier of king Sinbad said to his master to 
 divert him from putting the prince his son to death. 
 The Grecian king had the condescension to satisfy 
 him: That vizier, saicl.he, after having represented 
 to king Sinbad, that he ought to beware, lest on the 
 accusation of a mother-in-law he should commit an 
 action of which he might afterwards repent, told 
 him this story. 
 
 THE STORY OF THE HUSBAND AND THE PARROT. 
 
 A certain man had a beautiful wife, whom he 
 loved so dearly, that he could scarcely allow her to
 
 88 STORY OF THE HUSBAND 
 
 be out of his sight. One day, some urgent affairs 
 obliging him to go from home, he went to a place 
 where all sorts of birds were sold, and bought a 
 parrot, which not only spoke well, but could also 
 give an account of every thing that was done in its 
 presence. He brought it in a cage to his house, 
 desired his wife to put it in his chamber, and take 
 care of it during his absence, and then departed. 
 
 On his return, he questioned the parrot con- 
 cerning what had passed while he was from home, 
 and the bird told him such things as gave him occa- 
 sion to upbraid his wife. She concluded some of her 
 slaves had betrayed her, but all of them swore they 
 had been faithful, and agreed that the parrot must 
 have been the tell-tale. 
 
 Upon this, the wife began to devise how she 
 might remove her husband's jealousy, and at the 
 same time revenge herself on the parrot. Her hus- 
 band being gone another journey, she commanded a 
 slave in the night-time to turn a hand-mill under the 
 parrot's cage ; she ordered another to sprinkle water, 
 in resemblance of rain, over the cage; and a third to 
 move a looking-glass, backward and forward against 
 a candle, before the parrot. The slaves spent great 
 part of the night in doing what their mistress de- 
 sired them, and acquitted themselves with much 
 skill.
 
 AND THE PARROT. 69 
 
 Next night the husband returned, and examined 
 the parrot again about what had passed during his 
 absence. The bird answered, Good master, the 
 hghtning, thunder, and rain so much disturbed me 
 all niglit, that I cannot tell how much I suffered. 
 The husband, v/ho knew that there had been neither 
 thunder, lightning, nor rain in the night, fancied that 
 the parrot, not having spoken truth in this, might 
 also have lied in the other relation; upon which he 
 took it out of the cage, and threw it with so much 
 force to the ground that he killed it. Yet after- 
 wards he understood from his neighbours, that the 
 poor parrot had not deceived him in what it had 
 stated of his wife's base conduct, vi'hich made him 
 repent he had killed it. Scheherazade stopped here, 
 because she saw it was day. 
 
 All that you tell us, sister, says Dinarzade, is so 
 curious, that nothing can be more agreeable. I 
 shall be willing to divert you, answei'S Scheherazade, 
 if the sultan, my master, will allow me time. Shier- 
 ear, who took as much pleasure to hear the sultaness 
 as Dinarzade, rose and went about his affairs, with- 
 out ordering the vizier to cut her off. 
 
 VOL. r.
 
 90 
 
 THE FIFTEENTH NIGHT. 
 
 DiNARZADE was punctual this night, as she had 
 been the former, to awaken her sister, and begged 
 of her, as usual, to tell her a story. I am going to 
 do it, sister, replied Scheherazade ; but the sultan in- 
 terrupted her, for fear she should begin a new one, 
 and bid her finish the discourse between the Grecian 
 king and his vizier about his physician Douban. 
 Sir, said Scheherazade, I will obey you; and went 
 on with the relation as follows. 
 
 When the Grecian king, said the fisherman to 
 the genie, had finished the story of the parrot; And 
 you, vizier, adds he, because of the hatred you bear 
 to the physician Douban, who never did you any 
 injury, you would have me cut him off; but I will 
 beware lest I should repent, as the husband did after 
 killing his parrot. 
 
 The mischievous vizier was too desirous of effect- 
 ing the ruin of the physician Douban to stop here. 
 Sir, said he, the death of the parrot was but a trifle, 
 and I believe his master did not mourn for him long: 
 but why should your fear of wronging an innocent 
 man, hinder your putting this physician to death? 
 Is it not sufficient justification that he is accused of a 
 design against your life ? When the business in ques- 
 tion is to secure the life of a king, bare suspicion ought
 
 STORY OF THE VIZIER. Ql 
 
 to pass for certainty; and it is better to sacrifice the 
 innocent than to spare the guilty. But, Sir, this is 
 not a doubtful case; the physician Douban has cer- 
 tainly a mind to assassinate you. It is not envy 
 which makes me his enemy; it is only my zeal, with 
 the concern I have for preserving your majesty's 
 life, that makes me give you my advice in a matter 
 of this importance. If the accusation be false, I 
 deserve to be punished in the same manner as a 
 vizier formerly was. What had the vizier done, de- 
 mands the Grecian king, to deserve punishment? I 
 will inform your majesty, said the vizier, if you will 
 be pleased to hear me. 
 
 THE STORY OF THE VIZIER THAT WAS PUNISHED. 
 
 There was a king, said the vizier, who had a son 
 that loved hunting. He allowed him to pursue that 
 diversion often; but gave orders to his grand vizier 
 always to attend him. 
 
 One hunting-day, the huntsman having roused 
 a deer, the prince, who thought the vizier followed 
 him, pursued the game so far, and with so much 
 earnestness, that he separated himself from the com- 
 pany. Perceiving he had lost his way he stopped, 
 and endeavoured to return to the vizier; but not 
 knowing the country he wandered farther.
 
 92 STORY OF THE VIZIER. 
 
 Whilst he was thus riding about, he met on his 
 way a handsome lady, who wept bitterly. He stop- 
 ped his horse, and enquired who she was, how she 
 came to be alone in that place, and what she wanted. 
 I am, replied she, the daughter of an Indian king. 
 As I was taking the air on horseback, in the country, 
 I gi-ew sleepy, and fell from my horse, who is run away, 
 and I know not what is become of him. The young 
 prince taking compassion on her, requested her to 
 get up behind him, which she willingly did. 
 
 As they were passing by the ruins of a house, 
 the lady expressed a desire to alight. The prince 
 stopped, and having put her doAvn, dismounted him- 
 self, and went near the building, leading his horse 
 after him. But you may judge how much he was 
 surprised, when he heard the pretended lady utter 
 these words : " Be glad, my children, I bring you a 
 young man for your repast;" and other voices, which 
 answered immediately, "Where is he, for we are very 
 hungry?" 
 
 The prince heard enough to convince him of 
 his danger. He perceived that the lady, who called 
 herself the daughter of an Indian king, was one 
 of those savage demons, called Gholes, who live in 
 desolated places, and employ a thousand wiles to 
 surprise passengers, whom they afterwards devour. 
 The prince instantly remounted his horse, and luckily 
 escaped.
 
 STORY OF THE VIZIER. 93 
 
 The pretended princess appeared that very mo- 
 ment, and perceiving she had missed her prey, ex- 
 claimed, Fear nothing, prince : Who are you ? 
 Whom do you seek? I have lost my way, replied 
 he, and am endeavouring to find it. If you have 
 lost your way, said she, recommend yourself to God, 
 he will deliver you out of your perplexity. Then 
 the prince raised his eyes towards heaven — But, 
 Sir, said Scheherazade, I am obliged to break off, 
 for day appears. 
 
 I long, said Dinarzade, to know what became of 
 that young prince ; I tremble for him. I will deliver 
 you from your uneasiness to-morrow, answers the 
 sultaness, if the sultan will allow me to live so long. 
 Shier-ear, willing to hear an end of this adventure, 
 prolonged Scheherazade's life for another day.
 
 94 
 
 THE SIXTEENTH NIGHT. 
 
 DiNARZADE had such a desh-e to learn the fate of 
 the young prince, that she awoke that night sooner 
 than ordinary, and said, Sister, pray go on with the 
 story you began yesterday: I am much concerned 
 for the young prince, lest it should appear he was 
 eaten up by the ghole and her children. Shier-ear 
 having signified that he had the same fear, the sul- 
 taness replied. Well, I will satisfy you immediately. 
 
 After the counterfeit Indian princess had bidden 
 the young prince recommend himself to God, he 
 could not believe she spoke sincerely, but thought 
 herself sure of him; and therefore lifting up his 
 hands to heaven, said, " Almighty Lord, cast thine 
 eyes upon me, and deliver me from this enemy." 
 After this prayer, the ghole entered the ruins again, 
 and the prince rode oft' with all possible haste. He 
 happily found his way, and arrived safe at the court of 
 his father, to whom he gave a particular account of 
 the danger he had been in through the vizier's neg- 
 lect: upon which the king, being incensed against that 
 minister, ordered him to be immediately strangled. 
 
 Sir, continued the Grecian king's vizier, to re- 
 turn to the physician Douban, if you do not take 
 care, the confidence you put in him will be fatal to 
 you ; I am very well assured that he is a spy sent by
 
 STORY OF THE GRECIAN KING. QS 
 
 your enemies to attempt your majesty's life. He 
 has cured you, you will say: but alas! who can 
 assure you of that? He has perhaps cured you only 
 in appearance, and not radically; who knows but 
 the medicine he has given you, may in time have 
 pernicious effects? 
 
 The Grecian king was not able to discover the 
 wicked design of his vizier, nor had he firmness 
 enough to persist in his first opinion. This dis- 
 course staggered him : Vizier, said he, thou art in 
 the right; he may be come on purpose to take away 
 my life, which he may easily do by the smell of his 
 drugs. 
 
 When the vizier found the king in such a temper 
 as he wished, Sir, said he, the surest and speediest 
 method you can take to secure your life, is to send 
 immediately for the physician Douban, and order 
 his head to be struck off. In truth, said the king, I 
 believe that is the way we must take to frustrate his 
 design. When he had spoken thus, he called for 
 one of his officers, and ordered him to go for the 
 physician; who, knowing nothing of the king's 
 purpose, came to the palace in haste. 
 
 Knowest thou, said the king, when he saw him, 
 why I sent for thee ? No, Sir, answered he ; I wait 
 till your majesty be pleased to inform me. I sent for 
 thee, replied the king, to rid myself of thee, by 
 taking away thy life.
 
 Q6 story of the GRECIAN KING 
 
 No man can express the surprise of the physi- 
 cian, when he heard the sentence of death pro- 
 nounced against him. Sir, said he, why would your 
 majesty take my hfe? What crime have I com- 
 mitted? I am informed, rephed the king, that you 
 came to my court only to attempt my life; but to 
 prevent you, I will be sure of yours. Give the 
 blow, said he to the executioner, who was present, 
 and deliver me from a perfidious wretch, who came 
 hither on purpose to assassinate me. 
 
 When the physician heard this cruel order, he 
 readily judged that the honours and presents he had 
 received from the king had procured him enemies, 
 and that the weak prince was imposed on. He re- 
 pented that he had cured him of his leprosy; but it 
 was now too late. Is it thus, asked the physician, 
 that you reward me for curing you? The king 
 would not hearken to him, but a second time ordered 
 the executioner to strike the fatal blow. The phy- 
 sician then had recourse to his prayers; Alas, Sir, 
 cried he, prolong my days, and God will prolong 
 yours; do not put me to death, lest God treat you 
 in the same manner. The fisherman broke off his 
 discourse here, to apply it to the genie. Well, genie, 
 said he, you see that what passed betwixt the Gre- 
 cian king and his physician Douban is acted just 
 now by us. 
 
 The Grecian king, continued he, instead of
 
 AND THE PHYSICIAN DOUBAN. 97 
 
 having regard to the pi-ayers of the physician, who 
 begged him to spare his hfe, cruelly replied, No, 
 no; I must of necessity cut you off, otherwise you 
 may assassinate with as much art as you cured me. 
 The physician, without bewailing himself for being 
 so ill rewarded by the king, prepared for death. 
 The executioner tied his hands, and was going to 
 draw his cimeter. 
 
 The courtiers who were present, being moved 
 with compassion, begged the king to pardon him, 
 assuring his majesty that he was not guilty of the 
 crime laid to his charge, and that they would an- 
 swer for his innocence: but the king was inflexible. 
 
 The physician being on his knees, his eyes tied 
 up, and ready to receive the fatal blow, addressed 
 himself once more to the king: Sir, said he, since 
 your majesty will not revoke the sentence of death, 
 I beg, at least, that you would give me leave to 
 return to my house, to give orders about my burial, 
 to bid farewell to my family, to give alms, and to 
 bequeath my books to those who are capable of 
 making good use of them. I have one particularly 
 I would present to your majesty; it is a very pi-eci- 
 ous book, and worthy of being laid up carefully in 
 your treasury. What is it, demanded the king, that 
 makes it so valuable ? Sir, replied the physician, 
 it possesses many singular and curious properties;
 
 98 STORY OF THE GRECIAN KING 
 
 of which the chief is, that if your majesty will 
 give yourself the trouble to open it at the sixth 
 leaf, and read the third line of the left page, my 
 head, after being cut off, will answer all the ques- 
 tions you ask it. The king being curious, deferred 
 his death till next day, and sent him home under a 
 strong guard. 
 
 The physician, during that time, put his affairs 
 in order; and the report being spread, that an un- 
 heard of prodigy was to happen after his death, the 
 viziers, emirs, officers of the guard, and, in a word, 
 the whole court, repaired next day to the hall of 
 audience, that they might be witnesses of it. 
 
 The physician Douban was brought m, and ad- 
 vancing to the foot of the throne, with a book in his 
 hand, he called for a bason, and laid upon it the 
 cover in which the book was wrapped; then present- 
 ing the book to the king, Take this, said he, and 
 after my head is cut off, order that it be put into 
 the bason upon that cover; as soon as it is placed 
 there, the blood will stop; then open the book, 
 and my head will answer your questions. But per- 
 mit me once more to implore your majesty's cle- 
 mency; for God's sake grant my request, I pro- 
 test to you that I am innocent. Your prayers, an- 
 swered the king, are in vain ; and were it for nothing 
 but to hear your head speak after your death, it is
 
 AND THE PHYSICIAN DOUBAN, C(J 
 
 my will you should die. As he said this, he took the 
 book out of the physician's hand, and ordered the 
 executioner to do his duty. 
 
 The head was so dexterously cut off that it fell 
 into the bason, and was no sooner laid upon the 
 cover of the book than the blood stopped; then to 
 the great surprise of the king, and all the spectators, 
 it opened its eyes, and said, Sir, will your majesty 
 be pleased to open the book? The king proceeded 
 to do so; but finding that the leaves adhered to 
 each other, that he might turn them with more 
 ease, he put his finger to his mouth, and wetted it 
 with spittle. He did thus till he came to the sixth 
 leaf, and finding no writing on the place where 
 he was desired to look for it. Physician, said he, 
 there is nothing written. Turn over some more 
 leaves, replied the head. The king went on, put- 
 ting always his finger to his mouth, until the poi- 
 son with which each leaf was imbued, coming to 
 have its effect, the prince found himself suddenly 
 taken with an extraordinary fit, his eye-sight fail- 
 ed, and he fell down at the foot of the throne 
 in violent convulsions. At these words, Sche- 
 herazade perceiving day-light, forbore speaking. 
 Ah, dear sister, said Dinarzade, how grieved am I 
 that you have not time to finish this story; I shall 
 be inconsolable if you lose your life to-day. Sister, 
 replied the sultaness, that must be as the sultan
 
 100 STORY OF THE GRECIAN KING. 
 
 pleases; but I hope he will be so good as to suspend 
 my death till to-morrow. Shier-ear, far from order- 
 ing her death that day, expected the next night 
 with much impatience ; so earnest was he to hear 
 out the story of the Grecian king, and the sequel of 
 the fisherman and the genie.
 
 101 
 
 THE SEVENTEENTH NIGHT. 
 
 Though Dinarzade was very curious to hear the 
 rest of the story of the Grecian king, she did not 
 awake that night as soon as usual, so that it was 
 almost day before she called upon the sultaness; 
 and then she said, I pray you, sister, continue the 
 wonderful story of the Grecian king; but make haste, 
 I beseech you, for it will speedily be day. 
 
 Scheherazade resumed the story where she left 
 off the day before: Sir, said she to the sultan, when 
 the physician Douban, or rather his head, saw that 
 the poison had taken effect, and that the king had 
 but a few moments to live; Tyrant, it cried, now 
 you see how princes are treated, who, abusing their 
 authority, cut off innocent men: God punishes soon 
 or late their injustice and cruelty. Scarcely had the 
 head spoken these words, when the king fell down 
 dead, and the head itself lost what life it had. 
 
 Sir, continued Scheherazade, such was the end 
 of the Grecian king and of the physician Douban. I 
 must return now to the story of the fisherman and 
 the genie; but it is day. The sultan, who always 
 observed his hours regularly, got up; and wishing 
 to hear the sequel of the story of the genie and the 
 fisherman, bid the sultaness prepare to relate it to 
 him the next night.
 
 102 
 
 THE EIGHTEENTH NIGHT. 
 
 DiNARZADE made amends for the last night's neg- 
 lect; she awoke long before day, and calling upon 
 Scheherazade, Sister, said she, if you be not asleep, 
 pray give us the rest of the story of the fisherman and 
 the genie ; you know the sultan desires to hear it as? 
 well as I. 
 
 I shall soon satisfy his curiosity and yours, an- 
 swered the sultaness; and then addressing herself to 
 Shier-ear, Sir, continued she, as soon as the fisher- 
 man had concluded the history of the Greek king 
 and his physician Douban, he made the application 
 to the genie, whom he still kept shut up in the vessel. 
 If the Grecian king, said he, had suffered the phy- 
 sician to live, God would have continued his life 
 also; but he rejected his most humble prayers, and 
 the case is the same with thee, O genie! Could I have 
 prevailed with thee to grant me the favour I suppli- 
 cated, I should now take pity on thee; bijSince, not ■ 
 withstanding the extreme obligation thou wast under 
 to me, for having set thee at liberty, thou didst per- 
 sist in thy design to kill me; I am obliged, in my 
 turn, to be equally hard-hearted to thee. 
 
 My good friend, fisherman, replied the genie, I 
 conjure thee once more, not to be guilty of such 
 cruelty; consider, that it is not good to avenge one's
 
 STORY OF THE FISHERMAN. 10;{ 
 
 self, and that on the other hand, it is commendable 
 to do good for evil; do not treat me as Imama former- 
 ly treated Ateca. And what did Imama to Ateca, 
 enquired the fisherman? Ho! says the genie, if you 
 have a mind to be informed, open the vessel: do you 
 think that I can be in an humour to relate stories in 
 so strait a prison? I will tell you as many as you 
 please, when you have let me out. No, said the 
 fisherman, I will not let thee out; it is in vain to talk 
 of it; I am just going to throw thee into the bottom 
 of the sea. Hear me one word more, cried the genie ; 
 I promise to do thee no hurt ; nay, far from that, I 
 will shew thee a way to become exceedingly rich. 
 
 The hope of delivering himself from poverty, pre- 
 vailed with the fisherman. I could listen to thee, 
 said he, were there any credit to be given to thy 
 word; swear to me by the great name of God, that 
 you will faithfully perform what you promise, and I 
 will open the vessel; I do not believe you will dare 
 to break such an oath. 
 
 The genie swore to him, upon which the fisher- 
 man immediately took off the covering of the 
 vessel. At that instant the smoke ascended, and the 
 genie having resumed his form, the first thing he 
 ddi was to kick the vessel into the sea. This action 
 alarmed the fisherman. Genie, said he, will not 
 you keep the oath you just now made? And must I 
 say to you, as the physician Douban said to the
 
 104 STORY OF THE FISHERMAN. 
 
 Grecian king, suffer me to live, and God will pro- 
 long your days. 
 
 The genie laughed at the fisherman's fear, and 
 answered, No, fisherman, be not afraid, I only did 
 it to divert myself, and to see if thou wouldst be 
 alarmed at it: but to convince thee that I am in 
 earnest, take thy nets and follow me. As he spoke 
 these words, he walked before the fisherman, who 
 having taken up his nets, followed him, but with 
 some distrust. They passed by the town, and came 
 to the top of a mountain, from whence they de- 
 scended into a vast plain, which brought them to a 
 lake, that lay betwixt four hills. 
 
 When they reached the side of the lake, the 
 genie said to the fisherman. Cast in thy nets, and 
 catch fish; the fisherman did not doubt of taking 
 some, because he saw a great number in the water; 
 but he was extremely surprised, when he found 
 they were of four colours, that is to say, white, red, 
 blue, and yellow. He threw in his nets, and brought 
 out one of each colour. Having never seen the like 
 before, he could notbut admire them, and judging that 
 he might get a considerable sum for them, he was very 
 joyful. Carry those fish, said the genie to him, and 
 present them to thy sultan; he will give thee more 
 money for them. Thou mayest come every day to 
 fish in this lake ; but I give thee warning not to throw 
 in thy nets above once a day, otherwise thou wilt re-
 
 STORY OF THE FISHERMAN. 105 
 
 pent. Having spoken thus, he struck his foot upon 
 the ground, which opened, and after it had swallow- 
 ed him up closed again. 
 
 The fisherman being resolved to follow the 
 genie's advice, forbore casting in his nets a second 
 time; and returned to the town very well satisfied; 
 and making a thousand reflections upon his adven- 
 ture. He went immediately to the sultan's palace, 
 to offer his fish. But, Sir, said Scheherazade, I 
 perceive day, and must stop here. 
 
 Dear sister, said Dinarzade, how surprising are 
 the last events you have told us? I can hardly be- 
 lieve that any thing you have to say can be more 
 surprising. Sister, replied the sultaness, if the sultan, 
 my master, will let me live till to-morrow, I am per- 
 suaded you will find the sequel of the history of the 
 fisherman more wonderful than the beginning of it, 
 and incomparably more diverting. Shier-ear, being 
 curious to know if the remainder of this story would 
 be such as the sultaness said, put off once more the 
 execution of his cruel sentence. 
 
 Vol. r.
 
 10^ 
 
 THE NINETEENTH NIGHT. 
 
 Towards morning, Dinarzade called the sulianess, 
 and said, Dear sister, it will be day speedily, there-' 
 fore pray continue the history of the fisherman J I 
 am extremely impatient to know what the issue of it 
 was. Scheherazade having demanded permission^ 
 resumed her discourse as follows : I leave it to your 
 majesty to think how much the sultan was surprised, 
 when he saw the four fish which the fisherman 
 presented. He took them up one after another, 
 and viewed them with attention; and after having 
 admired them a long time, Take those fish, said 
 he to his vizier, and carry them to the cook, whom 
 the emperor of the Greeks has sent me. I can- 
 not imagine but that they must be as good as they 
 are beautiful. 
 
 The vizier carried them as he was directed, and 
 delivering them to the cook, said. Here are four 
 fish just brought to the sultan; he orders you to 
 dress them: he then returned to the sultan his 
 master, who ordered him to give the fisherman four 
 hundred pieces of gold of the coin of that country, 
 which he did accordingly. 
 
 The fisherman, who had never seen so much 
 money, could scarcely believe his good fortune, but 
 thought the whole must be a dream, until he found
 
 STORY OF THE FISHERMAN. 107 
 
 It otherwise, by being able to provide necessaries for 
 his family with the produce of his fish. 
 
 But, Sir, said Scheherazade, having told you 
 what happened to the fisherman, I must acquaint 
 you next with what befel the sultan's cook, whom 
 we shall find in great perplexity. As soon as she had 
 gutted the fish, she put them upon the fire in a fry- 
 ing-pan, with oil, and when she thought them fried 
 enough on one side, she turned them upon the other ; 
 but, O monstrous prodigy! scarcely were they turn- 
 ed, when the wall of the kitchen divided, and a young 
 lady of wonderful beauty entered from the opening. 
 She was clad in flowered satin, after the Egyptian 
 manner, with pendants in her ears, a necklace of 
 large pearls, and bracelets of gold set with rubies, 
 with a rod in her hand. She moved towards the 
 frying-pan, to the great amazement of the cook, 
 who continued fixed by the sight, and striking one 
 of the fish with the end of the rod, said, " Fish, 
 fish, are you in duty?" The fish having answered 
 nothing, she repeated these words, and then the 
 four fish lifted up their heads, and replied, " Yes, 
 yes: if you reckon, we reckon; if you pay your 
 debts, we pay ours; if you fly, we overcome, and 
 are content." As soon as they had finished these 
 words, the lady overturned the frying-pan, and re- 
 turned into the open part of the wall, which closed 
 immediately, and became as it was before.
 
 108 STORY OF THE FISHERMAN'. 
 
 The cook was greatly frightened at what had 
 happened, and coming a little to herself, went to 
 take up the fish tJiat had fallen on the hearth,, but 
 found them blacker than coal, and not fit to be car- 
 ried to the sultan. This grievously troubled her, and 
 she fell to weeping most bitterly. Alas! said she, 
 what will become of me ? If I tell the sultan what I 
 have seen, I am sure he will not believe me, but 
 will be enraged against me. 
 
 While she was thus bewailing herself, the grand 
 vizier entered, and asked her if the fish were 
 ready? She told him all that had occurred, which 
 we may easily iniagine astonished him; but without 
 speaking a woi-d of it to the sultan, he invented an 
 excuse that satisfied him, and sending immediately 
 for the fisherman, bid him bring four more such fish, 
 for a misfortune had befallen the other, so that they 
 were not fit to be carried to the sultan. The fisher- 
 man, without saying any thing of what the genie 
 had told him, in order to excuse himself from bring- 
 ing them that day, told the vizier he had a great 
 way to go for them, but would certainly bring them 
 on the morrow. 
 
 Accordingly the fisherman went away by night, 
 and coming to the lake, threw in his nets betimes 
 next morning, took four fish like the former, 
 and brought them to the vizier at the hour appoint- 
 ed. The minister took them himself, carried them
 
 STORY OF THE FISHERMAN. lOJ) 
 
 to the kitchen, and shutting himself up -with the 
 cook, she gutted them, and put them on the fire, 
 as she had done the four others the day before. 
 When they were fried on one side, and she had 
 turned them upon the other, the kitchen wall again 
 opened, and the same lady came in with the rod in 
 her hand, struck one of the fish, spoke to it as 
 before, and all four gave her the same answer. But, 
 Sir, said Scheherazade, day appears, which obliges 
 me to break off. What I have told you, is indeed 
 very singular; but if I be alive to-morrow, I will tell 
 you other things, which are yet better worth your 
 hearing. Shier-ear, conceiving that the sequel must 
 be very curious, resolved to hear her next night.
 
 no 
 
 THE TWENTIETH NIGHT. 
 
 Next morning the sultan prevented Dinarzade, and 
 said to Scheherazade, I pray you finish the story of 
 the fisherman, I am impatient to hear it; upon which 
 the sultaness continued thus. 
 
 After the four fish had answered the young 
 lady, she overturned the frying-pan with her rod, 
 and retired into the wall. The grand vizier being 
 witness to what had passed; This is too wonderful 
 and extraordinary, said he, to be concealed from the 
 sultan; I will inform him of this prodigy. 
 
 The sultan, being much surprised, sent imme- 
 diately for the fisherman, and said to him. Friend, 
 cannot you bring me four more such fish? The 
 fisherman replied. If your majesty will be pleas- 
 ed to allow me three days, I will do it. Having 
 obtained his time, he went to the lake immediately, 
 and at the first throwing in of his net, he caught 
 four fish, and brought them directly to the 
 sultan; who was so much the more rejoiced, as 
 he did not expect them so soon, and ordered him 
 four hundred pieces of gold. As soon as the sultan 
 had the fish, he ordered them to be carried into his 
 closet, with all that was necessary for frying them; 
 and having shut himself up with the vizier, the 
 minister gutted them, put them into the pan, and
 
 STORY OF THE FISHERMAN. 11 I 
 
 when they were fried on one side, turned them upon 
 the other; then the wall of the closet opened, but 
 instead of the young lad}'^, there came out a black, 
 in the habit of a slave, and of a gigantic stature, with 
 a great green staff in his hand. He advanced 
 towards the pan, and touching one of the fish with 
 his staff, said with a terrible voice, " Fish, are you 
 in your duty?" At these words, the fish raised up 
 their heads, and answered, " Yes, yes; we are; if you 
 reckon, we reckon; if you pay your debts, we pay 
 ours; if you fly, we overcome, and are content." 
 
 The fish had no sooner finished these words, than 
 the black threw the pan into the middle of the closet, 
 and reduced the fish to a coal. Having done this, 
 he retired fiercely, and entering again into the 
 aperture, it closed, and the wall appeared just as it 
 did before. 
 
 After what I have seen, said the sultan to the 
 vizier, it will not be possible for me to be easy: 
 these fish, vifithout doubt, signify something ex- 
 traordinary. He sent for the fisherman, and when 
 he came, said to him. Fisherman, the fish you 
 have brought us, make me very uneasy; where did 
 you catch them? Sir, answered he, I fished for them 
 in a lake situated betv/ixt four hills, beyond the 
 mountain that we see from hence. Know'st thou 
 not that lake? said the sultan to the vizier. No, 
 replied the vizier, I never so much as heard of it.
 
 112 STORY OF THE FISHERMAN. 
 
 although I have for sixty years hunted beyond that 
 mountain. The sultan asked the fisherman, how 
 far the lake might be from the palace? The fisher- 
 man answered, it was not above three hours journey ; 
 upon this assurance, the sultan commanded all his 
 court to take horse, and the fisherman served them 
 for a guide. They all ascended the mountain, and 
 at the foot of it they saw, to their great surprise, a 
 vast plain, that nobody had observed till then, and 
 at last they came to the lake, which they found 
 to be situated betwixt four hills as the fisherman 
 had described. The water was so transparent, that 
 they observed all the fish to be like those which 
 the fisherman had brought to the palace. 
 
 The sultan stood upon the bank of the lake, 
 and after beholding the fish with admiration, de- 
 manded of his courtiers, if it were possible they had 
 never seen this lake, which was within so short a 
 distance of the town. They all answered, that they 
 had never so much as heard of it. 
 
 Since you all agree that you never heard of 
 it, and as I am no less astonished than you are, 
 at this novelty, I am resolved not to return to my 
 palace till I learn how this lake came here, and 
 why all the fish in it are of four colours. Having 
 spoken thus, he ordered his court to encamp; and 
 immediately his pavilion and the tents of his house- 
 hold were planted upon the banks of the lake.
 
 STORY OF THE FISHERMAN. 113 
 
 When night came, the sultan retired under his 
 paviHon, and spoke to the grand vizier thus: Vizier, 
 my mind is uneasy: this lake transported hither; 
 the black that appeared to us in my closet, and the 
 fish that we heard speak; all these things so 
 much excite my curiosity, that I cannot resist my 
 impatient desire to have it satisfied. To this end, I 
 am resolved to withdraw alone from the camp, and 
 I order you to keep my absence secret: stay in my 
 pavilion, and to-morrow morning, when the emirs 
 and courtiers come to attend my levee, send them 
 away, and tell them, that I am somewhat indisposed, 
 and wish to be alone ; and the fi)llowing days tell 
 them the same thing, till I return. 
 
 The grand vizier endeavoured to divert the sultan 
 from this design; he represented to him the danger 
 to which he might be exposed, and that all his 
 labour might perhaps be in vain : but it was to no 
 purpose ; the sultan was resolved. He put on a suit 
 fit for walking, and took his cimeter; and as soon as 
 he found that all was quiet in the camp, went out 
 alone, and passed over one of the hills without much 
 difficulty; he found the descent still more easy, and 
 when he came to the plain, walked on till the sun 
 arose, and then he saw before him, at a considerable 
 distance, a vast building. He rejoiced at the sight, 
 in hopes of receiving there the information he sought.
 
 114 STORY OF THE FISHEHMAN. 
 
 When he drew near, he found it was a magnificent 
 palace, or rather a strong castle, of black polished 
 marble, and covered with fine steel, as smooth as 
 glass. Being highly pleased that he had so speedily 
 met with something worthy his curiosity, he stopped 
 before the front of the castle, and considered it 
 with attention. 
 
 He then advanced towards the gate, which had 
 two leaves, one of them open; though he might im- 
 mediately have entered, yet he thought it best to 
 knock. This he did at first softly, and waited for 
 some time; but seeing no one, and supposing he 
 had not been heard, he knocked harder the second 
 time, and after that he knocked again and again, 
 but no one yet appearing, he was exceedingly sur- 
 prised; for he could not think that a castle in such 
 repair was without inhabitants. If there be no one 
 in it, said he to himself, I have nothing to fear; 
 and if it be inhabited, I have wherewith to defend 
 myself. 
 
 At last he entered, and when he came within the 
 porch, he cried. Is there no one here to receive a 
 stranger, who comes in for some refreshment as he 
 passes by? He repeated the same words two or 
 three times; but though he spoke very loud, he 
 was not answered. The silence increased his as- 
 tonishment: he came into a spacious court, and look-
 
 STORY OF THE FISHERMAN. 115 
 
 ed on every side for inhabitants, but discovered none. 
 But, Sir, said Scheherazade, day appears, and I 
 must refrain. 
 
 Ah! sister, said Dinarzade, you break off at the 
 very best o£ the story. It is true, answered the sul- 
 taness; but, sister, you see I am forced to do so. If 
 my lord the sultan pleases, you may hear the rest 
 to-morrow. Shier-ear agreed to this, not so much 
 to please Dinarzade, as to satisfy his own curiosity, 
 being impatient to know what adventure the prince 
 met with in the castle.
 
 116 
 
 THE TWENTY-FIRST NIGHT. 
 
 DiNARZADE, to make amends for her neglect the 
 night before, never closed her eyes, and when she 
 thought it was time, awoke the sultaness, saying to 
 her, My dear sister, pray give us an account of what 
 happened in the fine castle where you left us yester- 
 day. 
 
 Scheherazade forthwith resumed her story, 
 and addressing herself to Shier-ear, said; Sir, the 
 sultan perceiving nobody in the court, entered the 
 grand halls, which were hung with silk tapestry, the 
 alcoves and sofas were covered with stuffs of Mecca, 
 and the porches with the richest stuffs of India, 
 mixed with gold and silver. He came afterward* 
 into a superb saloon, in the middle of which was a 
 fountain, with a lion of massy gold at each angle ; 
 water issued from the mouths of the four lions; and 
 as it fell, formed diamonds and pearls, resembling a 
 jet d'eau, which springing from the middle of the 
 fountain, rose nearly to the top of a cupola painted 
 in Arabesque. 
 
 The castle, on three sides, was encompassed by 
 a garden, with parterres of flowers, shrubbery, and 
 whatever could concur to embellish it ; and to com- 
 plete the beauty of the place, an infinite number of 
 birds filled the air with their harmonious notes, and
 
 STORY OF THE FISHERMAN. 11/ 
 
 always remained there, nets being spread over the 
 garden, and fastened to the palace to confine them. 
 The sultan walked from apartment to apartment, 
 where he found every thing rich and magnificent. 
 Being tired with walking, he sat down in a veranda 
 or arcade closet, which had a view over the garden, 
 reflecting upon what he had already seen, and then 
 beheld : when suddenly he heard the voice of one 
 complaining, in lamentable tones. He listened with 
 attention, and heard distinctly these words : " O for- 
 tune! thou who wouldst not suffer me longer to en- 
 joy a happy lot, forbear to persecute me, and by a 
 speedy death put an end to my sorrows. Alas! is 
 it possible that I am still alive, after so many tor- 
 ments as I have suffered!" 
 
 The sultan rose up, advanced toward the place 
 whence he heard the voice; and coming to the 
 door of a great hall, opened it, and saw a handsome 
 young man, richly habited, seated upon a throne 
 raised a little above the ground. Melancholy was 
 painted on his countenance. The sultan drew near, 
 and saluted him ; the young man returned his saluta- 
 tion, by an inclination of his head, not being able to. 
 rise, at the same time saying, My lord, I should rise 
 to receive you; but am hindered by sad necessity, 
 and therefore hope you will not be offended. My 
 lord, replied the sultan, I am much obliged to 
 you for having so good an opinion of me : as to the
 
 118 STORY OF THE FISHERMAN. 
 
 reason of your not risings whatever your apology be, 
 I heartily accept it. Being drawn hither by your 
 complaints, and afflicted by your grief, I come to 
 offer you my help; would to God that it lay in my 
 power to ease you of your trouble ! I would do my 
 utmost to effect it. I flatter myself that you will re- 
 late to me the history of your misfortunes; but in- 
 form me first of the meaning of the lake near the 
 palace, where the fish are of four colours? whose 
 this castle is? how you came to be here? and why 
 you are alone? 
 
 Instead of answering these questions, the young 
 man began to weep bitterly. " How inconstant is 
 fortune!" cried he; " she takes pleasure to pull down 
 those she had raised. Where are they who enjoy 
 quietly the happiness which they hold of her, and 
 whose day is always clear and serene?" 
 
 The sultan, moved with compassion to see him 
 in such a condition, prayed him to relate the 
 cause of his excessive grief. Alas! my lord, replied 
 the young man, how is it possible but I should grieve, 
 and my eyes be inexhaustible fountains of tears? At 
 these words lifting up his robe, he shewed the sultan 
 that he was a man only from the head to the girdle, 
 and that the other half of his body was black marble. 
 — Here Scheherazade broke off, and told the sultan 
 that day appeared. 
 
 Shier-ear was so much charmed with the story,
 
 STORY OF THE FISHERMAN. II9 
 
 and became so much in love with Scheherazade, 
 that he resolved to let her live a month. He rose 
 however as usual, without acquainting her with hi* 
 resolution.
 
 120 
 
 THE TWENTY-SECOND NIGHT. 
 
 DiNARZADE was SO impatient to hear out the story, 
 that she called her sister next morning sooner than 
 customary, and said, Sister, pray continue the won- 
 derful story. I will, replied the sultaness. 
 
 You may easily imagine, continued she, that the 
 sultan was much surprised, when he saw the deplor- 
 able condition of the young man. That which you 
 shew me, said he, while it fills me with horror, ex- 
 cites my curiosity, so that I am impatient to hear 
 your history, which, no doubt, must be extraordi- 
 nary, and I am persuaded that the lake and the fish 
 make some part of it; therefore I conjure you to 
 relate it. You will find some comfort in so doing, 
 since it is certain, that the unfortunate find relief 
 in making known their distress. I will not re- 
 fuse your request, replied the young man, though 
 I cannot comply without renewing my grief. But 
 I give you notice before-hand, to prepare your ears, 
 your mind, and even your eyes, for things which sur* 
 pass all that the imagination can conceive. 
 
 THE HISTORY OF THE YOUNG KING OF THE BLACK 
 
 ISLES. 
 
 You must know, my lord, continued he, that my 
 father, named Mahmoud '^, was king of this country.
 
 \ HISTORY OF THE YOUNG KING. 121 
 
 This is the kingdom of tlie Black Isles, which takes 
 its'"*ijame from the four small neighbouring moun- 
 tains; for those mountains were formerly isles: the 
 capital where the king my father resided was situat- 
 ed on the spot now occupied by the lake you have 
 seen. The sequel of my history will inform you of 
 those changes. 
 
 The king my father died when he was seventy 
 years of age; I had no sooner succeeded him, than I 
 married, and the lady I chose to shai'e the royal 
 dignity with me, was my cousin. I had so much rea- 
 son to be satisfied with her affection, and, on my 
 part, loved her with so much tenderness, that no- 
 thing could surpass the harmony and pleasure of our 
 union. This lasted five years, at the end of which 
 time, I perceived the queen, my cousin, ceased to 
 delight in my attentions. 
 
 One day, after dinner, while she was at the bath, 
 I found myself inclined to repose and lay down 
 upon a sofa. Two of her ladies, who were then in 
 my chamber, came and sat down, one at my head, 
 and the other at my feet, with fans in their hands to 
 moderate the heat, and to prevent the flies from 
 disturbing me. They thought I was asleep, and 
 spoke in whispers ; but as I only closed my eyes, I 
 heard all their conversation. 
 
 One of them said to the other. Is not the queen 
 wrong, not to love so amiable a prince? Certainly, 
 VOL. r. p
 
 122 HISTORY OF THE YOUNG KING 
 
 replied the other; I do not understand the reason, 
 neither can I conceive why she goes out everj' night, 
 and leaves him alone ! Is it possible that he does not 
 perceive it? Alas! said the first, how should he? she 
 mixes every evening in his liquor, the juice of a 
 certain herb, which makes him sleep so sound all 
 night, that she has time to go where she pleases, 
 and as day begins to appear, she comes and lies down 
 by him again, and wakes him by the smell of some- 
 thing she puts under his nostrils. 
 
 You may guess, my lord, how much I was sur- 
 prised at this conversation, and with what sentiments 
 it inspired me ; yet, whatever emotion it excited, I 
 had sufficient self-command to dissemble, and feign- 
 ed to awake without having heard a w^ord. 
 
 The queen returned from the bath, we supped 
 together, and she presented me with a cup full of 
 such water as I was accustomed to drink; but in- 
 stead of putting it to my mouth, I went to a window 
 that was open, and threw out the water so quickly, 
 that she did not perceive it, and returned. 
 
 We went to bed together, and soon after, be- 
 lieving that I was asleep, she got up with so little 
 precaution, that she said loud enough for me to hear 
 her distinctly, "Sleep on, and may you never wake 
 again !" She dressed herself, and went out of the 
 chamber, — As Scheherazade spoke these words, she 
 aaw day appear, and discontinued.
 
 OF THE BLACK ISLES. 123 
 
 Dinarzade had heard her sister with a great deal 
 of pleasure, and Shier-ear thought the history of the 
 king of the Black Isles so worthy of his curiosity, 
 that he rose up full of impatience for its continua- 
 tion.
 
 124 
 
 THE TWENTY THIRD NIGHT. 
 
 An hour before day, Dinarzade being awake, failed 
 not to call upon the sultaness, and said, Pray, dear 
 sister, go on with the history of the young king of 
 the Black Isles. Scheherazade calling to mind 
 where she had left off, resumed: 
 
 As soon as the queen my wife was gone, continu- 
 ed the king, I dressed myself in haste, took my 
 cimeter, and followed her so quickly, that I soon 
 heard the sound of her feet before me, and then 
 walked softly after her, for fear of being heard. She 
 passed through several gates, which opened upon 
 her pronouncing some magical words, and the last 
 she opened was that of the garden, which she enter- 
 ed. I stopt at this gate, that she might not per- 
 ceive me, as she passed along a parterre ; then look- 
 ing after her as far as the darkness of the night 
 permitted, I saw her enter a little wood, whose walks 
 were guarded by thick pallisadoes. I went thither 
 by another way, and concealing myself behind the 
 pallisadoes of a long walk, I saw her walking there 
 with a man. 
 
 I did not fail to lend the most attentive ear to 
 their discourse, and heard her address herself thus 
 to her gallant: I do not deserve to be reproached 
 by you for want of diligence. You well know the
 
 HISTORY OF THE YOUNG KING. 125 
 
 reason; but if all the proofs of aiTection I have al- 
 ready given you be not sufficient to convince you of 
 my sincerity, I am ready to give you others more 
 decisive : you need but command me, you know my 
 power; I will, if you desire it, before sun-rise con- 
 vert this great city, and this superb palace, into 
 frightful ruins, inhabited only by wolves, owls, and 
 ravens. If you would have me transport all the 
 stones of those walls so solidly built, beyond mount 
 Caucasus, or the bounds of the habitable world, 
 speak but the word, and all shall be changed. 
 
 As the queen finished these words she and her 
 lover came to the end of the walk, turned to enter 
 another, and passed before me. I had already drawn 
 my cimeter, and her lover being next me, I struck 
 him on the neck, and brought him to the ground. 
 I concluded I had killed him, and therefore retired 
 speedily without making myself known to the queen, 
 whom I chose to spare, because she was my kins- 
 woman. 
 
 The wound I had given her lover was mortal; 
 but by her enchantments she preserved him in an 
 existence in which he could not be said to be either 
 dead or alive. As I crossed the garden to return 
 to the palace, I heard the queen loudly lamenting, 
 and judging by her cries how much she was grieved, 
 I was pleased that I had spared her life. 
 
 As soon as I had reached my apartment, I went
 
 126 HISTORY OF THE YOUNG KLNG. 
 
 to bed, and being satisfied with having punished the 
 villain who had injured me, fell asleep; and when I 
 awoke next morning, found the queen lying by me. 
 — Scheherazade was obliged to stop here, because 
 she perceived it was day. 
 
 Dear sister, said Dinarzade, how sorry I am that 
 you cannot proceed. Sister, replied the sultaness, 
 you ought to have awaked me earlier, it is your own 
 fault. I will make amends to-night, replied Dinar- 
 zade, for I doubt not but the sultan will be as will- 
 ing as myself to hear out the story.
 
 127 
 
 THE TWENTY-FOURTH NIGHT. 
 
 DiNARZADE proved as good as her word. She 
 called the sultaness very earlj/^, saying, Dear sister, ' 
 pray finish the interesting history of the king of the 
 Black Isles ; I am impatient to know how he came to 
 be changed into mai-blc. You shall hear, replied 
 Scheherazade, if the sultan will give me leave. 
 
 I found the queen lying by me, said the king of 
 the Black Isles: I cannot tell you whether she slept 
 or not; but I arose, went to my closet, and dressed 
 myself. I afterwards held my council. At my re- 
 turn, the queen, clad in mourning, her hair dishevel- 
 led, and part of it tori> off, presented herself before 
 me, and said; I come to beg your majesty not to be 
 surprised to see me in this condition. My heavy 
 affliction is occasioned by intelligence of three dis- 
 tressing events which I have just received. Alas! 
 what are they, madam? said I. The death of the 
 queen my dear mother, she replied, that of the king 
 my father killed in battle, and of one of my brothers, 
 who has fallen down a precipice. 
 
 I was not displeased that she used this pretext 
 to conceal the true cause of her grief, and I con- 
 cluded she had not suspected me of being the au- 
 thor of her lover's death. IMadam, said I, so far from 
 blaming, I assure you I heartily commiserate your
 
 128 HISTORY OF THE YOUNG KING 
 
 sorrow. I should feel surprise if you were insensi- 
 ble to such heavy calamities: weep on; your tears 
 are so many proofs of your tenderness ; but I hope 
 that time and reflection will moderate your grief. 
 
 She retired into her apartment, where, giving her- 
 self wholly up to sorrow, she spent a whole year in 
 mourning and lamentation. At the end of that period, 
 she begged permission to erect a burying place for 
 herself, within the bounds of the palace, where she 
 would continue, she told me, to the end of her days: 
 I consented, and she built a stately edifice, crowned 
 by a cupola, which may be seen from hence, and call- 
 ed it the Palace of Tears. When it was finished, she 
 caused her lover to be conveyed thither, from the 
 place to which she had caused him to be carried the 
 night I wounded him: she had hitherto prevented 
 his dying, by potions which she had administered to 
 him; and she continued to convey them to him her- 
 self every day after he came to the Palace of Tears. 
 
 Yet, with all her enchantments, she could not 
 cure him; he was not only unable to walk or support 
 himself, but had also lost the use of his speech, and 
 exhibited no sign of life except in his looks. Though 
 the queen had no other consolation but to see him, 
 and to say to him all that her senseless passion could 
 inspire, yet every day she made him two long visits. 
 I was well apprised of this, but pretended ignorance. 
 
 One day my curiosity induced me to go to the
 
 OF THE BLACK ISLES. 129 
 
 Palace of Tears, to observe how the princess employ- 
 ed herself, and from a place where she could not see 
 me, I heard her thus address her lover: I am af- 
 flicted to the highest degree to behold you in this 
 condition; I am as sensible as yourself of the tor- 
 menting pain you endure; but, dear soul, I am con- 
 tinually speaking to you, and you do not answer me : 
 how long will you I'emain silent? Speak only one 
 word: alas! the sweetest moments of my life are 
 these I spend here in partaking of your grief. I 
 cannot live at a distance from you, and would prefer 
 the pleasure of having you always before me, to the 
 empire of the universe. 
 
 At these words, which were several times inter- 
 rupted by her sighs and sobs, I lost all patience: 
 and discovering myself, came up to her, and said. 
 Madam, you have wept enough, it is time to give 
 over this sorrow, which dishonours us both; you 
 have too much forgotten what you owe to me and 
 to yourself. Sire, said she, if you have any kind- 
 ness or compassion for me left, I beseech you to 
 put no restraint upon me; allow me to indulge my 
 grief, which it is impossible for time to assuage. 
 
 When I perceived that my remonstrance, instead 
 of restoring her to a sense of duty, served only to 
 increase her anguish, I gave over and retired. She 
 continued every day to visit her lover, and for two 
 whole years abandoned herself to grief and despair.
 
 130 HISTORY OF THE YOUNG KING 
 
 I went a second time to the Palace of Tears, 
 while she was there. I concealed myself again, and 
 heard her thus address her lover : It is now three 
 years since you spoke one word to me ; you answer 
 not the proofs I give you of my love by my sighs and 
 lamentations. Is it from insensibility, or contempt ? 
 O tomb ! hast thou destroyed that excess of affection 
 which he bare me ? Hast thou closed those eyes that 
 evinced so much love, and were all my delight? No, 
 no, this I cannot think. Tell me rather, by what 
 miracle thou becamest the depositary of the rarest 
 treasure the world ever contained. 
 
 I must confess, my lord, I was enraged at these 
 expressions; for, in truth, this beloved, this adored 
 mortal, was by no means what you would imagine 
 him to have been. He was a black Indian, one of 
 the original natives of this country. I was so enrag- 
 ed at the language addressed to him, that I dis- 
 covered myself, and apostrophising the tomb in my 
 turn; I cried, O tomb! why dost not thou swallow 
 up that monster so revolting to human nature, or 
 rather why dost not thou swallow up both the lover 
 and his mistress? 
 
 I had scarcely uttered these words, when the 
 queen, who sat by the black, rose up like a fury. 
 Miscreant! said she, thou art the cause of my grief; 
 do not think I am ignorant of this, I have dissembled 
 too long. It was thy barbarous hand that brought
 
 OF THE BLACK ISLES. 131 
 
 the object of my fondness into this lamentable condi- 
 tion; and thou hast the cruelty to come and insult 
 a despairing lover. Yes, said I, in a rage, it was I 
 that chastised that monster, according to his desert; 
 I ought to have treated thee in the same manner; I 
 now repent that I did not; thou hast too long abused 
 my goodness. As I spoke these words, I drew out 
 my cimeter, and lifted up my hand to punish her; 
 but regarding me stedfastly, she said with a jeering 
 smile, " Moderate thy anger." At the same time, 
 she pronounced words I did not understand; and 
 afterwards added, " By virtue of my enchantments, 
 I command thee to become half marble and half 
 man." Immediately, my lord, I became what you 
 see, a dead man among the living, and a living man 
 among the dead. — Here Scheherazade perceiving 
 day, discontinued her story. 
 
 Upon which Dinarzade said. Dear sister, I am 
 extremely obliged to the sultan ; it is to his goodness 
 I owe the extraordinary pleasure I derive from your 
 stories. My sister, replied the sultaness, if the sultan 
 will be so good as to suffer me to live till to-morrow, 
 I will relate to you what will afford as much satis- 
 faction as any thing you have yet heard. Though 
 Shier-ear had not resolved to defer the death of 
 Scheherazade a month longer, he could not have 
 ordered her to be put to death that day.
 
 132 
 
 THE TWENTY-FIFTH NIGHT. 
 
 Towards the end of the night, Dinarzade cried, 
 Sister, if I do not trespass too much upon your com- 
 plaisance, I would pray you to finish the history of 
 the king of the Black Islands. Scheherazade having 
 awoke upon her sister's call, prepared to satisfy her, 
 and began thus: 
 
 The king, half marble and half man, continued 
 his history to the sultan : After this cruel sor- 
 ceress, unworthy of the name of queen, had meta- 
 morphosed me thus, and brought me into this hall, 
 by another enchantment she destroyed my capital, 
 which was very flourishing and populous; she an- 
 nihilated the houses, the public places and markets, 
 and reduced the site of the whole to the lake and 
 desert plain you have seen; the fishes of four colours 
 in the lake are the four kinds of inhabitants of dif- 
 ferent religions, which the city contained. The white 
 are the Moosulmauns; the red, the Persians, who 
 worship fire; the blue, the Christians; and the yel- 
 low, the Jews. The four little hills were the four 
 islands that gave name to this kingdom. I learned 
 all this from the enchantress, who, to add to my af- 
 fliction, related to me these effects of her rage. But 
 this is not all; her revenge not being satisfied with 
 the destruction of my dominions, and the metamor-
 
 HISTORY OF THE YOUNG KING. 13S 
 
 phosis of niy person, she comes every day, and gives 
 me over my naked shoulders a hundred lashes with 
 a whip until I am covered with blood. When she 
 has finished this part of my punishment, she throws 
 over me a coarse stuff" of goat's hair, and over that 
 this robe of brocade, not to honour, but to mock 
 me. 
 
 When he came to this part of his narrative, the 
 young king could not restrain his tears; and the 
 sultan was himself so affected by the relation, that 
 he could not find utterance for any words of con- 
 solation. Shortly after, the young king, lifting up 
 his eyes to heaven, exclaimed, " Mighty creator of 
 all things, I submit myself to thy judgments, and to 
 the decrees of thy providence: I endure my calami- 
 ties with patience, since it is thy will things should 
 be as they are ; but I hope thy infinite goodness will 
 ultimately reward me." 
 
 The sultan, greatly moved by the recital of this 
 affecting story, and anxious to avenge the sufferings 
 of the unfortunate prince, said to him. Inform me 
 whither this perfidious sorceress retires, and where 
 may be found her vile paramour, who is entombed 
 before his death. My lord, replied the prince, her 
 lover, as I have already told you, is lodged in the 
 Palace of Tears, in a supei'b tomb constructed in 
 the form of a dome: this palace joins the castle on
 
 134 HISTORY OF THE YOUNG KING 
 
 the side in which the gate is placed. As to the 
 queen, I cannot tell you precisely whither she retires, 
 but every day at sun-rise she goes to visit her para- 
 mour, after having executed her bloody vengeance 
 upon me; and you see I am not in a condition to 
 defend myself. She carries to him the potion with 
 which she has hitherto prevented his dying, and al- 
 ways complains of his never having spoken to her 
 since he was wounded. 
 
 Prince, said the sultan, your condition can never 
 be sufficiently deplored: no one can be more sen- 
 sibly affected by your misfortunes than I am. Never 
 did any thing so extraordinary befal any man, and 
 those who write your history will have the advan- 
 tage of relating what surpasses all that has hitherto 
 been recorded. One thing only is wanting; the re- 
 venge to which you are entitled, and I will omit 
 nothing in my power to effect it. 
 
 In his subsequent conversation with the young 
 prince, the sultan told him who he was, and for 
 what purpose he had entered the castle ; and after- 
 wards informed him of a mode of revenge which he 
 had devised. They agreed upon the measures they 
 were to take for accomplishing their design, but de- 
 ferred the execution of it till the following day. In 
 the mean time, the night being far spent, the sultan 
 took some rest; but the young prince passed the
 
 OF Til]-, BLACK ISLES. 135 
 
 night as usual, without sleep, having never slept 
 since he was enchanted, still indulging some hopes 
 of being speedily delivered from his misery. 
 
 Next morning the sultan arose with the dawn, 
 and prepared to execute his design, hiding his upper 
 garment, which might encumber him; he then pro- 
 ceeded to the Palace of Tears. He found it lighted 
 up with an nifinite number of flambeaux of white 
 wax, and perfumed by a delicious scent issuing from 
 several censers of fine gold of admirable workman- 
 ship. As soon as he perceived the bed where the 
 black lay, he drew his cimeter, and without resistance 
 deprived him of his wretched life, dragged his corpse 
 into the court of the castle, and threw it into a well. 
 After this, he went and lay down in the black's bed, 
 placed his cimeter under the covering, and waited to 
 complete his design. 
 
 The queen arrived shortly after. She first went 
 into the chamber of her husband, the king of the 
 Black Islands, stripped him, and with vmexampled 
 barbarity gave him a hundred stripes. The unfortu- 
 nate prince filled the palace with his lamentations, 
 and conjured her in the most affecting tone to take 
 pity on him; but the cruel wretch ceased not till she 
 had given the usual number of blows. You had no 
 compassion on my lover, said she, and you are to 
 expect none from me. — Scheherazade perceiving 
 day, stopped, and could go no farther.
 
 136 HISTORY OF THE YOUNG KING. 
 
 O heavens! said Dinarzade, sister, this was a 
 barbarous enchantress indeed! but must we stop 
 here ? Will you not tell us whether she received the 
 chastisement she deserved? My dear sister, said 
 the sultaness, I desire nothing more than to acquaint 
 you with it to-morrow; but you know that depends 
 on the sultan's pleasure. After what Shier-ear had 
 heard, he was far from intending to put Schehera- 
 zade to death; on the contrary, he said to himself, 
 I will not take away her life, until she has finished 
 this surprising story, though it should last for two 
 months. It will at any time be in my power to 
 keep the oath I have made.
 
 137 
 
 THE TWENTY-SIXTH NIGHT* 
 
 As soon as Dinarzade thought it time to call the 
 sultaness, she said to her, How much should I be 
 obliged to you, dear sister, if you would tell us what 
 passed in the Palace of Tears? Shier-ear having 
 signified that he was as curious to be informed as 
 Dinarzade, the sultaness resumed the story of the 
 young enchanted prince, as follows : 
 
 Sir, after the enchantress had given the king, her 
 husband, a hundred blows with the whip, she put 
 on again his covering of goat's hair, and his brocade 
 gown over all ; she went afterwards to the Palace of 
 Tears, and as she entered renewed her tears and 
 lamentations; then approaching the bed, where she 
 thought her paramour lay. What cruelty, cried she, 
 was it to disturb the satisfaction of so tender and 
 passionate a lover as I am? O cruel prince, who re- 
 proachest me that I am inhuman, when I make thee 
 feel the effects of my resentment! Does not thy 
 barbarity surpass my vengeance? Traitor! in at- 
 tempting the life of the object which I adore, hast 
 thou not robbed me of mine? Alas! said she, ad- 
 dressing herself to the sultan, conceiving him to be 
 the black, My sun, my life, will you always be silent? 
 Are you resolved to let me die, without affording 
 me the comfort of hearing again from your own lips 
 
 VOL. I. Q
 
 138 HISTORY OF THE YOUNG KING 
 
 that you love me? My soul, speak one word to me 
 at least, I conjure you. 
 
 The sultan, as if he had awaked out of a deep 
 sleep, and counterfeiting the pronunciation of the 
 blacks, answered the queen with a grave tone, 
 " There is no strength or power but in God alone, 
 who is almighty." At these words the enchantress, 
 who did not expect them, uttered a loud exclamation 
 of joy. My dear lord, cried she, do not I deceive 
 myself; is it certain that I hear you, and that you 
 speak to me? Unhappy woman, said the sultan, art 
 thou worthy that I should answer thee? Alas! re- 
 plied the queen, why do you reproach me thus? 
 The cries, returned the sultan, the groans and tears 
 of thy husband, whom thou treatest every day with 
 so much indignity and barbarity, prevent my sleep- 
 ing night or day. Hadst thou disenchanted him, I 
 should long since have been cured, and have re- 
 covered the use of my speech. This is the cause 
 of my silence, of which you complain. Well, said 
 the enchantress, to pacify you, I am ready to execute 
 your commands; would you have me restore him? 
 Yes, replied the sultan; make haste to set him at 
 liberty, that I be no longer disturbed by his lamenta- 
 tions. 
 
 The enchantress went immediately out of the 
 Palace of Tears; she took a cup of water, and pro- 
 nounced some words over it, which caused it to boil.
 
 OF THE BLACK ISLES. ISCJ 
 
 as if it had been on the fire. She afterwards pro- 
 ceeded to the young king her husband, and threw the 
 water upon him, saying, " If the creator of all things 
 did form thee as thou art at present; or if he be angry 
 with thee, do not change; but if thou art in that 
 condition merely by virtue of my enchantments, re- 
 sume thy natural shape, and become what thou wast 
 before." She had scarcely spoken these words, 
 when the prince, finding himself restored to his 
 former condition, rose up and returned thanks to 
 God. The enchantress then said to him. Get thee 
 from this castle, and never return on pain of death. 
 The young king, yielding to necessity, went away 
 from the enchantress, without replying a word; and 
 retired to a remote place, where he patiently awaited 
 the event of the design which the sultan had so 
 happily begun. Meanwhile, the enchantress returned 
 to the Palace of Tears, and supposing that she still 
 spoke to the black, said. Dear love, I have done 
 what you required; nothing now prevents your rising 
 and giving me the satisfaction of which I have so 
 long been deprived. 
 
 The sultan, still counterfeiting the pronunciation 
 of the blacks, said, What you have now done is by 
 no means sufficient for my cure; you have only re- 
 moved a part of the evil; you must cut it up by the 
 root. My lovely black, resumed the queen, what do 
 you mean by the root? Wretched woman, replied
 
 140 HISTORY OF THE YOUNG KING. 
 
 the sultan, understand you not that I allude to the 
 town, and its inhabitants, and the four islands, de- 
 stroyed by thy enchantments? The fish every night 
 at midnight raise their heads out of the lake, and 
 cry for vengeance against thee and me. This is the 
 true cause of the delay of my cure. Go speedily, 
 restore things to their former state, and at thy re- 
 turn I will give thee my hand, and thou shalt help 
 me to arise. 
 
 The enchantress, inspired with hope from these 
 words, cried out in a transport of joy, My heart, 
 my soul, you shall soon be restored to your health, 
 for I will immediately do as you command me. Ac- 
 cordingly she went that instant, and when she came 
 to the brink of the lake, she took a little water in her 
 hand, and sprinkling it — Here Scheherazade per- 
 ceiving day, stopped. 
 
 Dinarzade said to the sultaness. Sister, I am 
 much rejoiced to hear that the young king of the 
 four Black Islands was disenchanted, and I already 
 consider the town and the inhabitants as restored to 
 their former state ; but I long to know what will be- 
 come of the enchantress. Have a little patience, 
 replied the sultaness, you shall have the satisfaction 
 you desire to-morrow, if the sultan, my lord, will 
 vouchsafe his consent. Shier-ear, having resolved 
 on this already, as was said before, arose, and went 
 about his affairs.
 
 141 
 
 THE TWENTY-SEVENTH NIGHT. 
 
 At the usual hour, Dinarzade called upon the 
 sultaness : Dear sister, pray tell us what was the 
 fate of the enchantress queen, as you promised us. 
 Upon whieh, Scheherazade went on thus: The en- 
 chantress had no sooner sprinkled the water, and 
 pronounced some words over the fish and the lake, 
 than the city was immediately restored. The fish 
 became men, women, and children ; Mahummedans^ 
 Christians, Persians, or Jev/s ; freemen or slaves, as 
 they were before: every one having recovered his 
 natural form. The houses and shops were immedi- 
 ately filled with their inhabitants, wlio found all 
 things as they were before the enchantment. The 
 sultan's numerous retinue, who found themselves 
 encamped in the largest square, were astonished to 
 see themselves in an instant in the middle of a large, 
 handsome, well peopled city. 
 
 To return to the enchantress : As soon as she had 
 effected this wonderful change, she returned with 
 all expedition to the Palace of Tears, that she might 
 receive her reward. My dear lord, cried she, as she 
 entered, I come to rejoice with you in the return 
 of your health : I have done all that you required of 
 me, then pray rise, and give me your hand. Come 
 near, said the sultan, still counterfeiting the pro-
 
 142 TIISTOUY OF THE YOUNG KING 
 
 nunciation of the blacks. She did so. You are 
 not near enough, he continued, approach nearer. 
 She obeyed. He then rose up, and seizing her by 
 the arm so suddenly, that she had not time to dis- 
 cover liim, he with a blow of his cimeter cut her in 
 two, so that one half fell one way and the other 
 another. This done he left the body on tlie spot, 
 and going out of the Palace of Tears, went to seek 
 the young king of the Black Isles, who waited for 
 him with great impatience. When he found him. 
 Prince, said he, embracing him, rejoice; you have 
 now nothing to fear; your cruel enemy is dead. 
 
 The young prince returned thanks to the sultan 
 in a manner that sufficiently evinced the sincerity 
 of his gratitude, and in return wished him long life 
 and happiness. You may henceforward, said the 
 sultan, dwell peaceably in your capital, unless you 
 will accompany me to mine, which is near: you 
 shall there be welcome, and have as much honour 
 and respect shewn you as if you were in your own 
 kingdom. Potent monarch, to whom I am so much 
 indebted, replied the king, you think then, that you 
 are near your capital. Yes, said the sultan, I know 
 it is not above four or five hours journey. It will 
 take you a whole year to return, said the prince. I 
 do indeed believe that you came hither from your 
 capital in the time you mention, because mine was 
 enchanted; but since the enchantment is taken off,
 
 OF THE BLACK ISLES. 143 
 
 things are changed: however, this shall not prevent 
 my following you, were it to the utmost corners of 
 the earth. You are my deliverer, and that I may 
 give you proofs of my acknowledging this during 
 my whole life, I am willing to accompany you, and 
 to leave my kingdom witiiout regret. 
 
 The sultan was extremely surprised to understand 
 that he was so far from his dominions, and could 
 not imagine how it could be. But the young king 
 of the Black Islands convinced him beyond a possi- 
 bility of doubt. Then the sultan replied, It is no 
 matter ; the trouble of returning to my own country 
 is sufficiently recompensed by the satisfaction of 
 having obliged you, and b}^ acquiring you for a son; 
 for since you will do me the honour to accompany 
 me, as I have no child, I look upon you as such, and 
 from this moment appoint you my heir and suc- 
 cessor. 
 
 The conversation between the sultan and the kinsr 
 
 o 
 
 of the Black Islands concluded with most affection- 
 ate embraces, after which the young prince employed 
 himself in making preparations for his journey, which 
 were finished in three weeks, to the great regret of 
 his court and subjects, who agreed to receive at his 
 hands one of his nearest kindred for their monarch. 
 At length, the sultan and the young prince began 
 their journey, with a hundred camels laden with 
 inestimable riches from the treasury of the young
 
 144 HISTORY OF THE YOUNG KING 
 
 king, followed by fifty handsome gentlemen on horse- 
 back, perfectly well mounted and dressed. They 
 had a pleasant journey; and when the sultan, who 
 had sent couriers to give advice of his delay, and of 
 the adventure which had occasioned it, approached 
 his capital, the principal officers came to receive him, 
 and to assure him that his long absence had occasion- 
 ed no alteration in his empire. The inliabitants also 
 came out in great crowds, received him with accla- 
 mations, and made public rejoicings for several days. 
 
 The day after his arrival the sultan gave all his 
 courtiers a very ample account of the circumstances, 
 which, contrary to his expectation, had detained him 
 so long. He acquainted them with his having adopt- 
 ed the king of the Four Black Islands, who was will- 
 ing to leave a great kingdom, to accompany and live 
 with him; and, in reward for their loyalty, he made 
 each of them presents according to their rank. 
 
 As for the fisherman, as he was the first cause of 
 the deliverance of the young prince, the sultan gave 
 him a plentiful fortune, which made him and his 
 family happy the rest of his days. 
 
 Here Scheherazade concluded the story of the 
 fisherman and the genie. Dinarzade declared, that 
 it had afforded her much interest and pleasure; 
 and Shier-ear having also expressed himself to the 
 same effect, the sultaness told them, that she knew 
 iinother which was much better; and if the sultan
 
 OF THE BLACK ISLES. 145 
 
 would give her leave, she would relate it to them the 
 next morning, for day began to appear. Shier-ear 
 recollecting that he had granted the sultaness a 
 month's reprieve, and being curious to know if this 
 new story would prove as agreeable as she promised, 
 rose with a determination to hear it the following 
 night.
 
 146 
 
 THE TWENTY-EIGHTH NIGHT. 
 
 DiNARZADE, according to custom, did not forget 
 to call the sultaness when it was time. Schehera- 
 zade immediately began the following story. 
 
 STORY OF THE THREE CALENDERS, SONS OF SUL- 
 TANS; AND OF THE FIVE LADIES OF BAGDAD. 
 
 In the reign of Caliph Haroon al Rusheed, there 
 was at Bagdad '^, a porter, who, notwithstanding his 
 mean and laborious business, was a fellow of wit and 
 good humour. One morning as he was at the place 
 where he usually plyed, with a great basket, waiting 
 for employment, a handsome young lady, covered 
 with a great muslin veil, accosted him, and said with 
 a pleasant air, Hark you, porter, take your basket 
 and follow me. The porter, charmed with these 
 words, pronounced in so agreeable a manner, took 
 his basket immediately, set it on his head, and 
 followed the lady, exclaiming, " O happy day, O 
 day of good luck!" 
 
 In a short time the lady stopped before a gate 
 that was shut, and knocked; a christian, with a vener- 
 able long white beard, opened it; and she put money 
 into his hand, without speaking; but the christian,
 
 STORY OF THE THREE CALENDERS. 14/ 
 
 who knew what she wanted, went in, and in a httle 
 time, brought a large jug of excellent wine. Take 
 this jug, said the lady to the porter, and put it in 
 your basket. This being done, she commanded him 
 to follow her; and as she proceeded, the porter con- 
 tinued his exclamation, "O happy day! This is a 
 day of agreeable surprise and joy." 
 
 The lady stopped at a fruit-shop, where she 
 bought several sorts of apples, apricots, peaches, 
 quinces, lemons, citrons; oranges, myrtles, sweet 
 basil, lilies, jessamin, and some other flowers and 
 fragrant plants; she bid the porter put all into his 
 basket, and follow her. As she went by a butcher's 
 stall, she made him weigh her twenty-five pounds of 
 his best meat, which she ordered the porter to put 
 also into his basket. At another shop, she took 
 capers, tarragon, cucumbers, sassafras, and other 
 herbs, preserved in vinegar: at another, she bought 
 pistachios, v.alnuts, filberds, almonds, kernels of 
 pine-apples, and such other fruits; and at another, 
 all sorts of confectionary. When the porter had 
 put all these things into his basket, and perceived 
 that it grew full, My good lady, said he, j^ou ought 
 to have given me notice that you had so much pro- 
 vision to carr}- , and then I would have brought a 
 horse, or rather a camel, for the purpose; for if you 
 buy ever so little more, I shall not be able to bear 
 it. The lady laughed at the fellow's pleasant humour, 
 and ordered him still to follow her.
 
 14S STORY OF THE THREE CALENDERS. 
 
 She then went to a druggist, where she furnish- 
 ed herself with all manner of sweet scented waters, 
 cloves, musk, pepper, ginger, and a great piece of 
 ambergris, and several other Indian spices; this quite 
 filled the porter's basket, and she ordered him to 
 follow her. They walked till they came to a mag- 
 nificent house, whose front was adorned with fine 
 columns, and had a gate of ivory. There they 
 stopped, and the lady knocked softly. — Here Sche* 
 herazade perceiving day, broke off, 
 
 I must own, sister, said Dinarzade, the beginning 
 of this story promises much ; I fancy the sultan will 
 not deprive himself of the pleasure of hearing the 
 remainder; and indeed Shier-ear was so far from 
 ordering the sultaness to be put to death, that he 
 longed impatiently for the next night, to know what 
 passed in the house.
 
 149 
 
 THE TWENTY-NINTH NIGHT. 
 
 DiNARZADE being awake before day, addressed the 
 sultaness: Sister, I pray you continue the history 
 you began yesterday ; and Scheherazade proceeded i 
 
 While the young lady and the porter waited for 
 the opening of the gate, the porter made a thousand 
 reflections. He wondered that such a fine lady should 
 come abroad to buy provisions; he concluded she 
 could not be a slave, her air was too noble, and 
 therefore he thought she must needs be a woman of 
 quality. Just as he was about to ask her some ques- 
 tions upon this head, another lady came to open the 
 gate, and appeared to him so beautiful, that he was 
 perfectly surprised, or rather so much struck with her 
 charms, that he had nearly suffered his basket to 
 fall, for he had never seen any beauty that equalled 
 her. 
 
 The lady who brought the poi'ter with her, per- 
 ceiving his disorder, and knowing the cause, was 
 greatly diverted, and took so much pleasure in watch* 
 ing his looks, that she forgot the gate was opened. 
 Pray, Sister, said the beautiful portress, come in, 
 what do you stay for? Do not you see this poor 
 man so heavy laden, that he is scarcely able to 
 stand? 
 
 When she entered with the porter, the lady who
 
 1.50 STORY OF THE TllREK CALENDERS, 
 
 had opened tlie gate sliut it, and all three, after 
 having passed through a splendid vestibule, entered 
 a spacious court, encompassed with an open gallery, 
 which had a communication with several apartments 
 of extraordinary magnificence. At the farther end 
 of the court there was a platform, richly furnished, 
 with a throne of amber in the middle, supported by 
 four columns of ebony, enriched with diamonds and 
 pearls of an extraordinary size, and covered with red 
 satin embroidered with Indian gold of admirable 
 workmanship. In the middle of the court there was 
 a fountain, faced with white marble, and full of clear 
 water, which was copiously supplied out of the mouth 
 of a lion of brass. 
 
 The porter, though heavy laden, could not but 
 admire the magnificence of this house, and the ex- 
 cellent order in which every thing was placed; but 
 what particularly captivated his attention, was a 
 third lady, who seemed to be more beautiful 
 than the second, and was seated upon the throne 
 just mentioned; she descended as soon as she saw 
 the two others, and advanced towards them: he 
 judged by the respect which the other ladies shewed 
 her, that she was the chief, in which he was not 
 mistaken. This lady was called Zobeide, she who 
 opened the gate Safie, and she who went to buy 
 the provisions was named Amene. 
 
 Zobeide said to the two ladies, when she came to
 
 AND THE FIVE LADIES OF BAGDAD. 151 
 
 them, Sisters, do not you see that tliis honest man is 
 ready to sink under his burden, why do not you 
 ease him of it ? Then Amene '^ and Safie ^° took the 
 basket, the one before and the other behind ; Zo- 
 beide also assisted, and all three together set it on 
 the ground; then emptied it; and when they had 
 done, the beautiful Amene took out money, and paid 
 the porter liberally. — Day-light appearing, Schehera- 
 zade was obliged to refrain ; but Shier-ear having a 
 desire to hear the rest of the story, ordered the sul- 
 taness to proceed with it the next night.
 
 152 
 
 THE THIRTIETH NIGHT. 
 
 Next morning, Dinarzade, being awaked by her im-- 
 patience to hear the rest of the story, said to the 
 sultaness, Sister, if you be not asleep, inform us 
 what the ladies did with the provisions brought by 
 Amene. You shall hear, said Scheherazade, and 
 resumed as follows: 
 
 The porter was well satisfied with the money he 
 had received; but when he ought to have departed, 
 he could not summon sufficient resolution for the 
 purpose. He was chained to the spot by the plea- 
 sure of beholding three such beauties, who appeared 
 to him equally charming; for Amene having now 
 laid aside her veil, proved to be as handsome as either 
 of the others. What surprised him most was, that 
 he saw no man about the house, yet most of the pro- 
 visions he had brought in, as the dry fruits, and the 
 several sorts of cakes and confections, were adapted 
 chiefly for those who could drink and make merry. 
 
 Zobeide thought at first, that the poiter staid 
 only to take breath, but perceiving that he remained 
 too long. What do you wait for, said she, are you 
 not sufficiently paid? And turning to Amene, she 
 continued, Sister, give him something more, that he 
 may depart satisfied. Madam, replied the porter, it 
 is not that which detains me, I am already more than
 
 STORY OF THE THIJEE CALENDERS. 153 
 
 paid for my services; I am sensible that I act rudely 
 in staying longer than I ought, but I hope you will 
 have the goodness to pardon me, when I tell you, 
 that I am astonished not to see a man with three 
 ladies of such extraordinary beauty: and you know 
 that a company of women without men is as melan- 
 choly as a company of men without women. To 
 this he added several other pleasant things, to prove 
 what he said, and did not forget the Bagdad pro- 
 verb, " That the table is not completely furnished, 
 except there be four in company:" and so conclud- 
 ed, that since they were but three, they wanted 
 another. 
 
 The ladies fell a laughing at the porter's rea- 
 soning; after which Zobeide gravely addressed him, 
 Friend, you presume rather too much; and though 
 you do not deserve that I should enter into any 
 explanation with you, I have no objection to inform 
 you that we are three sisters, who transact our af- 
 fairs with so much secrecy that no one knows any 
 thing of them. We have but too much reason to 
 be cautious of acquainting indiscreet persons with 
 our counsel ; and a good author that we have read, 
 says, " Keep thy own seci'et, and do not reveal it 
 to any one. He that makes his seci'et known is no 
 longer its master. If thy own bi*east cannot keep 
 thy counsel, how canst thou expect the breast of an- 
 other to be more faithful?" 
 
 VOL. I. R
 
 154 STORY OF THE THRKE CALENJ;ERS, 
 
 My ladies, replied the porter, by your very air, 
 I judged at first that you were persons of extraordi- 
 nary merit, and I conceive that I am not mistaken. 
 Though fortune has not given me wealth enough to 
 raise me above my mean profession, yet I have not 
 omitted to cultivate my mind as much as I could, by 
 reading books of science and history; and allow me, 
 I beseech you, to say, that I have also read in another 
 author a maxim which I have always happily fol- 
 lowed : " We conceal our secret from such persons 
 only as ai'e known to all the world to want discre- 
 tion, and would abuse our confidence; but we hesi- 
 tate not to discover it to the prudent, because we 
 know that with them it is safe." Aseci-et in my keep- 
 ing is as secure as if it were locked up in a cabinet, 
 the key of which is lost, and the door sealed up. 
 
 Zobeide perceiving that the porter was not di- 
 ficient in wit, but thinking he wished to share in 
 their festivity, answered him, smiling. You know that 
 we have been making preparations to regale our- 
 selves, and that, as you have seen, at a considerable 
 expence; it is not just that you should now partake 
 of the entertainment without contributing to the 
 cost. The beautiful Safie seconded her sister, and 
 said to the porter. Friend, have you never heard the 
 common saying, " If you bring something with you, 
 you shall carry something away, but if you bring 
 nothing, you shall depart empty?"
 
 AND THE FIVE LADIES OF BAGDAD. 155 
 
 The porter, notwithstanding his rhetoric, must, 
 in all probability, have retired in confusion, if Amene 
 had not taken his part, and said to Zobeide and Safie, 
 My dear sisters, I conjure you to let him remain; 
 I need not tell you that he will afford us some di- 
 version, of this you perceive he is capable : I assure 
 you, had it not been for his readiness, his alacrity, and 
 courage to follow me, I could not have done so much 
 business, in so short a time; besides, were I to re- 
 peat to you all the obliging expressions he addressed 
 to me by the way, you would not feel surprised at 
 my taking his part. 
 
 At these words of Amene, the porter was so 
 transported with joy, that he fell on his knees, kissed 
 the ground at her feet, and raising himself up, said, 
 Most beautiful lady, you began my good fortune 
 to-day, and now you complete it by this generous 
 Conduct; I cannot adequately express my acknow- 
 ledgments. As to the rest, ladies, said he, address- 
 ing himself to all the three sisters, since you do me 
 so great an honour, do not think that I will abuse it, 
 or look upon myself as deserving of the distinction. 
 No, I shall always look upon myself as one of your 
 most humble slaves, Wlien he had spoken these 
 words he would have returned the money he had 
 received, but Zobeide ordered him to keep it. 
 What we have once given, said she, to reward those 
 who have served us, we never take back. — Here,
 
 156 STORY OF THE THREE CALENDERS. 
 
 day begining to dawn, Scheherazade discontinued 
 her narrative. 
 
 Dinarzade, who had listened with great interest, 
 felt mortified, but had soon the consolation to hear 
 the sultan, who was as curious as herself to know 
 what passed betwixt the three beautiful ladies and 
 the porter, order the sultaness to go on with the 
 rest of the story the following night: he then rose 
 and went about his affairs.
 
 iS7 
 
 THE THIRTY-FIRST NIGHT. 
 
 The next morning, Dinarzade did not fail to 
 request her sister to proceed with the interesting 
 story she had begun. Upon which, Scheherazade 
 addressed herself to the sultan thus : Sir, with 3'our 
 permission, I will satisfy my sister's curiosity. 
 
 Zobeide would not receive back the money from 
 the porter, but said, My friend, in consenting to 
 your staying with us, I must forewarn you, that it is 
 not the only condition we impose upon you that you 
 keep inviolable the secret we may entrust to you, 
 but we also require you to attend to the strictest 
 rules of good manners. During this address, the 
 charming Amene put off the apparel she went abroad 
 with, and fastened her robe to her girdle that she 
 might act with the greater freedom ; she then 
 brought in several sorts of meat, wine, and cups of 
 gold. Soon after, the ladies took their places, and 
 made the porter sit down by them, who was over- 
 joyed to see himself seated with three sucli admir- 
 able beauties. After they had eaten a little, Amene 
 took a cup, poured some wine into it, and drank first 
 herself; she then filled the cup to her sisters, who 
 drank in course as they sat ; and at last she filled it 
 the fourth time for tlie porter, who, as he received it, 
 kissed Amene's hand; and before he drank, sung a
 
 158 STORY OF THE THREE CALENDERS, 
 
 song to this purpose. That as the wind bears witli it 
 the sweet scents of the perfumed places over which it 
 passes, so the wine he was going to drink, coming 
 from her fair hands, received a more exquisite fla- 
 vour than it naturally possessed. The song pleased 
 the ladies much, and each of them afterwards sung 
 one in her turn"'. In short, they were all very plea- 
 sant during the repast, which lasted a considerable 
 time, and nothing was wanting that could serve to 
 render it agreeable. The day drawing to a close, 
 Safie spoke in the name of the three ladies, and said 
 to the porter. Arise, it is time for you to depart. 
 But the porter, not willing to leave good company, 
 cried, Alas ! ladies, whither do you command me to 
 go in my present condition^? What with drinking 
 and your society, I am quite beside myself. I shall 
 never find the way home ; allow me this night to re- 
 cover myself, in any place you please, but go when 
 I will, I shall leave the best part of myself behind. 
 
 Amene pleaded the second time for the porter, 
 saying. Sisters, he is right, I am pleased with the 
 request, he having already diverted us so well; 
 and, if you will take my advice, or if you love me as 
 much as I think you do, let us keep liim for the 
 remainder of the night. Sister, answered Zobeide, 
 we can refuse you nothing; and then turning to the 
 porter, said, We are willing once more to grant your 
 request, but upon tliis new condition, that, v/hatever
 
 AND THE FIVE LADIES OF BAGDAD. 15Q 
 
 we do in your presence relating either to ourselves or 
 any thing else, you do not so much as open your 
 mouth to ask the reason; for if you put any questions 
 respecting what does not concern you, you may 
 chance to hear what you will not like ; beware there- 
 fore, and be not too inquisitive to pry into the mo- 
 tives of our actions. 
 
 Madam, replied the porter, I promise to abide 
 by this condition, that you shall have no cause to 
 complain, and far less to punish my indiscretion ; my 
 tongue shall be immoveable on this occasion, and 
 my eye like a lookmg-glass, which retains nothing 
 of the object that is set before it. To shew you, said 
 Zobeide with a serious countenance, that what we 
 demand of you is not a new thing among us, read 
 what is written over our gate on the inside. 
 
 The porter went and read these words, written 
 in large characters of gold : " He who speaks of 
 things that do not concern him, shall h.ear things 
 that will not please him." Returning again to the 
 three sisters. Ladies, said he, I swear to you that 
 you shall never hear me utter a word respecting 
 what does not relate to me, or wherein you may 
 have any concern. 
 
 These preliminaries beingsettled,Amene brought 
 in supper, and after she had lighted up tlie room 
 with tapers, made of aloe-wood and ambergris, 
 which yield a most agreeable perfume, as well as a
 
 l60 STORY OF THE THREE CALENDERS. 
 
 delicate light, she sat down with her sisters and the 
 porter. They began again to eat and drink, to sing, 
 and repeat verses. The ladies diverted themselves in 
 intoxicating the porter, under pretext of making him 
 drink their healths, and the repast was enlivened by 
 reciprocal flashes of wit. When they were all in the 
 best humour possible, they heard a knocking at the 
 gate. — Scheherazade found it necessary to stop here, 
 as she observed day-light. 
 
 The sultan not doubting that the sequel of this 
 history deserved to be heard, put it off till the day 
 following, and arose.
 
 I6l 
 
 THE THIRTY-SECOND NIGHT. 
 
 Towards the end of the following night, Dinarzade 
 said to the sultaness; For heaven's sake, sister, if 
 you are awake, let me pray j'^ou to continue; I am 
 impatient to learn the sequel of the history of 
 the three fair ladies, and to know who it was that 
 knocked at their gate. You shall be satisfied im- 
 mediately, replied she; I am sure that what I am 
 now going to relate is worthy of my lord the sultan's 
 attention. 
 
 When the ladies heard the knocking, they all 
 three got up to open the gate; but Safie was the 
 nimblest; which her sisters perceiving, they resumed 
 their seats. Safie returning, said. Sisters, we have a 
 very fine opportunity of passing a good part of the 
 night pleasantly, and if you agree with me, you will 
 not suffer it to go by. There are three calenders^* 
 at our gate, at least they appear to be such by their 
 habit ; but what will surprise you is, they are all 
 three blind of the right eye, and have their heads, 
 beards, and eye-brows shaved. They say, they are 
 but just come to Bagdad, where they never were 
 before; it being night, and not knowing where to 
 find a lodging, they happened by chance to knock 
 at this gate, and pray us, for the love of heaven, to 
 have compassion on them, and receive them into the
 
 l62 STORY OF THE THREE CALENDERS, 
 
 house. They care not what place we put them in, 
 provided they may be under shelter; they would be 
 satisfied with a stable. They are young and hand- 
 some, and seem not to want spirit. But I cannot 
 without laughing think of their amusing and uniform 
 figure. Here Safie laughed so heartily, that the two 
 sisters and the porter could not refrain from laugh- 
 ing also. My dear sister, said she, you will permit 
 them to come in; it is impossible but that with such 
 persons as I have described them to be, we shall 
 finish the day better than we began it; they will 
 afford us diversion enough, and put us to no charge, 
 because they desire shelter only for this night, and 
 resolve to leave us as soon as day appears. 
 
 Zobeide and Amene made some difficulty to grant 
 Safie's request, for reasons which she herself well 
 knew. But being very desirous to obtain this favour, 
 they could not refuse her; Go then, said Zobeide, and 
 bring them in, but do not forget to acquaint them 
 that they must not speak of any thing which does 
 not concern them, and cause them to read what is 
 written over the gate. Safie I'an out with joy, and 
 in a little time after returned with the three calen- 
 ders. 
 
 At their entrance they made a profound obei- 
 sance to the ladies, who rose up to receive them, 
 and told them courteously that they were welcome, 
 that they were glad of the opportunity to oblige
 
 AND THE FIVE LADIES OF BAGDAD. l63 
 
 them, and to contribute towards relieving the fa- 
 tigues of their journey, and at last invited theui to 
 sit down with them. 
 
 The magnificence of the place, and the civility 
 they received, inspired the calenders with high re- 
 spect for the ladies: but, before they sat down, 
 having by chance cast their eyes upon the porter, 
 whom they saw clad almost like those devotees with 
 whom they have continual disputes respecting seve- 
 ral points of discipline, because they never shave 
 their beards nor eye-brows ; one of them said, I be- 
 lieve we have got here one of our revolted Arabian 
 brethren ^'. 
 
 The porter having his head warm with wine, took 
 offence at these words, and with a fierce look, with- 
 out stirring from his place, answered. Sit you down, 
 and do not meddle with what does not concern you : 
 have you not read the inscription over the gate? Do 
 not pretend to make people live after your fashion, 
 but follow ours. 
 
 Honest man, said the calender, do not put your- 
 self in a passion ; we should be sorry to give you the 
 least occasion ; on the contrary, we are ready to re- 
 ceive your commands. Upon which, to put an end 
 to the dispute, the ladies interposed, and pacified 
 them. When the calenders were seated, the ladies 
 served them with meat; and Safie, being highly 
 pleased with them, did not let them want. for wine.
 
 164 STORY OF THE THREE CALENDERS. 
 
 Scheherazade stopt here, because she saw day- 
 light, and the sultan got up, and promised to hear 
 the rest of the story the following day; for he had 
 a great desire to know why those three calender* 
 were blind, and all three of the same eye.
 
 l65 
 
 THE THIRTY-THIRD NIGHT. 
 
 An hour before day, Dinarzade being awake, said 
 to the suhaness, Deai- sister, pray let me know what 
 passed between the ladies and the calenders. With 
 pleasure, replied Scheherazade, and continued her 
 story in the manner following: 
 
 After the calenders had eaten and drunk liber- 
 ally, they signified to the ladies, that they wished 
 to entertain them with a concert of music, if they 
 had any instruments in the house, and would cause 
 them to be brought: they willingly accepted the 
 proposal, and fair Safie going to fetch them, returned 
 again in a moment, and presented them with a 
 flute of her own country fashion, another of the 
 Persian, and a tabor. Each man took the in- 
 strument he liked, and all three together began to 
 play a tune. The ladies, who knew the words of a 
 merry song that suited the air, joined the concert 
 with their voices; but the words of the song made 
 them now and then stop, and fall into excessive 
 laughter. 
 
 In the height of this diversion, when the com- 
 pany were in the midst of their jollity, a knocking 
 was heard at the gate ; Safie left off singing, and went 
 to see who it was. But, Sir, said Scheherazade to the 
 sultan, it is fit your majesty should know why this
 
 166 STORY OF THE THREE CALENDERS, 
 
 knocking happened so late at the ladies' house. The 
 caliph Haroon al Rusheed was frequently in the 
 habit of walking abroad in disguise by night, that he 
 might discover if every thing was quiet in the city, 
 and see that no disorders were committed. 
 
 This night the caliph went out on his rambles, 
 accompanied by Jaaffier 2* his grand vizier, and 
 Mesrour -* the chief of the eunuchs of his palace, 
 all disguised in merchants' habits; and passing 
 through the street where the three ladies dwelt, he 
 heard the sound of music and fits of loud laughter; 
 upon which he commanded the vizier to knock, as 
 he wished to enter to ascertain the reason. The vizier 
 in vain represented to him that the noise proceeded 
 from some women who were merry-making, that with- 
 out question their heads were warm with wine, and 
 that it would not be proper he should expose himself 
 to be afifronted by them : besides, it was not yet an un- 
 lawful hour, and therefore he ought not to disturb them 
 in their mirth. No matter, said the caliph, I com- 
 mand you to knock. Jaaffier complied; Safie opened 
 the gate, and the vizier perceiving by the light in her 
 hand, that she was an incomparable beauty, with a 
 very low salutation said, we are three merchants of 
 Mossoiil'^®, who arrived here about ten days ago with 
 rich merchandise, which we have in a warehouse at 
 a caravan-serai, where we have also our lodging. We 
 happened this evening to be with a merchant of this
 
 AND THE FIVE LADIES OF BAGDAD. \67 
 
 thy, who invited us to his house, where we had a 
 splendid entertainment: and the wine having put us 
 in good humour, he sent for a company of dancers. 
 Night being come on, and the music and dancers 
 making a great noise, tlie watch, passing by, caused 
 the gate to be opened, and some of the company to 
 be taken up; but we had the good fortune to escape 
 by getting over the wall. Being strangers, and some- 
 what overcome with wine, we are afraid of meeting 
 that or some other watch, before we get home to 
 our khan. Besides, before we can arrive there the 
 gates will be shut, and will not be opened till morn- 
 ing : wherefore, hearing, as we passed by this way, 
 the sound of music, we supposed you were not yet 
 going to rest, and made bold to knock at your gate, 
 to beg the favour of lodging ourselves in the house 
 till morning; and if you think us worthy of your good 
 company, we will endeavour to contribute to your 
 diversion to the best of our power, to make some 
 amends for the interruption we have given you; if 
 not, we only beg the favour of staying this night 
 in your vestibule. 
 
 Whilst Jaaffier was speaking, Safie had time 
 to observe the vizier and his two companions, who 
 were said to be merchants like himself, and told them 
 that she was not mistress of the house; but if they 
 would have a minute's patience, she would return 
 with an answer.
 
 163 STORY OF THE THREE CALENDERS. 
 
 Safie made the business known to her sister?, 
 who considered for some time what to do: but being 
 naturally of a good disposition, and having granted 
 the same favour to the three calenders, they at last 
 consented to let them in. Scheherazade intending 
 to continue licr story, saw day-light appear, which 
 made her break off; but the quality of these new 
 actors which the sultaness had brought upon the 
 stage excited the curiosity of Shier-ear, w ho, look- 
 ing for some singular event, expected the next night 
 with impatience.
 
 THE THIRTY-FOURTH NIGHT. 
 
 DiNARZADE, being as curious as the sultan to know 
 what the arrival of the caliph at the house of those 
 three ladies might produce, did not forget to awaken 
 the sultaness very early next morning, and prayed 
 her earnestly to i-esume the story of the calenders ; 
 which Scheherazade, with leave of the sultan, pur- 
 sued in the following manner: 
 
 The caliph, his grand vizier, and the chief of the 
 eunuchs, being introduced by the fair Safie, very 
 courteously saluted the ladies and the calenders: 
 The ladies returned their salutations, supposing 
 them to be merchants. Zobeide, as the chief, ad- 
 dressed them with a grave and serious counte- 
 nance, which was natural to her, and said, " You are 
 welcome. But before I proceed farther, I hope you 
 will not take it ill if we desire one favour of you." 
 '* Alas!" said the vizier, " what favour? We can re- 
 fuse nothing to such fair ladies." Zobeide continu- 
 ed, " It is that, while here, you would have eyes, 
 but no tongues; that you question us not for the rea- 
 son of any thing you may see, and speak not of any 
 thing that does not concern you, lest you hear what 
 will by no means please you." 
 
 IMadam, replied the vizier, you shall be obeyed. 
 We are not censorious, nor impertinently curious; it 
 
 VOL. I. s
 
 170 STORY OF THE THREE CALENDEIIS, 
 
 is enough for us to notice affairs that concern us, 
 without meddHng with what does not belong to 
 us. Upon this they all sat down, and the company 
 being united, they drank to the health of the new- 
 comers- 
 While the vizier Jaaffier entertained the ladies in 
 conversation, the caliph could not forbear admiring 
 their extraordinary beauty, graceful behaviour, plea- 
 sant humour, and ready wit; on the other hand, no- 
 thing struck him with more surprise than the calen- 
 ders being all three blind of the right eye. He 
 would gladly have learnt the cause of this singu- 
 larity; but the conditions so lately imposed upon 
 himself and his companions would not allow him to 
 speak. These circumstances, with the richness of 
 the furniture, the exact order of every thing, and 
 the neatness of the house, made him think they were 
 in some enchanted place. 
 
 Their conversation happening to turn upon diver- 
 sions, and the different ways of making merry; the 
 calenders arose, and danced after their fashion, 
 which augmented the good opinion the ladies had 
 conceived of them, and procured them the esteem 
 of the caliph and his companions. 
 
 When the three calenders had finished their 
 dance, Zobeide arose, and taking Amene by the 
 hand, said, Pray, sister, arise, for the company will 
 not be offended if we use our freedom, and their
 
 AND THE FIVE LADIES OF BAGDAD. I7I 
 
 presence need not hinder the performance of our 
 customary exercise. Amene understanding her sis- 
 ter's meaning, rose from her seat, carried away the 
 dishes, the flasks and cups, together with the instru- 
 ments which the calenders had played upon. 
 
 Safie was not idle, but swept the room, put every 
 thing again in its place, trimmed the lamps, and put 
 fresh aloes and ambergris to them ; this being done, 
 she requested the three calenders to sit down upon 
 the sofa at one side, and the caliph with his com- 
 panions on the other : then addressing herself to the 
 porter, she said. Get up, and prepare yourself to as- 
 sist us in what we are going to do; a man like you, 
 who is one of the family, ought not to be idle. The 
 porter, being somewhat recovered from his wine, 
 arose immediately, and having tied the sleeve of his 
 gown to his belt, answered, Here am I, ready to obey 
 your commands. Very well, replied Safie, stay till 
 you are spoken to; and you shall not be idle long. 
 A little time after, Amene came in with a chair, 
 which she placed in the middle of the room ; and 
 then went towards a closet. Having opened 
 the door, she beckoned to the porter, and said, 
 Come hither and assist me. He obeyed, and entered 
 the closet, and returned immediately, leading two 
 black bitches, each of them secured by a collar and 
 chain; they appeared as if they had been severely
 
 J/'i STOKY OF r!5K THREK CALF.NDF.RS, 
 
 whipped with rods, and he brought them into the 
 middle of the apartment. 
 
 Zobeide, rising from her seat between the calen- 
 ders and the caliph, moved very gravely towards the 
 porter ; Come, said she, heaving a deep sigh, let us 
 perform our duty: she then tucked up her sleeves 
 above her elbows, and receiving a rod from Safie, 
 Porter, said she, deliver one of the bitches to my 
 sister Amene, and bring the other to me. 
 
 The porter did as he was commanded. Upon 
 this the bitch that he held in his hand began to howl, 
 and turning towards Zobeide, held her head up in a 
 supplicating posture; but Zobeide, having no regard 
 to the sad countenance of the animal, which would 
 have moved pity, nor to her cries that resounded 
 through the house, w hipped her with the rod till she 
 was out of breath; and having spent her strength, 
 threw down the rod, and taking the chain from 
 the porter, lifted up the bitch by her paws, and 
 looking upon her with a sad and pitiful countenance, 
 they both wept: after which, Zobeide, Avith her 
 handkerchief, wiped the tears from the bitch's eye, 
 kissed her, returned the chain to the porter, desired 
 him to carry her to the place whence he took her, and 
 bring her the other. The porter led back the whip- 
 ped bitch to the closet, and receiving the other from 
 Amene, presented her to Zobeide, who requested
 
 AND THE FIVE LADI lis OF BAGDAD. 1/3 
 
 liim to hold her as lie had done the first, took up the 
 rod, and treated her after the same manner; and 
 when she had wept over her, she dried lier eyes, kiss- 
 ed her, and returned her to the porter: but Ameue 
 spared him the trouble ot" leading her back into the 
 closet, and did it herself. The three calenders, with 
 the caliph and his companions, were extremely sur- 
 prised at this exhibition, and could not comprehend 
 w by Zobeide, after having so furiously beaten those 
 two bitches, that by the moosulmaun religion are 
 reckoned unclean animals, should weep with them, 
 wipe off their tears, and kiss them. They muttered 
 among themselves, and the caliph, who, being more 
 impatient than the rest, longed exceedingly to be in- 
 formed of the cause of so strange a proceeding, could 
 not forbear mt^king signs to the vizier to ask the ques- 
 tion : the vizier turned his head another way ; but 
 being pressed by repeated signs, he answered by 
 others, that it was not yet time for the caliph to 
 satisfy his curiosity. 
 
 Zobeide sat still some time in the middle of the 
 room, where she had whipped the two bitches, to 
 recover herself of her fatigue ; and Safie called to 
 her. Dear sister, will you not be pleased to return 
 to your place, that I may also act my part ? Yes, 
 sister, replied Zobeide; and then went, and sat down 
 upon the sofa, having the caliph, Jaaffier, and Mes-
 
 1/4 STORY OF THE THREE CALENDERS. 
 
 rour, on lier riglit hand, and the three calenders, 
 with the porter, on her left. 
 
 Sir, said Scheherazade to the sultan, what 
 has been hitherto told your majesty must, without 
 doubt, appear very strange; but what yet remains is 
 more wonderful ; and I am persuaded your majesty 
 will think so, if you will be pleased to give me leave 
 to finish the story next night: the sultan consented, 
 and got up, because it was day.
 
 1/5 
 
 THE THIRTY-FIFTH NIGHT. 
 
 DiNARZADE was no sooner awake next morning, 
 than she called to her sister, It" you are not asleep, 
 pray continue the story of the three sisters. The 
 sultaness remembering where she left off, addressed 
 herself to the sultan, and went on as follows: Sir, 
 after Zobeide had taken lier seat, the whole com- 
 pany remained silent for some time; at last, Safie, 
 sitting on a chair in the middle of the room, spoke 
 to her sister Amene, Dear sister, I conjure you to 
 rise; you know what I would say. Amene rose, and 
 went into another closet, near to that where the 
 bitches were, and brought out a case covered with 
 yellow satin, richly embroidered with gold and green 
 silk. She went towards Safie and opened the case, 
 from whence she took a lute, and presented it to her: 
 and after some time spent in tuning it, Safie began 
 to play, and accompanying the instrument with her 
 voice, sung a song about the torments that absence 
 creates to lovers, with so much sweetness, that it 
 charmed the caliph and all the company. Having 
 sung with much passion and action, she said to 
 Amene, Pray take it, sister, for my voice fails me ; 
 oblige the company with a tune, and a song in my 
 stead. Very wiUingly, replied Amene, who taking 
 the lute from her sister Safie, sat down in her place.
 
 176 STORY OF THE THREE CALENDERS. 
 
 Amene played and sung almost as long upon tic 
 same subject, but with so much vehemence, and was 
 so much affected, or rather transported, by the words 
 of the song, that her strength failed her as slie 
 finished. 
 
 Zobeide, desirous of testifying her satisfaction, 
 said, Sister, you have done wonders, and we may 
 easily see that you feel the grief you have expressed 
 iu so lively a mamier. Amene was prevented from 
 answering this civility, her heart being so sensibly 
 touched at the moment, that she was obliged, for 
 air, to uncover her neck and bosom, which did 
 not appear so fair as might have been expected; 
 but, on the contrary, were black and full of scars, 
 which surprised and affected all the spectators. 
 However, this gave her no ease, for she fell into a 
 fit. — Here Scheherazade stopped, saying. Sir, I 
 had almost forgotten that it is day. With this she 
 ended her discourse, and the sultan arose. Though 
 this prince had not resolved to defer the death of the 
 sultaness, he could not, at this time, have determin- 
 ed to take away her life ; his curiosity was so great 
 to hear out the story, which had so many unheard-of 
 events.
 
 THE THIRTY-SIXTH NIGHT. 
 
 DiNARZADE awoke her sister as usual, saying, Dear 
 sister, I pray you to continue the story of the ladies 
 and the calenders: upon which she resumed her dis- 
 course in the manner following: 
 
 When Zobeide and Safie had run to help their 
 sister, one of the calenders could not forbear saying, 
 We had better have slept in the streets than have 
 come hither to bthold such spectacles. The caliph, 
 who heard this, came to liim and the other calenders, 
 and asked them what might be the meaning of all this ? 
 They answered, We know no more than you do. 
 What, said the caliph, are you not of the family? 
 Can you not resolve us concerning the two black 
 bitches and the lady that fainted away, who appears 
 to 4iave been so basely abused? Sir, said the calen- 
 ders, this is the first time of our being in the house; 
 we came in but a few minutes before you. 
 
 This increased tlie caliph's astonishment: Pro- 
 bably, said he, this man who is with you may know 
 something of the matter. One of the calenders 
 beckoned the porter to come near; and asked him, 
 whether he knew why those two black bitches had 
 been whipped, and why Amene's bosom was so scar- 
 red. Sir, said the porter, I can swear by heaven, 
 that if you know nothing of all this, I know as httle
 
 178 STORY OF THE THREE CALENDERS, 
 
 as you do. It is true, I live in this city, but T never 
 was in the house until now, and if you are surprised to 
 see me here, I am as much so to find myself in your 
 company; and that which increases my wonder is, 
 that I have not seen one man with these ladies. 
 
 The caliph and his company, as well as the 
 calenders, had supposed the porter to be one of the 
 family, and hoped he would have been able to give 
 them the information they sought; but finding he 
 could not, and resolving to satisfy his curiosity, the 
 caliph said to the rest, We are seven men, and liave 
 but three women to deal with; let us try if we can 
 oblige them to explain what we have seen, and if 
 they refuse by fair means, we are in a condition 
 to compel them by force. 
 
 The grand vizier Jaaffier objected to this, and 
 shewed the caliph wh.at might be the consequence. 
 Without discovering the prince to the calenders,* he 
 addressed him as if he had been a merchant, and 
 said, Consider, I pray you, that our reputation is at 
 stake. You know the conditions on which these 
 ladies consented to receive us, and which we agreed 
 to observe; what will they say of us if we break them ? 
 We shall be still more to blame, if any mischief be- 
 fall us; for it is not likely that they would have ex- 
 torted such a promise from us, without knowing 
 themselves to be in a condition to punish us for its 
 violation.
 
 AND THE FIVE LADIES OF BAGDAD. J 79 
 
 Here thfe vizier took the caliph aside, and whis- 
 pered to liim, The night will soon be at an end, and if 
 your majesty will only be pleased to have so much 
 patience, I will to-morrow morning bring these ladies 
 before your throne, where you may be informed of 
 all that you desire to know. Thougli this advice 
 was very judicious, the calipii rejected it, desired the 
 vizier to hold his tongue, and said, he would not wait 
 so long, but would immediately have Jiis curiosity 
 satisfied. 
 
 The next business was to settle who should carry 
 the message. The caliph endeavoured to prevail 
 with the calenders to speak first; but they excused 
 themselves, and at last they agreed that tiie porter 
 should be the man : as they were consulting how to 
 word this fatal question, Zobeide returned from her 
 sister Amene, who was recovered of her fit. She 
 drew near them, and having overheard them speak- 
 ing pretty loud, said. Gentlemen, what is the subject 
 of your conversation? Wiiat are you disputing about? 
 
 The porter answered immediately. Madam, these 
 gentlemen beseech you to inform tliem why you wept 
 over your two bitches after you had w hipped them 
 so severely, and how the bosom of that lady who 
 lately fainted away came to be so full of scars? 
 These are the questions I am ordered to ask in their 
 name. 
 
 At these words, Zobeide put on a stern counte-
 
 180 STORY OF THE THREE CALENDERS. 
 
 nance, and turning towards the caliph and the rest of 
 the company, Is it true, gentlemen, said she, that you 
 desired him to ask me these questions? All of them, 
 except the vizier Jaaffier, who spoke not a word, 
 answered Yes. On which she exclaimed, in a tone 
 that sufficiently expressed her resentment, Before we 
 granted you the favour of receiving you into our 
 house, and to prevent all occasion of trouble from 
 you, because we are alone, we imposed the condition 
 that you should not speak of any thing that did not 
 concern you, lest you might hear that which would 
 not please you; and yet after having received and 
 entertained you, you make no scruple to break your 
 promise. It is true that our easy temper has oc- 
 casioned this, but that shall not excuse your rude- 
 ness. As she spoke these words, she gave thi'ee 
 stamps with her foot, and clapping her hands as often 
 together, cried. Come quickly: upon this, a door flew 
 open, and seven black slaves rushed in ; every one 
 seized a man, threw him on the ground, and dragged 
 him into the middle of the room, brandishing a 
 cimeter over bis head. 
 
 We may easily conceive the caliph then repent- 
 ed, but too late, that he had not taken the advice of 
 his vizier, who, with Mesrour, the calenders and por- 
 ter, was from his ill-timed curiosity on the point of 
 forfeiting his life. Before they would strike the 
 fatal blow, one of the slaves said to Zobeide, and her
 
 AND THE FIVE LADIES OF BAGDAD. ISl 
 
 sisters; High, mighty, and adorable mistresses, do 
 you command us to strike off their heads ? Stay, said 
 Zobeide, I must examine them first. The frighten- 
 ed porter interrupted lier thus: In the name of hea- 
 ven, do not put me to death for another man's crime. 
 I am innocent; tliey are to blame. Alas! said he, 
 weeping, how pleasantly did we pass our time! those 
 blind calenders are the cause of this misfortune; 
 there is no town in the world but suffers wherever 
 these inauspicious fellows come. Madam, I beg you 
 not to destroy the innocent with the guilty, and 
 consider, that it is more glorious to pardon such a 
 wretch as I am, who have no way to help myself, 
 than to sacrifice me to your resentment. 
 
 Zobeide, notwithstanding her anger, could not 
 but laugh within herself at the porter's lamentation: 
 but without repl3ang to him, she spoke a second time 
 to the rest; Answer me, and say who 3^ou are, other- 
 wise you shall not live one moment longer: I cannot 
 believe you to be honest men, or persons of authority 
 or distinction in your own countries; for if you were, 
 you would have been more modest and more respect- 
 ful to us. 
 
 The caliph, naturally warm, was infinitely more 
 indignant than the rest, to find his life depending 
 upon the command of a woman: but he began to 
 conceive some hopes, when he found she wished to 
 know who they all were; for he imagined she would
 
 182 STORY OF THK THUEK CALENDERS, 
 
 not put him to death, when informed of his quahty; 
 therefore he spoke v/ith a low voice to the vizier, 
 who was near him, to declare it speedily: but the 
 vizier being more prudent, resolved to save his 
 mastei''s honour, and not let the world know the af- 
 front he had brought upon himself by his own im- 
 prudence; and therefore answered. We have what 
 we deserve. But if he had intended to speak as the 
 caliph commanded him, Zobeide would not have al- 
 lowed him time: for having turned to the calenders, 
 and seeing them all blind with one eye, she asked if 
 they were brothers. One of them answered. No, 
 madam, no otherwise than as we are calenders; that 
 is to say, as we observe the same rules. Were you 
 born blind of the right eye, continued she? No, 
 madam, answered he ; I lost my eye in such a surpris- 
 ing adventure, that it would be instructive to every 
 body were it in writing: after that misfortune I 
 shaved my beard and eye-brows, and took the habit 
 of a calender which I now wear. 
 
 Zobeide asked the other two calenders the same 
 question, and had the same answers; but the last who 
 spoke added. Madam, to shew you that we are no 
 common fellows, and that you may have some con- 
 sideration for us, be pleased to know, that we are all 
 three sons of sultans; and though we never met to- 
 gether till this evening, yet we have had time enough 
 to malie that known to one another; and I assure
 
 AND THE FIVE LADIES OF BAGr)x\D. 183 
 
 you that the sultans from whom we derive our being 
 were famous m the world. 
 
 At this discourse Zobeide suppressed her anger, 
 and said to the slaves, Give them their liberty a while, 
 but remain where you are. Those who tell us their 
 history, and the occasion of their coming, do them 
 no hurt, let them go where they please; but do not 
 spare those who refuse to give us that satisfaction.— 
 Here Scheherazade stopt, and her silence, as well as 
 day -light, apprising the sultan that it was time to 
 rise, he got up, and resolved to hear the rest of the 
 story next night; for he was impatient to know who 
 these three one-eyed calenders were.
 
 1S4 
 
 THE THIRTY-SEVENTH NIGHT. 
 
 DiNARZADE, who also took much pleasure in hear- 
 ing the sultaness's stones, said to her, about the close 
 of the following night, Dear sister, if you be not 
 asleep, I conjure you to go on with the agreeable 
 story of the three calenders. 
 
 Scheherazade asked permission of the sultan, 
 and having obtained it, proceeded: The three calen- 
 ders, the caliph, the grand vizier Jaaffier, the eunuch 
 Mesrour, and the porter, were all in the middle of 
 the hall, seated upon a carpet in the presence of the 
 three ladies, who reclined upon a sofa, and the slaves 
 stood ready to do whatever their mistresses should 
 command. 
 
 The porter, understanding that he might extri- 
 cate himself from danger by telling his history, spoke 
 first, and said. Madam, you know my history already, 
 and the occasion of my coming hither; so that what 
 I have to say will be very short. ]My lady, your 
 sister, called me this morning at the place where 
 I plyed as porter to see if any body would employ 
 me, that I might get my bread; I followed her to 
 a vintner's, then to a herb- shop, then to one where 
 oranges, lemons, and citrons were sold, then to a 
 grocer's, next to a confectioner's, and a druggist's, 
 with my basket upon my head as full as I was able
 
 STORY OF THE FIRST CALENDER. 185 
 
 to carry it; then I came hither, where you had the 
 goodness to suffer me to continue till now, a favour 
 that I shall never forget. This, madam, is my his- 
 tory. 
 
 When the porter had done, Zobeide said to him, 
 Depart, let us see you here no more. Madam, re- 
 plied the porter, I beg you to let me stay; it would 
 not be just, after the rest have had the pleasure to 
 hear my history, that I should not also have the satis- 
 faction of hearing theirs. And having spoken thus, 
 he sat down at the end of the sofa, glad at heart to 
 have escaped the danger that had frightened him so 
 much. After him, one of the three calenders direct- 
 ing his speech to Zobeide, as the principal of the 
 three ladies, began thus : 
 
 *rHE HISTORY OF THE FIRST CALENDER. 
 
 Madam, in order to inform you how I lost my 
 right eye, and why I was obliged to put myself into 
 a calender's habit, I must tell you, that I am a sul- 
 tan's son born : my father had a brother who reigned 
 over a neighbouring kingdom; and the prince his 
 son and I were nearly of the same age. 
 
 After I had learned my exercises, the sultan my 
 father granted me such liberty as suited my dignity. 
 I went regularly every year to see my uncle, at whose 
 court I amused myself for a month or two, and then 
 
 VOL I. T
 
 186 STORY OF THE FIRST CALENDER. 
 
 returned again to my father's. These journeys 
 cemented a firm and intimate friendship between 
 the prince my cousin and myself. The last time I 
 saw him, he received me with greater demonstrations 
 of tenderness than he had done at any time before ; 
 and resolving one day to give me a treat, he made 
 great preparations for that purpose. We continued 
 a long time at table, and after we had both supped; 
 Cousin, said he, you will hardly be able to guess how 
 I have been employed since your last departure from 
 hence, about a year past. I have had a great many 
 men at work to perfect a design I have formed; I 
 have caused an edifice to be built, which is now 
 finished so as to be habitable: you will not be dis- 
 pleased if I shew it you. But first you are to pro- 
 mise me upon oath, that you will keep my secret, ac- 
 cording to the confidence I repose in you. 
 
 The affection and familiarity that subsisted be- 
 tween us would not allow me to refuse him any thing. 
 I very readily took the oath required of me: upon 
 which he said to me. Stay here till I return, I will 
 be with you in a moment; and accordingly he came 
 with a lady in his hand, of singular beauty, and mag- 
 nificently apparelled: he did not intimate who she 
 was, neither did I think it would be polite to en- 
 quire. We sat down again with this lady at table, 
 where we continued some time, conversing upon in- 
 different subjects; and now and then filling a glass
 
 STORY OF THE FIRST CALENDER. 18/ 
 
 to each other's health. After which the prince said, 
 Cousin, we must lose no time; therefore pray oblige 
 me by taking this lady along with you, and conduct- 
 ing her to such a place, where you will see a tomb 
 newly built in form of a dome: you will easily know 
 it ; the gate is open ; enter it together, and tarry till 
 I come, which will be very speedily. 
 
 Being true to my oath, I made no farther en- 
 quiry, but took the lady by the hand, and by the 
 directions which the prince my cousin had given me, 
 I brought her to the place. We were scarcely got 
 thither, when we saw the prince following us, carry- 
 ing a pitcher of water, a hatchet, and a little bag of 
 mortar. 
 
 The hatchet served him to break down the empty 
 sepulchre in the middle of the tomb; he took away 
 the stones one after another, and laid them in a 
 corner; he then dug up the ground, where I saw a 
 trap-door vmder the sepulchre, which he lifted up, 
 and underneath perceived the head of a staircase 
 leading into a vault. Then my cousin, speaking to 
 the lady, said. Madam, it is by this way that we are 
 to go to the place I told you of: upon which the 
 lady advanced, and went down, and the prince 
 began to follow; but first turning to me, said, My 
 dear cousin, I am infinitely obliged to you for the 
 trouble you have taken ; I thank you. Adieu. Dear
 
 188 STORY OF THE FIRST CALENDER. 
 
 cousin, I cried, what is the meaning of this? Be con- 
 tent, replied he; you may return the way you came. 
 Scheherazade having proceeded thus far, saw day 
 appear, which prevented her proceeding any farther. 
 The sultan got up, but longed much to know the 
 design of the prince and his lady, who seemed as 
 if they had a mind to bury themselves alive, and im- 
 patiently waited for the next night, that he might 
 be thoroughly informed of it.
 
 THE THIRTY-EIGHTH NIGHT. 
 
 DiNARZADE awoke the sultaness next night as usual, 
 and prayed her to continue the history of the first 
 calender. Shier-ear having also signified to the 
 sultaness that it would be very pleasing to him, she 
 resumed her discourse as follows. 
 
 Madam, said the calender to Zobeide, I could 
 get nothing farther from him, but was obliged to 
 take my leave. As I returned to my uncle's palace, 
 the vapours of the wine got up into my head ; how- 
 ever, I reached my apartment, and went to bed. 
 Next morning, when I awoke, I began to reflect 
 upon what had happened, and after recollecting all 
 the circumstances of such a singular adventure, I 
 fancied it was nothing but a dream. Full of these 
 thoughts, I sent to enquire if the prince my cousin 
 was ready to receive a visit from me; but when they 
 brought word back that he did not lie in his own 
 lodgings that night, tliat they knew not what was 
 become of him, and were in much trouble in conse- 
 quence, I conceived that the strange event of the 
 tomb was but too true. I was sensibly afflicted, and 
 went to the public burying-place, where there were 
 several tombs like that which I had seen: I spent 
 the day in viewing them one after another, but could
 
 lyO STORY OF THE FIRST CALENDER. 
 
 not find that I sought for, and thus I spent four days 
 successively in vain. 
 
 You must know, that all this while the sultan my 
 uncle was absent, and had been hunting for several 
 days; I grew weary of waiting for him, and hav- 
 ing prayed his ministers to make my apology at his 
 return, left his palace, and set out towards my fa- 
 ther's court. I left the ministers of the sultan my 
 uncle in great trouble, surmising what was become 
 of the prince: but because of my oath to keep his 
 secret, I durst not tell them what I had seen. 
 
 I arrived at my father's capital, where, contrary 
 to custom, I found a numerous guard at the gate of 
 the palace, who surrounded me as I entered. I 
 asked tlie reason, and the commanding officer re- 
 plied. Prince, the army has proclaimed the grand 
 vizier sultan, instead of your father, who is dead, 
 and I take you prisoner in the name of the new sul- 
 tan. At these words the guards laid hold of me, 
 and carried me before the tyrant: I leave you 
 to judge, madam, how much I was surprised and 
 grieved. 
 
 This rebel vizier had long entertained a mortal 
 hatred against me; for this reason: When I was a 
 stripling, I loved to shoot with a cross-bow; and 
 being one day upon the terrace of the palace with 
 my bow, a bird happening to come by, I shot but
 
 STORY OF THE FIRST CALENDER. IQi 
 
 missed him, and the ball by misfortune hit the vizier, 
 who was taking the air upon the terrace of his own 
 house, and put out one of his eyes. As soon as I 
 understood this, I not only sent to make my excuse to 
 him, but did it in person: yet he never forgave me, 
 and, as opportunity offered, made me sensible of his 
 resentment. But now that he had me in his power, 
 he expressed his feelings; for he came to me like a 
 madman, as soon as he saw me, and thrusting his 
 finger into my right eye, pulled it out, and thus I 
 became blind of one eye. 
 
 But the usurper's cruelty did not stop here ; he 
 ordered me to be shut up in a machine, and com- 
 manded the executioner to carry me into the coun- 
 try, to cut off my head, and leave me to be devoured 
 by birds of prey. The executioner conveyed me 
 thus shut up into the country, in order to execute 
 the barbarous sentence; but by my prayers and 
 tears, I moved the man's compassion : Go, said he 
 to me, get you speedily out of the kingdom, and take 
 heed of returning, or you will certainly meet your 
 own ruin, and be the cause of mine. I thanked him 
 for the favour he did me ; and as soon as I was left 
 alone, comforted myself for the loss of my eye, by 
 considering that I had very narrowly escaped a much 
 greater evil. 
 
 Being in such a condition, I could not travel far
 
 192 STORY OF THE FIRST CALENDEP.. 
 
 at a time; I retired to remote places during the 
 day, and travelled as far by night as my strength 
 wduld allow me. At last I arrived in the dominions 
 of the sultan my uncle, and came to his capital. 
 
 I gave him a long detail of the tragical cause of 
 my return, and of the sad condition he saw me in. 
 Alas! cried he, was it not enough for me to have lost 
 my son, but must I have also news of the death of 
 a brother I loved so dearly, and see you reduced 
 to this deplorable condition? He told me how uneasy 
 he was that he could hear nothing of his son, not- 
 withstanding all the enquiry he could make. At 
 these words, the unfortunate father burst into tears, 
 and was so much afflicted, that pitying his grief, it 
 was impossible for me to keep the secret 'any longer; 
 so that, notwithstanding my oath to the prince my 
 cousin, I told the sultan all that I knew. 
 
 His majesty listened to me with some sort of 
 comfort, and when I had done. Nephew, said he, 
 what you tell me gives me some hope. I knew that 
 my son ordered that tomb to be built, and I can 
 guess pretty nearly the place; and with the idea 
 you still have of it, I fancy we shall find it: but since 
 he ordered it to be built privately, and you took 
 your oath to keep his secret, I am of opinion, that 
 we ought to go in quest of it without other attend- 
 ants. But he had another reason for keeping the
 
 STORY OF THE FIRST CALENDER. iQ3 
 
 matter secret, which he did not then tell me, and an 
 important one it was, as you will perceive by the 
 sequel of my story. 
 
 We disguised ourselves and went out by a door 
 of the garden which opened into the fields, and soon 
 found what we sought for. I knew the tomb, and 
 was the more rejoiced, because I had formerly 
 sought it a long time in vain. We entered, and 
 found the iron trap pulled down at the head of the 
 staircase; we had great difficulty in raising it, be- 
 cause the prince had fastened it inside with the 
 water and mortar formerly mentioned, but at last 
 we succeeded. 
 
 The sultan my uncle descended first, I followed, 
 and we .went down about fifty steps. When we came 
 to the foot of the stairs, we found a sort of ante- 
 chamber, full of thick smoke of an ill scent, which 
 obscured the lamp, that gave a very faint light. 
 
 From this antechamber we came into another, 
 very large, supported by columns, and lighted by 
 several branched candlesticks. There was a cistern 
 in the middle, and provisions of several sorts stood 
 on one side of it; but we were much surprised not 
 to see any person. Before us tliere appeared a high 
 estrade, which we mounted by several steps, and 
 upon this there was a large bed, with curtains drawn. 
 The sultan went up, and opening the curtains, per- 
 ceived the prince his son and the lady in bed to-
 
 ig4 STORY OF THE FIRST CALENDER. 
 
 gether, but burnt and changed to cinder, as if they 
 had been thrown into a fire, and taken out before 
 they were consumed. 
 
 But what surprised me most was, that though 
 this spectacle filled me with horror, the sultan my 
 uncle, instead of testifying his sorrow to see the 
 prince his son in such a condition, spat on his face, 
 and exclaimed, with a disdainful air, " This is the 
 punishment of this world, but that of the other will 
 last to eternity;" and not content with this, he pull- 
 ed off his sandal, and gave the corpse of his son a 
 blow on the cheek -'. 
 
 But, Sir, said Scheherazade, it is day; I am 
 sorry your majesty's time will not allow you to h^r 
 me farther. This story appearing very curious, Shier- 
 ear resolved to hear the rest of it the next night.
 
 195 
 
 THE THIRTY-NINTH NIGHT. 
 
 DiNARZADE being awake sooner than ordinary, 
 called her sister Scheherazade. My good sultaness, 
 said she, I pray you make an end of your story of 
 the first calender, for I am impatient to know the 
 issue of it. Well then, said Scheherazade, you re- 
 member how the first calender continued his story 
 to Zobeide; I cannot adequately express, said he, 
 how much I was astonished when I saw the sultan 
 my uncle abuse his son thus after he was dead. Sir, 
 said I, whatever grief this dismal sight has impressed 
 upon me, I am forced to suspend it, to enquire of 
 your majesty what crime the prince my cousin may 
 have committed, that his corpse should deserve such 
 indignant treatment? Nephew, replied the sultan, 
 I must tell you, diat my son (who is unworthy of 
 that name) loved his sister from his infancy, as she 
 did him: I did not check their growing fondness, 
 because I did not foresee its pernicious consequence. 
 This tenderness increased as they grew in years, 
 and to such a height, that I dreaded the end of it. 
 At last, I applied such remedies as were in my 
 power: I not only gave my son a severe reprimand 
 in private, laying before him the horrible nature of 
 the passion he entertained, and the eternal disgrace
 
 196 STORY OF THE FIRST CALENDER. 
 
 he would bring upon my family, if he persisted; but 
 I also represented the same to my daughter, and 
 shut her up so close that she could have no conver- 
 sation M'ith her brother. But that unfortunate crea- 
 ture had swallowed so much of the poison, that all 
 the obstacles which by my prudence I could lay in 
 the way served only to inflame her love. 
 
 My son being persuaded of his sister's constancy, 
 on pretence of building a tomb, caused this subter- 
 raneous habitation to be made, in hopes of finding 
 one day or other an opportunity to possess himself 
 of that object which was the cause of his flame, and 
 to bring her hither. He took advantage of my ab- 
 sence, to enter by force into the place of his sister's 
 confinement; but this was a circumstance which ray 
 honour would not suffer me to make public. And 
 after so damnable an action, he came and shut him- 
 self up with her in this place, which he has supplied, 
 as you see, with all sorts of provisions, that he might 
 enjoy detestable pleasures, which ought to be a sub- 
 ject of horror to all the world; but God, who would 
 not suffer such an abomination, has justly punished 
 them both. At these words, he melted into tears, 
 and I joined mine with his. 
 
 After a while, casting his eyes upon me. Dear 
 nephew, cried he, embracing me, if I have lost that 
 unworthy son, I shall happily find ia you what will
 
 STORY OF THE FIRST CALENDER. iQ/ 
 
 better supply his place. The reflections he made 
 on the doleful end of the prince and princess his 
 daughter made us both weep afresh. 
 
 We ascended the stairs again, and departed at 
 last from that dismal place. We let down the trap- 
 door, and covered it with earth, and such other 
 materials as the tomb was built of, on purpose to 
 hide, as much as lay in our power, so terrible an 
 effect of the wrath of God. 
 
 We had not been long returned to the palace, 
 unperceived by any one, but we heard a confused 
 noise of trumpets, drums, and other instruments of 
 war. We soon understood by the thick cloud of dust, 
 which almost darkened the air, that it was the arri- 
 val of a formidable army: and it proved to be the 
 same vizier that had dethroned my father, and 
 usurped his place, who with a vast number of troops 
 was come to possess himself of that also of the sul- 
 tan my uncle. 
 
 My uncle, who then had only his usual guards 
 about him, could not resist so numerous an enemy; 
 they invested the city, and the gates being opened 
 to them without any resistance, soon became masters 
 of it, and broke into the palace where my uncle de- 
 fended himself, and sold his life at a dear rate: I 
 fought as valiantly for a while; but seeing we were 
 forced to submit to a superior power, I thought on 
 my retreat, which I had the good fortune to effect
 
 193 STORY or THE FIRST CALENDER. 
 
 by some back ways, and got to one of the sultan's 
 servants on whose fidelity I covdd depend. 
 
 Being thus surrounded with sorrows, and per- 
 secuted by fortune, I had recourse to a stratagem, 
 which was the only means left me to save my life : I 
 caused my beard and eye-brows to be shaved, and 
 putting on a calender's habit, I passed, unknown by 
 any, out of the city; after that, by degrees, I found 
 it easy to quit my uncle's kingdom, by taking the 
 bye-roads. 
 
 I avoided passing through towns, until I had 
 reached the empire of the mighty governor of the 
 Moosulmauns, the glorious and renowned caliph 
 Haroon al Rusheed, when I thought myself out of 
 danger; and considering what I was to do, I resolved 
 to come to Bagdad, intending to throw myself at 
 the feet of that monarch, whose generosity is re- 
 nowned throughout the world. I shall move him to 
 compassion, said I to myself, by the relation of my 
 uncommon misfortunes, and without doubt he will 
 take pity on a persecuted prince, and not suffer me 
 to implore his assistance in vain. 
 
 In short, after a journey of several months, I 
 arrived yesterday at the gate of this city, into which 
 I entered about the dusk of evening ; and stopping a 
 little while to consider which way I was to turn, an- 
 other calender came up; he saluted me, and I him: 
 You appear, said I, to be a stranger, as I am. You
 
 STORY OF THE FIRST CALENDER. 199 
 
 are not mistaken, replied he. He had no sooner re- 
 turned this answer, than a third calender overtook us. 
 He saluted us, and told us he was a stranger newly- 
 come to Bagdad; so that as brethren we joined to- 
 gether, resolving not to separate from one another. 
 
 It was now late, and we knew not whei'e to seek 
 a lodging in the city, where we had never been be- 
 fore. But good fortune having brought us to your 
 gate, we made bold to knock, when you received us 
 with so much kindness, that we are incapable of 
 rendering suitable thanks. This, madam, said he, 
 is, in obedience to your commands, the account I 
 was to give how I lost my right eye, wherefore my 
 beard and eye-brows are shaved, and how I came to 
 be with you at this time. 
 
 It is enough, said Zobeide ; you may retire to 
 what place you think fit. The calender begged the 
 ladies' permission to stay till he had heard the rela- 
 tions of his two comrades, whom I cannot, said he 
 leave with honour; and that he might also hear 
 those of the three other persons in company. 
 
 Here Scheherazade said to the sultan, Sir, day- 
 light prevents me from going on with the story of 
 the second calender; but if your majesty will hear 
 it to-morrow, you will find as much satisfaction in 
 that as in the story of the first. To which the suU 
 tan gave consent, and arose in order to go to council.
 
 200 
 
 THE FORTIETH NIGHT. 
 
 DiNARZADE not doubting to find as much delight 
 in the story of the second calender as she had in 
 that of the first, failed not to call the sultaness be- 
 fore day. If you be not asleep, sister, said she, I 
 pray you to begin the story that you promised me: 
 upon which, Scheherazade addressed her discourse 
 to the sultan, and spoke as follows: 
 
 The story of the first calender seemed wonderful 
 to the whole company, but especially to the caliph, 
 who, notwithstanding the slaves stood by with their 
 cimeters drawn, could not forbear whispering to the 
 vizier: Many stories have I heard, but never any 
 that equalled in surprising incident that of the ca- 
 lender. Whilst he was saying this, the second calen- 
 der began, addressing himself to Zobeide. 
 
 THE STORY OF THE SECOND CALENDER. 
 
 Madam, said he, to obey your commands, and to 
 ehew you by what strange accident I became blind 
 of the right eye, I must of necessity give you the 
 account of my life. 
 
 I was scarcely past my infancy, when the sultan 
 my father (for you must know I am a prince by 
 birth) perceived that I was endowed with good
 
 STORY OF THE SECOND CALENDER. 201 
 
 natural ability, and spared nothing proper for im- 
 proving it. 
 
 No sooner was I able to read and write, but I 
 learned the Koraun from beginning to end by heart, 
 that admirable book, which contains the foundation, 
 the precepts, and the rules of our religion : and that 
 I might be thoroughly instructed in it, I read the 
 works of the most approved divines, by whose com- 
 mentaries it had been explained. I added to this 
 study, that of all the traditions collected from the 
 mouth of our prophet, by the great men that were 
 contemporary with him. I was not satisfied with 
 the knowledge of all that had any relation to our 
 religion, but made also a particular search into our 
 histories. I made myself perfect in polite learning, in 
 the works of poets, and versification. I applied my- 
 self to geography, chronology, and to speak the 
 Arabian language in its purity; not forgetting in the 
 mean time all such exercises as were proper for a 
 prince to understand. But one thing which I was 
 fond of, and succeeded in, was penmanship; where- 
 in I surpassed all the celebrated scribes of our 
 kingdom^®. 
 
 Fame did me moi-e honour than I deserved, for 
 she not only spread the renown of my talents through 
 all the dominions of the sultan my father, but 
 carried it as far as the empire of Hindoostan, whose 
 potent monarch, desirous to see me, sent an am- 
 
 VOL. I. U
 
 202 STORY OF THE SECOND CALENDER. 
 
 bassador with rich presents: my father, who rejoiced 
 at this embassy for several reasons, was persuaded, 
 that nothing could be more improving to a prince 
 of my age than to travel and visit foreign courts; 
 and he wished to gain the friendship of the Indian 
 monarch. I departed with the ambassador, but with 
 no great retinue. 
 
 When we had travelled about a month, we dis- 
 covered at a distance a cloud of dust, and under 
 that we saw very soon fifty horsemen well armed, 
 who were robbers, advancing towards us at full 
 speed. Scheherazade perceiving day, told the sul- 
 tan of it, who arose; but desiring to know what 
 past between the fifty men on horseback and the 
 Indian ambassador, this prince was somewhat impa- 
 tient for night.
 
 203 
 
 THE FORTY-FIRST NIGHT. 
 
 It was almost day when Dinarzade awoke next 
 morning, and called to her sister, If you be not 
 asleep, dear sister, I pray you continue the story of 
 the second calender. Scheherazade proceeded as 
 follows : 
 
 Madam, said the calender (always speaking to 
 Zobeide), as we had ten horses laden with bag- 
 gage, and presents to the sultan of Hindoostan, 
 from my father, and my retinue was but small, you 
 may easily judge that these robbers came boldly up 
 to us; and not being in a posture to make any op- 
 position, we told them, that we were ambassadors, 
 and hoped they would attempt nothing contrary to 
 the respect due to such sacred characters, thinking 
 by this means to save our equipage and our lives; 
 but the robbers most insolently replied, For what 
 reason would you have us shew any respect to the 
 sultan your master? We are none of his subjects, 
 nor are we upon his territories: having spoken thus, 
 they surrounded and fell upon us: I defended my- 
 self as long as I could; but finding myself wounded, 
 and seeing the ambassador with his attendants and 
 mine lying on the ground, I made use of what 
 strength was yet remaining in my horse, who was 
 also very much wounded, and rode away as fast as
 
 204 STORY OF THE SECOND CALENDER. 
 
 he could carry me; but he shortly after, from weari- 
 ness and the loss of blood, fell down dead. I cleared 
 myself from him unhurt, and finding that I was not 
 pursued, judged the robbers were not Aviiling to quit 
 the booty they had obtained. 
 
 Scheherazade perceiving day, was obliged to stop 
 here. O sister, said Dinarzade, to-morrow I shall 
 be more diligent, in hopes you will make reparation 
 to the sultan for the loss his curiosity has sustained 
 through my neglect. Shier-ear arose without say- 
 ing one word, and went to his usual consultation.
 
 205 
 
 THE FORTY-SECOND NIGHT. 
 
 DiNARZADE failed not to call the sultaness a good 
 while before day: My dear sister, said she, if you 
 be not asleep, I pray you resume the story of the 
 calender. I consent, said Scheherazade; and so 
 continued it in these words : 
 
 Here you see me, said the calender, alone, 
 wounded, destitute of help, and in a strange country, 
 I durst not take the high road, fearing I might fall 
 again into the hands of these robbers. When I 
 had bound up my wound, which was not dangerous, 
 I walked on the rest of the day, and arrived at the 
 foot of a mountain, where I perceived a passage into 
 a cave ; I went in, and staid there that night with 
 little satisfaction, after I had eaten some fruits that 
 I gathered by the way. 
 
 I continued my journey for several days follow- 
 ing, without finding any place of abode: but after a 
 month's time, I came to a large town well inhabited, 
 and situated so much the more advantageously, as 
 it was surrounded by several streams, so that it en- 
 joyed perpetual spring. 
 
 The pleasant objects which then presented them- 
 selves to my view afforded me some joy, and sus- 
 pended for a time the sorrow with which I was over- 
 whelmed. My face, hands, and feet were black
 
 206 STORY OF THE SECOND CALENDER. 
 
 and sun-burnt; and, by my long journey, my boots 
 were quite worn out, so that I was forced to walk 
 bare-footed; and besides, my clothes were all in 
 rags. I entered the town to inform myself where I 
 was, and addressed myself to a tailor that was at 
 work in his shop; who, perceiving by my air that I 
 was a person of more note than my outward appear- 
 ance bespoke, made me sit down by him, and asked 
 me who I was, from whence I came, and what had 
 brought me thither? I did not conceal any thing 
 that had befallen me, nor made I any scruple to 
 discover my quality. 
 
 The tailor listened to me with attention; but 
 after I had done speaking, instead of giving me any 
 consolation, he augmented my sorrow: Take heed, 
 said he, how you discover to any person what you 
 have related to me; for the prince of this country is 
 the greatest enemy your father has, and he will cer- 
 tainly do you some mischief, should he hear of your 
 being in this city. I made no doubt of the tailor's 
 sincerity, when he named the prince: but since that 
 enmity which is between my father and him has no 
 relation to my adventures, I pass it over in silence. 
 
 I returned the tailor thanks for his advice, ex- 
 pressed myself disposed to follow his counsel, and 
 assured him that his favours should never be forgot- 
 ten. He ordered something to be brought for me 
 to eat, and offered me at the same time a lodging in
 
 STORY OF THE SECOND CALENDER. 207 
 
 his house, which I accepted. Some days after, find- 
 ing me tolerably well recovered of the fatigue I had 
 endured by a long and tedious journey, and reflect- 
 ing that most princes of our religion applied them- 
 selves to some art or calling that might be service- 
 able to them upon occasion, he asked me, if I had 
 learned any whereby I might get a livelihood, and 
 not be burdensome to others? I told him that I 
 understood the laws, both divine and human ; that I 
 was a grammarian and poet; and above all, that I 
 could write with great perfection. By all this, said 
 he, you will not be able, in this country, to purchase 
 yourself one morsel of bread; nothing is of less use 
 here than those sciences; but if you will be advised 
 by me, dress yourself in a labourer's habit; and since 
 you appear to be strong, and of a good constitution, 
 you shall go into the next forest and cut fire-wood, 
 which you may bring to the market to be sold; and 
 I can assure you this employment will turn to so 
 good an account that you may live by it, without 
 dependence upon any man; and by this means you 
 will be in a condition to wait for the favourable 
 minute, when heaven shall think fit to dispel those 
 clouds of misfortune that thwart your happiness, and 
 oblige you to conceal your birth; I will take care to 
 supply you with a rope and a hatchet. 
 
 The fear of being known, and the necessity I 
 was under of getting a livelihood, made me agree
 
 208 STORY OF THE SECOND CALENDER. 
 
 to this proposal, notwithstanding the meanness and 
 hardships that attended it. The day following the 
 tailor brought me a rope, a hatchet, and a short 
 coat, and recommended me to some poor people who 
 gained their bread after the same manner, that they 
 might take me into their company. They conduct- 
 ed me to the wood, and the first day I brought in 
 as much upon my head as procm-ed me half a 
 piece of gold, of the money of that country; for 
 though the wood was not far distant from the town, 
 yet it was very scarce, by reason that few would be 
 at the trouble of fetching it for themselves. I gained 
 a good sum of money in a short time, and repaid 
 my tailor what he had advanced to me. 
 
 I continued this way of living for a whole year. 
 One day, having by chance penetrated farther into 
 the wood than usual, I happened to light on a 
 pleasant spot, where I began to cut; and in pulling 
 up the root of a tree, I espied an iron ring, fastened 
 to a trap door of the same metal. I took away the 
 earth that covered it, and having lifted it up, dis- 
 covered a flight of stairs, which I descended with 
 my axe in my hand. 
 
 When I had reached the bottom, I found myself 
 in a palace, and felt great consternation, on account 
 of a great light which appeared as clear in it as if it 
 had been above ground in the open air. I went for- 
 tvard along a gallery, supported by pillars of jasper.
 
 STORY OF THE SECOND CALENDER. 200 
 
 the base and capitals of massy gold: but seeing a 
 lady of a noble and graceful air, extremely beautiful, 
 coming towards me, my eyes were taken off from 
 every other object. 
 
 Here Scheherazade stopped, because day ap- 
 peared: but Dinarzade said, Dear sister, I confess 
 I am highly pleased with what you have told us to- 
 day, and I imagine that the sequel must be no 
 less surprising. You are not mistaken, said the 
 sultaness, for the remainder of the story of the 
 second calender is better worth my lord the sultan's 
 attention than all that he has hitherto heard. I 
 doubt that, said Shier-ear, but we shall know to- 
 morrow.
 
 210 
 
 THE FORTY-THIRD NIGHT. 
 
 The sultaness being awakened as usual, informed 
 the sultan that the second calender continued his 
 story thus: Being desirous to spare the lady the 
 trouble of coming to me, I hastened to meet her ; 
 and as I was saluting her with a low obeisance, she 
 asked me, What are you, a man or a genie? A man, 
 madam, said I: I have no correspondence with 
 genies. By what adventure, said she (fetching a 
 deep sigh), are you come hither? I have lived here 
 twenty-five years, and you are the first man I have 
 beheld in that time. 
 
 Her great beauty, which had already smitten me, 
 and the sweetness and civility wherewith she re- 
 ceived me, emboldened me to say. Madam, before I 
 have the honour to satisfy your curiosity, give me 
 leave to tell you, that I am infinitely gratified with 
 this unexpected meeting, which offers me an occa- 
 sion of consolation in the midst of my affliction ; 
 and perhaps it may give me an opportunity of making 
 you also more happy than you are. I related to her 
 by what strange accident she beheld me, the son of 
 a sultan, in such a condition as I appeared in her 
 presence; and how fortune had directed that I 
 should discover the entrance into that magnificent 
 prison where I had found her, according to appear- 
 ance, in an unpleasant situation.
 
 STORY OF THE SECOND CALENDER. 211 
 
 Alas! prince, said she (sighing once more), you 
 nave just cause to beheve this rich and pompous 
 prison cannot be otherwise than a most wearisome 
 abode: the most charming place in the world being 
 no way delightful when we are detained there con- 
 trary to our will. It is not possible but you have 
 heard of the sultan of the isle of Ebene, so called 
 from that precious wood which it produces in abund- 
 ance; I am the princess his daughter. 
 
 The sultan, my father, had chosen for me a hus- 
 band, a prince who was my cousin; but on my wed- 
 ding-night, in the midst of the rejoicings of the 
 court and capital, before I was conducted to my 
 husband, a genie took me away. I fainted with 
 alarm, and when I recovered, found myself in this 
 place. I was long inconsolable, but time and ne- 
 cessity have accustomed me to see and receive the 
 genie. Twenty -five' years I have continued in this 
 place, where, I must confess, I have all that I can 
 wish for necessary to life, and also every thing that 
 can satisfy a princess fond of dress and splendour. 
 
 Every ten days, said the princess, the genie 
 comes hither, and remains with me one night, which 
 he never exceeds; and the excuse he makes for it is, 
 that he is married to another wife, who would grow 
 jealous if she should know his infidelity. Mean- 
 while, if I have occasion for him by day or night, as 
 soon as I touch a talisman, which is at the entrance
 
 212 STORY OF THE SECOND CALENDER. 
 
 into my chamber, the genie appears. It is now the 
 fourth day since he was here, and I do not expecd 
 him before the end of six more ; so, if you please, 
 you may stay five days, and I will endeavour to 
 entertain you according to your quality and merit. 
 I thought myself too fortunate, to have obtained so 
 great a favour without asking, to refuse so obliging 
 an offer. The princess made me go into a bath, the 
 most commodious, and the most sumptuous imagin- 
 able; and when I came forth, instead of my own 
 clothes I found another very costly suit, which I 
 did not esteem so much for its richness, as because 
 it made me appear worthy to be in her company. 
 We sat down on a sopha covered with rich tapestry, 
 with cushions of the larest Indian brocade; and 
 some time after she covered a table with several 
 dishes of delicate meats. We ate, and passed the 
 remaining part of the day with much satisfaction, as 
 also the evening, together. 
 
 The next day, as she contrived every means to 
 please me, she brought in, at dinner, a bottle of old 
 wine, the most excellent that ever was tasted, and 
 out of complaisance drank some part of it with me. 
 When my head grew warm with the agreeable 
 liquor, Fair princess, said I, you have been too long 
 thus buried alive; follow me, enjoy the real day, of 
 which you have been deprived so many years, and 
 abandon this artificial though brilliant glare. Prince,
 
 STORY OF THE SECOND CALENDER. 213 
 
 replied she, with a smile, leave this discourse ; if you 
 out of ten days will grant me nine, and resign the 
 last to the genie, the fairest day would be nothing 
 in my esteem. Princess, said I, it is the fear of the 
 genie that makes you speak thus; for my part, I 
 value him so little, that I will break in pieces his 
 talisman, with the conjuration that is written about 
 it. Let him come, I will expect him; and how 
 brave or redoubtable soever he be, I v/ill make him 
 feel the weight of my arm : I swear solemnly that I 
 will extirpate all the genies in the world, and him 
 first. The princess, who knew the consequence, con- 
 jured me not to touch the talisman, for that would 
 be the means, said she, of ruining both you and 
 me ; I know what belongs to genies better than you. 
 The fumes of the wine did not suffer me to hearken 
 to her reasons ; but I gave the talisman a kick with 
 my foot, and broke it in several pieces. 
 
 At these words Scheherazade perceiving day, 
 grew silent, and the sultan rose, not doubting but 
 the breaking of the talisman had some remarkable 
 consequence, and therefore resolved to hear this 
 story to the end.
 
 214 
 
 THE FORTY-FOURTH NIGHT. 
 
 DiNARZADE being awake someAvhat before day, 
 said to the sultaness, Sister, if you are not asleep, I 
 pray you acquaint us with what happened in the 
 subterranean palace after the prince had broken the 
 talisman. I am just going to relate it, said Sche- 
 herazade. Upon which, resuming her narrative, 
 she continued her discourse thus, in the person of 
 the second calender. 
 
 The talisman was no sooner broken than the 
 palace began to shake, and seemed ready to fall, 
 with a hideous noise like thunder, accompanied with 
 flashes of lightning, and altei'nate darkness. This 
 terrible noise in a moment dispelled the fumes of 
 my wine, and made me sensible, but too late, of the 
 folly I had committed. Princess, cried I, what 
 means all this? She answered, without any con- 
 cern for her own misfortune, Alas ! you are undone, 
 if you do not fly immediately. 
 
 I followed her advice, but my fears were so 
 great, that I forgot my hatchet and cords. I had 
 scarcely reached the stairs by which I had descend- 
 ed, when the enchanted palace opened at once, and 
 made a passage for the genie : he asked the princess 
 in great anger. What has happened to you, and 
 why did you call me? " A violent spasm," said the
 
 STORY OF THE SECOND CALENDER. 215 
 
 princess, " made me fetch this bottle which you see 
 here, out of which I drank twice or thrice, and by 
 mischance made a false step, and fell upon the talis- 
 man, which is broken, and that is all." 
 
 At this answer, the furious genie told her, " You 
 are a false woman, and speak not the truth: how 
 came that axe and those cords there?" " I never 
 saw them till this moment," said the princess. 
 " Your coming in such an impetuous manner has, it 
 may be, forced them up in some place as you came 
 along, and so brought them hither without yonr 
 knowing it." 
 
 The genie made no other answer but what was 
 accompanied with reproaches and blows, of which I 
 heard the noise. I could not endure to hear the 
 pitiful cries of the princess so cruelly abused. I had 
 already taken off the suit she had presented to me, 
 and put on my own, which I had laid on the stairs 
 the day before, when I came out of the bagnio: I 
 made haste up stairs, the more distracted with sorrow 
 and compassion, as I had been the cause of so great 
 a misfortune; and by sacrificing the fairest princess 
 on earth to the barbarity of a merciless genie, I was 
 become the most criminal and ungrateful of man- 
 kind. It is true, said I, she has been a prisoner 
 these twenty-five years; but, liberty excepted, she 
 wanted nothing that could make her happy. IMy 
 folly has put an end to her happiness, and brought
 
 21fl STORY OF THE SECOND CALENDER. 
 
 upon her the cruelty of an unmerciful devil. I let 
 down the trap-door, covered it again with earth, and 
 returned to the city with a burden of wood, which 
 I bound up without knowing what I did, so great 
 was my trouble and sorrow. 
 
 My landlord, the tailor, was very much rejoiced 
 to see me: Your absence, said he, has disquieted 
 me much, as you had entrusted me with the secret 
 of your birth, and I knew not what to think ; I was 
 afraid somebody had discovered you; God be praised 
 for your return. I thanked him for his zeal and af- 
 fection, but not a word durst I say of what had 
 passed, nor of the reason why I came back without 
 my hatchet and cords. 
 
 I retired to my chamber, where I reproached 
 myself a thousand times for my excessive impru- 
 dence: Nothing, said I, could have paralleled the 
 princess's good fortune and mine, had I forborne to 
 break the talisman. 
 
 While I was thus giving myself over to melan- 
 choly thoughts, the tailor came in and said. An old 
 man, whom I do not know, brings your hatchet and 
 cords, which he found in his way, as he tells me, 
 and says he understood from your comrades that 
 you lodge here; come out and speak to him, for 
 he will deliver them to none but yourself. 
 
 At these words I 'changed colour, and fell a 
 trembling. Wliile the tailor was asking me the reason,
 
 STORY OF THE SECOND CALENDER. 217 
 
 my chamber-door opened, and the old man, having 
 no patience to stay, appeared to us with my hatchet 
 and cords. This was the genie, the ravisher of the 
 fair princess of the isle of Ebene, who had thus dis- 
 guised himself, after he had treated her with the 
 utmost barbarity. I am a genie, said he, speaking 
 to me, son of the davighter of Eblis% prince of 
 genies: is not this your hatchet, and are not these 
 your cords? 
 
 Here Scheherazade saw day, and left off. The 
 sultan found the story of the second calender too 
 curious not to desire that he might hear it out; and 
 therefore got up, with an intention to hear the rest 
 next morning. 
 
 VOL. I.
 
 218 
 
 THE FORTY-FIFTH NIGHT. 
 
 The day following, Dinarzade called to the sul- 
 taness, My dear sister, pray tell us how the genie 
 treated the prince. I wish to satisfy your curiosity, 
 replied Scheherazade; and then resumed her story 
 of the second calender thus: 
 
 The calender, continuing his discourse to Zo- 
 beide, said, Madam, after the genie had put the 
 question to me, he gave me no time to answer, nor 
 was it in my power, so much had his terrible aspect 
 disordered me. He grasped me by the middle, 
 dragged me out of the chamber, and mounting into 
 the air, carried me up to the skies with such swift- 
 ness, that I was not able to take notice of the way 
 he conveyed me. He descended again in like manner 
 to the earth, which on a sudden he caused to open 
 with a stroke of his foot, and sunk down at once, 
 when I found myself in the enchanted palace, before 
 the fair princess of the isle of Ebene. But, alas! 
 what a spectacle was there ! I saw what pierced me 
 to the heart; this poor princess was quite naked, 
 weltering in her blood, and laid upon the ground, 
 more like one dead than alive, with her cheeks 
 bathed in tears. 
 
 Perfidious wretch ! said the genie to her, pointing 
 at me, is not this your gallant? She cast her Ian-
 
 STORY OF THE SECOND CALENDER. 219 
 
 guishing eyes upon me, and answered mournfully, I 
 do not know him, I never saw him till this moment. 
 What! said the genie, he is the cause of thy being 
 in the condition thou art justly in; and yet darest 
 thou say thou dost not know him? If I do not know 
 him, said the princess, would you have me lie on 
 purpose to ruin him ? Oh then, said the genie, pull- 
 ing out a cimeter and presenting it to the princess, 
 if you never saw him before, take this, and cut off 
 his head. Alas, replied the princess, how is it 
 possible that I should execute such an act? My 
 strength is so far spent that I cannot lift up my arm ; 
 and if I could, how should I have the heart to take 
 away the life of an innocent man, and one whom I 
 do not know? This refusal, said the genie to the 
 princess, sufficiently informs me of your crime. 
 Upon which, turning to me. And thou, said he, 
 dost thou not know her? 
 
 I should have been the most ungrateful wretch, 
 and the most perfidious of all mankind, if I had not 
 shewn myself as faithful to the princess as she had 
 been to me, who had been the cause of her misfor- 
 tunes. I therefore answered the genie. How should 
 I know her, when I never saw her till now? If it be 
 so, said he, take the cimeter and cut off her head : 
 on this condition I will set thee at libert}^, for then I 
 shall be convinced that thou hast never seen her till 
 this moment, as thou sayest. With all my heart, re- 
 plied I, and took the cimeter in my hand.
 
 220 STORY OF THE SECOND CALENDER. 
 
 But, sir, said Scheherazade, it is day, and I 
 ought not to abuse your majesty's patience. These 
 are wonderful events, said the sultan to himself. 
 We shall know to-morrow if the prince was so cruel 
 as to obey the genie's command.
 
 221 
 
 THE FORTY-SIXTH NIGHT. 
 
 When the night was nearly passed, Dinarzade call- 
 ed to the sultaness, Sister, if you be not asleep, I 
 pray you to continue the story which you could not 
 finish yesterday. I will, said Scheherazade; and 
 without loss of time you shall understand that the 
 second calender went on thus: 
 
 Do not think, madam, that I drew near to the 
 fair princess of the isle of Ebene to be the execu- 
 tioner of the genie's barbarity. I did it only to de- 
 monstrate by my behaviour, as much as possible, that 
 as she had shewn her resolution to sacrifice her 
 life for my sake, I would not refuse to sacrifice 
 mine for hers. The princess, notwithstanding her 
 pain and suffering, understood my meaning; which 
 she signified by an obliging look, and made me 
 understand her willingness to die for me ; and that 
 she was satisfied to see how ready I was also to die 
 for her. Upon this I stepped back, and threw the 
 cimeter on the ground. I should for ever, said I to 
 the genie, be hateful to all mankind were I to be so 
 base as to murder, not only a person whom I do not 
 know, but a lady like this, who is already on the 
 point of expiring: do with me what you please, since 
 I am in your power; I cannot obey your barbarous 
 commands.
 
 222 STORY OF THE SECOND CALENDER. 
 
 I see, said the genie, that you both outbrave me, 
 and insult my jealousy; but both of you shall know 
 by my treatment of you of what I am capable. At 
 these words the monster took up the cimeter and cut 
 off one of her hands, which left her only so much 
 life as to give me a token with the other that she bade 
 me for ever adieu. For the blood she had lost be- 
 fore, and that which gushed out then, did not per- 
 mit her to live above one or two moments after this 
 barbarous cruelty; the sight of which threw me into 
 a fit. When I was come to myself again, I expostu- 
 lated with the genie, why he made me languish in 
 expectation of death: Strike, cried I, for I am ready 
 to receive the mortal blow> and expect it as the 
 greatest favour you can shew me. But instead of 
 agreeing to that. Behold, said he, how genies treat 
 their wives whom they suspect of unfaithfulness ; she 
 has received thee here, and were I certain that she 
 had put any further affront upon me, I would put 
 thee to death this minute: but I will content mj^self 
 with transforming thee into a dog, ape, lion, or bird; 
 take thy choice of any of these, I will leave it to 
 thyself. 
 
 These words gave me some hopes of being able 
 to appease him : O genie, said I, moderate your pas- 
 sion, and since you will not take away my life, give 
 it me generously. I shall always remember your 
 clemency, if you pardon me, as one of the best men
 
 STORY OF THE ENVIOUS MAN. 223 
 
 in the world pardoned one of his neighbours that 
 bore him a mortal hatred. The genie asked me 
 what had passed between those two neighbours, and 
 said, he would have patience till he heard the story, 
 which I related to him; and I believe, madam, you 
 will not be displeased if I now repeat it. 
 
 THE STORY OF THE ENVIOUS MAN, AND OF HIM 
 THAT HE ENVIED. 
 
 In a considerable town, two persons dwelt in ad- 
 joining houses. One of them conceived such a vio- 
 lent hatred against the other, that the hated party 
 resolved to remove to a distance, being persuaded 
 that their being neighbours was the only cause of 
 this animosity ; for though he had done him several 
 pieces of service, he found that his hatred was not 
 diminished: he therefore sold his house, with what 
 goods he had left, and retired to the capital city of 
 a kingdom which was not far distant. Here he 
 bought a little spot of gi'ound, which lay about half a 
 league from the city; where he had a convenient 
 house, with a garden, and a pretty spacious court, 
 wherein there was a deep well, which was not in 
 use. 
 
 The honest man having made this purchase put 
 on a dervise's habit, intending to lead a retired life, 
 and caused several cells to be made in the house,
 
 2:24 STORY OF the envious man, 
 
 where in a short time he estabUshed a numerous so- 
 ciety of dervises. He soon came to be publicly 
 known by his virtue, through which he acquired the 
 esteem of many people, as well of the commonalty 
 as of the chief of the city. In short, he was much 
 honoured and courted by all ranks. People came 
 from afar to recommend themselves to his prayers; 
 and all who visited him, published what blessings 
 they received through his means. 
 
 The great reputation of this honest man having 
 spread to the town from whence he had come, it 
 touched the envious man so much to the quick, that 
 he left his house and affairs with a resolution to ruin 
 him. With this intent he went to the new convent 
 of dervises, of which his former neighbour was the 
 head, who received him with all imaginable tokens 
 of friendship. The envious man told him that he 
 was come on purpose to communicate a business of 
 importance, which he could not do but in private; 
 and that nobody may hear us, let us, said he, take a 
 walk in your court; and seeing night begins to draw 
 on, command your dervises to retire to their cells. 
 The chief of the dervises did as he was required. 
 
 When the envious man saw that he was alone 
 with this good man, he began to tell him his eri'and, 
 walking side by side in the court, till he saw his op- 
 portunity; and getting the good man near the brink 
 of the well, he gave him a thrust, and pushed him
 
 AND OF HIM THAT ME ENVIED. 225 
 
 into it, without being seen by any one. Having 
 done thus, he returned, got out at the gate of the 
 convent without being known, and reached his own 
 house well satisfied with his journey, being fully per- 
 suaded that the object of his hatred was no more ; 
 but he found himself mistaken. 
 
 Scheherazade could go no farther, because day 
 began to appear. The sultan conceived great in- 
 dignation against the envious man, and said to him- 
 self, I heartily wish that no hurt may have come to 
 this honest man; I hope to hear to-morrow that 
 heaven did not forsake him on this occasion.
 
 '220 
 
 THE FORTY-SEVENTH NIGHT. 
 
 If you be not asleep, sister, said Dinarzade, next 
 morning, I conjure you to tell us if the honest der- 
 vise came safe out of the well. Yes, replied Sche- 
 herazade : and the second calender pursued his story 
 thus: This old well was inhabited by fairies and 
 genies, which happened luckUy for the relief of the 
 head of the convent; for they received and support- 
 ed him, and carried him to the bottom, so that he 
 got no hurt. He perceived that there was some- 
 thing extraordinary in his fall, which must otherwise 
 have cost him his life ; but he neither saw nor felt 
 any thing. He soon heard a voice, however, which 
 said, Do you know what honest man this is, to whom 
 we have done this piece of service? Another voice 
 answered. No. To which the first replied. Then I 
 will tell you. This man out of charity, the purest 
 ever known, left the town he lived in, and has es- 
 tablished himself in this place, in hopes to cure one 
 of his neighbours of the envy he had conceived 
 against him ; he had acquired such a general esteem, 
 that the envious man, not able to endure it, came 
 hither on purpose to ruin him; and he would have 
 accomplished his design, had it not been for the as- 
 sistance we have given this honest man, whose repu- 
 tation is so great, that the sultan, who keeps his
 
 STOKV OF THE ENVIOUS MAN. 227 
 
 residence in the neighbouring city, was to pay him 
 a visit to-morrow, to recommend the princess his 
 daughter to his prayers. 
 
 Another voice asked, What need had the princess 
 of the dervise's prayers ? To which the first answer- 
 ed, You do not know, it seems, that she is possessed 
 by genie Maimoun, the son of Dimdim, who is fallen 
 in love with her. But I v/ell know how this good 
 head of the dervises may cure her ; the thing is very 
 easy, and I will explain it to you. He has a black 
 cat in his convent, \nt\\ a white spot at the end of 
 her tail, about the bigness of a small piece of Arabian 
 money; let him only pull seven hairs out of the 
 white spot, burn them, and smoke the princess's head 
 with the fume, she will not only be immediately 
 cured, but be so safely delivered from Maimoun, the 
 son of Dimdim, that he will never dare to approacli 
 her again. 
 
 The head of the dervises remembered every 
 word of the conversation between the fairies and the 
 genies, who remained silent the remainder of the 
 night. The next morning, as soon as daylight ap- 
 peared, and he could discern the nature of his situa- 
 tion, the well being broken down in several places, 
 he saw a hole, by which he crept out with ease. 
 
 The other dervises, who had been seeking for 
 him, were rejoiced to see him; he gave them a brief 
 account of the wickedness of the man to whom he
 
 228 STORY OF THE ENVIOUS MAN, 
 
 had given so kind a reception the day before, and 
 retired into his cell. Shortly after the black cat, 
 which the fairies and the genies had mentioned the 
 night before, came to fawn upon her master, as she 
 was accustomed to do ; he took her up, and pulled 
 seven hairs from the white spot that was upon her 
 tail, and laid them aside for his use when occasion 
 should serve. 
 
 Soon after sun-rise the sultan, who would leave 
 no means untried that he thought likely to restore 
 the princess to perfect health, arrived at the gate of 
 the convent. He commanded his guards to halt, 
 whilst he with his principal officers went in. The 
 dervises received him with profound respect. 
 
 The sultan called their chief aside, and said, Good 
 Sheich, you may probably be already acquainted with 
 the cause of my visit. Yes, Sir, replied he gravely, 
 if I do not mistake, it is the disease of the princess 
 which procures me this unmerited honour. That 
 is the real case, replied the sultan. You will give 
 me new life if your prayers, as I hope they may, re- 
 store my daughter's health. Sir, said the good man, 
 if your majesty will be pleased to let her come hither, 
 I am in hopes, through God's assistance and favour, 
 that she will be eflfectually cured. 
 
 The prince, transported with joy, sent immedi- 
 ately for his daughter, who soon appeared with a 
 numerous train of ladies and eunuchs, but veiled, so
 
 AND OF HIM THAT HE ENVIED. 229 
 
 that her face was not seen. The chief of the der- 
 vises caused a pall to be held over her head, and he 
 had no sooner thrown the seven hairs upon the burn- 
 ing coals, than the genie Maimoun, the son of Dim- 
 dim, uttered a great cry, and without being seen, 
 left the princess at liberty; upon which, she took 
 the veil from her face, and rose up to see where she 
 was, saying, Where am I, and who brought me 
 hither? At these words the sultan, overcome with 
 excess of joy, embraced his daughter, and kissed her 
 eyes ; he also kissed the chief of the dervises' hands, 
 and said to his officers. What reward does he deserve 
 that has thus cured my daughter? They all cried, 
 He deserves her in marriage. That is what I had in 
 my thoughts, said the sultan ; and 1 make him my 
 son-in-law from this moment. Some time after the 
 prime vizier died, and the sultan conferred the place 
 on the dervise. The sultan himself also died with- 
 out heirs male ; upon which the religious orders and 
 the militia consulted together, and the good man was 
 declared and acknowledged sultan by general con- 
 sent. 
 
 Day-light appearing, 'Scheherazade was obliged 
 to break off her story. Shier-ear looked upon the 
 dervise to be worthy of the crown he had obtained, 
 but was desirovis to know if the envious man did not 
 die from mortification ; and got up with an intention 
 of being satisfied the following night.
 
 230 
 
 THE FORTY-EIGHTH NIGHT. 
 
 The second calender, said Scheherazade, continued 
 his story thus; The honest dervise, having ascended 
 the throne of his father-in-law, as he was one day in 
 th<? midst of his courtiers on a march, espied the 
 envious man among the crowd that stood ash 3 pass- 
 ed along, and calling one of the viziers that attended 
 him, whispered him in his ear. Go, bring me that 
 man you see there; but take care you do not frighten 
 him. The vizier obeyed, and when the envious man 
 was brought into his presence, the sultan said, 
 Friend, 1 am extremely glad to see you. Upon 
 which he called an officer. Go immediately, said he, 
 and cause to be paid to this man out of my treasury, 
 one hundred pieces of geld: let him have also twenty 
 loads of the richest merchandize in my storehouses, 
 and a sufficient guard to conduct him to his house. 
 After he had given this charge to the officer, he bade 
 the envious man farewell, and proceeded on his 
 march. 
 
 Wlien I had finished the recital of this story to 
 the genie, the murderer of the princess of the isle of 
 Ebene, I made an application of it to himself: O 
 genie! said I, this bountiful siJtan was not satisfied 
 with merely overlooking the design of the envious 
 man to take away his life, but also treated him kindly.
 
 STORY OF THE SECOND CALENDER. 231 
 
 and sent him back loaded with the favours I have 
 enumerated. In short, I employed all my eloquence 
 to persuade him to imitate so good an example, and 
 to grant me pardon; but it was impossible to move 
 his compassion. 
 
 All that I can do for thee, said he, is, to grant 
 thee thy life; but do not flatter thyself that I will 
 allow thee to return safe and well ; I must let thee 
 feel what I am able to do by my enchantments. 
 So saying, he seized me violently, and carried me 
 through the arched roof of the subterraneous palace, 
 which opened to give him passage ; he ascended with 
 me into the air to such a height, that the earth ap- 
 peared like a little white cloud; he then descended 
 again like lightning, and alighted upon the summit 
 of a mountain. 
 
 Here he took up a handful of earth, and pro- 
 nouncing, or rather muttering, some words which I 
 did not understand, threw it upon me. Quit, said 
 he, the form of a man, and take that of an ape. He 
 instantly disappeared, and left me alone, transformed 
 into an ape, and overwhelmed with sorrow in a 
 strange country, not knowing whether I was near or 
 far from my father's dominions. 
 
 I descended the mountain, and entered a plain 
 level country, which took me a month to travel over, 
 and then I came to the sea-side. It happened at 
 the time to be perfectly calm, and I espied a vessel
 
 232 STORY OF THE SECOND CALENDER. 
 
 about half a league from the shore: unwilling to lose 
 so good an opportunity, I broke off a large branch 
 from a tree, carried it into the sea, and placed my- 
 self astride upon it, with a stick in each hand to 
 serve me for oars. 
 
 I launched out in this posture, and rowed towards 
 the ship. Wlien I had approached sufficiently near to 
 be seen, I exhibited to the seamen and passengers on 
 the deck an extraordinary spectacle, and all of them 
 regarded me with astonishment. In the mean time 
 I got on board, and laying hold of a rope, jumped 
 upon the deck, but having lost my speech I found 
 myself in great perplexity; and indeed the risk I 
 ran was not less than when I was at the mercy of the 
 genie. 
 
 The merchants, being both superstitious and 
 scrupulous, thought if they received me on board I 
 should be the occasion of some misfortune to them 
 during their voyage. On this account one of them 
 said, I will destroy him with a blow of this handspike ; 
 another, I will shoot an arrow through his body ; and 
 a third. Let us throw him into the sea. Some one of 
 them would not have failed to carry his threat into 
 execution had I not gone to the captain, thrown my- 
 self at his feet, and taken hold of his skirt in a sup- 
 plicating posture. This action, together with the 
 tears which he saw gush from my eyes, moved his 
 compassion. He took me under his protection,
 
 STOEY OF THE SECOND CALENDER. 2oo 
 
 threatened to be revenged on any one tliat would do 
 me tlie least hurt, and loaded me with a thousand 
 caresses. On my part, though I had not power to 
 speak, I shewed by my gestures every mark of gra- 
 titude in my power. 
 
 The wind that succeeded the calm was not strong, 
 but favourable ; it continued to blow in the same di- 
 rection for fifty days, and brought us safe to the port 
 of a city, well peopled, and of great trade, the capi- 
 tal of a powerful state, where we came to anchor. 
 
 Our vessel was instantly surrounded with an in- 
 finite number of boats full of people, who came to 
 consratulate their friends on their safe arrival, or to 
 inquire for those they had left behind them in the 
 country from whence they had come, or out of cu- 
 riosity to see a ship that had performed so long a 
 voyage. 
 
 Amongst the rest, some officers came on board, 
 desiring in the name of the sultan to speak with the 
 merchants. The merchants appearing, one of the 
 officers told them. The sultan our master hath com- 
 manded us to acquaint you, that he rejoices in your 
 safe arrival, and beseeches each of you to take the 
 trouble to write a few lines upon this roll. That you 
 may understand the design of this request, you must 
 know that we had a prime vizier, who besides possess- 
 ing great abilities for the management of public affairs 
 could write in the highest perfection. This minister 
 
 VOL. I. X
 
 234 STORY OF THE SECOND CALENDER. 
 
 a few days since died. The event has greatly affected 
 the sultan; and since he can never behold his writ- 
 ing without admiration, he has made a solemn vow, 
 not to give the place to any one who cannot write 
 equally well. Many have presented specimens of 
 their skill; but to this day, no one in the empire has 
 been judged worthy to supply the vizier's place. 
 
 Those of the merchants who thought they could 
 write well enough to aspire to this high dignity, 
 wrote one after another what they thought fit. 
 After they had done, I advanced, and took the roll 
 out of the gentleman's hand; but all the people, es- 
 pecially the merchants, cried out, that I would tear 
 it, or throw it into the sea, till they saw how properly 
 I held the roll, and made a sign that I would write 
 in my turn : their apprehensions then changed into 
 wonder. However, as they had never seen an 
 ape that could write, and could not be persuaded 
 that I was more ingenious than others of my kind, 
 they wished to take the roll out of my hand; but the 
 captain took my part once more. Let him alone, 
 said he, allow him to write. If he only scribbles the 
 paper, I promise you that I will immediately punish 
 him. If, on the contrary, he writes well, as I hope 
 he will, because I never saw an ape so clever and in- 
 genious, and so quick of apprehension, I declare that 
 I will adopt him as my son. Perceiving that no one 
 opposed my design, I took the pen, and wrote six
 
 STORY OF THE SECOND CALENDER. 235 
 
 sorts of hands used among the Arabians, and each 
 specimen contained an extemporary distich or qua- 
 train in praise of the sultan. My writing not only 
 excelled that of the merchants, but was such as they 
 had not before seen in that country. When I had 
 done, the officers took the roll, and carried it to the 
 sultan. 
 
 Thus far was Scheherazade advanced in her story 
 when day -light appeared. Sir, said she to Shier-ear, 
 if I had time to continue, I would give your majesty 
 an account of things far more surprising than what I 
 have already related. The sultan, who had resolved 
 to hear the end of the story, arose without saying a 
 word.
 
 2o6 
 
 THE FORTY- NINTH NIGHT. 
 
 The next morning Dinarzade, being awake before 
 day, called the sultaness, and said, Sister, if you be 
 not asleep, pray let us hear the rest of the adventures 
 that befel the ape. I believe my lord the sultan is 
 no less desirous to know them than myself. You shall 
 both be soon satisfied, answered Scheherazade; the 
 second calender continued his story thus: 
 
 The sultan took little notice of any of the writ- 
 ings, except mine, which pleased him so much that 
 he said to the officers, Take the finest horse in my 
 stable, with the richest trappings, and a robe of the 
 most sumptuous brocade to put on the person who 
 wrote the six hands, and bring him hither. At this 
 command the officers could not forbear laughing. 
 The sultan was incensed at their rudeness, and would 
 have punished them had they not explained: Sir, said 
 they, we humbly beg your majesty's pardon; these 
 hands were not written by a man, but by an ape. 
 What do you say, exclaimed the sultan ? Those ad- 
 mirable characters, are they not written by the hands 
 of a man? No, Sir, replied the officers, we assure 
 your majesty that it was an ape, who wrote them in 
 our presence. The sultan was too much surprised 
 at this account not to desire a sight of me, and there- 
 fore said. Do what I command you, and bring me 
 speedily that wonderful ape.
 
 STORY OF THE SECOND CALENDER. 23/ 
 
 The officers returned to the vessel and shewed 
 the captain their order, who answered, The sultan's 
 command must be obeyed. Whereupon they clothed 
 me with the rich brocade robe, and carried me ashore, 
 where they set me on horseback, whilst the sultan 
 waited for me at his palace with a great number of 
 courtiers, whom he gathered together to do me the 
 more honour. 
 
 The procession commenced, the harbour, the 
 streets, the public places, windows, terraces, palaces, 
 and houses, were filled with an infinite number of 
 people of all ranks, who flocked from every part of 
 the city to see me; for the rumour was spread in a 
 moment, that the sultan had chosen an ape to be his 
 grand vizier; and after having served for a spectacle 
 to the people, who could not forbear to express their 
 surprise by redoubling their shouts and cries, I ar- 
 rived at the sultan's palace. 
 
 I found the prince on his throne in the midst of 
 the grandees ; I made my obeisance thi-ee times very 
 low, and atlast kneeled and kissed the ground before 
 him, and afterwards took my seat in the posture of 
 an ape. The whole assembly viewed me with ad- 
 miration, and could not comprehend how it was possi- 
 ble that an ape should so well understand how to pay 
 the sultan his due respect; and he himself was more 
 astonished than any. In short, the usual ceremony 
 of the audience would have been complete, could I
 
 238 STORY OF THE SECOND CALENDER. 
 
 have added speech to my behaviour ; but apes never 
 speak, and the advantage I had of having been a 
 man did not now yield me that privilege. 
 
 The sultan dismissed his courtiers, and none re- 
 mained by him but the chief of the eunuchs, a httle 
 young slave, and myself. He went from his cham- 
 ber of audience into his own apartment, where he 
 ordered dinner to be brought. As he sat at table he 
 made me a sign to approach and eat with them : to 
 shew my obedience, I kissed the ground, arose, and 
 placed myseif at the table, and ate with discretion 
 and moderation. 
 
 Before the table was cleared, I espied a standish, 
 which I made a sign to have brought me; having 
 got it, I wrote upon a large peach some verses ex- 
 pressive of my acknowledgment to the sultan ; who 
 having read them after I had presented the peach to 
 him, was still more astonished. When the things 
 were removed, they brought him a particular liquor, 
 of which he caused them to give me a glass. I 
 drank, and wrote upon the glass some new verses, 
 which explained the state I was reduced to, after 
 many suifevings. The sultan read these likewise, 
 and said, A man that v/as capable of doing so much 
 would be above the greatest of his species. 
 
 The sultan caused to be brought to him a chess 
 board, and asked me by a sign if I understood that 
 game, and would play with him ? I kissed the ground,
 
 STORY OF THE SECOND CALENDER. 239 
 
 and laying my hand upon my head, signified that I was 
 ready to receive that honour. He won the first game, 
 but I won the second and third; and perceiving he was 
 somewhat displeased at my success, I made a qua- 
 train to pacify him ; in which I told him that two po- 
 tent armies had been fighting furiously all day, but 
 that they concluded a peace towards the evening, 
 and passed the remaining part of the night very 
 amicably together upon the field of battle. 
 
 So many circumstances appearing to the sultan 
 beyond whatever had either been seen or known of 
 the cleverness or sense of apes, he determined not to 
 be the only witness of these prodigies himself, but 
 having a daughter, called the Lady of Beauty, on 
 whom the chief of the eunuchs, then present, wait- 
 ed; Go, said the sultan to him, and bid your lady 
 come hither: I am desirous she should share my 
 pleasure. 
 
 The eunuch went, and immediately brought the 
 princess, who had her face uncovered; but she had 
 no sooner come into the room, than she put on her 
 veil, and said to the sultan, Sir, your majesty must 
 needs have forgotten yourself; I am surprised that 
 your majesty has sent for me to appear among men. 
 How, daughter! said the sultan, you do not know 
 what you say : there is no one here, but the little 
 slave, the eunuch your governor, and myself, who 
 have the liberty to see your face; and yet you lower
 
 240 STORY OF THE SECOND CALENDER. 
 
 your veil, and blame me for having sent for you. 
 Sir, sakl the princess, your majesty shall soon 
 understand that I am not in the wrong. That 
 seeming ape is a young prince, son of a powerful 
 sultan, and has been metamorphosed into an ape by 
 enchantment. A genie, son of the daughter of 
 Eblis, has maliciously done him this wrong, after 
 having cruelly taken away the life of the princess of 
 the isle of Ebene. 
 
 The sultan, astonished at this declaration, turned 
 towards me, and speaking no more by signs, but in 
 plain words, asked me, if what his daughter said was 
 true? Finding I could not speak, I put my hand to 
 my hrad, ♦^o signify that what the princess spoke was 
 correct. Upon this the sultan said again to his 
 daughter, H.>w do you know that this prince has 
 been transformed by enchantments into an ape? 
 Sir, replied ihe Lady of Beauty, your majesty may 
 reniepib.?r that when I was past my infancy I had 
 an ckl lavly v/ho waited on me; she was a most ex- 
 pert magician, and taught me seventy rules of magic, 
 by virtue of which I can, in the twinkling of an 
 eye, transport your capital in:o the midst of the sea, 
 or beyond nioinit Caucasus. By this science I know 
 all enchsnted persons at first sight: I know who they 
 are, and by whom they have been enchanted; there- 
 fore do not l.e surprised if I should forthwith relieve 
 this prince, in spite of the enchantments, from that
 
 STORY OF THE SECOND CALENDER. 241 
 
 which prevents his appearing in your sight in his 
 natural form. Daughter, said the sultan, I did not 
 believe you to have understood so much. Sir, re- 
 plied the princess, these things are curious and 
 worth knowing; but I think I ought not to boast of 
 them. Since it is so, said the sultan, you can dis- 
 pel the prince's enchantment. Yes, sir, said the 
 princess, I can restore him to his original shape. Do 
 it then, said the sultan, you cannot do me a greater 
 pleasure ; for I will have him to be my vizier, and he 
 shall marry you. Sir, said the princess, I am ready 
 to obey you in all that you should be pleased to 
 command me. 
 
 Scheherazade, as she spoke, espied day, and 
 broke off her story of the second calender: and 
 Shier-ear judging the sequel would be as diverting as 
 the former part of it, resolved to hear it the next 
 day.
 
 ?42 
 
 THE FIFTIETH NIGHT. 
 
 DiNARZADE called the sultaness at the usual hour, 
 saying, Sister, if you be not asleep, pray do us the 
 favour to tell us how the Lady of Beauty restored 
 the second calender to his former shape. You shall 
 hear, said Scheherazade : The calender resumed his 
 discourse thus: 
 
 The princess, the Lady of Beauty, went into her 
 apartment, and brought thence a knife, which had 
 some Hebrew words engraven on the blade: she 
 made the sultan, the master of the eunuchs, the little 
 slave, and myself, descend into a private court of 
 the palace, and there left us under a gallery that 
 went round it. She placed herself in the middle of 
 the court, where she made a great circle, and within 
 it she wrote several words in Arabian characters, 
 some of them ancient. 
 
 When she had finished and prepared the circle as 
 she thought fit, she placed herself in the centre of 
 it, where she began incantations, and repeated verses 
 of the Koraun. The air grew insensibly dark, as if 
 it had been night, and the whole world were about 
 to be dissolved : we found ourselves struck with con- 
 sternation, and our fear increased when we saw the 
 genie, the son of the daughter of Eblis, appear sud- 
 denly in the shape of a lion of a gigantic size.
 
 STORY OF THE SECOND CALENDER. 243 
 
 As soon as the princess perceived this monster, 
 X)<^,said she, instead of creeping before me, dare you 
 present yourself in this shape, thinking to frighten 
 me? And thou, repHed the lion, art thou not afraid 
 to break the treaty which was solemnly made and 
 confirmed between us by oath, not to wrong or do 
 one another any injury ? Wretch ! replied the princess, 
 I justly may reproach thee with having done so. The 
 lion answered fiercely. Thou shalt quickly have thy 
 reward for the trouble thou hast given me : with that 
 he opened his monstrous jaws, and sprang forward 
 to devour her ; but she, being on her guard, stepped 
 back, got time to pull out one of her hairs, and by 
 pronouncing three or four words, changed it into a 
 sharp sword, with which she cut the lion in two 
 through the middle. 
 
 The two parts of the lion disappeared, while the 
 head changed into a large scorpion. Immediately 
 the princess turned herself into a serpent, and fought 
 the scorpion, who, finding himself worsted, took the 
 shape of an eagle, and flew away: but the serpent 
 at the same time took also the shape of an eagle, that 
 was black and much stronger, and pursued him, so 
 that we lost sight of them both. 
 
 Some time after they had disappeared, the ground 
 opened before us, and out of it came forth a black and 
 white cat, with her hair standing on end, and mew- 
 ing in a frightful manner; a black wolf followed close
 
 2-14 STORY OF TkE SECOND CALENDER. 
 
 after her, and gave her no time to rest. The cat, 
 being thus hard pressed, changed into a worm, and 
 being near a pomegranate accidentally fallen from a 
 tree on the side of a canal, which was deep, but not 
 broad, pierced the pomegranate in an instant, and 
 hid itself, but the pomegranate swelled immediately, 
 and became as big as a gourd, which, mounting up 
 to the roof of the gallery, rolled there for some time 
 backward and forward ; it then fell down again into 
 the court, and broke into several pieces. 
 
 The wolf had in the mean while transformed itself 
 into a cock, and now fell to picking up the seeds of the 
 pomegranate one after another; but finding no more, 
 he came towards us with his wings spread, making a 
 great noise, as if he would ask us whether there 
 were any more seed. There was one lying on the 
 brink of the canal, which the cock perceiving as he 
 "ivent back, ran speedily thither; but just as he was 
 going to pick it up, the seed rolled into the river, 
 and turned into a little fish. 
 
 But, I see day. Sir, said Scheherazade; had it 
 not come so suddenly, 1 am persuaded what I had 
 farther to say would have given your majesty a great 
 deal of satisfaction. Upon this she stopt, and the 
 sultan arose: but his thoughts being altogether taken 
 up with such unheard-of adventures, he was ex- 
 tremely impatient to hear the rest of the story.
 
 245 
 
 THE FIFTY-FIRST NIGHT. 
 
 Scheherazade desirous of satisfying her sister's 
 curiosity respecting the result of these transforma- 
 tions, recalled to her recollection where she had dis- 
 continued her narrative, and addressing the sultan, 
 said. Sir, the second calender continued his story 
 after this manner. 
 
 The cock leaped into the river, turned into a 
 pike, and pursued the small fish; they continued both 
 under water above two hours, and we knew not what 
 was become of them, but suddenly we heard terrible 
 cries, which made us tremble, and a little while after 
 we saw the genie and princess all in flames. They 
 threw flashes of fire out of their mouths at each 
 other, till they came to close combat; then the two fires 
 increased, with a thick, burning smoke which mount- 
 ed so high, that we had reason to apprehend it would 
 set the palace on fire. But we very soon had e^ more 
 pressing occasion of fear, for the genie having got 
 loose from the princess, came to the gallery where 
 we stood, and blew flames of fire upon us. We must 
 all have perished had not the princess, running to 
 our assistance, forced him to retire, and defend him- 
 self against her; yet, notwithstanding all her exer- 
 tions, she could not hinder the sultan's beard from 
 being burnt, and his face scorched, the chief of the
 
 245 STORY OF THE SFX'OND CALENDER. 
 
 eunuchs from being stifled, and a spark from enter- 
 ing my right eye, and making it bUnd. The sultan 
 and I expected nothing but death, when we heard a 
 cry of Victory, Victory ! and instantly the princess 
 appeared in her natural shape, but the genie was 
 reduced to a heap of ashes. 
 
 The princess approached us, and hastily called 
 for a cup-full of water, which the young slave, who 
 had received no hurt, brought her. She took it, 
 and after pronouncing some words over it, threw it 
 upon me, saying, If thou art become an ape by en- 
 chantment, change thy shape, and take that of a 
 man, which thou hadst before. These words were 
 hardly uttered, when I again became a man, in every 
 respect as I was before my transformation, except- 
 ing the loss of my eye. 
 
 I was preparing to return the princess my thanks, 
 but she prevented me by addressing herself to her 
 father: Sir, I have gained the victory over the 
 genie, as your majesty may see ; but it is a victory 
 that costs me dear; I have but a few minutes to live, 
 and you will not have the satisfaction to make the 
 match you intended; the fire has pierced me during 
 the terrible combat, and I find it is gradually consum- 
 ing me. This would not have happened, had I perceiv- 
 ed the last of the pomegranate seeds, and swallowed it, 
 as I did the others when I was changed into a cock: 
 the genie had fled thither as to his last intrenchment,
 
 STORY OF THE SECOND CALENDER. 24/ 
 
 and upon that the success of the combat depended, 
 which would have been successful, and without 
 danger to me. This oversight obliged me to have 
 recourse to fire, and to fight with those mighty arms 
 as I did, between heaven and earth, in your pre- 
 sence ; for, in spite of all his redoubtable art and ex- 
 perience, I made the genie know that I understood 
 more than he; I have conquered and reduced him 
 to ashes, but I cannot escape death, which is ap- 
 proaching. 
 
 Here Scheherazade broke off the story of the 
 second calender, and said to the sultan. Sir, day-light 
 appears, which forbids me to say any more; but if 
 your majesty thinks fit to let me live till to-morrow 
 you shall hear the end of this story. Shier-ear con- 
 sented, and arose according to custom to attend to 
 the aiFairs of his empire.
 
 243 
 
 THE FIFTY-SECOND NIGHT. 
 
 The following morning, Scheherazade resumed her 
 discourse, and went on as follows: 
 
 The calender, always directing his speech to 
 Zobeide, continued: Madam, the sultan suffered the 
 princess, the Lady of Beauty, to go on with the re- 
 cital of her combat, and when she had done, address- 
 ed her in a tone that sufficiently testified his grief. 
 My daughter, said he, you see in what condition 
 your father is; alas! I wonder that I am yet alive 1 
 Your governor, the eunuch, is dead, and the prince 
 whom you have delivered from his enchantment has 
 lost one of his eyes. He could say no more, for his 
 tears, sighs, and sobs, deprived him of the power of 
 utterance. 
 
 Suddenly the princess exclaimed, I burn, I burn ! 
 She found that the fire had at last seized upon her 
 vital parts, which made her still cry I burn, until 
 death had put an end to her intolerable pains. The 
 effect of that fire was so extraordinary, that in a few 
 moments she was wholly reduced to ashes, as the 
 genie had been. 
 
 I cannot tell you, madam, how much I was griev- 
 ed at so dismal a spectacle; I had rather all ni)^ life 
 have continued an ape or a dog, than to have seen 
 ijiy benefactress thus miserably perish. The sultan
 
 STORY OF THE SECOND CALENDER. 24g 
 
 being afflicted beyond all that can be imagined, cried 
 piteously, and beat himself on his head and breast, 
 until being quite overcome with grief, he fainted 
 away, which made me fear for his life. In the mean 
 time, the eunuchs and officers came running at 
 the sultan's lamentations, and with much difficulty 
 brought him to himself. It was not necessary that 
 the prince or myself should relate the circumstances 
 of the adventure, to convince them of the affliction 
 it had occasioned us. The two heaps of ashes, 
 to which the princess and the genie had been reduc- 
 ed, were a sufficient demonstration. The sultan was 
 hardly able to stand, but was under the necessity of 
 being supported to his apartment. 
 
 When the knowledge of this tragical event had 
 spread through the palace and the city, all the peo- 
 ple bewailed the misfortune of the princess, the Lady 
 of Beauty, and commiserated the sultan's affliction. 
 Public mourning was observed for seven days, and 
 many ceremonies were performed. The ashes of 
 the genie were thrown into the air, but those of the 
 princess were collected into a precious ui'n, to be 
 preserved, and the urn was deposited in a superb 
 mausoleum, constructed for that purpose on the spot 
 where the princess had been consumed. 
 
 The grief of the sultan ibr the loss of his daughter 
 confined him to his chamber for a whole month. 
 Before he had fully recovered his strength he sent for 
 
 VOL. i. Z
 
 250 STORY OF THE SECOND CALENDER. 
 
 me: Prince, said he, attend to the commands I now 
 give you; your life must answer if you do not carry 
 them into execution. I assured him of exact obedi- 
 ence ; upon which he went on thus : I have constant!}' 
 lived in perfect felicity, but by your arrival all the 
 happiness I possessed has vanished ; my daughter is 
 dead, her governor is no more, and it is only through 
 a miracle that I am myself yet alive. You are the cause 
 of all these misfortunes, under which it is impossible 
 that 1 should be comforted; depart hence therefore in 
 peace,without farther delay,for I must m3'self perish if 
 you remain any longer. I am persuaded that your pre- 
 sence brings misfortune with it. Depart, and take 
 care never to appear again in my dominions. No con- 
 sideration whatever shall hinder me from making 
 you repent your temerity should you violate my in- 
 junction. I was going to speak, but he prevented 
 me by words full of anger; and I was obliged to quit 
 the palace, rejected, banished, an outcast from the 
 world. Before I left the city I went into a bagnio, 
 where I caused my beard and eyebrows to be shaved, 
 and put on a calender's habit. I began my journey, 
 not so much deploring my own miseries, as the death 
 of the two fair princesses, of which I have been the 
 occasion. I passed through many countries without 
 making myself known ; at last I resolved to come to 
 Bagdad, in hopes of getting myself introduced to the 
 commander of the faithful, to move his compassion
 
 STORY Ol' THE SECOND CALENDER. 251 
 
 by relating to him my unfortunate adventures. I 
 arrived this evening, and the first man I met was 
 this calender, our brother, who spoke before me. 
 You know the remaining part, madam, and the cause 
 of my having the honour to be here. 
 
 When the second calender had concluded his 
 story, Zobeide, to whom he had addressed his speech, 
 said, It is well, you are at liberty: but instead of de- 
 parting, he also petitioned the lady to shew him the 
 same favour vouchsafed to the first calender, and 
 Avent and sat down by him. But, Sir, said Sche- 
 herazade, as she spoke these words, it is day, and I 
 must not proceed. I dare however assure you, that 
 how agreeable soever this story of the second ca- 
 lender may seem to you, that of the third will be no 
 less worthy of your hearing, if your majesty be pleas- 
 ed to have patience. The sultan being desirous to 
 know whether it would appear so wonderful as the 
 last, arose with a resolution to prolong Schehera- 
 zade's life.
 
 252 
 
 THE FIFTY-l'HIRD NIGHT. 
 
 About the end of tlie following night, Shier-ear 
 said, I would willingly hear the story of the third 
 calender. Sir, replied Scheherazade, you shall be 
 obeyed. The third calender, perceiving it was h'm 
 turn to speak, addressed himself as the rest had 
 don(% to Zobeide, and began in this manner. 
 
 THE HISTORY OF THE THIKD CALENDER. 
 
 IVIy Story, most honourable lady, very much dif- 
 fers I'rom what you have already heard. The tv/o 
 princes who have spoken before me have each lost an 
 eye b}- the pure effects of their destin}', but mine I 
 lost through my own fault, and by hastening to seek 
 my own misfortune, as you shall hear by the sequel 
 of the story. 
 
 My name is Agib'", and I am the son of a sultan 
 who was called Cassib ". After his death I took 
 possession of his dominions, and continued in the 
 city where he had resided. It is situated on the sea- 
 coast, has one of the finest and safest harbours in the 
 world, an arsenal capable of fitting out for sea one 
 hundred and fifty men of war, besides merchantmen 
 and light vessels. My kingdom is composed of 
 several fine provinces upon the main land, besides a
 
 HISTORY OF THE THIRD CALENDER. 253 
 
 number of valuable islands, which lie almost in sight 
 of my capital. 
 
 My first object was to visit the provinces: I after- 
 wards caused my whole fleet to be fitted out, and 
 went to my islands to gain the hearts of my subjects 
 by my presence, and to confirm them in their loyalty. 
 These voyages gave me some taste for navigation, 
 in which I took so much pleasure, that I resolved to 
 make some discoveries beyond my own territories ; 
 to which end I caused ten ships to be fitted out, em- 
 barked, and set sail. 
 
 Our voyage was very pleasant for forty days 
 successively, but on the forty-first night the wind 
 became contrary, and withal so boisterous that we 
 were near being lost : about break of day the storm 
 abated, the clouds dispersed, and the weather be- 
 came fair. We reached an island, where we i-cmained 
 two days to take in fresh provisions; and then put 
 off again to sea. After ten days sail we were in 
 hopes of seeing land, for the tempests we had ex- 
 perienced had so much abated my curiosity, that I 
 gave orders to steer back to my own coast; but I 
 perceived at the same time that my pilot knew not 
 where we were. Upon the tenth day, a seaman be- 
 ing sent to look out for land from the mast head, 
 gave notice that on starboard and larboard he could 
 see nothing but sky and sea, but that right a-licad he 
 perceived a great blackness.
 
 254 HISTORY OF THE THIRD CALENDEI?. 
 
 The pilot changed colour at this account, and 
 throwing his turban on the deck with one hand, and 
 beating his breast with the other, cried, Oh, Sir, 
 we are all lost; not one of us can escape; and with 
 all my skill it is not in my power to effect our deliver- 
 ance. Having spoken thus, he lamented like a man 
 who foresaw unavoidable ruin ; his despondence threw 
 the whole ship's crew into consternation. I asked 
 him what reason he had thus to despair? He ex- 
 claimed, The tempest has brought us so far out of 
 our course, that to-morrow about noon we shall be 
 near the black mountain, or mine of adamant, which 
 at this very minute draws all your fleet towards it, 
 by virtue of the iron in your ships ; and when we 
 approach within a certain distance, the attraction of 
 the adamant will have such force, that all the nails 
 will be drawn out of the sides and bottoms of the 
 ships, and fasten to the mountain, so that your ves- 
 sels will fall to pieces and sink. 
 
 This mountain, continued the pilot, is inacces- 
 sible. On the summit there is a dome of fine brass, 
 supported by pillars of the same metal, and on the 
 top of that dome stands a horse, likewise of brass, 
 with a rider on his back, who has a plate of lead 
 fixed to his breast, upon which some talismanic 
 characters are engraven: Sir, the tradition is, that 
 this statue is the chief cause why so many ships and 
 men have been lost and sunk in this place, and that
 
 HISTORY OF THE THIRD CALENDER. 255 
 
 it will ever continue to be fatal to all those who have 
 the misfortune to approach, until it shall be thrown 
 down. 
 
 The pilot having finished his discourse, began to 
 weep afresh, and all the rest of the ship's company 
 did the same. I had no other thought but that my 
 days were there to terminate. In the mean time 
 every one began to provide for his own safety, and 
 to that end took all imaginable precaution; and 
 being uncertain of the event, they all made one an- 
 other their heirs, by virtue of a will, for the benefit 
 of those that should happen to be saved. 
 
 The next morning we distinctly perceived the 
 black mountain. About noon we were so near, that 
 we found what the pilot had foretold to be true; for 
 all the nails and iron in the ships flew towards the 
 mountain, where they fixed, by the violence of the 
 attraction, with a horrible noise; the ships split 
 asunder, and their cargoes sunk into the sea. All 
 my people v/ere drowned, but God had mercy on 
 me, and permitted me to save myself by means of a 
 plank, which the wind drove ashore just at the foot 
 of the mountain. I did not receive the least hurt, 
 and my good fortune brought me to a landing place, 
 where there were steps that led up to the summit of 
 the mountain. 
 
 Scheherazade would have gone on with her story, 
 but day appearing, she was obliged to discontinue.
 
 256 HISTORY OF THE THIRD CALENDER. 
 
 The sultan was convinced by this interesting begin- 
 ning that the sultaness had not deceived him, and 
 therefore we are not to wonder that he did not order 
 her to be put to death that day.
 
 257 
 
 THE FIFTY-FOURTH NIGHT. 
 
 For heaven's sake, sister, cried Dinarzade, next 
 morning, go on with the story of the third calender. 
 My dear sister, said Scheherazade, the prince con- 
 tinued his narrative tlius : 
 
 At the sight of these steps, for there was 
 not a space of ground either on the right or left 
 whereon a man could set his foot, I gave thanks to 
 God ; and recommended myself to his holy protec- 
 tion, as I began to ascend the steps, which were so 
 narrow, that had the wind raged it would have 
 thrown me into the sea. But, at last, I reached the 
 top, without accident. I went into the dome, and 
 kneeling on the ground, gave God thanks for his 
 mercies. 
 
 I passed the night under the dome. In my 
 sleep an old grave man appeared to me, and said, 
 Hearken, Agib; as soon as thou art awake dig up 
 the ground under thy feet: thou wilt find a bow of 
 brass, and three arrows of lead, that are made under 
 certain constellations, to deliver mankind from the 
 many calamities that threaten them. Shoot the 
 three arrows at the statue, and the rider will fall 
 into the sea, but the horse will fall by thy side ; 
 thou must bury it in the place where tho . find- 
 est the bow and arrows ; this being done, the sea
 
 258 HISTORY OF THE TillRD CALENDER. 
 
 will swell and rise to the foot of the dome. When 
 it has come so high, thou wilt perceive a boat with 
 one man holding an oar in each hand ; this man is 
 also of metaljbut different from that thou hast thrown 
 down; step on board, but without mentioning the 
 name of God, and let him conduct thee. He will 
 in ten days time bring thee into another sea, where 
 thou shalt find an opportunity to return to thy coun- 
 try, provided, as I have told thee, thou dost not men- 
 tion the name of God during the whole voyage. 
 
 This was the substance of the old man's dis- 
 course. When I awoke I felt much comforted by 
 the vision, and did not fail to observe every thing 
 that he had commanded me. I took the bow and 
 arrows out of the ground, shot at the horseman, and 
 with the third arrow I overthrew him; he fell into 
 the sea, and the horse fell by my side; I buried it 
 in the place whence I took the bow and arrows. In 
 the mean time, the sea swelled and rose up by de- 
 grees. When it came as high as the foot of the dome 
 upon the top of the mountain, I saw, afar off, a boat 
 rowing towards me, and I returned God thanks that 
 every thing succeeded according to my dream. 
 
 At last the boat made lan^, and I perceived the 
 man was made of metal, as I had dreamt. I stept 
 aboard, and took great heed not to pronounce the 
 name of God, neither spoke I one word. I sat down, 
 and the man of metal began to row off from the
 
 HISTORY OF THE THIRD CALENDER. 25^ 
 
 mountain. He rowed without ceasing till the ninth 
 day, when I saw some islands, which gave me hopes 
 that I should escape all the danger that I feared. 
 The excess of my joy made me forget what I was 
 forbidden: "Blessed be God," said I; "God be 
 praised." 
 
 I had no sooner spoken these words, than the 
 boat sunk with the man of metal, leaving me upon 
 the surface. I swam the remaining part of the 
 day towards that land which appeared nearest. A 
 very dark night succeeded, and not knowing where 
 I was, I swam at random. My strength at last 
 began to fail, and I despaired of being able to save 
 myself, but the wind began to blow hard, and a 
 wave vast as a mountain threw me on a flat, where 
 it left me, and retreated. I made haste ashore, fear- 
 ing another wave might wash me back. The first 
 thing I did was to strip, wring the water out of my 
 clothes, and lay them on the dry sand, which was 
 still warm from the heat of the day. 
 
 Next morning the sun dried my clothes; I put 
 them on, and went forward to discover what sort of 
 country I was in. I had not walked far before I 
 found I was upon a desert, though a very pleasant, 
 island, as it displayed several sorts of trees and wild 
 shrubs bearing fruit; but I perceived it was far from 
 the continent, which much diminished the joy I felt 
 at having escaped the danger of the seas. Never-
 
 aoO HISTORY OF THE THIRD CALENDER. 
 
 thcless, I recommended myself to God, and prayed 
 him to dispose of me according to his will. Im- 
 mediately after, I saw a vessel coming from the main 
 land, before the wind, directly towards the island. 
 I doubted not but they were conn'ng to anchor there ; 
 and being uncertain what sort of people they might 
 be, whether friends or foes, I thought it not safe to 
 be seen: I got up into a very thick tree, from whence 
 I might safely view them. The vessel came into a 
 little creek, where ten slaves landed, carrying a spade 
 and other instruments for digging up the ground. 
 They went towards the middle of the island, where 
 I saw tliem stop, and dig for a considerable time, 
 after v.liich I thought I perceived them lift up a 
 trap door. They returned again to the vessel, and 
 unloaded several sorts of provisions and furniture, 
 which they carried to the place where they had been 
 digging : they then descended, which made me sup- 
 pose it led to a subterraneous dwelling. 
 
 I saw them once more go to the ship, and return 
 soon after Avith an old man, who led in his hand a 
 handsome lad of about fourteen or fifteen years of 
 age. They all descended when the trap door had been 
 opened. After they had again come up, they let 
 down the trap door, covered it over with earth, and 
 returned to the creek where the ship lay, but I saw 
 not the young man in their company. This made me 
 believe that he had staid behind in the subterraneous
 
 HISTORY OF TMR TlilUD CALENnKR. 2j1 
 
 place, a circumstance which exceedingly surprised 
 me. 
 
 The old man and the slaves went on board, and 
 getting the vessel under weigh, steered their course 
 towards the main land, ^^"hen I perceived they had 
 proceeded to such a distance that I could not be 
 seen by tJiem, I came down from the tree, and went 
 directly to the place where I had seen the ground 
 broken. I removed the earth by degrees, till I came 
 to a stone that was two or three feet square. I lifted 
 it up, and found that it covered the head of a flight 
 of stairs, which were also of stone. I descended, and 
 at the bottom found myself in a large room, furnish- 
 ed with a carpet, a couch covered with tapestry, and 
 cushions of rich stuff, upon which the young man sat, 
 with a fan in his hand. These things, together with 
 fruits and flower-pots standing about him, I saw by 
 the light of two wax tapers The young man, when 
 he perceived me, was considerably alarmed; but to 
 quiet his apprehensions, I said to him as I entered. 
 Whoever you are. Sir, do not fear; a sultan, and the 
 son of a sultan, as I am, is not capable of doing you 
 any injury: on the contrary, it is probable that your 
 good destiny may have brought me hither to deliver 
 you out of this tomb, where it seems you have been 
 buried alive, for reasons to me unknown. But what 
 surprises me (for you must know that I have been 
 witness to all that hath passed since your coming into
 
 202 HISTORY OF THE THIRD CALENDER. 
 
 this island), is, that you suffered yourself to be en- 
 tombed in this place without any resistance. 
 
 Scheherazade broke off here, and the sultan 
 arose, very impatient to know why this young man 
 was thus abandoned in a desert island, but on this 
 point he promised himself satisfaction the next night.
 
 253 
 
 THE FIFTY-FIFTH NIGHT. 
 
 DiNARZADEwhen it was time called the sultaness ; and 
 Scheherazade, without allowing her time to say more, 
 proceeded with the story of the third calender. 
 
 The young man, continued the third calender, 
 felt assured at these words, and with a smiling counte- 
 nance requested me to take a seat by him. When I 
 had complied, he said, Prince, I am to acquaint 
 you with what will surprise you by its singularity. 
 
 My father is a merchant jeweller, who, by his 
 industry and professional skill, has acquired consider- 
 able property. He has many slaves, and also agents, 
 whom he employs as supercargoes in his own ships, 
 to maintain his correspondence at the several courts, 
 which he furnishes with precious stones. 
 
 He had been long married without having issue, 
 when it was intimated to him in a dream that he 
 should have a son, though his life would be but 
 short ; at which he was much concerned when he 
 awoke. Some days after, my mother acquainted him 
 that she was with child, and what she supposed to be 
 the time of her conception agreed exactly with the 
 day of his dream. At the end of nine months she 
 was brought to bed of me ; which occasioned great 
 joy in the family. 
 
 My father, who had observed the very moment
 
 204 ITISTOUY OF THE THIRD CALENDER. 
 
 of my birth, consulted astrologers about my nativity; 
 and was answered, Your son shall live happily till the 
 age of fifteen, when his life will be exposed to a danger 
 which he will hardly be able to escape. But if his good 
 destiny preserve him beyond that time, he will live to 
 a great age. It will be (said they) when the statue of 
 brass, that stands upon the sunmiit of the mountain of 
 adamant, shall be thrown into the sea by prince Agib, 
 son of king Cassib ; and, as the stars prognosticate, 
 your son will be killed fifty days afterwards by that 
 prince. 
 
 My father took all imaginable care of my educa- 
 tion until this year, which is the fifteenth of my age. 
 He had notice given him yesterday, that the statue 
 of brass had been thrown into the sea about ten 
 days ago. This news alarmed him much. 
 
 Upon the prediction of the astrologers, he sought 
 by all means possible to falsify my horoscope, and to 
 preserve my life. He took the precaution to formthis 
 subterranean habitation to hide me in, till the ex- 
 piration of the fifty days after the throwing down of 
 the statue ; and therefore, as it is ten days since this 
 happened, he came hastily hither to conceal me, 
 and promised at the end of forty days to return and 
 fetch me awa}^ For my own part I am sanguine 
 in my hopes, and cannot believe that prince Agib 
 will seek for me in a place under ground, in the midst 
 of a desert island.
 
 HISTORY OF THE THIRD CALENDER. 265 
 
 Wliile the jeweller's son was relating this story, I 
 laughed at the astrologers who had foretold that I 
 should take away his life ; for I thought myself so 
 far from being likely to verify their prediction, that 
 he had scarcely done speaking, when I told him with 
 great joy, Dear sir, trust in the goodness of God, 
 and fear nothing; consider it as a debt you had to 
 pay ; but that you are acquitted of it from this hour. 
 I rejoice that after my shipwreck I came so fortu- 
 nately hither to defend you against all who would 
 attempt your life. I will not leave you till the forty 
 days have expired, of which the foolish astrologers 
 have made you apprehensive ; and in the mean while 
 I will do you all the service in my power: after which, 
 with leave of your father and yourself, I shall have 
 the benefit of getting to the main land in your ves- 
 sel; and when I am returned into my kingdom, 
 I will remember the obligations I owe you, and en- 
 deavour to demonstrate my gratitude by suitable 
 acknowledgments. 
 
 This discourse encouraged the jeweller's son, and 
 inspired him with confidence. I took care not to 
 inform him I was the very Agib whom he dreaded, 
 lest I should alarm his fears, and used every precau- 
 tion not to give him any cause to suspect who I was. 
 We passed the time in various conversation till night 
 came on. I found the young man of ready wit, and 
 partook with him of his provisions, of which he had 
 
 VOL. I. A A
 
 266 HISTORY OF THE THIRD CALENDER. 
 
 enough to have lasted beyond the forty days, though 
 he had had more guests than myself. After supper 
 we conversed for some time ; and at last retired to 
 bed. 
 
 The next morning, when he arose, I held the 
 bason of water to him; I also provided dinner, and 
 at the proper time placed it on the table: after we 
 had dined I invented a play for our amusement, not 
 only for that daj', but for those that followed. I pre- 
 pared supper after the same manner as I had done 
 the dinner; and having supped, we retired to bed 
 as before. We had sufficient time to contract mutual 
 friendship and esteem for each other. I found 
 he loved me; and I on my part regarded him with 
 so much affection, that I often said to myself, Those 
 astrologers who predicted to his father that his son 
 should die by my hand were impostors; for it is not 
 possible that I could commit so base a crime. In 
 short, madam, we spent thirty-nine days in the plea- 
 santest manner possible in this subterraneous abode. 
 The fortieth day appeared: and in the morning, 
 when the young man awoke, he said to me with a 
 transport of joy that he could not restrain, Prince, 
 this is the fortieth day, and I am not dead, thanks 
 to God and your good company. My father will not 
 fail to make you, very shortly, every acknowledg- 
 ment of his gratitude for your attentions, and will 
 furnish you with every necessary accommodation for
 
 HISTORY OF THE THIRD CALENDER. 2^7 
 
 your return to your kingdom: but, continued he, 
 while we are waiting his arrival, I beg you will pro- 
 vide me some warm water in that portable bath, that 
 I may wash my body and change my dress, to re- 
 ceive my father with the more respect. 
 
 I set the water on the fire, and when it was hot 
 poured it into the moveable bath ; the j'outh went 
 in, and I both washed and rubbed him. At last he 
 came out, and laid himself down in his bed that I had 
 prepared. After he had slept a while, he awoke, 
 and said. Dear prince, pray do me the favour to 
 fetch me a melon and some sugar, that I may eat 
 some to refresh me. 
 
 Out of several melons that remained I took the 
 best, and laid it on a plate ; and as I could not find a 
 knife to cut it with, I asked the young man if he 
 knew where there was one? There is one, said he, 
 upon this cornice over my head : I accordingly saw 
 it there, and made so much haste to reach it, that, 
 while I had it in my hand, my foot being entangled 
 in the carpet, I fell most unhappily upon the young 
 man, and the knife pierced his heart. 
 
 At this spectacle I cried out with agony. I beat 
 my head, my face, and breast ; I tore my clothes ; I 
 threw myself on the ground with unspeakable sorrow 
 and grief! Alas, I exclaimed, there were only some 
 hours wanting to have put him out of that danger 
 from which he sought sanctuary here ; and when I
 
 2S8 HISTORY OF THE THIRD CALENDER. 
 
 thought the danger past, then I became his mur- 
 derer, and verified the prediction. But, O Lord! 
 said I, Hfting up my face and my hands to heaven, 
 I intreat thy pardon, and if I be guilty of his death, 
 let me not live any longer. 
 
 Scheherazade perceiving day, was obliged to 
 break off this melancholy story. The sultan of the 
 Indies was moved, and felt uneasy to think what 
 woidd become of the calender after this, and resolv- 
 ed that Scheherazade should not die that day, be- 
 cause she was the only person that could acquaint 
 him.
 
 26g 
 
 THE FIFTY-SIXTH NIGHT. 
 
 DiNARZADE was awakecl by the sultaness the next 
 morning as usual. If you be not asleep, sister, said 
 she, pray tell us what passed after the death of the 
 young man. She went on as follows: 
 
 Madam, continued the third calender, addressin 
 himself to Zobeide, after this misfortune I would 
 have embraced death without any reluctance, had it 
 presented itself to me. But what we wish, whether 
 it be good or evil, will not always happen according 
 to our desire. Nevertheless, considering that all my 
 tears and sorrows would not restore the young man 
 to life, and the forty days being expired, I might be 
 surprised by his father, I quitted the subterranean 
 dwelling, laid down the great stone upon the en- 
 trance, and covered it with earth. 
 
 I had scarcely done, when, casting my eyes upon 
 the sea towards the main land, I perceived the vessel 
 coming to fetch away the young man. I began then 
 to consider what I had best do. I said to myself. If I 
 am seen by the old man, he will certainly seize me, 
 and perhaps cause me to be massacred by his slaves, 
 when he has discovered that his son is killed: all 
 that I can allege to justify myself will not convince 
 him of my innocence. It is better then to withdraw 
 while it is in my power, than to expose myself to his 
 resentment.
 
 2/0 HISTORY OF THE THIRD CALENDER. 
 
 There happened to be near a large tree thick 
 with leaves, which I ascended in hopes of conceal- 
 ment, and was no sooner fixed in a place where I 
 could not be perceived, than I saw the vessel come 
 to the creek where she lay the first time. 
 
 The old man with his slaves landed immediately, 
 and advanced towards the subterranean dwelling, with 
 a countenance that shewed some hope ; but when they 
 saw the earth had been newly removed, they chang- 
 ed colour, particularly the old man. They lifted up 
 the stone, and went down; they called the young 
 man by his name, but he not answering, their fears 
 increased. They proceeded to seek him; and at length 
 found him lying upon the bed with the knife in his 
 heart, for I had not power to take it out. At this 
 sight they cried out lamentably, which increased my 
 sorrow: the old man fell down in a swoon. The 
 slaves, to give him air, brought him up in their arms, 
 and laid him at the foot of the tree where I was con- 
 cealed; but notwithstanding all the pains they took 
 to recover him, the unfortunate father continued a 
 long while insensible, and made them more than 
 once despair of his life ; but at last he came to him- 
 self. The slaves then brought up his son's corpse, 
 dressed in his best apparel, and when they had made 
 a grave they buried it. The old man, supported by 
 two slaves, and his face covered with tears, threw 
 the first earth upon the body, after which the slaves 
 filled up the grave.
 
 HISTORY OF THE THIRD CALENDER. 2? 1 
 
 This being done, all the furniture was brought 
 up, and, with the remaining provisions, put on board 
 the vessel. The old man, overcome with sorrov/, 
 and not being able to stand, was laid upon a litter, 
 and carried to the ship, which stood out to sea, and 
 in a short time was out of sight. 
 
 The day-light, which began to enter the sultan's 
 apartment, obliged Scheherazade to stop here ; Shier- 
 ear arose at the usual hour, and for the same reason 
 as before he prolonged the sultaness's life, and left 
 her with Dinarzade.
 
 2/2 
 
 THE FIFTY-SEVENTH NIGHT. 
 
 The next morning, Scheherazade continuing the 
 story of the third calender, said. The prince went on 
 with his relation to Zobeide and the company as 
 follows : 
 
 After the old man and his slaves were gone, I 
 was left alone upon the island. I lay that night in 
 the subterranean dwelling, which they had shut up, 
 and when the day came, I walked round the island, 
 and stopped in such places as I thought most proper 
 for repose. 
 
 I led this wearisome life for a whole month. At 
 the expiration of this time I perceived that the sea 
 had receded; that the island had increased in di- 
 mensions ; the main land too seemed to be drawing 
 nearer. In fact, the water sunk so low, that there 
 remained between me and the continent but a small 
 stream, which I crossed, and the water did not reach 
 above the middle of my leg. I walked so long a way 
 upon the slime and sand that I was very weary: at last 
 I got upon more firm ground, and when I had pro- 
 ceeded some distance from the sea, I saw a good 
 way before me something that resembled a great 
 fire, which afforded me some comfort; for I said to 
 myself, I shall here find some persons, it not being 
 possible that this fire should kindle of itself. As I
 
 HISTORY OF THE THIRD CALENDER. 273 
 
 drew nearer, however, I found my error, and dis- 
 covered that what I had taken for a fire was a castle 
 of red copper, which the beams of the sun made to 
 appear at a distance hke flames. 
 
 I stopped in the neighbourhood of the castle, 
 and sat down to admire its noble structure, and 
 to rest myself. Before I had taken such a view of 
 this magnificent building as it deserved, I saw ten 
 handsome young men coming along, as if they had 
 been taking a walk ; but what surprised me was, that 
 they were all blind of the right eye. They were ac- 
 companied by an old man, who was very tall, and of 
 a venerable aspect. 
 
 I could not suppress my astonishment at the sight 
 of so many half blind men in company, and every one 
 deprived of the same eye. As I was conjecturing by 
 what adventure these men could come together, they 
 approached, and seemed glad to see me. After the 
 first salutations, they enquired what had brought me 
 thither? I told them, my story would be somewhat 
 tedious, but if they would take the trouble to sit 
 down, I would satisfy their curiosity. They did so, 
 and I related to them all that had happened to me 
 since I had left my kingdom, which filled them with 
 astonishment. 
 
 After I had concluded my account, the young 
 gentlemen prayed me to accompany them into the 
 castle. I accepted their offer, and we passed through
 
 274 HISTORY OF THE THIRD CALENDER. 
 
 a great many halls, anti-chambers, bed-chambers, 
 and closets, very well furnished, and came at last 
 into a spacious hall, where there were ten small 
 blue sofas set round, separate from one another, on 
 which they sat by day, and slept at night. In the 
 middle of this circle stood an eleventh sofa, not so 
 high as the rest, but of the same colour, upon which 
 the old man before -mentioned sat down, and the 
 young gentlemen occupied the other ten. But as 
 each sofa could only contain one man, one of the 
 young men said to me, Comrade, sit down upon 
 that carpet in the middle of the room, and do not 
 enquire into any thing that concerns us, nor the 
 reason why we are all blind of the right eye; be 
 content with what you see, and let not your curiosity 
 extend any farther. 
 
 The old man having sat a short time, arose, 
 and went out; but he returned in a minute or two, 
 brought in supper, distributed to each man sepa- 
 rately his proportion, and likewise brought me mine, 
 which I ate apart, as the rest did; and when supper 
 was almost ended, he presented to each of us a cup 
 of wine. 
 
 They thought my story so extraordinary, that 
 they made me repeat it after supper, and it furnish- 
 ed conversation for a good part of the night. One 
 of the gentlemen observing that it was late, said to 
 the old man. You do not bring us that with which
 
 HISTORY OF THE THIRD CALENDER. 'I'Jb 
 
 we may acquit ourselves of our duty. At these 
 words the old man arose, and went into a closet, and 
 brought out thence upon his head ten basons one 
 after another, all covered with blue stuff; he placed 
 one before every gentleman, together with a light. 
 
 They uncovered their basons, which contained 
 ashes, coal-dust, and lamp-black ; they mixed all to- 
 gether, and rubbed and bedaubed their faces with it 
 in such a manner as to make themselves look very 
 frightful. After having thus blackened themselves, 
 they wept and lamented, beating their heads and 
 breasts, and crying continually. This is the fruit of 
 our idleness and debauches^-. 
 
 They continued this strange employment nearly 
 the whole of the night, and when they left off, the 
 old man brought them water, with which they wash- 
 ed their faces and hands; they changed all their 
 clothes, which were spoiled, and put on others; so 
 that they exhibited no appearance of what they had 
 been doing. 
 
 You may judge, madam, how uneasy I felt all 
 this time. I wished a thousand times to break the 
 silence which had been imposed upon me, and ask 
 questions; nor was it possible for me to sleep that 
 night. 
 
 The next day, soon after we had arisen, we went 
 out to walk, and then I said to them. Gentlemen, I 
 declare to you, that I must renounce the law which
 
 276 HISTORY OF THE THIRD CALENDER. 
 
 you prescribed to me last night, for I cannot observe 
 it. You are men of sense, you have convinced me 
 that you do not want understanding; yet, I have 
 seen you do such actions as none but madmen could 
 be capable of. Whatever misfortune befalls me, I 
 cannot forbear asking, why you bedaubed your faces 
 with black? How it has happened that each of you 
 has but one eye? Some singular circumstance must 
 certainly be the .cause; therefore I conjure you to 
 satisfy my curiosity. To these pressing instances 
 they answered only, that it was no business of mine 
 to make such inquiries, and that I should do well to 
 hold my peace. 
 
 We passed that day in conversation upon in- 
 different subjects; and when night was come and 
 every man had supped, the old man brought in the 
 blue basons, and the young gentlemen as before 
 bedaubed their faces, wept and beat themselves, cry- 
 ing. This is the fruit of our idleness and debauches, 
 and continued the same actions the following night. 
 At last, not being able to resist my curiosity, I 
 earnestly prayed them to satisfy me, or to shew me 
 how to return to my own kingdom; for it was im- 
 possible for me to keep them company any longer, 
 and to see every night such an odd exhibition, with- 
 out being permitted to know the reason. 
 
 One of the gentlemen answered on behalf of the 
 rest, Do not wonder at our conduct in regard to
 
 HISTORY OF THE TIIITin CALENDER. 2"/ 
 
 yourself, and that hitherto we have not granted 
 your request: it is out of kindness, to save you the 
 pain of being reduced to the same condition with 
 ourselves. If you have a mind to try our unfortu- 
 nate destiny, you need but speak, and we will give 
 you the satisfaction you desire. I told them I was 
 resolved on it, let what would be the consequence. 
 Once more, said the same gentleman, we advise 
 you to restrain your curiosity: it will cost you the 
 loss of your right eye. No matter, I replied; be 
 assured that if such a misfortune befall me, I will 
 not impute it to you, but to myself. 
 
 He farther represented to me, that when I had 
 lost an eye I must not hope to remain with them, if 
 I were so disposed, because their number was com- 
 plete, and no addition could be made to it. I told 
 them, that it would be a great satisfaction to me 
 never to part from such agreeable gentlemen, but if 
 there were a necessity for it, I was ready to submit; 
 and let it cost me what it would, I begged them to 
 grant my request. 
 
 The ten gentlemen perceiving that I was so 
 fixed in my resolution, took a sheep, killed it, and 
 after they had taken off the skin, presented me with 
 a knife, telling me it would be useful to me on an 
 occasion which they would soon explain. We must 
 sew you in this skin, said they, and then leave you; 
 upon which a bird of a monstrous size, called a roc,
 
 278 HISTORY OF THE THIRD CALENDER. 
 
 will appear in the air, and taking you for a sheep, 
 will pounce upon you, and soar with you to the sky: 
 but let not that alamti you; he will descend with you 
 again, and lay you on the top of a mountain. When 
 you find yourself on the ground, cut the skin with 
 your knife, and throw it off. As soon as the roc 
 sees you, he will fly away for fear, and leave you at 
 liberty. Do not stay, but walk on till you come to a 
 spacious castle, covered with plates of gold, large 
 emeralds, and other precious stones: go up to the gate, 
 which always stands open, and walk in. We have each 
 of us been in that castle ; but will tell you nothing of 
 what we saw, or what befell us there ; you will learn 
 by your own experience. All that we can inform you 
 is, that it has cost each of us our right eye, and the 
 penance which you have been witness to, is what we 
 are obliged to observe in consequence of having been 
 there. The history of each of us is so full of extra- 
 ordinary adventures, that a large volume would not 
 contain them. But we cannot explain ourselves 
 farther. 
 
 Here Scheherazade broke off the narrative, and 
 said to the sviltan of the Indies, Sir, my sister called 
 upon me this morning sooner than ordinary; I fear 
 I have wearied your majesty's patience. But now 
 day appears in very good time, and commands my 
 silence. Shier-ear's curiosity still prevailed upon 
 him to dispense with his cruel oath.
 
 2/9 
 
 THE FIFTY-EIGHTH NIGHT. 
 
 DiNARZADE did not call so early this night as she 
 had done the preceding. If you be not asleep, 
 sister, pray continue the story of the third calender. 
 Scheherazade resumed it thus, personating the calen- 
 der in his discourse to Zobeide. 
 
 Madam, when the gentleman had thus spoken, I 
 wrapt myself in the sheep's skin, held fast the knife 
 which was given me ; and after the young gentlemen 
 had been at the trouble to sew the skin about me, 
 they retired into the hall, and left me alone. The 
 roc they spoke of soon arrived; he pounced upon 
 me, took me in his talons like a sheep, and carried 
 me up to the summit of the mountain. 
 
 When I found myself on the ground, I cut the 
 skin with the knife, and throwing it off, the roc at 
 the sight of me flew away. This roc is a white bird, 
 of a monstrous size; his strength is such, that he 
 can lift up elephants from the plains, and carry them 
 to the tops of mountains, where he feeds upon 
 them. 
 
 Being impatient to reach the castle, I lost no 
 time ; but made so much haste, that I got thither in 
 half a day's journey, and I must say that I found it 
 surpassed the description they had given me of its 
 magnificence.
 
 280 HISTORY OF THE THIRD CALENDER. 
 
 The gate being open, I entered a square court, 
 60 large that there were round it ninety-nine gates 
 of wood of Sanders and aloes, and one of gold, with- 
 out reckoning those of several superb stair-cases, 
 that led to apartments above, besides many more 
 which I could not see. The hundred doors I spoke 
 of opened into gardens or store-houses full of riches, 
 or into apartments which contained many things 
 wonderful to be seen. 
 
 I saw a door standing open just before me, through 
 which I entered into a large hall. Here I found 
 forty young ladies of such perfect beauty as ima- 
 gination could not surpass: they were all most 
 sumptuously appareled. As soon as they saw me they 
 arose, and without waiting my salutations, said to 
 me, with demonstrations of joy, Noble sir, you are 
 welcome. And one thus addressed me in the name 
 of the rest, We have long been in expectation of 
 such a gentleman as you: your mien assures us, that 
 you are master of all the good qualities we can de- 
 sire ; and we hope you will not find our company 
 disagreeable or unworthy of yours. 
 
 They obliged me, notwithstanding all the oppo- 
 sition I could make, to sit down on a seat that was 
 higher than their own ; and when I expressed my 
 uneasiness. That is your place, said they, you are at 
 present our lord, master, and judge, and we are 
 your slaves, ready to obey your commands.
 
 HISTORY OF THE THIRD CALENDER. 2S I 
 
 Nothing, madam, so much astonished me, as 
 the solicitude and eagerness of those fair ladies to 
 do me all possible service. One brought hot water 
 to wash my feet, a second poured sweet scented 
 water on my hands; others brought me all kinds of 
 necessaries, and change of apparel; others again 
 brought in a magnificent collation; and the rest 
 came with glasses in their hands to fill me delicious 
 wines, all in good order, and in the .most charming 
 manner possible. I ate and drank; after which the 
 ladies placed themselves about me, and desired an 
 account of my travels. I gave them a full relation 
 of my adventures, which lasted till night came on. 
 
 Scheherazade making a stop here, her sister 
 asked her the reason; Do you not see it is day, said 
 the sultaness, wherefore did you not call me sooner ? 
 
 The sultan expecting some pleasant adventures 
 from the arrival of the third calender at the palace 
 of the forty ladies, would not deprive himself of the 
 pleasure of hearing them, and therefore again put 
 ofi the death of the sultaness. 
 
 VOL. 1. Jj B
 
 2S2 
 
 THE FIFTY-NINTH NIGHT. 
 
 Dinarzadp: slept as long this night as she had done 
 the preceding, and when it was almost day she 
 called to the sultaness, Dear sister, pray tell us what 
 passed in the castle where you left us yesterday. I 
 will, replied Scheherazade, and addressing herself 
 to the sultan, said, Sir, the calender resumed his 
 relation after this manner. 
 
 When I had finished my narrative to the forty 
 ladies, some of them who sat nearest me staid to 
 keep me company, whilst the rest, seeing it was 
 dark, rose to fetch tapers. They brought a pro- 
 digious number, which by the wonderful light they 
 emitted exhibited the resemblance of day, and they 
 disposed them with so much taste as to produce 
 the most beautiful effect possible. 
 
 Other ladies covered a table with dry fruits, 
 sweetmeats, and every thing proper to relish the 
 liquor; a side-board was set out with several sorts 
 of wine and other liquors. Some of the ladies 
 brought in musical instruments, and when every 
 thing was ready, they invited me to sit down to 
 supper. The ladies sat down with me, and we con- 
 tinued a long while at our repast. They that were 
 to play upon the instruments and sing arose, and 
 formed a most charming concert. The others began
 
 HISTOEY OF THE THIRD CALENDER. 283 
 
 a kind of ball, and danced two and two, couple after 
 couple, with admirable grace. 
 
 It was past midnight ere these amusements end- 
 ed. At length one of the ladies said to me, You are 
 doubtless wearied by the journey you have taken to- 
 day; it is time for you to retire to rest; your lodg- 
 ing is prepared: but before you depart choose which 
 of us you like best to be your bedfellow. I an- 
 swered, That I knew not how to make my own 
 choice, as they were all equally beautiful, witty, and 
 worthy of my respects and service, and that I would 
 not be guilty of so much incivility as to prefer one 
 before another. 
 
 The lady who had spoken to me before answer- 
 ed, We are very well satisfied of your civility, and 
 find it is your fear to create jealousy among us that 
 occasions your diffidence; but let not this hinder 
 you. We assure you, that the good fortune of her 
 whom you choose shall cause no feeling of the kind; 
 for we are agreed among ourselves, that every one 
 of us shall in her turn have the same honour; and 
 when forty days are past, to begin again; therefore 
 make your selection, and lose no time to take the 
 repose you need. I was obliged to yield to their 
 intreaties, and offered my hand to the lady who 
 spoke, and who, in return, gave me hers. We were 
 conducted to a sumptuous apartment, where they 
 left us; and then every one retired to her owq
 
 284 HISTORY OF THE THIRD CALENDER. 
 
 chamber. — But day appears, sir, said Scheherazade 
 to the sultan, and your majesty, I hope, will permit 
 me to leave the calender prince with his lady. Shier- 
 ear returned no answer, but said to himself as he 
 arose, I must allow that the story is extraordinary; 
 and I should be very much to blame not to hear it 
 out.
 
 255 
 
 THE SIXTIETH NIGHT. 
 
 DiNARZADE did not fail towards the end of the 
 next night to call the sultaness: Sister, pray relate 
 to us the remaining part of the wonderful story of 
 the third calender. Most willingly, said Schehera- 
 zade. The prince continued thus. I was scarcely 
 dressed next morning, when the other thirty-nine 
 ladies came into my chamber, all in different dresses 
 fi-om those they had worn the day before: they 
 bade me good-morrow, and inquired after my 
 health. After which they conveyed me to a bath, 
 where they washed me themselves, and, whether I 
 would or no, served me with every thing I needed; 
 and when I came out of the bath, they made me put 
 on another suit much richer than the former. 
 
 We passed the whole day almost constantly at 
 table; and when it was bed-time, they prayed me 
 again to make choice of one of them for my com- 
 panion. In short, madam, not to weary you with 
 repetitions, I must tell you that I continued a whole 
 year among those forty ladies, and received them 
 into my bed one after another: and during all the 
 time of this voluptuous life, we met not with the least 
 kind of trouble. When the year was expired, I was 
 greatly surprised that these forty ladies, instead of 
 appearing with their usual cheerfulness to ask me
 
 2S6 HISTORY OF THE THIRD CALENDER. 
 
 how I did, entered my chamber one morning all 
 in tears. They embraced me with great tender- 
 ness one after another, saying. Adieu, dear prince, 
 adieu! for we must leave you. Their tears affected 
 me. I prayed them to tell me the reason of their 
 grief, and of the separation they spoke of. Fair 
 ladies, let me know, said I, if it be in my power to 
 comfort you, or if my assistance can be any way 
 useful to you. Instead of returning a direct answer. 
 Would, said they, we had never seen or known you! 
 Several gentlemen have honoured us with their com- 
 pany before you; but never one of them had that 
 comeliness, that sweetness, that pleasantness of 
 humour, and that merit which you possess; we know 
 not how to live without you. After they had spoken 
 these words, they began to weep bitterly. My dear 
 ladies, said 1, have the kindness not to keep me any 
 longer in suspense : tell me the cause of your sorrow. 
 Alas! said they, what but the necessity of parting 
 from you could thus afflict us? Perhaps we shall 
 never see you more; but if it be your wish we 
 should, and if you possess sufficient self-command 
 for the purpose, it is not impossible but that we may 
 again enjoy the pleasure of your company. Ladies, 
 I replied, I understand not what you mean; pray 
 explain yourselves more clearly. 
 
 Well, said one of them, to satisfy you, we must 
 acquaint you that we are all princesses, daughters
 
 HISTORY OF THE THIRD CALENDER. 287 
 
 of kings. We live here together in the manner you 
 have seen; but at the end of every year we are 
 obHged to be absent forty days upon indispensable 
 duties, which we are not permitted to reveal; and 
 afterwards we return again to this castle. Yester- 
 day was the last of the year ; to day we must leave 
 you, and this circumstance is the cause of our grief. 
 Before we depart we will leave you the keys of every 
 thing, especially those of the hundred doors, where 
 you will find enough to satisfy your curiosity, and to 
 relieve your solitude during our absence. But for 
 your benefit, and our own personal interests, we re- 
 commend you to forbear opening the golden door; 
 for if you do we shall never see you again ; and the 
 apprehension of this augments our grief. We hope, 
 nevertheless, that you will attend to our advice ; your 
 own peace, and the happiness of your life, depends 
 upon your compliance; therefore take heed. If you 
 suffer yourself to be swayed by a foolish curiosity, 
 you will do yourself a considerable injury. We 
 conjure you to avoid this indiscretion, and to give 
 us the satisfaction of finding you here again at the 
 end of forty days. We would willingly take the key 
 of the golden door with us; but that it would be an 
 affront to a prince like you to question your discre- 
 tion and firmness. Scheherazade wished to pro- 
 ceed, but she saw day appear, and stopped. The
 
 2SS HISTORY OF THE THIRD CALENDER. 
 
 sultan being curious to know what the third calender 
 would do when the forty ladies were gone, and had 
 left him alone in the castle, deferred to be satisfied 
 till next day.
 
 2sg 
 
 THE SIXTY-FIRST NIGHT. 
 
 The officious Dinarzade being awake long before 
 day, called to the sultaness; Consider, sister, that it 
 is time to relate the remaining part of the story to 
 our lord the sultan. Scheherazade, addressing her- 
 self to the sultan, said. Sir, your majesty may be 
 pleased to know that the calender pursued his story 
 thus: 
 
 Madam, said he, this speech of the fair princesses 
 grieved me extremely. I omitted not to declare 
 how much their absence would afflict me. I thank- 
 ed them for their good advice, assuring them that 
 I would follow it, and expressed my willingness 
 to perform what was much more difficult, to secure 
 the happiness of passing the rest of my days with 
 ladies of such beauty and accomplishments. We 
 separated with much tenderness, and after I had 
 embraced them all, they departed, and I remained 
 alone in the castle. 
 
 The agreeableness of their company, their hos- 
 pitality, their musical entertainments, and other 
 amusements, had so much absorbed my attention 
 during the whole year, that I neither had time nor 
 desire to see the wonders contained in this inchanted 
 palace. I did not even notice a thousand curious 
 objects that every day offered themselves to my
 
 200 HISTORY OF THE THIRD CALENDER. 
 
 view, SO much was I charmed by the beauty of those 
 ladies, and the pleasure they seemed to take in pro- 
 moting my gratification. Their departure sensibly 
 afflicted me; and though their absence was to be 
 only forty days, it seemed to me an age to live with- 
 out them. 
 
 I determined not to forget the important advice 
 they had given me, not to open the golden door; 
 but as I was permitted to satisfy my curiosity in 
 every thing else, I took the first of the keys of the 
 other doors, which were hung in regular order. 
 
 I opened the first door, and entered an orchard, 
 which I believe the universe could not equal. I 
 could not imagine any thing to surpass it, except 
 that which our religion promises us after death. 
 The symmetry, the neatness, the admirable order of 
 the trees, the abundance and diversity of unknown 
 fruits, their freshness and beauty, delighted my 
 senses. 
 
 Nor must I omit to inform you, that this delici- 
 ous orchard was watered in a very particular manner. 
 There were channels so artificially and proportion- 
 ably dug, that they carried water in considerable 
 quantities to the roots of such trees as required much 
 moisture. Others conveyed it in smaller quantities 
 to those whose fruits were ah'eady formed: some 
 carried still less to those whose fruits were swelling, 
 and others can-ied only so much as was just requi-
 
 HISTORY OF THE THIRD CALENDER. 291 
 
 site to water those which had their fruits come to 
 perfection, and only wanted to be ripened. They 
 far exceeded in size the ordinary fruits of our gardens. 
 Lastly, those channels that watered the trees whose 
 fruit was ripe had no more moisture than just what 
 would preserve them from withering. 
 
 I should never have tired in examining and ad- 
 miring so delightful a place; nor have left it, had I 
 not conceived a still higher idea of the other things 
 which I had not seen. I went out at last with my 
 mind filled with the wonders I had viewed: I shut 
 the door, and opened the next. 
 
 Instead of an orchard, I found here a flower- 
 garden, which was no less extraordinary in its kind. 
 It contained a spacious plot, not watered so pro- 
 fusely as the former, but with greater niceness, 
 furnishing no more water than just what each flower 
 required. The roses, jessamines, violets, daffodils, 
 hyacinths, anemonies, tulips, pinks, lilies, and an 
 infinite number of flowers, which do not grow in 
 other places but at certain times, were there flourish- 
 ing all at once, and nothing could be more delicious 
 than the fragrant smell which they emitted. 
 
 I opened the third door, and found a large aviary, 
 paved with marble of several fine and uncommon 
 colours. The trellis work was made of sandal wood 
 and wood of aloes. It contained a vast number of 
 nightingales, gold-finches, canary-birds, larks, and
 
 2<)2 HISTORY OF THE THIRD CALENDER. 
 
 Other rare singing-birds, which I had never heard 
 of; and the vessels that held their seed and water 
 were of the most precious jasper or agate. 
 
 Besides, this aviary was so exceedingly neat, 
 that, considering its extent, I judged there must be 
 not less than a hundred persons to keep it clean; 
 but all this while not one appeared, either here or 
 in the gardens I had before examined; and yet I 
 could not perceive a weed, or any thing superfluous 
 or offensive to sight. The sun went down, and I 
 retired, charmed with the chirping notes of the 
 multitude of birds, who then began to perch upon 
 such places as suited them for repose during the 
 night. I went to my chamber, resolving on the 
 following days to open all the rest of the doors, ex- 
 cepting that of gold. 
 
 The next da}' I opened the fourth door. If what 
 I had seen before was capable of exciting my sur- 
 prise, what I now beheld transported me into perfect 
 ecstacy. I entered a large court surrounded with 
 buildings of an admirable structure, the description 
 of which I will omit, to avoid prolixity. 
 
 This building had forty doors, all open, and 
 through each of them was an entrance into a trea- 
 sury, several of these treasuries contained as much 
 wealth as the largest kingdoms. The first was stored 
 with heaps of pearls: and, what is almost incredible, 
 the number of those stones which are most precious,
 
 HISTORY OF THE THIRD CALENDER. 29S 
 
 and as large as pigeons' eggs, exceeded the number 
 of those of the ordinary size. In the second treasury, 
 there were diamonds, carbuncles, and rubies; in the 
 third, emeralds; in the fourth, ingots of gold; in 
 the fifth, money; in the sixth, ingots of silver; and 
 in the two following, money. The rest contained 
 amethysts, chiysolites, topazes, opals, turquoises, 
 and hyacinths, with all the other stones known to 
 us, without mentioning agate, jasper, cornelian, and 
 coral, of which there was a store-house filled, not 
 only with branches, but whole trees. 
 
 Filled with astonishment and admiration at the 
 view of all these riches, I exclaimed. If all the trea- 
 sures of the kings of the universe were gathered 
 together in one place, they could not equal the value 
 of these. How fortunate am T to possess all this 
 wealth with so many admirable princesses! 
 
 I will not tire you, madam, with a detail of all 
 the other objects of curiosity and value which I dis- 
 covered on the following day. I shall only say, that 
 thirty- nine days afforded me but just as much time 
 as was necessary to open ninety-nine doors, and to 
 admire all that presented itself to my view, so that 
 there was only the hundredth door left, which I was 
 forbidden to open. 
 
 Day began to appear in the apartments of the 
 sultan of the Indies, which imposed silence upon
 
 294 HISTORY OF THE THIttD CALENDER. 
 
 Scheherazade. But Shier-ear was too much taken 
 with this pleasant story not to hear the i-emainder 
 of it next day, and accordingly he arose with that 
 resolution.
 
 295 
 
 THE SIXTY-SECOND NIGHT. 
 
 DiNARZADE, who had as ardent a desire as Shier- 
 ear to hear what wonderful things were locked up 
 by the key belonging to the golden door, called the 
 sultaness very early. If you be not asleep, sister, 
 pray proceed with the story of the third calender. 
 He went on thus, said Scheherazade. The fortieth 
 day after the departure of those charming princesses 
 arrived, and had I but retained so much self-com- 
 mand as I ought to have had, I should have been 
 this day the happiest of all mankind, whereas now I 
 am the most unfortunate. They were to return the 
 next day, and the pleasure of seeing them again 
 ought to have restrained my curiosity: but through 
 my weakness, which I shall ever repent, I yielded to 
 the temptations of the evil spirit, who allowed me 
 no rest till I had involved myself in the misfortunes 
 I have since suffered. 
 
 I opened that fatal door ! But before I had moved 
 my foot to enter, a smell pleasant enough, but too 
 powerful for my senses, made me faint away. How- 
 ever, I soon recovered: but instead of taking warn- 
 ing from this incident to close the door, and restrain 
 my curiosity, after waiting some time for the ex- 
 ternal air to correct the effluvia of the place, I 
 entered, and felt myself no longer incommoded. I
 
 2g5 HISTORY OF THE THIRD CALENDER. 
 
 found myself in a spacious vaulted apartment, the 
 pavement of which was strewed with saffron. It 
 was illuminated by several large tapers which emitted 
 the perfume of aloes and ambergris, and were 
 placed in candlesticks of solid gold. This light was 
 augmented by gold and silver lamps, burning per- 
 fumed oils of various kinds. 
 
 Among the many objects that attracted my at- 
 tention was a black horse, of the most perfect sym- 
 metry and beauty that ever was beheld. I ap- 
 proached in order the better to observe him, and 
 found he had on a saddle and bridle of massive gold, 
 curiously wrought. One part of his manger was filled 
 with clean barley and sesame, and the other with 
 rose-water. I laid hold of his bridle, and led him out 
 to view him by day-light. I mounted, and endea- 
 voured to make him move; but finding he did not 
 stir, I struck him with a switch I had taken up in 
 his magnificent stable. He had no sooner felt the 
 blow, than he began to neigh in a most horrible 
 manner, and extending his wings, which I had 
 not before perceived, flew up with me into the air. 
 My thoughts were fully occupied in keeping my 
 seat ; and considering the fear that had seized 
 me, I sat well. At length he directed his course 
 towards the earth, and lighting upon the terrace of 
 a castle, and, without giving me time to dismount, 
 shook me out of the saddle with such force, as to
 
 HISTORY OF THE THIRD CALENDER. 297 
 
 throw me behind hhn, and with the end of his tail 
 he struck out my eye. 
 
 Thus it was I became blind of one eye. I then re- 
 collected the predictions of the ten young gentlemen. 
 The horse again took wing, and soon disappeared. 
 I got up much vexed at the misfortune I had brought 
 upon myself. I walked upon the terrace, covering my 
 eye with one of my hands, for it pained me exceed- 
 ingly, arid then descended, and entered into a hall. 
 I soon discovered by the ten sofas in a circle, and 
 the eleventh in the middle, lower than the rest, that 
 I was in the castle whence I had been carried by 
 the roc. 
 
 The ten young gentlemen were not in the hall 
 M'hen I entered ; but came in soon after, attended by 
 the old man. They seemed not at all surprised to 
 see me, nor at the loss of my eye; but said. We are 
 sorry that we cannot congratulate you on your re- 
 turn, as we could wish; but we are not the cause of 
 your misfortune. I should do you wrong, I replied, 
 to lay it to your charge; I have only myself to 
 accuse. If, said they, it be a subject of consolation 
 to the afflicted to know that others share their suffer- 
 ings, you have in us this alleviation of your misfor- 
 tune. All that has happened to you we have also 
 endured; we each of us tasted the same pleasures 
 during a year; and we had still continued to enjoy 
 them, had we not opened the golden door, when the 
 
 VOL. r. c c
 
 2g8 STORY OF THE THREE CALENDERS, 
 
 princesses were absent. You have been no wiser 
 than we, and have incurred the same punishment. 
 We would gladly receive you into our company, to 
 join with us in the penance to which we are bound, 
 and the duration of which we know not. But we 
 have already stated to you the reasons that render 
 this impossible: depart, therefore, and proceed to 
 the court of Bagdad, where j^ou will meet with the 
 person who is to decide your destiny. After they 
 had explained to me the road I was to travel, I de- 
 parted. 
 
 On the road I caused my beard and eye-brows to 
 be shaven, and assumed a calender's habit. I have 
 had a long journey, but at last I arrived this even- 
 ing, and met these my brother calenders at the gate, 
 being strangers as well as myself. We were mutually 
 surprised at one another, to see that we were all 
 blind of the same eye; but we had not leisure to 
 converse long on the subject of our misfortunes. 
 We have only had time enough to bring us hither, 
 to implore those favours which you have been ge- 
 nerously pleased to grant us. 
 
 The third calender having finished this relation of 
 his adventures, Zobeide addressed him and his fel- 
 low calenders thus : Go wherever you think proper, 
 you are at liberty. But one of them answered. 
 Madam, we beg you to pardon our curiosity, and 
 permit us to hear the stories of those gentlemen
 
 AND THE FIVE LADIES OF BAGDAD. 2Qg 
 
 who have not yet spoken. Then the lady turned to 
 the cahph, the vizier Jaaffier, and Mesrour, and 
 said to them, It is now your turn to relate your 
 adventures, therefore speak. 
 
 The grand vizier, who had all along been the 
 •pokesman, answered Zobeide: Madam, in order to 
 obey you, we need only repeat what we have 
 already said. We are merchants of Moussol, come 
 to Bagdad to sell our merchandize, which lies in 
 the khan where we lodge. We dined to-day with 
 several other persons of our condition, at a mer- 
 chant's house of this city ; who, after he had treated 
 us with choice dainties and excellent wines, sent 
 for men and women dancers, and musicians. The 
 great noise we made brought in the watch, who 
 arrested some of the company, and we had the good 
 fortune to escape: but it being already late, and the 
 door of our khan shut up, we knew not whither to 
 retire. We chanced as we passed along this street 
 to hear mirth at your house, which made us deter- 
 mine to knock at your gate. This is all the account 
 that we can give you, in obedience to your com- 
 mands. 
 
 Zobeide having heard this statement, seemed to 
 hesitate what to say, which the calenders perceiving, 
 prayed her to grant the same favour to the three 
 Moussol merchants as she had done to them. Well 
 then, said she, you shall all be equally obliged to me:
 
 300 STORY OF THE THREE CALENDERS, 
 
 I pardon you all, provided you immediately de- 
 part. 
 
 Zobeide having given this command in a tone 
 that signified she would be obeyed, the caliph, the 
 vizier, Mesrour, the three calenders, and the porter, 
 departed, w^ithout saying one word : for the presence 
 of the seven slaves with their weapons awed them 
 into silence. As soon as they had quitted the house, 
 and the gate was closed after them, the caliph said 
 to the calenders, without making himself known, 
 You gentlemen, who are newly come to town, which 
 way do you design to go, since it is not yet day? It 
 is this, they replied, that perplexes us. Follow us, 
 resumed the caliph, and we will convey you out of 
 danger. He then whispered to the vizier, Take them 
 along with you, and to-morrow morning bring them 
 to me ; I will cause their history to be put in writing, 
 for it deserves a place in the annals of my reign. 
 
 The vizier Jaaffier took the three calenders along 
 with him; the porter went to his quarters, and the 
 caliph and Mesrour returned to the palace. The 
 caliph went to bed, but could not sleep, being per- 
 plexed by the extraordinary things he had seen and 
 heard. But above all, he was most concerned to 
 know the history of Zobeide ; what reason she could 
 have to be so severe to the two black bitches, and 
 why Amene had her bosom so scarred. Day began 
 to appear whilst he was thinking upon these things ;
 
 AND THE FIVE LADIES OF BAGDAD. 301 
 
 he arose and went to his council chamber, and sat 
 upon his throne. 
 
 The grand vizier entered soon after, and paid 
 his respects as usual. Vizier, said the caliph, the 
 affairs that we have to consider at present are not 
 very pressing; that of the three ladies and the two 
 black bitches is the most urgent : my mind cannot 
 rest till I am thoroughly satisfied in all those matters 
 that have so much surprised me. Go, bring those 
 ladies and the calenders at the same time; make 
 haste, and remember that I impatiently expect your 
 return. 
 
 The vizier, who knew his master's quick and 
 fiery temper, hastened to obey, and went to the 
 ladies, to whom he communicated, in a civil way, 
 the orders with which he was charged, to bring 
 them before the caliph, without taking any notice of 
 what had passed the night before at their house. 
 
 The ladies put on their veils, and went with the 
 vizier. As he passed his own house, he took along 
 with him the three calenders, who in the interval 
 had learnt that they had seen and spoken with the 
 caliph, without knowing him. The vizier conducted 
 them to the palace with so much expedition, that 
 the caliph was much pleased. This prince, that he 
 might observe proper decorum before the officers of 
 his court who were tlien present, ordered that the 
 ladies should be placed behind the hangings of the
 
 302 STORY OF THE THREE CALENDERS, 
 
 door which led to his own chamber, and placed the 
 three calenders near his person, who, by their re- 
 spectful behaviour, sufficiently evinced that they 
 were not ignorant before whom they had the honour 
 to appear. 
 
 When the ladies were thus disposed of, the caliph 
 turned towards them, and said. When I acquaint 
 you that I was last night in your house, disguised in 
 a merchant's habit, you may probably be alarmed, 
 lest you may have given me offence; you may per- 
 haps believe that I have sent for you for no other 
 purpose than to shew some marks of my resent- 
 ment; but be not afraid; you may rest assured that 
 T have forgotten all that has past, and am well satis- 
 fied with your conduct. I wish that all the ladies 
 of Bagdad had as much discretion as you evinced 
 before me. I shall always remember the modera- 
 tion with which you actetl, after the rudeness of 
 which we were guilty- I was then a merchant of 
 Moussol, but am at present Haroon al Rusheed, 
 the fifth caliph of the glorious house of Abbas, and 
 hold the place of our great prophet. I have only 
 sent for you to know who you are, and to ask for 
 what reason one of you, after sevei'ely whipping the 
 two black bitches, wept with them? And I am no 
 less curious to know, why another of you has her 
 bosom so full of scars. 
 
 Though the caliph pronounced these words very
 
 AND THE FIVE LADIES OF BAGDAD. 303 
 
 distinctly, and the three ladies heard him well 
 enough, yet the vizier, out of ceremony, repeated 
 them. 
 
 But, sir, said Scheherazade, it is day, and if your 
 majesty thinks fit that I should proceed with the rest 
 of this story, you will be pleased to prolong my life 
 until to-morrow. The sultan agreed, knowing that 
 Scheherazade would relate the history of Zobeide, 
 which he had a great desire to hear.
 
 301 
 
 THE SIXTY-THIRD NIGHT. 
 
 Dear sister, exclaimed Dinarzade, about break of 
 day, pray tell us the story of Zobeide; for doubtless 
 that lady related it to the caliph. She certainly did, 
 replied Scheherazade, after that prince by his ad- 
 dress had encouraged her. 
 
 THE STORY OF ZOBEIDE. 
 
 Commander of the faithful, said she, the relation 
 which I am about to give your majesty is singularly 
 extraordinary. The two black bitches and myself 
 are sisters by the same father and mother; and I 
 shall acquaint you by what strange accident they 
 came to be metamorphosed. The two ladies who 
 live with me, and are now here, are also my sisters 
 by the father's side, but by another mother: she 
 that has the scars upon her breast is named Amene ; 
 the name of the other is Safie, and my own Zobeide. 
 
 After our father's death, the property that he 
 left was equally divided among us, and as soon as 
 these two sisters received their portions, they left 
 me to live with their mother. My other two sisters 
 and myself staid with our mother, who was then 
 alive, and who when she afterwards died left each of 
 us a thousand sequins. As soon as we had received
 
 STORY OF ZOBEIDE. 305 
 
 «ur portions, the two eldest (for I am the youngest) 
 married, and left me alone. Some time after, my 
 eldest sister's husband sold all that he had, and with 
 that money and my sister's portion they went both 
 into Africa, where her husband, by riotous living 
 and debauchery, spent all; and finding himself re- 
 duced to poverty, found a pretext for divorcing my 
 sister, and put her away. 
 
 She returned to this city, and having suffered in- 
 credible hardships by the way, came to me in so 
 lamentable a condition that it would have moved 
 the hardest heart to compassion to behold her. I 
 received her with every possible tenderness, and 
 inquiring into the cause of her distress, she told me 
 with tears how inhumanly her husband had behaved 
 towards her. Her misfortunes affected me : and I 
 mingled my tears with hers. I took her to a bath, 
 clothed her with my own apparel, and thus addressed 
 her: Sister, you are the elder, and I esteem you as 
 my mother: during your absence, God has blest 
 the portion that fell to my share, and the employ- 
 ment I follow of breeding silk-worms. Assure your- 
 self there is nothing I have but is at your service, 
 and as much at your disposal as my own. 
 
 We lived very comfortably together for some 
 months. As we were one day conversing about 
 our third sister, and wondering we received no in- 
 telligence of her, she came in as bad a condition as
 
 300 STORY OF ZOBEIDE. 
 
 the eldest: her husband had treated her after the 
 same manner; and I received her hkevA'ise with the 
 same affection as I had done the former. 
 
 Some time after, my two sisters, on pretence that 
 they would not be chargeable to me, told me they 
 intended to marry again. I observed, that if putting 
 me to expence was the only reason, they might lay 
 those thoughts aside, and be welcome to remain: 
 for what I had would be sufficient to maintain us all 
 three, in a manner answerable to our condition. 
 But, I added, I rather believe you wish to marry 
 again; I shall feel much surprised if such be the case. 
 After the experience you have had of the little satis- 
 faction there is in wedlock, is it possible you dare 
 venture a second time? You know how rare it is to 
 meet with a husband perfectly virtuous and deserv- 
 ing. Believe what I say, and let us live together as 
 comfortably as we can. All my persuasion was in 
 vain; they were resolved to marry, and soon accom- 
 plished their wishes. But after some months were 
 past, they returned again, and begged my pardon a 
 thousand times for not following my advice. You 
 are our youngest sister, said they, but abundantly 
 more wise than we; if you will vouchsafe to receive 
 us once more into your house, and account us your 
 slaves, we shall never commit a similar fault again. 
 My answer was, Dear sisters, I have not altered my 
 mind with respect to you since we last parted: come
 
 STORY OF ZOBEIDE. 307 
 
 again, and take part of what I have. Upon this I 
 embraced them, and we Hved together as before. 
 
 We continued thus a whole year in perfect love 
 and harmony. Seeing that God had increased 
 my small stock, I projected a voyage, to em- 
 bark some of it in a commercial speculation. To 
 this end, I went with my two sisters to Bussorah, 
 where I bought a ship ready fitted for sea, and laded 
 her with such mei'chandize as I had carried with me 
 from Bagdad. We set sail with a fair wind, and 
 soon cleared the Persian gulph ; when we had 
 reached the open sea, we steered our course to the 
 Indies; and the twentieth day saw land. It was a 
 very high mountain, at the bottom of which we per- 
 ceived a great town : having a fresh gale, we soon 
 reached the harbour, and cast anchor. 
 
 I had not patience to wait till my sisters were 
 dressed to go along with me, but went ashore alone 
 in the boat. Making directly to the gate of the 
 town, I saw there a great number of men upon 
 guard, some sitting, and others standing with sticks 
 in their hands ; and they had all such dreadful coxm- 
 tenances that I was greatly alarmed; but perceiving 
 they remained stationary, and did not so much as 
 move their eyes, I took courage, and went nearer, 
 when I found they were all turned into stones. I 
 entered the town and passed through several streets, 
 where at different intervals stood men in various atti-
 
 SOS STORY OF ZOBEIDE. 
 
 tudes, but all motionless and petrified. In the 
 quarter inhabited by the merchants I found most of 
 the shops shut, and in such as were open I likewise 
 found the people petrified. 
 
 Having reached a vast square, in the heart of the 
 city, I perceived a large folding gate, covered with 
 plates of gold, which stood open; a curtain of silk stuff 
 seemed to be drawn before it: a lamp hung over the 
 entrance. After I had surveyed the building, I made 
 no doubt but it was the palace of the prince who 
 reigned over that country: and being much astonish- 
 ed that I had not met with one living creature, I 
 approached in hopes to find some. I lifted up the 
 curtain, and was surprised at beholding no one but 
 the guards in the vestibule all petrified; some stand- 
 ing, some sitting, and some lying. 
 
 I came to a large court, where I saw before me 
 a stately building, the windows of which were in- 
 closed with gates of massy gold : I concluded it to 
 be the queen's apartments. I entered; and in a 
 large hall I found several black eunuchs turned into 
 stone. I went from thence into a room richly fur- 
 nished, where I perceived a lady in the same situa- 
 tion. I knew it to be the queen, by the crown of 
 gold on her head, and a necklace of pearls about her 
 neck, each of them as large as a nut; I approached 
 her to have a nearer view of it, and never beheld a 
 finer object.
 
 STORY OF ZOBEIDE. 30^ 
 
 I Stood some time admiring the riches and mag- 
 nificence of the room; but above all, the carpet, the 
 cushions, and the sofas, which were all ornamented 
 with Indian stuff of gold, and representations of men 
 and beasts in silver, admirably executed. 
 
 Scheherazade would have continued, but day- 
 light obliged her to desist. The sultan was highly 
 pleased with the story: I must, said he, as he arose, 
 know what all this wonderful petrifaction of men 
 will come to.
 
 310 
 
 THE SIXTY-FOURTH NIGHT. 
 
 DiNARZADE was SO extremely pleased with the be- 
 ginning of this story of Zobeide, that she did not 
 fail to call the sultaness before day: If you be not 
 asleep, sister, pray let us know what more Zobeide 
 saw in this strange palace. Scheherazade answered, 
 The lady continued the story to the caliph in this 
 manner: 
 
 Sir, said she, I quitted the chamber where the 
 petrified queen was, and passed through several 
 other apartments and closets richly furnished, and 
 at last came into a large room, where there was a 
 throne of massy gold, raised several steps above the 
 floor, and enriched with large inchased emeralds, 
 and upon the throne there was a bed of rich stuff 
 embroidered with pearls. Vv'hat surprised me most 
 was a sparkling light which came from above the 
 bed. Being curious to know whence it proceeded, 
 I ascended the steps, and lifting up my head, saw 
 a diamond as large as the egg of an ostrich, lying 
 upon a low stool ; it was so pure, that I could not 
 find the least blemish in it, and it sparkled with so 
 much brilliancy, that when I saw it by day-light I 
 could not endure its lustre. 
 
 At the head of the bed there stood on each side 
 a lighted flambeau, but for what use I could not
 
 STORY OF ZOEEIDE. 311 
 
 comprehend; however, it made me imagine that 
 there was some living creature in this place; for I 
 could not believe that the torches continued thus 
 burning of themselves. Several other rarities de- 
 tained my curiosity in this room, which was inestim- 
 able in value, were it only for the diamond I men- 
 tioned. 
 
 The doors being all open, or but half shut, I 
 surveyed some other apartments, that were as beau- 
 tiful as those I had already seen. I looked into the 
 offices and store-rooms, which M^ere full of riches. 
 In short, the wonders that everywhere appeared so 
 wholly engrossed my attention, that I forgot my 
 ship and my sisters, and thought of nothing but 
 gratifying my curiosity. In the mean time night 
 came on, which reminded me that it was time to 
 retire. I proposed to return the way I had entered, 
 but I could not find it; I lost myself among the 
 apartments; and perceiving I was come back again 
 to the large room, where the throne, the couch, the 
 large diamond, and the torches stood, I resolved to 
 take my night's lodging there, and to depart the 
 next morning early, to get aboard my ship. I 
 laid myself down upon a couch, not without some 
 dread to be alone in a desolate place ; and this fear 
 hindered my sleep. 
 
 About midnight I heard a voice like that of a
 
 312 STORY OF ZOBEIDE. 
 
 man reading the Koraun, after the same manner^ 
 and in the same tone, as it is read in our mosques ^^. 
 Being extremely glad to hear it, I immediately arose, 
 and taking a torch in my hand, passed from one 
 chamber to another, on that side from whence the 
 voice proceeded. I came to the closet-door, and 
 stood still, not doubting that it came from thence. 
 I set down my torch upon the ground, and looking 
 through a window, found it to be an oratory. It 
 had, as we have in our mosques, a niche, to direct us 
 whither we are to turn to say our prayers^*: there 
 were also lamps hung up, and two candlesticks with 
 large tapers of white wax burning* 
 
 I saw a little carpet laid down like those we have 
 to kneel upon when we say our prayers, and a comely 
 young man sat on this carpet reading with great 
 devotion the Koraun, which lay before him on a 
 desk. At this sight I was transported with admira- 
 tion. I wondered how it came to pass that he should 
 be the only living creature in a town where all the 
 people were turned into stones, and 1 did not doubt 
 but there was something in the circumstance very 
 extraordinary. 
 
 The door being only half shut, I opened it, went 
 in, and standing upright before the niche, I repeated 
 this prayer aloud; " Praise be to God, who has 
 favoured us with a happy voyage, and may he be
 
 STORY OF ZOBEIDE. 3l3 
 
 graciously pleased to protect us in the same manner, 
 until we arrive again in our own country. Hear 
 me, O Lord, and grant my request." 
 
 The young man turned his eyes towards me, 
 and said. My good lady, pray let me know who you 
 are, and what has brought you to this desolate city? 
 And, in return, I will tell you who I am, what has 
 happened to me, why the inhabitants of this city are 
 reduced to the state you see them in, and why I 
 alone am safe in the midst of such a terrible disaster. 
 
 I told him in a few words whence I had come, 
 what had made me undertake the voyage, and how 
 I safely arrived at the port after twenty days sailing; 
 when I had done, I prayed him to perform his 
 promise, and told him how much I was struck by 
 the frightful desolation which I had seen in the city. 
 
 Lady, said the young man, have patience for a 
 moment. At these words he shut the Koraun, put 
 it into a rich case, and laid it in the niche. I took 
 that opportunity to observe him, and perceiving in 
 him so much good nature and beauty, T felt emo- 
 tions I had never known before. He made me 
 sit down by him, and before he began his discourse, I 
 could not forbear saying, with an air that discovered 
 the sentiments I felt. Amiable sir, dear object of my 
 soul, I can scarcely have patience to wait for an ac- 
 count of all these wonderful objects that I have seen 
 since I came into your city; and my curiosity cannot 
 VOL. I. D D
 
 314 STORY OF ZOBEIDE. 
 
 be satisfied too soon: therefore pray, sir, let me 
 know by what miracle you alone are left alive among 
 so many persons that have died in so strange a 
 manner. 
 
 Scheherazade broke off here, and said to Shier- 
 ear, Sir, perhaps your majesty does not perceive it 
 is day ; should I continue my discourse any longer, 
 I should trespass on your patience. The sultan got 
 up, resolving next night to hear the remainder of 
 this wonderful story.
 
 515 
 
 THE SIXTY-FIFTH NIGHT. 
 
 If you be not asleep, sister, said Dinarzade next 
 morning before it was day, I would pray you to re- 
 sume the story of Zobeide, and acquaint us what 
 passed between her and the young man, that she 
 found alive in the palace you gave us so fine a de- 
 scription of. I will immediately satisfy you, said the 
 sultaness. Zobeide went on with her story thus: 
 
 Madam, said the young man, by the prayer you 
 just now addressed to him, you have given me to 
 understand that you have a knowledge of the true 
 God. I will acquaint you v/ith the most remarkable 
 effect of his greatness and power. You must know, 
 that this city was the metropolis of a mighty king- 
 dom, over which the sultan my father reigned. That 
 prince, his whole court, the inhabitants of the city, 
 and all his other subjects, were magi, worshippers of 
 fire, and of Nardoun, the ancient king of the giants, 
 who rebelled against God. 
 
 Put though I was born of an idolatrous father 
 and mother, I had the good fortune in my youth to 
 have a governess who was a good Moosulmaun. Dear 
 prince, would she oftentimes say, there is but one true 
 God; take heed that you do not acknowledge and 
 adore any other. She taught me to read Arabic, and 
 the book she gave me to study was the Koraun. As
 
 3\6 STORY OV ZOBEIDE. 
 
 soon as I was capable of understanding it, she explain- 
 ed to me all the passages of this excellent book, and in- 
 fused piety into my mind, unknown to my father or any 
 €)ther person. She happened to die, but not before 
 she had perfectly instructed me in all that was neces- 
 sary to convince me of the truth of the Moosulmaun 
 religion. After her death I persisted with constancy 
 in the belief of its divinity: and I abhor the false god 
 Nardoun, and the adoration of fire. 
 
 About three years and some months ago, a thun- 
 dering voice was suddenly sounded so distinctly, 
 through the whole city, that nobody could miss hear- 
 ing it. The words were these : " Inhabitants, aban- 
 don the worship of Nardoun, and of fire, and worship 
 the only God who shews mercy." 
 
 This voice was heard three years successively, but 
 no one was converted. On the last day of that year, 
 at four o'clock in the morning, all the inhabitants 
 were changed in an instant into stone, every one in 
 the condition and posture they happened to be in. 
 The sultan, my father, shared the same fate, for he 
 was metamorphosed into a black stone, as he is to be 
 seen in this palace, and the queen, my mother, had 
 the like destiny. 
 
 I am the only person who did not suffer under 
 that heavy judgment, and ever since I have continu- 
 ed to serve God with more fervency than before. I 
 am persuaded, dear lady, that he has sent you hither
 
 STORY OF ZOBEIDE. 317 
 
 for my comfort, for which I render hhn infinite 
 thanks; for I must own that this solitary Hfe is ex- 
 tremely irksome. 
 
 All these expressions, and particularly the last, 
 greatly increased my love for him. Prince, said I, 
 there is no doiibt but Providence has brought rae 
 into your port, to afford you an opportunity of withr 
 drawing from this dismal place. The ship I came 
 in may serve in some measure to convince you that 
 I am in some esteem at Bagdad, where I have left 
 considerable property ; and I dare engage to promise 
 you sanctuary there, until the mighty commander of 
 the faithful, viceregent to our prophet whom you ac- 
 knowledge, shew you the honour that is due to your 
 merit. This renowned prince lives at Bagdad, and 
 as soon as he is informed of your arrival in his capital, 
 you will find that it is not in vain to implore his as- 
 sistance. It is impossible you can stay any longer in 
 a city where all the objects you behold must renew 
 your grief: my vessel is at your service, where you 
 may absolutely command as you shall think fit. He 
 accepted the offer, and we conversed the remainder 
 of the night concerning our embarkation. 
 
 As soon as it was day we left the palace, and went 
 aboard my ship, where we found my sisters, the cap» 
 tain, and the slaves, all much troubled at my absence. 
 After I had presented my sisters to the prince, I told 
 them what had hindered my return the day before,
 
 318 STORY OF ZOBEIDE. 
 
 how I had met with tlie young prince, his story, and 
 the cause of the desolation of so fine a city. 
 
 The seamen wei'e taken up several days in un- 
 lading the merchandize I brought with me, and em- 
 barking in its stead all the precious things in the 
 palace, such as jewels, gold, and money. We left the 
 furniture and goods, which consisted of an infinite 
 quantity of plate, &c. because our vessel could not 
 carry it, for it would have required several vessels 
 more to convey to Bagdad all the riches that we 
 might have chosen to take with us. 
 
 After we had laden the vessel with what we 
 thought most desirable, we took such provisions and 
 water aboard as were necessary for our voyage (for 
 we had still a great deal of those provisions left that 
 we had taken in at Bussorah ) ; at last we set sail with 
 a wind as favourable as we could wish. 
 
 Here Scheherazade saw day, and stopped ; the 
 sultan arose without speaking a word ; but he pro- 
 posed to himself to hear the end of Zobeide's story, 
 and the wonderful deliverance of this young prince.
 
 319 
 
 THE SIXTY-SIXTH NIGHT, 
 
 When the ensuing night was almost past, Dinarzade, 
 impatient to know the success of Zobeide's voyage, 
 called to the sultaness : My dear sister, day begins 
 to break, continue the story of yesternight, and tell 
 us whether the young prince and Zobeide arrived 
 safe at Bagdad. I will, said Scheherazade. 
 
 Zobeide, addressing herself to the caliph, went 
 on thus : 
 
 Sir, the young prince, my sisters and myself, en- 
 joyed ourselves for some time very agreeably. But 
 alas! this good understanding did not last long, for 
 my sisters grew jealous of the friendship between 
 the prince and myself, and maliciously asked me one 
 day, what we should do with him when we came to 
 Bagdad ? I perceived immediately that they put this 
 question on purpose to discover my inclinations ; 
 therefore, resolving to put it off with a jest, I an» 
 swered, I will take him for my husband ; and upon 
 that, turning myself to the prince, said, Sir, I humbly 
 beg of you to give your consent, for as soon as we 
 come to Bagdad I design to offer you my person to 
 be your slave, to do you all the service that is in 
 my power^ and to resign myself wholly to your 
 commands. 
 
 The prince replied, I know not, madam, whether
 
 320 STORY OP ZOBEIDE. 
 
 you be in jest or no ; but for my part, I serioubly de- 
 clare before these ladies, your sisters, that from this 
 moment I heartily accept your offer, not with any 
 intention to have you as a slave, but as my lady and 
 mistress: nor will I pretend to have any power over 
 your actions. At these words my sisters changed 
 colour, and I could perceive afterwards that they did 
 not love me as before. 
 
 We entered the Persian gulf, and had come 
 within a short distance of Bussorah (where I hoped, 
 considering the fair wind, we might have arrived the 
 day following), when in the night, while I was 
 asleep, my sisters watched their opportunity, and 
 threw me overboard. They did the same to the 
 prince, who was drowned. I floated some minutes 
 on the water, and by good fortune, or rather miracle, 
 I felt ground. I went towards a dark spot, that, by 
 what I could discern, seemed to be land, and proved 
 to be a flat on the coast, which, when day appeared, 
 I found to be a desert island, lying about twenty 
 miles from Bussorah. I soon dried my clothes in the 
 sun, and as I walked along I found several kinds of 
 fruit, and likewise fresh water, which gave me some 
 hopes of preserving my life. 
 
 I had just laid myself down to rest in a shade, 
 when I perceived a very large winged serpent com- 
 ing towards me, with an irregular waving movement, 
 and hanging out its tongue, which induced me tq
 
 STORY OF ZOBEIDK. 321 
 
 conclude it had received some injury. I instantly 
 arose, and perceived that it was pursued by a larger 
 serpent which had hold of its tail, and was endea- 
 vouring to devour it. This perilous situation of the 
 first serpent excited my pity; and instead of retreat- 
 ing I assumed courage to take up a stone that lay 
 near me, and to throw it with all my strength at the 
 other, Avhich I hit upon the head and killed. The 
 other, finding itself at liberty, took wing and flew 
 away. I looked after it for some time till it disap- 
 peared. I then sought another shady spot for repose, 
 and fell asleep. 
 
 Judge what was my surprise when I awoke, to 
 see standing by me a black woman of lively and 
 agreeable features, who held in her hand two bitches 
 of the same colour, fastened together. I sat up, and 
 asked her who she was ? I am, said she, the serpent 
 whom you lately delivered from my mortal enemy, 
 I did not know in what way I could better requite 
 the important services you have rendered me than by 
 what I have just done. The treachery of your sisters 
 was well known to me, and to avenge your wrongs, 
 as soon as I was liberated by your generous assist- 
 ance, I called together several of my companions, 
 fairies like myself, conveyed into your storehouses 
 at Bagdad all the lading of your vessel, and after- 
 wards sunk it. 
 
 These two black bitches are your sisters, whom I
 
 322 STORY OF ZOBEIDE. 
 
 have transformed into this shape. But this punish- 
 ment will not suffice; and ray will is that you treat 
 them hereafter in the way I shall direct. 
 
 As soon as she had thus spoken the fairy took me 
 under one of her arms, and the two bitches under the 
 other, and conveyed us to my house in Bagdad; where 
 I found in my storehouses all the riches with which 
 my vessel had been laden. Before she left me, she de- 
 livered to me the two bitches, and said. If you would 
 not be changed into a similar form, I command 
 you, in the name of him that governs the sea, to give 
 each of your sisters every night one hundred lashes 
 with a rod, as the punishment of the crime they have 
 committed against yourself, and the young prince, 
 whom they have drowned. I was forced to promise 
 obedience. Since that time I have whipped them 
 every night, though with regret, whereof your ma- 
 jesty has been a witness. My tears testify with how 
 much sorrow and reluctance I perform this pain- 
 ful duty; and in this your majesty may see I am 
 more to be pitied than blamed. If there be any thing 
 else relating to myself that you desire to know, my 
 sister Amene will give you full information in the 
 relation of her story. 
 
 After the caliph had heard Zobeide with much 
 astonishment, be desired his grand vizier to request 
 Amene to acquaint him wherefore her breast wa» 
 disfigured with so many scars.
 
 STORY OF ZOBEIDE. 323 
 
 But, Sir, said Scheherazade, it is day, and I dare 
 not detain your majesty any longer. Shier-ear, being 
 persuaded that the story which Schelierazade was to 
 relate would explain the former, said to himself, I 
 must have the pleasure of hearing this story out: 
 upon which he arose, and resolved that Schehera- 
 zade should live one day longer.
 
 324 
 
 THE SIXTY- SEVENTH NIGHT. 
 
 DiNARZADE longed to hear the story of Amene, 
 and therefore waked the sultaness a long while be- 
 fore day, saying, Dear sister, pray let us know whj' 
 fair Amene had her breast so covered with scars. 
 I will very readily, said the sultaness ; and that no 
 time may be lost, you must know that Amene ad- 
 dressed herself to the caliph, and began her story 
 after this manner : 
 
 THE STORY OF AMENE. 
 
 Commander of the faithful, to avoid repeating 
 what your majesty has already heard in my sister's 
 story, I shall only add, that after my mother had 
 taken a house for herself to live in, during her 
 widowhood, she gave me in marriage, with the por- 
 tion my father left me, to a gentleman who had one 
 of the best estates in this city. 
 
 I had scarcely been a year married when I be- 
 came a widow, and was left in possession of all my 
 husband's property, which amounted to 90,000 se- 
 quins. The interest of this money was sufficient to 
 maintain me very honourably. When the first six 
 months of my mourning Avas over, I caused to be 
 made for me ten different dresses, of such magnifi-
 
 SfoHY OF AMENE. 325 
 
 tence that each came to a thousand sequins; and 
 at the end of the year I began to wear them. 
 
 One day, while I was alone engaged in my do- 
 mestic afxairs, I was told that a lady desired to speak 
 to me. I gave orders that she should be admitted. 
 She was a person advanced in years; she saluted me 
 by kissing the ground, and said to me kneeling, 
 Dear lady, excuse the freedom I take to trouble you» 
 the confidence I have in your charity makes me 
 thus bold. I must acquaint your ladyship that I 
 have an orphan daughter, who is to be married this 
 day. She and I are both strangers, and have no ac- 
 quaintance in this town; which much perplexes me, 
 for we wish the numerous family with whom we are 
 going to ally ourselves to think we are not altoge- 
 ther unknown and without credit: therefore, most 
 beautiful lady, if you would vouchsafe to honour the 
 wedding with your presence, we shall be infinitely 
 obliged, because the ladies of our country, when in- 
 formed that a lady of your rank has shewn us this 
 respect, will then know that we are not regarded 
 here as unworthy and despised persons. But, alas, 
 madam, if you refuse this request, how great will be 
 our mortification! we know not where else to apply. 
 This poor woman's address, which she spoke 
 with tears, moved my compassion. Good woman, 
 said I, do not afflict yourself, I will grant you the 
 favour you desire; tell me whither I must go, and I
 
 32(3 STOKY OF AMENE. 
 
 will meet you as soon as I am dressed. The old wo- 
 man was so transported with joy at my answer, that 
 she kissed my feet before I had time to prevent her. 
 My compassionate lady, said she, rising, God will 
 reward the kindness you have shewed to your ser- 
 vants, and make your herrt as joyful as you have 
 made theirs. You need not at present trouble your- 
 self: it ^vill be time enough for you to go when I 
 call for you in the evening. So farewell, madam, 
 till I have the honour to see you again. 
 
 As soon as she was gone, I took the suit I liked 
 best, with a necklace of large pearls, bracelets, pen- 
 dents for my ears, and rings set with the finest and 
 most sparkling diamonds; for my mind presaged 
 what would befall me. 
 
 When the night closed in, the old woman called 
 upon me, with a countenance full of joy. She kissed 
 my hands, and said. My dear lady, the relations of 
 my son-in-law, who are the principal ladies of the 
 city, are now met together; you may come when 
 you please; I am ready to conduct you. We im- 
 mediately set out; she walked before me, and I was 
 followed by a number of my women and slaves pro- 
 perly dressed for the occasion. We stopt in a wide 
 street, newly swept and watered, at a spacious gate 
 with a lamp, by the light of which I read this inscrip- 
 tion in golden letters over the entrance: " This is 
 the everlasting abode of pleasure and joy." The
 
 STORY OF AMENE. 327 
 
 old woman knocked, and the gate was opened im- 
 mediately. 
 
 I was conducted towards the lower end of the 
 court, into a large hall, where I was received by a 
 young lady of admirable beauty. She drew near, 
 and after having embraced me, made me sit down 
 by her upon a sofa, on which was raised a throne of 
 precious wood set with diamonds. Madam, said she, 
 you are brought hither to assist at a wedding; but I 
 hope it will be a different wedding from what you 
 expected. I have a brother, one of the handsomest 
 men in the world : he is fallen so much in love with 
 the fame of your beauty, that his fate depends wholly 
 upon you, and he will be the unhappiest of men if 
 you do not take pity on him. He knows your qua- 
 lity, and I can assure you he is in no respect un- 
 worthy of your alliance. If my prayers, madam, 
 can prevail, I shall join them with his, and humbly 
 beg you will not refuse the proposal of being his 
 wife. 
 
 After the death of my husband I had not 
 thought of marrying again. But I had no power to 
 refuse the solicitation of so charming a lady. As 
 soon as I had given consent by my silence, accom- 
 panied with a blush, the young lady clapt her hands, 
 and immediately a closet-door opened, out of which 
 came a young man of a majestic air, and so graceful 
 a behaviour, that I thought myself happy to have
 
 528 STOR\ OF AMEN£. 
 
 made so great a conquest. He sat down by me, and 
 1 found from his conversation that his merits far ex- 
 ceeded the eulogium of his sister. 
 
 When she perceived that we were satisfied with 
 one another, she clapt her hands a second time, and 
 out came a Cauzee, who wrote our contract of mar- 
 riage, signed it himself, and caused it to be attested 
 by four witnesses he brought along with him. The 
 only condition that my new husband imposed upon 
 me was, that I should not be seen by nor speak to 
 any other man but himself, and he vowed to me 
 that, if I complied in this respect, I should have no 
 reason to complain of him. Our marriage was con- 
 cluded and finished after this manner : so I became 
 the principal actress in a wedding to which I had 
 only been invited as a guest. 
 
 About a month after our marriage, having occa- 
 sion for some stuffs, I asked my husband's pemnission 
 to go out to buy them, which he granted; and I 
 took with me the old woman of whom I spoke be- 
 fore, she being one of the family, and two of my 
 own female slaves. 
 
 When we came to the street where the mer^ 
 chants reside, the old woman said. Dear mistress, 
 since you want silk stuffs, I must take you to a young 
 merchant of my acquaintance, who has a great va- 
 riety; and that you may not fatigue yourself by run- 
 ning from shop to shop, I can assure you that you
 
 STORY OF AMENE. 329 
 
 will find in his what no other can furnish. I was 
 easily persuaded, and we entered a shop belonging 
 to a young merchant who was tolerably handsome, 
 I sat down, and bade the old woman desire him to 
 shew me the finest silk-stuffs he had. The woman 
 desired me to speak myself; but I told her it was one 
 of the articles of my marriage contract not to speak 
 to any man but my husband, which I ought to keep. 
 
 The merchant shewed me several stuffs, of which 
 one pleased me better than the rest; but I bade her 
 ask the price. He answered the old woman, I will 
 not sell it for gold or money, but I will make her a 
 present of it, if she will give me leave to kiss her 
 cheek. I ordered the old woman to tell him, that 
 he was very rude to propose such a freedom. But 
 instead of obeying me, she said, What the merchant 
 desires of you is no such great matter; you need not 
 speak, but only present him your cheek. The stuff 
 pleased me so much, that I was foolish enough to 
 take her advice. The old woman and my slaves stood 
 up, that nobody might see, and I put up my veil; 
 but instead of kissing me, the merchant bit me so 
 violently as to draw blood. 
 
 The pain and my surprise were so great, that I 
 fell down in a swoon, and continued insensible so 
 long, that the merchant had time to escape. When 
 I came to myself, I found my cheek covered with 
 blood : the old woman and my slaves took care to 
 
 VOL. I. EB
 
 330 STORY OF AMENE. 
 
 cover it with my veil, that the people who came 
 about us could not perceive it, but supposed I had 
 only had a fainting fit. 
 
 Scheherazade, as she spoke these words, perceiv- 
 ed day, and discontinued. The sultan finding the 
 story both extraordinary and agreeable, arose with 
 a design to hear the remainder.
 
 33 J 
 
 THE SIXTY-EIGHTH NIGHT. 
 
 When the next night had nearly expired, Dinarzade 
 awoke, and called to the sultaness. Pray, sister, con- 
 tinue the story of Amene. Scheherazade answered. 
 The lady resumed her recital thus : 
 
 The old woman who accompanied me being ex- 
 tremely troubled at this accident, endeavoured to 
 comfort me. My dear mistress, said she, I beg your 
 pardon, for I am the cause of this misfortune, having 
 brought you to this merchant, because he is my 
 countryman: but I never thought he would be guilty 
 of such a villainous action. But do not grieve; let 
 us hasten home, I will apply a remedy that shall in 
 three days so perfectly cure you, that not the least 
 mark shall be visible. The fit had made me so weak, 
 that I was scarcely able to walk. But at last I got 
 home, where I again fainted, as I went into my cham- 
 ber. Mean while, the old woman applied her remedy; 
 I came to myself, and went to bed. 
 
 My husband came to me at night, and seeing my 
 head bound up, asked me the reason. I told him I 
 had the head-ache, which I hoped would have satis- 
 fied him, but he took a candle, and saw my cheek was 
 hurt: How comes this wound? said he. Though I 
 did not consider myself as guilty of any great offence, 
 yet I could not think of owning the truth. Besides,
 
 332 STORY OF AMENE. 
 
 to make such an avowal to a husband, I considered 
 as somewhat indecorous ; I therefore said, That as I 
 was going, under his permission, to purchase some 
 silk stuff, a porter, carrying a load of wood, came so 
 near to me, in a narrow street, that one of the sticks 
 grazed my cheek; but had not done me much hurt. 
 This account put my husband into a violent passion. 
 This act, said he, shall not go unpunished. I will 
 to-morrow order the lieutenant of the police to seize 
 all those brutes of porters, and cause them to be 
 hanged. Fearful of occasioning the death of so many 
 innocent persons, I said. Sir, I should be sorry so 
 great a piece of injustice should be committed. 
 Pray refrain; for I should deem myself unpardonable, 
 were I to be the cause of so much mischief. Then 
 tell me sincerely, said he, how came you by this 
 wound ? I answered. That it was occasioned by the 
 inadvertency of a broom-seller upon an ass, who 
 coming behind me, while he was looking another 
 way, his ass came against me with so much violence, 
 that I fell down, and hurt my cheek upon some glass. 
 If that is the case, said my husband, to-morrow morn- 
 ing, before sun-rise, the grand vizier Jaaffier shall be 
 informed of this insolence, and cause all the broom- 
 sellers to be put to death. For the love of God, Sir, 
 said I, let me beg of you to pardon them, for they 
 are not guilty. How, madarn, he demanded, what 
 then am I to believe ? Speak, for I am resolved to
 
 STORY OF AMENE. 333 
 
 know the" truth from your own mouth. Sir, I re- 
 plied, I was taken with a giddiness, and fell down, 
 and that is the whole matter. 
 
 At these words my husband lost all patience. I 
 have, said he, too long listened to your falsehoods. 
 As he spoke he clapped his hands, and in came three 
 slaves: Pull her out of bed, said he, and lay her in 
 the middle of the floor. The slaves obeyed, one 
 holding me by the head, another by the feet; 
 he commanded the third to fetch a cimeter, and 
 when he had brought it, Strike, said he, cut her in 
 two, and then throw her into the Tygris. This is the 
 punishment I inflict on those to whom I have given 
 my heart, when they falsify their promise. When 
 he saw that the slave hesitated to obey him, Why 
 do you not strike? said he. What do you wait for? 
 
 Madam, said the slave then, you are near the 
 last moment of your life, consider if you have any 
 thing to dispose of before you die. I begged per- 
 mission to speak one word, which was granted me. 
 I lifted up my head, and casting an affectionate look 
 on my husband, said, Alas! to what a condition am 
 I reduced! must I then die in the prime of my jouth! 
 I could say no more, for my tears and sighs choaked 
 my utterance. My husband was not at all moved, 
 but, on the contrary, went on to reproach me ; and it 
 would have been in vain to attempt a reply. I had 
 recourse to intreaties and prayers; but he had no re-
 
 334 STORY OF AMENE. 
 
 gard to them, and commanded the slaves to proceed 
 to execution. The old woman, who had been his 
 nurse, came in just at that moment, fell down upon 
 her knees, and endeavoured to appease his wrath. 
 My son, said she, since I have been your nurse, and 
 brought you up, let me beg the favour of you to 
 grant me her life. Consider, that he who kills shall 
 be killed, and that you will stain your reputation, 
 and forfeit the esteem of mankind. What will the 
 world say of such sanguinary violence? She spoke 
 these words in such an affecting manner, accompa- 
 nied with tears, that she prevailed upon him at last 
 to abandon his purpose. 
 
 Well then, said he to his nurse, for your sake I 
 will spare her life ; but she shall bear about her per- 
 son some marks to make her remember her offence. 
 When he had thus spoken, one of the slaves, by his 
 order, gave me upon my sides and breast so many 
 blows, with a little cane, that he tore away both skin 
 and flesh, which threw me into a swoon. In this state 
 he caused the same slaves, the executioners of his 
 fury, to carry me into a house, where the old woman 
 took care of me. I kept my bed four months: at 
 last I recovered: the scars which, contrary to my 
 wish, you saw yesterday, have remained ever since. 
 
 As soon as I was able to walk, and go abroad, I 
 resolved to retire to the house which was left me bj' 
 my first husband, but I could not find the site where-
 
 STORY OF AMENE. 333 
 
 On it had stood. My second husband, in the heat of 
 his resentment, was not satisfied with the demolition 
 of that, but caused every other house in the same 
 street to be razed to the ground. I believe such an 
 act of violence was never heard of before; but 
 against whom could I complain? The perpetrator 
 had taken good care to conceal himself. But sup- 
 pose I had discovered him, is it not easily seen that 
 his conduct must have proceeded from absolute 
 power? How then could I dare to complain ? 
 
 Being left thus destitute and helpless, I had re- 
 course to my dear sister Zobeide, whose adventures 
 your majesty has just heard. To her I made known 
 my misfortune; she I'eceived me with her accustom- 
 ed goodness, and advised me to bear my affliction 
 with patience. This is the way of the world, said 
 she, which either robs us of our property, our friends, 
 or our lovers ; and sometimes of all together. In 
 confirmation of her remark, she at the same time 
 gave me an account of the loss of the young prince, 
 occasioned by the jealousy of her two sisters. She 
 told me also by what accident they were transform- 
 ed into bitches: and in the last place, after a thou- 
 sand testimonials of her love towards me, she intro- 
 duced me to my youngest sister, who had likewise 
 taken sanctuary with her after the death of her 
 mother. 
 
 Having returned our grateful acknowledgments
 
 836 STORY OF AMENE. 
 
 to God for having thus brought us together, we re- 
 solved to preserve our freedom, and never again to 
 separate. We have now long enjoyed this tranquil 
 life. As it was my business to manage the affairs of 
 the house, I always took pleasure in going myself to 
 purchase what we wanted. I happened to go abroad 
 yesterday for this purpose, and the things I bought 
 I caused to be carried home by a porter, who proving 
 to be a sensible and jocose fellow, we keptwith us for 
 a little diversion. Three calenders happened to come 
 to our door as it began to grow dark, and prayed us 
 to give them shelter till the next morning. We ad- 
 mitted them upon certain conditions which they 
 agreed to observe; and after we had made them sit 
 at table with us, they in their own way entertained 
 us with a concert of music. At this time we heard 
 knocking at our gate. This proceeded frdm three 
 merchants of Moussol, men of good appearance, who 
 begged the same favour which the calenders had ob- 
 tained before. We consented upon the same con- 
 ditions, but neither of them kept their promise. 
 Though we had power, as well as justice on our side, 
 to punish them, yet we contented ourselves with de- 
 manding from them the history of their lives ; and 
 afterwards confined our revenge to dismissing them, 
 after they had done, and denying them the asylum 
 they requested. 
 
 The caliph was well pleased to be thus informed
 
 STORY OF AMENE. 33f 
 
 of what he desired to know; and publicly expressed 
 his admiration of what he had heard. 
 
 But, Sir, said Scheherazade, day begins to break, 
 so that I have not time to acquaint your majesty what 
 the caliph did to break the enchantments of the two 
 black bitches. Shier-ear supposing that the sultaness 
 would finish the story of the five ladies and the three 
 calenders the next night, arose and suffered her to 
 live till the next morning.
 
 538 
 
 THE SIXTY-NINTH NIGHT. 
 
 For heaven's sake, sister, said Dinarzade, before it 
 was day, tell us how the two black bitches were re- 
 stored to their former shape, and what became of 
 the three calenders. I will satisfy your curiosity, 
 replied Scheherazade. Then addressing herself to 
 Shier-ear, she pursued her narrative thus: 
 
 Sir, the caliph having satisfied his curiosity, 
 thought himself obliged to shew his generosity to 
 the calender princes, and also to give the three 
 ladies some proof of his bounty. He himself, with- 
 out making use of his minister, the grand vizier, 
 spoke to Zobeide. Madam, did not this fairy, that 
 shewed herself to you in the shape of a serpent, and 
 imposed such a rigorous command upon you, tell you 
 where her place of abode was? Or rather, did she not 
 promise to see you, and restore those bitches to their 
 natural shape? 
 
 Commander of the faithful, answered Zobeide, I 
 forgot to tell your majesty that the fairy left with 
 me a bundle of hair, saying, that her presence would 
 one day be of use to me; and then, if I only burnt 
 two tufts of this hair, she would be with me in a mo- 
 ment, though she were beyond mount Caucasus. 
 Madam, demanded the caliph, where is the bundle of 
 hair? She anstVered, Ever since that time I have 
 been so careful of it, that I always carry it about me.
 
 STORY OF THE THREE CALENDERS. 33g 
 
 Upon which she pulled it out, opened the case which 
 contained it, and shewed it to him. Well then, said 
 the caliph, let us bring the fairy hither; you could 
 not call her in a better time, for I long to see her. 
 
 Zobeide having consented, fire was brought in, 
 and she threw the whole bundle of hair into it. The 
 palace at that instant began to shake, and the fairy 
 appeared before the caliph in the form of a lady very 
 richly dressed. 
 
 Commander of the faithful, said she to the prince, 
 you see I am ready to receive your commands. The 
 lady who gave me this call by your order did me 
 essential service. To evince my gratitude,! revenged 
 her of her sisters* inhumanity, by changing them to 
 bitches; but if your majesty commands me, I will 
 restore them to their former shape. 
 
 Generous fairy, replied the caliph, you cannot do 
 me a greater pleasure; vouchsafe them that favour, 
 and I will find some means to comfort them for their 
 hard penance. But besides, I have another boon to 
 ask in favour of that lady, who has had such cruel 
 usage from an unknown husband. As you undoubt- 
 edly know all things, oblige me with the name of 
 this barbarous wretch, who could not be contented 
 to exercise his outrageous and unmanly cruelty upon 
 her person, but has also most unjustly taken from 
 her all her substance. I only wonder how such an 
 unjust and inhuman action could be performed under
 
 '640 STORY OF THE THREE CALENDERS, 
 
 my authority, and even in my residence, without 
 having come to my knowledge. 
 
 To oblige your majesty, answered the fairy, I 
 will restore the two bitches to their former state, and 
 I will so cure the lady of her scars, that it shall never 
 appear she was so beaten; and I will also tell you 
 who it was that abused her. 
 
 The caliph sent for the two bitches fromZobeide's 
 house, and when they came, a glass of water was 
 brought to the fairy by her desire. She pronounced 
 over it some words, which nobody understood; then 
 throwing some part of it upon Amene, and the rest 
 upon the bitches, the latter became two ladies of sur- 
 prising beauty, and the scars that were upon Amene 
 disappeared. After which the fairy said to the caliph, 
 Commander of the faithful, I must now discover to 
 you the unknown husband you enquire after. He is 
 very nearly related to yourself, for it is prince Amin, 
 your eldest son, who falling passionately in love with 
 this lady from the fame of her beauty, by stratagem 
 had her brought to his house, where he married her. 
 As to the blows he caused to be given her, he is in 
 some measure excusable; for the lady his spouse had 
 been a little too easy, and the excuses she had made 
 were calculated to lead him to believe she was more 
 faulty than she really was. This is all I can say to 
 satisfy your curiosity. At these words she salutetl 
 the caliph, and vanished.
 
 AND THE FIVE LADIES OF BAGDAD. 341 
 
 The prince being filled with admiration, and hav- 
 ing much satisfaction in the changes that had hap- 
 pened through his means, acted in such a manner as 
 will perpetuate his memory to all ages. First, he sent 
 for his son Amin, told him that he was informed of 
 his secret marriage, and how he had ill treated 
 Amene upon a very slight cause. Upon this the 
 prince did not wait for his father's commands, but 
 received her again immediately. 
 
 After which the caliph declared that he would 
 give his own heart and hand to Zobeide, and offered 
 the other three sisters to the calenders, sons of sul- 
 tans, who accepted them for their brides with much 
 joy. The caliph assigned each of them a magnifi- 
 cent palace in the city of Bagdad, promoted them 
 to the highest dignities of his empire, and admitted 
 them to his councils. 
 
 The chief Cauzee of Bagdad being called, with 
 witnesses, wrote the contracts of mari'iage; and the 
 caliph, in promoting by his patronage the happiness 
 of many persons who had suffered such incredible 
 calamities, drew a thousand blessings upon himself.
 
 NOTES. 
 
 * Regardless of history, the author hath made Mahunimedans 
 of the Sassanian or last ancient dynasty of Persian sovereigns, 
 which ended in Yezdjird, who was overcome and slain by the 
 Moosulmauns so early as the 39th year of their aera, or A. D. 
 639. In the same disregard of fact, he makes his hero and 
 the people of China in the story of the Wonderful Lamp true 
 believers in Mahummud, whose mission has been, if at all, very 
 little promulgated in that empire. 
 
 ^ Shier-ear. — Friend of the city or people. It may also be 
 rendered, beloved by the nation. 
 
 ' Skaw-Z'tnnaun. — Sovereign of women, but it most pro- 
 bably should be, Shaw Zummaun, or monarch of the age. 
 It does not appear that the ancient Persians ever extended 
 their actual sovereignty over much of India, its islands, or 
 China. Ferishta, however, in his history, mentions a tradition 
 of its having been invaded by them under Goorshasp general 
 of Feredun, at the request of a rebellious prince, brother to 
 Maharaaje, sovereign of all Hindoostan. The Persian general 
 continued his devastations for ten years, when he retired upon 
 receiving a vast sum ef money, and a cession of territory being 
 made by Maharaaje to his brother. In this invasion Goors- 
 hasp appears to have penetrated into Bengal, and through it 
 into little Thibet, as Ferishta mentions a stone bridge built
 
 344 NOTES. 
 
 by him, over a river separating these countries, to have been 
 existing in the time of the first Mahuminedan conquerors of 
 Bengal. 
 
 Ferishta also mentions Punjaub being ceded by Maharaaje 
 to Saum, general of the Persian emperor Manoochere, in a 
 subsequent invasion. He at the same time says, that some 
 historians affirm that Punjaub, Cabut and Sind, were ceded to 
 Goorshasp, and long held by his descendants. In the following 
 reign of Geesooraaje the Persians assisted him to reduce his 
 rebellious subjects in Dekkan. Geesooraaje was succeeded by 
 his son Firoze Roy, who taking advantage of the weakness of 
 the Persian empire by the conquests of Afrasiab, and forgetting 
 their assistance to his father, ungratefully wrested Punjaub 
 from Zaul, son of Sam, and father to Roostum, the celebrat- 
 ed hero of the Persian Homer Firdosi. For this treachery 
 Roostum afterwards took ample vengeance, by expelling hini 
 from the throne of Hindooslan, and placing upon it after his 
 death the chief of another family named Sooruje, who had 
 sought his protection J and it is not very improbable may 
 have acknowledged himself a vassal to the emperor of Persia, 
 which Ferishta affirms he did, and paid an annual tribute. In 
 this prince's reign the worship of idols was introduced into 
 Hindoostan by a Bramin. The first idols of the Hindoos were 
 images of their ancestors : by degrees ninety sects were form- 
 ed, each more especially devoted to a particular idol, and they 
 have since been multiplied. 
 
 4 Black. 
 
 * Properly Sheherzade. — Signifying born in the city, or it may 
 be translated, born with learning or capacity, which sense as 
 applicable to the talents of the lady, I prefer. 
 
 6 Sorn of gold. — But as in my fragment and Wortley Mon- 
 tague's manuscript the second sister is called Deenazade, or 
 daughter of religion, I apprehend that to be the right name,
 
 NOTES. 345 
 
 but this is of so little conseqvieiice, that it has not been thought 
 worth while to change the appellations given by M. Galland. 
 
 "^ Besides ancrels and devils, the Koraun mentions for the 
 belief of its followers an intermediate order of creatures, which 
 they call jin or genii, created also of fire, but of a grosser 
 fabric than angels, as they eat, drink, propagate their species, 
 and are subject to death. Some are supposed to be good and 
 some bad, capable like men of salvation or damnation, there- 
 fore Mahummud pretended to be sent for the conversion of 
 genii, as well as of mankind. The orientals pretend that genii 
 inhabited the world many ages before the creation of Adam, 
 under a succession of princes who all bore the common name 
 of Solomon; but falling into general corruption, Eblis, called 
 also Azazil, once one of the most exalted angels, but after^'ards 
 expelled from heaven for refusing to pay homage to Adam at 
 the command of God, was sent to drive them into a remote 
 corner of the earth, there to be confined : that some of these 
 genii still continuing at large wereby Timuras,one of the most 
 ancient kings of Persia (recorded by Findosi in his celebrated 
 poem of the Shaw-namneb), forced to retreat into the fa- 
 mous mountain of Kaf after a severe warfare. There are 
 several ranks of these beings, if they be not rather supposed 
 to be of a different species. Some are called jin, some peries 
 or fairies, some div or giants, others the tacwins or fates. 
 
 The Mahummedan notions concerning genii agree almost 
 exactly with those of the Jews respecting dasmons, whom they 
 call shedim, whom some fancy to have been begotten by two 
 angels named Azae and Azael on Naamrah the daughter of 
 Lamech before the flood. The shedim they say agree, how- 
 ever, in three things v;ith the ministering angels. Like them 
 they have wings, fly from one end of the world to the other, 
 and have some knowledge of futuritjr. In three things they 
 agree with men, like whom they eat, propagate, and die. They 
 VOJ,. I. F F
 
 346 NOTES. 
 
 say also, that some believe in the law of Moses, and are 
 consequently good j while others are infidels, and in a state of 
 reprobation. 
 
 The existence of angels and their purity are required to be 
 believed by the Mahummedans, and he is reckoned an infidel 
 who denies that there are such beings, hates any of them, or 
 asserts a distinction of sex among them. They believe them 
 to have pure and subtile bodies created of fire, that they nei- 
 ther eat, drink, nor propagate their species, that they have 
 various forms and offices, some adoring God in various pos- 
 tures, others singing his praises or interceding for mankind. 
 They hold that some are employed in recording the actions of 
 men, others in canying the throne of God, and other services. 
 
 The four angels whom they regard as more eminently in 
 favour with the Almighty are, Gabriel or Jibbrael, to whom 
 they give several titles, such as the holy spirit and the angel of 
 revelation, supposing him to be honoured with more confidence 
 than any other, and to be employed in writing down the divine 
 decrees. Michael the patron of the Jewsj Israil the angel of 
 death, who separates the soul and the body; and IsraSI, whose 
 office it will be to sound the trumpet at the resurrection. The * 
 Maliummedans also believe that two guardian angels attend 
 every person to observe and write down his actions, being 
 changed every day, and therefore called Moakkibbat, or the 
 angels who continually succeed each other. There are also 
 the two examiners Munkir and Nukkeer, black and livid angels, 
 who when a man is laid in the grave command him to sit up, 
 and question him concerning his faith as to the imity of God 
 and the mission of Mahummud. If he answers rightly they 
 suffer the body to rest in peace, and it is refreshed by the air of 
 Paradise; but if not, they beat him on the temples till he roars 
 out with anguish, so loud that he is heard by all from east to 
 west, except by men and genii. They then press the earth oh
 
 NOTES. 347 
 
 the corpse, which is gnawed and stung till the resurrection by 
 ninetj'-nine dragons, each with seven heads j or, as others say, 
 their sins will become as venomous reptiles, the heinous crimes 
 stinging like dragons, the lesser sins like scorpions, and the 
 venial faults like serpents. Vide Sale's Preliminary Discourse. 
 
 The Arabians also believe in the existence of evil spirits 
 called gholes, who reside near burying-grounds and feed on 
 the flesh of the entombed, also amid ruins and desolate places, 
 from whence they issue on travellers and devour them. Some- 
 times they assume the forms of beautiful women, and alluring 
 men to their haunts, put tliem to death and feast upon their 
 bodies. 
 
 S Baham is a Turkish word signifying feasts or holidays, of 
 which there are two annually observed by the Mahummedans. 
 The first of these is called in Arabic Eedul Fitter, or festival of 
 breaking the fast of Ramazaun ; the other Eed al Koorbaun, or 
 feast of sacrifice, in commemoration of Abraham's ofiFering his 
 son, when the victims are slain by the pilgrims at Mecca, The 
 former of these is properly the lesser Bairam, but the vulgar 
 exchange the epithet, and call that which follows the fast of 
 Ramazaun the greater. Both are observed with great pomp 
 and festivity in all parts of the Mahummedan world. An ac- 
 count of the ceremonies used upon these festivals in India, and 
 the forms of prayer, will be given in another note. 
 
 ^ This story appears in my copy, but is too licentious for 
 translation; being a very free account of the amours of an 
 unfaithful wife, on which account Mr. Galland probably omit- 
 ted it. 
 
 '° In the original the genie restores the hind, the dogs, and 
 the mule to their pristine forms, exacting an oatli of repentance 
 for their crimes, and that they will not again injure any one 
 by their sorceries. 
 
 " Son of David, who had, according to the Mahummedan
 
 348 NOTES. 
 
 traditions, power over tlie elements, angels, and genii, wh* 
 seived in his armies, and in various occupations, such as build- 
 ers, artists, &,c. He is said also to have understood the lan- 
 guage of birds and beasts. The Arabian historians say that 
 he had a carpet of green silk, on which was placed his throne, 
 composed of gold, silver, and precious stones. On each side of 
 it were arraj'ed his forces, the men on the right hand and spirits 
 on his left. At his command the wind taking up the carpet 
 transported it witli all who were upon it wherever he pleased, 
 while innumerable birds flying over theirheads formed a canopy 
 to shade them from the sun. It is also related that Solomon 
 ■went in pilgrimage to Mecca, and from thence proceeded to- 
 wards Yemen, or Arabia Felix, and that he arrived on the noon 
 of his departure from Mecca at Sanaa, where wanting water 
 for his ablutions, he commanded the hudhud, or lapwing, who 
 had the property of discovering it under ground, to find out a 
 spring, and the daemons to dig. The lapwing had at this time, 
 with one of her companions, alighted in the city of Saba, or 
 Shaba, but returned soon after Solomon had enquired for her; 
 and informed him that Saba was a magnificent city, governed 
 by a queen of exquisite beauty, who adored the sun. Ey the 
 Arabs she is called Balkis, and placed the twenty-second in Dr. 
 Pocock's list of the sovereigns of Yemen. Solomon immedi- 
 ately despatched the lapwing with a letter inviting her and her 
 people to become Jews; upon which Balkis sent to him a mag- 
 nificent embassy bearing presents, which they say consisted of 
 five hundred young slaves of each sex all habited in the same 
 manner, five hundred bricks of gold, a crown enriched with 
 precious stones, with a large quantity of musk, amber, and 
 other rarities. Some writers add, that the queen, in order to 
 try whether Solomon was a prophet or not, dressed the boys as 
 girls, and the girls as boys; and sent him in a casket an un- 
 drilled pearl, and an onyx bored with a crooked bole: that
 
 NOTES. 349 
 
 Solomon distinguished the sexes of the slaves by the different 
 mode of their taking water; and ordered one worm to bore the 
 pearl, and another to pass a thread through the onyx. It is 
 also said that Solomon having notice of this embassy, ordered 
 a large square to be inclosed by a wall of gold and silver 
 bricks, in which he arranged his forces and attendants to 
 receive them. On the return of the embassy, Balkis, con- 
 vinced of the prophetic mission of Solomon, resolved to go 
 and submit herself to him; but before her departure she 
 secured her throne, as she thought, in a strong castle; but 
 before her arrival it was conveyed by the genie Dhaewan or 
 Sukhir, in the twinkling of an ej^e, to Solomon's palace, which 
 he had commanded to be built for her reception ; and the 
 court of which was paved with crystal, through which ap- 
 peared fish swimming in water. Fronting this pavement was 
 the throne on which Solomon sat to receive the queen. 
 Upon her arrival her legs reflected in the crystal, and ap- 
 peared covered with hair like the skin of an ass, which dis- 
 gusting the king, he hesitated to marry her; but the genie 
 having by a depilatoiy removed this defect, the nuptials were 
 celebrated with great magnificence; and she and her people 
 embraced the true faith. Some commentators however write, 
 that she did not marry Solomon, but a prince of the tribe of 
 Hamdan, though the former opinion is most current. Number- 
 less are the traditions of the power and magnificence of Solo- 
 mon, chiefly taken from the rabbins. Of his death is given, 
 by the Mahummedan commentators, the following account. 
 They say, that David having laid the foundation of the temple, 
 left it to be finished by Solomon, who employed the genii in 
 the work. Before its completion, perceiving his end draw 
 nigh, Solomon begged of God that his death might be con- 
 cealed from the genii till the structure was finislied; and that
 
 350 NOTES. 
 
 it was so ordered, that Soloinoa died as he stood at his prayers, 
 leaning on his staff, which supported the body in that posture 
 a full year; during which the genii continued their work, sup- 
 posing hiin alive. The temple being perfectly completed, a 
 worm which had penetrated the staff eat it through, and the 
 corpse fell to the ground. Possibly this fable of the building 
 of the temple by genii might have taken its rise from what is 
 mentioned in scripture, that the house was built of stone 
 made ready before it was brought to the site, so that there 
 was neither hammer nor axe, nor any tool of iron heard in the 
 house while building. The rabbins mention a worm which 
 might assist the workmen, its property being such as to cause 
 stones to fly asunder. All the traditions by Mahummedans 
 have the air of a Jewish invention. Vide Sale's Koraun, 
 p.p. 223-4-5, and p. 288-9, vol. ii. 
 
 »* Sakhir, or the Mocker, the djemon who stole Solomon's 
 signet. Solomon having taken Sidon, and slain the king of 
 that city, married his daughter, who'^became his favourite; 
 but not ceasing to lament her father, Solomon ordered the 
 daemons to make an image of the deceased for her consola- 
 tion; which being placed in her chamber, she and her attend- 
 ants worshipped it morning and eveniv.^, according to their 
 custom. At length Solomon being informed of this idolatry 
 by his vizier Asaph, broke the image; and having chastized 
 the women, retired to the desert, where he wept and lamented 
 his offences. God, however, did not let them pass without 
 some correction. It was the custom of Solomon, when per- 
 forming his ablutions or engaged in an unclean action, in order 
 that his signet might not be polluted, to trust it with a concu- 
 bine named Amine. One day when he had so done, Sakhir, in 
 the shape of a beautiful youth, obtained the ring from her, by 
 Yirtue of which he usui-ped possession of the kingdom, and sat
 
 NOTES. 351 
 
 upon the throne. In the mean time Solomon being changed 
 in outvvan! appearance, and unknown to his subjects, wandered 
 about, and was obliged to beg for a subsistence. At length, after 
 forty days, being the period during which the image had been 
 worshipped in his palace, the daemon flew away and threw the 
 signet into the sea: it was swallowed by a fish, which being 
 given in alms to Solomon, he found the ring in its belly. Hav- 
 ing recovered his kingdom, he took Sakhir, and tying a huge 
 stone round his neck, cast him into the lake of Tiberias- Vide 
 Sale's Koraun, p. 321, vol. ii. 
 
 '3 Very old and experienced. 
 
 •* A corruption of Ionia. 
 
 '5 In the East called Chougaun, and played on horseback 
 as it was formerly in Englandj and what is now Pali-Mall was 
 the place used for this exercise. 
 
 ** Auspicious gale. 
 
 IT Worthy. 
 
 *8 Haroon al Rusheed, or Aaron the Guide, was the twenty- 
 fifth caliph, and the fifth of the dynasty of Abbas. He was an 
 eminent patron of literature; and during his reign several 
 Greek works were translated into Arabic. He corresponded 
 with the emperor Charlemagne, to whom he sent an embassy, 
 and ceded to him, if not the lordship of Jerusalem, as some 
 writers affirm, at least the holy places in that city, whither 
 devotion led a great number of Christians. Among the pre- 
 sents which the caliph sent by his embassador was a striking 
 clock, the first seen in Europe; to the people of which the 
 Arabs were then far superior in the liberal and mechanical 
 arts. Under his immediate successors they flourished still 
 more; but at length dissensions and civil wars deprived the 
 Arabs in their turn of the lights of genius and the fruits of 
 learning'.
 
 352 NOTES. 
 
 *8 Bagdad, or Baghdad, was the capital of the Moossaf- 
 maun world, founded near the conflux of the Euphrates and 
 Tigris by the caliph Munsoor, grandfather to Haroon al 
 Rusheed, who improved it to the highest pitch of splendour, of 
 which there are now but few remains. It is however at present 
 an emporium of commerce, and the residence of a Turkish 
 bashaw. 
 
 Bagdad is said to have been raised out of the ruins of the 
 ancient Ctesiphon, and as finished by Munsoor, to have been 
 perfectly circular, enclosed by a double wall, flanked by lofty 
 towers. The palace or citadel was in the center, and com- 
 manded every part. The city, however, soon extended into 
 several suburbs more splendid than itself; in which, according to 
 oriental historians, the palaces, colleges, mosques, baths,covered 
 markets, and public buildings of all descriptions, exceeded in 
 splendor every other metropolis; nor have we any reason to 
 doubt their assertions, when we reflect that Bagdad was for 
 centuries the place in which the wealth of the greatest part of 
 the world was collected and expended. The caliph had a 
 magnificent palace in both the eastern and western division of 
 the city. This celebrated capital was, by way of distinction, 
 as the metropolis of the Mahummedan religion, denominated 
 Dar al Islam, or the city of salvation. 
 
 '3 Guardianess, or housekeeper. 
 
 ^^ Cleanser, or housemaid. 
 
 2' In the original are recited verses, none of which are 
 given by the translator. Most of them are very firee; and 
 Mr. Galland has also properly omitted the madcap pranks 
 which the sisters played with the porter in the bath, related at 
 great length in the Arabic, but would offend European modesty. 
 The ladies of Asia call a spade, a spade, and know nothing of 
 double entendre.
 
 NOTES. 35^ 
 
 »* Wandering devotees and niedicants, often debauchees, 
 who, under the guise of religious abstinence, are guilty of the 
 grossest crimes. They are called also KulIunderandKurrundul, 
 end in India Faqueer. They often move through a district in 
 large bodies, and extort contributions from the inhabitants for 
 God's sake, in their pilgrimage to some celebrated place of 
 devotion. Among them, however, are often zealots of true 
 piety, who firmly believe that they are serving the Deity by 
 self-mortification instead of practical virtue in stations useful 
 to the general welfare of their country. This mistaken piety 
 has not b( en confined to the Mahummedans or Hindoos. 
 
 ^3 These devotees ai-e of different sects in doctrinal points, 
 and have occasionally bloody contests with each other. 
 **+ River of liberality. 
 '* Approved, esteemed. 
 
 ^^ A city and district in possession of the Turks, which 
 joins Babylonia and Mesopotamia, situated on the western 
 banks of the Tigris, and supposed to stand on part of the site 
 of Nineveh. 
 
 "' Among the orientals a blow with the slipper is one of 
 the greatest affronts that can be offered, it being expressive of 
 the utmost contempt. 
 
 28 This is a true summary of Moosulmaun education and 
 accomplishment. 
 
 29 Satan. 
 
 30 The miraculous, or ill-fated. 
 3' The active. 
 
 3^" Among the Mahummedan devotees it is a commou 
 practice, by way of penance, to rub the face with ashes, or the 
 earth of sacred spots; a custom probably borrowed from the 
 early Christian ascetics. The Hindoos have the same custom. 
 
 ^A sort of chaunt.
 
 354 NOTES. 
 
 3* Sale's description of the Mahummedan Paradise will 
 gratify those who may wish to know the reveries of the tra- 
 ditionists and commentators on the Koraun on this subject, 
 and indeed upon every other point relative to the religion of 
 the Moosulmauns. His translation of the Koraun is so literal 
 as almost to serve the purpose of a lexicon in studying the 
 original, and his extracts from the commentators most in- 
 forming. The following is the description of the mansions of 
 the blessed, or Paradise promised by Mahummud to true be- 
 lievers, according to the assurances of their orthodox doctors 
 and theologians. 
 
 "They say it is situate above the seven heavens (or in the 
 seventh heaven), and next under the throne of God; and 
 to express the amenity of the place, tell us that the earth of it 
 is of the finest wheat flour, or of the purest musk, or, as others 
 will have it, of saffron; that its stones are pearls and jacinths, 
 the wall of its buildings enriched v/ith gold and silver, and that 
 the trunks of all its trees are of gold; among which the most 
 remarkable is the tree called Tuba,'or the tree of happiness. 
 Concerning this tree they fable that it stands in the palace of 
 Mahummed, though a branch of it will reach to the house of 
 every true believer; that it will be loaden with pomegranates, 
 grapes, dates, and other fruits of surprising bigness, and of 
 tastes unknown to mortals. So that if a man desire to eat of 
 any particular kind of fruit, it will immediately be presented 
 him; or, if he choose flesh, birds ready dressed will be set 
 before him, according to his wish. They add, that the boughs 
 of this tree will spontaneously bend down to the hand of the 
 person who would gather of its fruits, and that it will supply 
 the blessed not onh' with food, but also with silken garments, 
 and beasts to ride on ready saddled and bridled, and adorned 
 with rich trappings, which will burst forth from its fruits; and
 
 NOTES. 355 
 
 that this tree is so large, that a person mounted on the fleetest 
 horse would not be able to gallop from one end of its shade 
 to the other in a hundred years. 
 
 "As plenty of water is one of the greatest additions to the 
 pleasantness of any place, theKoraun often speaks of the rivers 
 of Paradise as a principal ornament thereof. Some of these 
 rivers, they say, flov/ with water, some with milk, some with 
 wine, and others with honeyj all taking their rise from the root 
 of the tree Tubaj two of which rivers, named al Cawthar and 
 the River of Life, we have already mentioned. And, lest these 
 should not be sufficient, we are told this garden is also watered 
 by a great number of lesser springs and fountains, whose peb- 
 bles are rubies and emeralds, their earth of camphire, their 
 beds of musk, and their sides of saffron; the most remark- 
 able among them being Salsabil and Tasnim, 
 
 *' But all these glories will be eclipsed by the resplendent 
 and ravishing girls of Paradise, called, from their large black 
 eyes, Hur al oyun, the enjoyment of whose company will be 
 a principal felicity of the faithful. These, they say, are cre- 
 ated, not of clay, as mortal women are, but of pure musk; 
 being, as their prophet often affirms in his Koraun, free from 
 all natural impurities, defects, and inconveniencies incident to 
 the sex, of the strictest modesty, and secluded from public 
 view in pavilions of hollow pearls, so large, that, as some tra- 
 ditions have it, one of them will be no less than four parasangs 
 (or, as others say, sixty miles) long, and as many broad. 
 
 "The name which theMahummedans usually give to this 
 happy mansion, is al Jannat, or the gai-den; and sometimes 
 they call it, with an addition, Jannat al Ferdaws, the garden 
 of Paradise; Jannat Aden, the garden of Eden (though they 
 generally interpret the word Eden, not according to its accept- 
 iation in Hebrew; but according to its meaning in their own
 
 356 NOTES. 
 
 tongue, wherein it signifies a settled or perpetual habitation]; 
 Jannat al Mawa, the garden of abode; Jannat al Nairn, the 
 garden of pleasure, and the like ; by which several appella- 
 tions some understand so many different gardens, or at least 
 places of different degrees of felicity (for they reckon no less 
 than an hundred such in all), the verj' meanest whereof will 
 afford its inhabitants so many pleasures and delights, that one 
 would conclude they must even sink under them, had not 
 Mahummed declared, that, in order to qualify the blessed for 
 a full enjoyment of them, God will give to everyone the abili- 
 ties of an hundred men. 
 
 "We have already described Mahummed's pond, whereof 
 the righteous are to drink before their admission into this de- 
 licious seat; besides which, some authors mention two foun- 
 tains, springing from under a certain tree near the gate of 
 Paradise, and say, that the blessed will also drink of one of 
 them, to purge their bodies, and carry off all excrementitious 
 dregs; and will wash themselves in the other. When they 
 are arrived at the gate itself, each person will there be met and 
 saluted by the beautiful youths appointed to serve and wait 
 upon him, one of them running before, to caiTy the news of 
 his arrival to the wives destined for him; and also by two 
 angels, bearing the presents sent him by God, one of whom 
 will invest him with a garment of Paradise, and the other will 
 put a ring on each of his fingers, with inscriptions on them 
 alluding to the happiness of his condition. By which of the 
 eight gates (for so many they suppose Paradise to have) tbey 
 are respectively to enter, is not worth inquiry ; but it must be 
 obser^'ed, that RIahummed has declared that no person's good 
 works will gain him admittance ; and that even himself shall 
 be saved, not by his merits, but merely by the mercy of God. 
 It is, however, the constant doctrine of the Koraun, that the
 
 NOTES. 357 
 
 felicity of each person will be proportioned to his deserts, and 
 that there will be abodes of different degrees of happiness; the 
 most eminent degree being reserved for the prophets, the se- 
 cond for the doctors and teachers of God's worship, the next 
 for the martyrs, and the lower for the rest of the righteous, 
 according to their several merits. There will be also some 
 distinction made in respect to the time of their admission; 
 Mahummed (to whom, if you will believe him, the gates will 
 first be opened) having affirmed that the poor will enter Para- 
 dise five hnnrlred years before the rich. Nor is this the only 
 privilege which they will enjoy in the next life; since the same 
 prophet has also declared, that when he took a view of Para- 
 dise, he saw the majority of its inhabitants to be the poor ; and, 
 when he looked down into hell, he saw the greater part of the 
 wretches confined there to be women. 
 
 "For the first entertainment of the blessed on their admis- 
 sion, they fable, that the whole earth will then be as one loaf 
 of bread, which God will reach to them with his hand, holding 
 it like a cake; and that for meat they will have the ox Balam, 
 and the fish Nun, the lobes of whose livers will suffice seventy 
 thousand men, being, as some imagine, to be set before the 
 principal guests, viz. those who, to that number, will be ad- 
 mitted into Paradise without examination, though others sup- 
 pose that a definite number is here put for an indefinite, and 
 that nothing more is meant therebj', than to express a great 
 multitude of people. 
 
 . " From this feast everyone will be dismissed to the mansion 
 designed for him, where (as has been said) ho will enjoy such 
 a share of felicity as will be proportioned to his merits, but 
 vastly exceed comprehension or expectation ; since the very 
 meanest in Paradise (as he who, it is pretended, must know 
 best, has declared) will have eighty thousand servants, seventy- 
 two wives of the girls of Paradise, besides the wives he had ia
 
 358 NOTES. 
 
 this world, and a tetit erected for him of pearls, jacinths, and 
 emeralds, of a very large extent; and, according to another 
 tradition, will be waited on by three hundred attendants while 
 he eats, will be served in dishes of gold, whereof three hundred 
 shall be set before him at once, containing each a different 
 kind of food, the last morsel of which will be as grateful as the 
 first; and will also be supplied with as many sorts of liquors 
 in vessels of the same metal: and, to complete the entertain- 
 ment, there will be no want of wine, which, though forbidden 
 in this life, will yet be frcelj' allowed to be drunk in the next, 
 andwithout danger, since the wine of Paradise will not inebri- 
 ate, as that we drink here. The flavour of this wine we may 
 conceive to be delicious without a description, since the water 
 of Tasnim and the other fountains, which will be used to dilute 
 it, is said to be wonderfully sweet and fragrant. If any object 
 to these pleasures, as an impudent Jew did to Mahummed, that 
 so much eating and drinking must necessarily require proper 
 evacuations, we answer, as the prophet did, that the inhabit- 
 ants of Paradise will not need to ease themselves, nor even to 
 blow their nose; for that all superfluities will be discharged 
 and carried off by perspiration, or a sweat as odoriferous as 
 musk, after which their appetite shall return afresh. 
 
 "The magnificence of the garments andfui-niture, promised 
 by the Koraun to the godly in the next life, is answerable to 
 the delicacy of their diet. For they are to be clothed in the 
 richest silks and brocades, chiefly of green, which will burst 
 forth from the fruits of Paradise, and will be also supplied 
 by the leaves of the tree Tuba; they will be adorned with 
 bracelets of gold and silver, and crowns set with pearls of in- 
 comparable lustre ; and will make use of silken carpets, litters 
 of a prodigious size, couches, pillows, and other rich furniture 
 embroidered with gold and precious stones. 
 
 " That we may the more readily believe what has beenmen-
 
 NOTES. 359 
 
 tioned of the extraordinary abilities of the inhabitants of Para- 
 dise to taste these pleasures in their height, it is said they will 
 enjoy a perpetual youth; that, at whatever age they happen 
 to die, they will be raised in their prime and vigour, that is, of 
 about thirty years of age; which age tUey will never exceed 
 (and the same they say oi the damned); and that, when they 
 enter Paradise, they will be of the same stature with Adam, 
 who, as they fable, was no less than sixty cubits high. And to 
 this age and stature their children, if they shall desire any, 
 (for otherwise their wives will not conceive), shall immediately 
 attain, according to that saying of their prophet, If any of the 
 faithful in Paradise be desirous of issue, it shall be conceived, 
 born, and grow up within the space of an hour. And in the 
 same manner, if any one shall have a fancy to employ himself 
 in agriculture (v/hich rastic pleasure may suit the fancy of 
 some), what he shall sow will spring up 'and come to maturity 
 in a moment. 
 
 *' Lest any of the senses should want their proper delight, 
 we are told the ear will there be entertained, not only with the 
 ravishing songs of the angel Israfil, who has the most melodious 
 voice of all God's creatures, and of the daughters of Paradise; 
 but even the trees themselves will celebrate the divine praises 
 with a harmony exceeding whatever mortals have heard; to 
 which will be joined the sound of the bells hanging on the 
 trees, which will be put in motion by the wind proceeding 
 from the throne of God, so often as the blessed wish for music ; 
 nay, the very clashing of the golden-bodied trees, whose fruits 
 are pearls and emeralds, will surpass human imagination; so 
 that the pleasures of this sense will not be the least of the en- 
 joyments of Paradise. 
 
 "The delights we have hitherto taken a view of, it is said, 
 will be common to all the inhabitants of Paradise, even those
 
 360 NOTES. 
 
 of the lowest order. What then, think we, must they enjoy 
 who shall obtain a superior degree of honour and felicity? To 
 these, they say, there are prepared, besides all this, Such things 
 as eye hath not seen, nor hath ear heard, nor hath it entered 
 into the heart of man to conceive j an expression most certainly 
 borrowed from scripture. That we may know wherein the fe- 
 licity of those who shall attain the highest degree will consist, 
 Mahummed is reported to have said, that the meanest of the 
 inhabitants of Paradise will see his gardens, wives, servants, 
 furniture, and other possessions, take up the space of a thou- 
 sand years journey (for so far, and farther, will the blessed 
 see in the next life) ; but that he will be in the highest honour 
 ■with God, who shall behold his face morning and evening: and 
 this favour al Ghazali supposes to be that additional or super- 
 abundant recompense promised in the Koraun, which will give 
 such exquisite delight, that in respect thereof all the other plea- 
 sures of Paradise will be forgotten and lightly esteemed; and 
 not without reason, since, as the same author saj'S, every other 
 enjoyment is equally tasted by the very brute beast who is 
 turned loose into luxuriant pasture. The reader will observe, 
 by the way, that this is a full confutation of those who pretend 
 the Mahummedans admit of no spiritual pleasure in the next 
 life, but make the happiness of the blessed to consist wholly in 
 corporeal enjoyments, 
 
 " WhenceMahummud tookthe greatest part of hisParadise, 
 it is easy to shew. The Jews constantly described the future 
 mansion of the just as a delicious garden, and make it also 
 reach to the seventh heaven. They also say it has three gates, 
 or, as others will have it, two, and four rivers (which last cir- 
 cumstance they copied, to be sure, from those of the garden of 
 Eden) flowing with milk, wine, balsam, and honey. Their 
 Behemoth and Leviathan, which they pretend will he slain for
 
 NOTES. 361 
 
 the entertainment of the blessed, are so apparently the Balam 
 and Nun of Mahuramed, that his followers themselves confess 
 he is obliged to them for both. The Rabbins likewise mention 
 seven different degrees of felicity, and say that the highest will 
 be of those who perpetually contemplate the face of God. The 
 Persian Magi had also an idea of the future happy estate of the 
 good, very little different from that of JVlahummed. Paradise 
 they call Behishtand Minu, which signifies crystal, where they 
 believe the righteous shall enjoy all manner of delights, and 
 particularly the company of the Hurani Behisht, or black-eyed 
 nymphs of Paradise, the care of whom they say is committed 
 to the angel ZamiyM ; and hence Mahummed seems to have 
 taken the first hint of his paradisiacal ladies. 
 
 " It is not improbable, however, but that he might have been 
 obliged, in some respects, to the Christian accounts of the fe- 
 licity of the good in the next life. As it is scarce possible to 
 convey, especially to the apprehensions of the generality of 
 mankind, an idea of spiritual pleasures, without introducing 
 sensible objects, the scriptures have been obliged to represent 
 the celestial enjoyments by corporeal images; and to describe 
 the mansions of the blessed as a glorious and magnificent city, 
 built of gold and precious stones, with twelve gates; through 
 the streets of which there runs a river of water of life, and 
 having on either side the tree of life, which bears twelve sorts 
 of fruits, and leaves of a healing virtue. Our Saviour likewise 
 speaks of the future state of the blessed as of a kingdom, where 
 they shall eat and drink at his table. But then these descrip- 
 tions have none of those puerile imaginations which reign 
 throughout that of Mahummed, much less any the most dis- 
 tant intimation of sensual delights, which he was so fond of; 
 on the contrary, we are expressly assured, that in the resurrec- 
 tion they will neither many nor be given in marriage, but 
 VOL. I. GG
 
 302 NOTES. 
 
 will be as the angels of God in heaven, Mahummed, how- 
 ever, to enhance the value of Paradise with his Arabians, chose 
 rather tj imitate the indecency of the Magians than the mo- 
 desty of the Christians in this particular; and, lest his beatified 
 Moslems should complain tliat any thing was wanting, be- 
 stow on them wives, as well as the other comforts of life; 
 judging, it is to be presumed, from his own inclinations, that, 
 like Panurgus's ass, they would think all other enjoyments 
 not worth their acceptance, if they were to be debarred from 
 this. 
 
 "Had Mahummed, after all, intimated to his followers, that 
 what he had told them of Paradise was to be taken, not liter- 
 ally, but in a metaphorical sense (as it is said the Magians do 
 the description of Zoroastres), this might, perhaps, make some 
 atonement; but the contrary is so evident from the whole tenor 
 of the Korauu, that although some Mahummedans, whose 
 understandings are too refined to admit such gross concep- 
 tions, look on their prophet's descriptions as parabolical, and 
 are willing to receive them in an allegorical or spiritual accept- 
 ation, yet the general and orthodox doctrine is, that the whole 
 is to be strictly believed in the obvious and literal acceptation j 
 to prove which, I need only urge the oath they exact from 
 Christians (who they know abhor such fancies) when they 
 would bind them in the most strong and sacred manner; for 
 in such a case they make them swear that, if they falsify their 
 engagement, they will affirm that there will he black-eyed girls 
 in the next world, and corporeal pleasures. 
 
 " Before we quit this subject, it may not be improper to ob- 
 serve the falsehood of a vulgar imputation on the Mahumme- 
 dans, who are by sjveral writers reported to hold that women 
 have no s<juIs, or, if they have, that they will perish like those 
 of brute beasts, and will not be rewarded in the next life.
 
 NOTES. 363 
 
 But, whatever may be the opinion of some ignorant people 
 among them, it is certain that Mahummed had too great a re- 
 spect for the fair sex to teach such a doctrine; and there are 
 several passages in the Koraun which afBrm that women, in 
 the next life, will not only be punished for their evil actions, 
 but will also receive the rewards of their good deeds as well as 
 the men; and that in this case God will make no distinction of 
 sexes. It is true, the general notion is, that they will not be 
 admitted into the same abode as the men are, because their 
 places will be supplied by the paradisiacal females (though 
 some allow that a man will there also have the company of 
 those who were his wives in this world, or at least such of them 
 as he shall desire) ; but that good women will go into a sepa- 
 rate place of happiness, where they will enjoy all sorts of de- 
 lights; but whether-one of those delights will be the enjoyment 
 of agreeable paramours created for them, to complete the 
 CEConomy of the Mahummedan system, is what I have no 
 ■where found decided. One circumstance relating to these 
 beatified females, conformable to what he had asserted of the 
 men, he acquainted his followers with, in the answer he return- 
 ed to an old woman; who desiring him to intercede with God, 
 that she might be admitted into Paradise, he told her that no 
 old woman would enter that place; which setting the poor 
 woman a crying, he explained himself by saying, that God 
 would then make her young again. Sale's Preliminary Discourse, 
 p. 126 to p. 137. 
 
 END OF VOL. I.
 
 T. DAVISON. Lo'iibard street, 
 WhitetViar,-, London.