Supplemental Nights to the Book of the Thousand and One Nights — Volume 5 (of 6)

Volume 5 — THE LOVES OF AL-HAYFA AND YUSUF.[177] (continued 2)

Richard Francis Burton translation · Edition 2

“You dealt to us a slender dole our love mote satisfy, ✿ Yet nor my gratitude therefor nor laud of me shalt gain:

I’m none of those console their hearts by couplets or by verse ✿ For breach of inner faith by one who liefly breaks the chain:

When so it fortunes she I love a partner gives to me ✿ I wone in single bliss and let my lover love again:

Take, then, what youth your soul desires; with him forgather, for ✿ I aim not at your inner gifts nor woo your charms I deign:

You set for me a mighty check of parting and ill-will ✿ In public fashion and a-morn you dealt me bale and bane:

Such deed is yours and ne’er shall it, by Allah satisfy ✿ A boy, a slave of Allah’s slaves who still to slave is fain.”

Then Prince Yusuf robed Ibn Ibrahim in a robe of green; and giving him an hundred gold pieces, entrusted him with the letter which he carried to Al-Hayfa and handed it to her. She brake the seal and read it and considered its contents, whereupon she wept with sore weeping which ended in her shrieking aloud; and after she abode perplext as to her affair and for a time she found no sweetness in meat and drink nor was sleep pleasant to her for the stress of her love-longing to Yusuf. Also her nature tempted her to cast herself headlong from the terrace of the Palace; but Ibn Ibrahim forbade her saying, “Do thou write to him replies, time after time; haply shall his heart be turned and he will return unto thee.” So she again called for writing materials and indited these couplets, which came from the very core of her heart:—

“Thou art homed in a heart nothing else shall invade; ✿ Save thy love and thyself naught shall stay in such stead;

O thou, whose brilliancy lights his brow, ✿ Shaped like sandhill-tree with his locks for shade,

Forbid Heaven my like to aught else incline ✿ Save you whose beauties none like display’d:

Art thou no amongst mortals a starless moon ✿ O beauty the dazzle of day hath array’d?”

174These she committed^[249] to Ibn Ibrahim who rode again on his route and forgathered with Prince Yusuf and gave him the letter, whose contents were grievous to him; so he took writing materials and returned a reply in the following verses:—

“Cease then to carry missives others write, ✿ O Son of Ibrahim, shun silly plight:

I’m healed of longing for your land and I ✿ Those days forget and daysters lost to sight:

Let then Al-Hayfá learn from me I love ✿ Distance from her and furthest earthly site.

No good in loving when a rival shows ✿ E’en tho’ ’twere victual shared by other wight;

These modes and fashions never mind arride ✿ Save him unknowing of his requisite.”

Then he entrusted the writ to Ibn Ibrahim, after giving him an hundred dinars, and he fared forth and ceased not faring till he had reached the palace of the Princess. Presently he went in and handed to her the writ, and as soon as she had read it, the contents seemed to her sore and she wept until her vitals were torn with sobs. After this she raised her hand^[250] heavenwards and invoked Allah and humbled herself before him and said, “My God, O my Lord, do Thou soften the heart of Yusuf ibn Sahl and turn him mewards and afflict him with love of me even as thou hast afflicted me with his love; for Thou to whatso Thou wishest canst avail, O bestest of Rulers and O forcefullest of Aiders.” Anon she fell to writing and indited these verses:—

“Love rules my bosom and a-morn doth moan ✿ The Voice, ah Love, who shows strength weakness grown!

His lashes’ rapier-blade hath rent my heart; ✿ That keen curved brand my me hath overthrown:

That freshest cheek-rose fills me with desire; ✿ Fair fall who plucketh yonder bloom new-blown!

175Since love befel me for that youth did I ✿ Begin for charms of him my pride to own:

O thou my hope, I swear by Him did share ✿ Love and decreed thou shouldst in longing wone,

In so exceeding grief why sight I thee ✿ Jacob made Joseph by the loss of me?”

She then handed the letter to Ibn Ibrahim, after giving him an hundred dinars; and he returned forthright to the city of Sind and, repairing to Yusuf, gave him the writ which he took and read. Hereupon the Prince waxed sore sorrowful and said to himself, “By Allah, indeed Al-Hayfa cleaveth to love.”——And Shahrazad was surprised by the dawn of day and fell silent and ceased to say her permitted say. Then quoth her sister Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the King suffer me to survive?” Now when it was the next night and that was

The Six Hundred and Ninety-first Night,

“O thou of stature fair with waist full slight^[251] ✿ Surpassing sandhill-branch and reedlet light;

I deal in words and gems of speech that melt, ✿ By none ’mid all of mortal kind indite;

176From my tribe’s lord, a lion rending foes ✿ Moon of Perfections and ’The Yusuf’ hight:

Homed in thy home I joyed my joys with maids ✿ High-breasted,^[252] virgins weakening forceful sprite;

Your songs and touch of lute ’mid trembling wine ✿ Consoled all sorrows, made all hearts delight,

Till you to other deignèd union grant ✿ And I your nature learnt and learnt aright,

Whereat my vitals failed, sore bane befel, ✿ Pine, disappointment, and injurious blight.

No virtue dwelleth in the fairest forms ✿ But forms the fairest are by goodness dight.

How many a maiden deckt with crescent brow ✿ Hath nature dealing injury and despite?

Man hath no merit save in kindly mind ✿ And loquent tongue with light of wits unite.”^[253]

And when Yusuf had ended his poetry he presented an hundred dinars to Ibn Ibrahim, who took the letter and fell to cutting through the wilds and the wolds, after which he went in to the presence of Al-Hayfa and gave her the missive. She wept and wailed and cried, “O Ibn Ibrahim, this letter is indeed softer than all forewent it; and as thou hast brought it to me, O Ibn Ibrahim, I will largesse thee with two honourable robes of golden brocade and a thousand dinars.” So saying, she called for pen-case and paper whereupon she indited these couplets:—

“O my lord, these words do my vitals destroy, ✿ O thou gem of the earth and full moon a-sky!

How long this recourse to denial and hate ✿ With heart whose hardness no rocks outvie?

Thou hast left my spirit in parting-pangs ✿ And in fires of farness that flame on high:

How long shall I ’plain of its inner pains? ✿ Haps thy grace shall grant me reunion-joy:

Then pity my vitals and whatso homed ✿ Thy form within me before I die.”

177She then handed the paper to Ibn Ibrahim who again set out and sought the Prince and kissed his hand and gave him the letter; whereupon said he, “O Ibn Ibrahim, come not thou again bringing me aught of missive—ever or any more after this one.” Quoth Ibn Ibrahim, “Wherefore, O my lord, shall I not do on such wise?” and quoth Yusuf, “Suffer her to learn the fates of menkind.” Said the other, “I conjure thee, by Allah Almighty, ho thou the King, inasmuch as thou art of the seed of mighty monarchs, disappoint her not of her question; and Allah upon thee, unless thou show pity to her heart it haply will melt away with melancholy and love and madness for thy sake; and all of this is for the truth of her affection.” Hereupon Yusuf smiled and taking up his pen wrote these couplets:—

“Stay thy tears; for hindrance and parting hie, ✿ And the endless of Empire aye glorify:

From my core of heart fly all cark and care ✿ After parting that seemèd all Time defy.

A Lion am I for the love of him ✿ Whom the slanderer’s part ne’er can satisfy:

My mind and soul be this day with you ✿ But my heart and thought are at enmity:

Thought and mind delight in Love’s cruelty ✿ While heart and soul for reunion cry:

And if mind and thought e’er can overcome ✿ Soul and heart, Re-union thou ne’er shalt ’spy.”

And when Yusuf had finished his writing, he gifted Ibrahim with an hundred dinars and sent him again to Al-Hayfa with the letter, and she on receiving it shed tears and said, “O Ibn Ibrahim, seeing that his soul and heart be with us, Allah Almighty availeth to turn his thoughts and his fancy and the mind of him.” Hereupon she took writing materials and wrote:—

“Calm, O my lord, thy vitals’ painful plight, ✿ O thou whose semblance lighteth sooty night:

O gladding heart, O sweet of union, Oh ✿ Whose charms the tribe in festal hours delight:

178O high in honour passing height of Kings, ✿ O thou with purest blood ’mid Kings bedight,

Fear’st not the Throne^[254] of God (O hope of me!) ✿ When harming heart whereon all pains alight?

Then deign thou grant me union, for such wise ✿ Shall rest my heartstrings and dark care wax bright:

From none, except that Lion o’ men Ali^[255] ✿ Comes pardon proving to mankind his might.”

Then she passed her missive to Ibn Ibrahim giving him an hundred gold pieces and he pushed his pace till he reached the city of Sind, where he went in to Yusuf and kissed his hands and feet. The Prince taking the letter smiled and laughed and said, “O Ibn Ibrahim, when Allah (be He extolled and exalted!) shall decree my faring I will fare to them^[256] within a short while; but do thou return and let know that I intend forgathering with them.” Quoth the other, “Ah! O my lord, do thou indite her a reply, otherwise she will have no trust in me;” so the Prince fell to penning these lines:—

“My vitals restless bide for very jealousy ✿ The while my heart must ever show unfriendly gree:

Yet I obeyed my heart and tore it out for him ✿ Albe man ever holds his heart in amity;

And I have heard my lover drives me forth from him ✿ But Allah grant my prayer of benedicite.

In anxious care I came and sought your side this day ✿ Naught shall the youth exalt save generosity.”

Then Prince Yusuf passed the letter to Ibn Ibrahim who, after receiving his hundred dinars, repaired to Al-Hayfa and greeted her^[257] informing her the while that her lover was about to make act of presence.——And Shahrazad was surprised by the dawn of day and fell silent and ceased saying her permitted say. Then 179quoth her sister Dunyazad, “How sweet and tasteful is thy tale, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the Sovran suffer me to survive?” Now when it was the next night and that was

The Six Hundred and Ninety-third Night,

“O thou world-seducer and full moon bright, ✿ Stay thy speech and with boon of good news requite.

Love pledged me his word he would see thee and said, ✿ Hie thee home and order the house aright.

I awoke this morning in cark and care, ✿ In tears distraught and in dire despite;

For the wrongs and farness thou doom’st me dree ✿ Have forced my forces to fright-full flight.”

And when Ibn Ibrahim had ended his verse, Al-Hayfa joyed with increased and exceeding joy, and in her delight she answered him according to the rhyme and rhythm of his verse:—

“O who spreadest clouds,^[258] Son of Ibrahim hight; ✿ By the Lord who ruleth in ’Arshhis height,

180By Mohammed the bestest of men and by ✿ Th’ adorers of yore and the Tá-Há’s^[259] might,

By Zemzem, Safá and wall Hatím^[260] ✿ And Ka’abah and glories of Ka’abah’s site,

An this speech be sooth and my dearling come ✿ One thousand, two thousand dinars are thy right;

And I’ll give thee a courser, O Ibrahim’s son, ✿ Selle, stirrups and bridle with gold bedight;

Six turbands and robes that shall honour show ✿ With that courser the colour of blackest night.

So hold me not like the most of mankind, ✿ Who joy the fair ones to twit and flyte.”

And when Al-Hayfa had finished her verses, Ibn Ibrahim brought out to her the letter of the Prince, and as soon as she read it her heart was comforted and she waxed glad with exceeding gladness and she bade them present him with largesse of value great and a thousand dinars upon a china plate. After this she took him by the hand and led him into a closet and said, “O Ibn Ibrahim, all that be in this cabinet is a free gift to thee when thou shalt have brought to me that lover of mine.” Such was the case with them; but as regards Prince Yusuf, when Ibn Ibrahim left him, he felt love-lowe aflaming in his heart, and he summoned his Mameluke Hilal and said to him, “Go saddle for us the steed known by the name of The Bull-aye-ready-and-for-Battle-day-steady.” Hereupon the slave arose and enselled the courser and Yusuf mounted; and, taking his Mameluke on the crupper, pushed his pace (and he madly in love with Al-Hayfa), and he ceased not faring till he reached her Palace. He then swam the stream with his Mameluke hanging on, as before, to the tail, and knocked at the door which was opened by a damsel hight Nuzhat al-Zaman^[261] and she on recognising him kissed his hands and hurrying to her lady informed her of his coming. Al-Hayfa hearing of the arrival fell 181fainting to the ground and when she recovered she found Yusuf standing beside her head; so she arose and embraced him for a long while, after which she improvised and said:—

“O thou Pilgrim of Love, after parting far ✿ From us driven by malice of jealous foe!

My life for the friend in affection comes; ✿ Naught dearer to me than such boon can show;

Full many a writ have I written thee ✿ Nor union nor grace of return I know.

In this world I see him with single heart ✿ O my wish! and Allah ne’er part us two.”

And when she had ended her verses she bade the slave-girls convey Ibn Ibrahim and Hilal to the gardens, after which she led Yusuf to the saloon of session and the twain passed the night together he and she, in joyance and enjoyment, for that night was indeed a night of delight. But when Allah bade the morn to morrow, Al-Hayfa arose and cried, “How short it is for a night: Ah that it had been longer for us! but ’tis for me to say even as said Imr al-Kays^[262] in sundry of his verses upon a similar theme:—

“On me Night waxeth long nor would I shorten Night; ✿ Yet hasteth Morn when I for longer Nights would sue:

It brings me union till ’My lover’s mine’ I cry ✿ Yet when with him unite disunion comes to view.”

Now when it was the second day, Al-Hayfa took seat in the assembly of converse.——And Shahrazad was surprised by the dawn of day and fell silent and ceased to say her permitted say. Then quoth her sister Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the King suffer me to survive?” Now when it was the next night and that was

182

The Six Hundred and Ninety-fourth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other than sleepy, finish for us thy tale that we may cut short the watching of this our latter night.” She replied:——With love and good will! It hath reached me, O auspicious King, the director, the right-guiding, lord of the rede which is benefiting and of deeds fair-seeming and worthy celebrating, that Al-Hayfa repaired to the saloon of séance, she and Yusuf, and summoned Ibn Ibrahim and bade the handmaids bring everything that was in the closet. They obeyed her bidding and fetched her all the contents, amongst which were ten robes of honour and three coffers of silk and fine linen and a packet of musk and a parcel of rubies and pearls and jacinths and corals and similar objects of high price. And she conferred the whole of this upon Mohammed ibn Ibrahim, the while improvising these verses:—

“We are noblest of lords amongst men of might; ✿ What we give and largesse bring the most delight:

And when we strive with our hearts and souls ✿ We strive in public nor rue our plight.

With me the pact no regret shall breed ✿ Save in head of suspecting envying wight.

I am none who riseth sans bounteous deed; ✿ I am none who giveth with felon sprite.”

And when Al-Hayfa had ended her poetry, Prince Yusuf largessed^[263] Ibn Ibrahim and said to him, “Thou shalt have on my part one thousand dinars and twenty robes of brocade and an hundred she-camels and eighty horses (whereof the meanest is worth five hundred gold pieces and each is saddled with a golden selle), and lastly forty handmaids.” After which he began to improvise these couplets:—

183“Good signeth man to sight and all men see ✿ Sahl’s son is lord of liberality:

Time and the world and mortals one and all ✿ Witness my goodness and for aye agree:

Who comes for purpose him I gratify ✿ With boons, though ’twere with eyenlight of me:

I back my neighbour whenas harmèd by ✿ Dolour of debt and foeman’s tyranny:

Whoso hath moneys lacking liberal mind ✿ Though he snatch Fortune ’mid the vile is he.”

And when Yusuf had finished his verse, Ibn Ibrahim arose and bussed his hands and feet and cried, “Allah dole to thee all thou desirest.” The other replied, “When thou shalt return to our city, do thou go to my quarters and therefrom take thee whatso I have promised.” Then the Prince and Princess waxed assiduous in the eating of meat and the drinking of wine; and this continued for many successive months^[264] until Ibn Ibrahim craved leave to visit his folk; and, when he received permission, he took with him that was light in weight and weighty of worth. And as he set forth, Al-Hayfa said to him, “When thou shalt return to thy people in safety, do thou salute for me my sire and name to him a certain stallion which same he shall largesse to thee and likewise its saddle and bridle.” Hereupon he farewelled them and went forth and stemmed the stream and withdrawing his she-dromedary from the cave harnessed her and mounted her and set forth upon his desert way, and as soon as he reached the capital of Sind he went to his folk who greeted him kindly. Now when King Al-Mihrjan heard of Mohammed ibn Ibrahim’s coming he sent to summon him and as soon as he appeared between his hands he asked concerning his absence. “O King of the Time and the Tide,” quoth he, “I have been in Yathrib^[265] city;” and indeed he was one of the cup-companions of Al-Hayfa’s father and by the decree of Destiny he had been ever in high favour with the King. So the twain sat down to drink wine and as Fortune willed it Ibn 184Ibrahim bore about him a letter containing poetry, part of the correspondence between the Prince and Princess, wherein were written the names of all three. Now when he was at the height of his joy he wagged his head and shook off his turband and the paper fell therefrom into Al-Mihrjan’s lap.^[266] The King took it and read it and understood its contents but he kept the case secret for a while; presently, however, he dismissed his Courtiers and Equerries who were around him and forthright bade smite Mohammed ibn Ibrahim with stripes until his sides were torn. Then quoth he, “Acquaint me concerning this youth who correspondeth with my daughter, making thee the goer between them twain, otherwise I will cut off thy head.” Quoth Ibn Ibrahim, “Ho thou the King; verily this be only poetry which I found in one of the histories of old.”——And Shahrazad was surprised by the dawn of day and fell silent and ceased saying her permitted say. Then quoth her sister Dunyazad, “How sweet and tasteful is thy tale, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the Sovran suffer me to survive?” Now when it was the next night and that was

The Six Hundred and Ninety-sixth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other than sleepy, finish for us thy tale that we may cut short the watching of this our latter night!” She replied:——“With love and good will!” It hath reached me, O auspicious King, the director, the right-guiding, lord of the rede which is benefiting and of deeds fair-seeming and worthy celebrating, that Ibn Ibrahim said to 185Al-Mihrjan, “Verily I found this poetry in a tale of the olden time.” So the King issued orders to smite his neck, when intercession was made for him by a Courtier hight Tá’il al-Wasf,^[267] whereupon the King commanded him to jail, whither he was taken forthright. But as Ibn Ibrahim was being locked up, he said to the gaoler, “Say me, canst thou bring for me a pen-case and paper and pen?” and the other assented, fetching for him whatso he wanted. So he wrote to Prince Yusuf the following couplets:—

“O Yúsuf, master mine, for safety fly; ✿ In sorest danger Ibrahim’s son doth lie:

When from thy side for house and home he sped ✿ Forthright bade Al-Mihrjan to bring him nigh,

And ’mid th’ Assembly highest stead assigned ✿ A seat in public with a sleight full sly.

A writ thou wrotest bore he on his head ✿ Which fell and picked it up the King to ’spy:

’Tis thus discovered he thy state and raged ✿ With wrath and fain all guidance would defy.

Then bade he Ibrahim’s son on face be thrown ✿ And painful beating to the bare apply;

With stripes he welted and he tare his sides ✿ Till force waxed feeble, strength debility.

So rise and haste thee to thine own and fetch ✿ Thy power, and instant for the tribe-lands hie;

Meanwhile I’ll busy to seduce his men ✿ Who hear me, O thou princely born and high;

For of the painful stress he made me bear ✿ The fire of bane I’ve sworn him even I.”

Now when Ibn Ibrahim had finished his verse, he said to the gaoler, “Do thou summon for me the son of my brother hight Manná’^[268] and thou shalt have from me one hundred gold pieces.” The man did his bidding, and when the youth came the uncle gave him the letter and bespake him as follows: “O son of my brother, take thou this paper and fare with it to the Castle of Al-Hayfa 186and swim the stream, and go up to the building and enter therein and commit this missive unto a youth whom thou shalt see sitting beside the Princess. Then do thou greet him with the salam from me, and inform him of all that I am in and what I have seen and what thou hast witnessed, and for this service I will give thee an hundred gold pieces.” The nephew took the uncle’s letter and set forth from the first of the night until he drew nigh the Castle. Such was the case with Ibn Ibrahim and his sending his nephew Manna’ on a mission to the Princess; but as regards King Al-Mihrjan, when the morning morrowed and showed its sheen and shone and the sun uprose with rays a-lowland strown, he sent to summon Ibn Ibrahim; and, when they set him between his hands, he adjured him saying, “O thou! by the rights of the God unique in his rule for Unity; by Him who set up the skies without prop and stay and dispread the Earths firmly upon the watery way, unless thou inform me and apprise me rightly and truly I will order thy head to be struck off this very moment.” So the cup-companion related to the King the whole affair of Princess Al-Hayfa and Prince Yusuf, and all that had passed between the twain; whereupon Al-Mihrjan asked, “And this Yusuf from what land may he be?” “He is son to the Sovran of Sind, King Sahl,” quoth the other, and quoth Al-Mihrjan, “And is he still in the Palace, or hath he gone to his own country?” “He was therein,” replied Ibn Ibrahim, “but I know not whether he be yet there, or he be gone thence.” Hereupon Al-Mihrjan commanded his host at once to mount, and all took horse and rode forth making for the Castle of Al-Hayfa. Now, between Manna’ and King Al-Mihrjan was a march of only a single night, when the youth went up to the Palace of the Princess, where he knocked at the door and they opened and admitted him to the presence of Prince Yusuf. There he handed to him the letter, which the Prince opened and read; then he suddenly rose up crying upon Hilal, whom when he was fetched 187he bade forthwith bring out his steed. Hereat cried Al-Hayfa, “I ask thee by Allah, O my lord, what may be the news?” and he answered her, “Verily when Ibn Ibrahim fared from us to his folk he was summoned on his arrival by thy sire, and he went to him and informed him of all that hath befallen us, first and last.” So saying he put the letter into her hands, and she having read it exclaimed, “O my lord, do thou take me with thee lest haply he slay me.” Answered the Prince, “O end and aim of mine every wish, we have naught with us save this one steed who availeth not to carry three; therefore will thy father overtake us upon the road and will put us to death one and all. Now the rede that is right be this, that thou conceal thyself somewhere in the Palace and charge the slave-girls when thy sire shall come hither, to tell him that I have carried thee off to mine own country, and for the rest be thou assured that I will tarry away from thee but a few days.” So saying Yusuf took his horse with him and Hilal his page a-crupper and swam the river and made for his own land pushing his pace, and presently he drew within sight of the capital. Such was the case of Prince Yusuf, son to King Sahl; but as regards the matter of King Al-Mihrjan and his host, he ceased not marching them till such time as he came within sight of the Castle of his daughter Al-Hayfa; and this was soon after the departure of Yusuf. And when he had led hither his host, which was like unto a dashing sea, he dismounted upon the river-bank that all might free themselves of their fatigue, after which he summoned Sahlub and bade him swim the stream and walk up to the Castle and knock at the door. The youth did as he was bidden, and the handmaids opened to him and greeted him as he asked for Al-Hayfa——And Shahrazad was surprised by the dawn of day, and fell silent and ceased to say her permitted say. Then quoth her sister Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an 188the King suffer me to survive?” Now when it was the next night and that was

The Six Hundred and Ninety-eighth Night,

“Ibn Sahl, ho scion of tree abhorr’d! ✿ Rise, meet me in mellay and prove thee lord:

My daughter hast snatched, O thou foul of deed, ✿ And approachest me fearing the Lion of the horde.

190Hadst come in honour and fairly sued ✿ I had made her thine own with the best accord;

But this rape hath o’erwhelmed in dishonour foul ✿ Her sire, and all bounds thou hast overscor’d.”

Now when King Al-Mihrjan finished his verse, Yusuf rushed out to him, and cried at him with a terrible cry and a terrifying, and garred his own steed bound upon the battle-plain, where he played with brand and lance until he cast into oblivion every knight, reciting in the meantime the following verses:—

“I am son to Al-Sahl, O of forbears vile! ✿ Come forth and fight me sans guile or wile;

Thou hast hurt my heart; O of deed misdone, ✿ So thou com’st to contend with this rank and file.”^[271]

King Al-Mihrjan re-echoed his war-cry, but hardly had he ended when Yusuf drawing near him answered it with a shout which enquaked his heart and ravished his reason with sore terror, and repeated in reply these couplets:—

“I am not to be titled of forbears vile ✿ O whose ape-like face doth the tribe defile!

Nay, I’m rending lion amid mankind, ✿ A hero in wilds where the murks beguile.

Al-Hayfá befitteth me, only me; ✿ Ho thou whom men for an ape^[272] revile.”

When Yusuf had ended these words, Al-Mihrjan rushed forth and charged down upon him, and the two drawing nigh each of the foemen set on the other with a mighty onset and a prodigious. They fought in duello and lanced out with lance and smote with sword, and dashed together as they were two ships or two mountains clashing; and they approached and retired, and the dust-cloud 191arose over them and they disappeared from men’s sight. But hardly had an hour passed by when Yusuf made a final attack upon his enemy and narrowed his course and barred his way and pressed him hard; and, hanging upon his flank, smote him with the scymitar upon the nape of the neck^[273] and caused his head to fall between his feet, when he slipt from his steed upon the ground, and he lay stone dead and in his gore drowned. Now as soon as the folk looked upon Yusuf and what he had dealt to their King and how he had made his head fly his body and had done him dead, they turned to take flight. Thereupon Yusuf recognised Sahlub the cousin of Al-Hayfa, he who had been the cause of their separation and had roused her wrath against him; so he drew near to him and smote him with the bright shining blade on the right flank, and it came forth gleaming between his left ribs; so he fell to the ground drenched with blood, and he was left prostrate in the dust. And when Yusuf had slain King Al-Mihrjan and Sahlub, his nephew, the Grandees of the realm came around him and greeted him with the salam.——And Shahrazad was surprised by the dawn of day and fell silent and ceased saying her permitted say. Then quoth her sister Dunyazad, “How sweet and tasteful is thy tale, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the Sovran suffer me to survive?” Now when it was the next night and that was

The Seven Hundredth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other than sleepy, finish for us thy tale that we may cut short the watching of this our latter night!” She replied:——With love and good will! It hath reached me, O auspicious King, the 192director, the right-guiding, lord of the rede which is benefiting and of deeds fair-seeming and worthy celebrating, that when the Grandees of King Al-Mihrjan’s reign saw their Sovran slain, they flocked to Prince Yusuf and greeted him, marvelling at his beauty and valour and excellence: then they all agreed to salute him as their Sultan and they raised him to the rank of King and sole ruler over them. Presently they led him with them, and fared seeking the city of Al-Mihrjan until they reached it, when they adorned the streets on the occasion of his coming. And King Yusuf having entered his capital took seat on the throne of his kingship and bade and forbade and deposed and appointed; and lastly freed Mohammed ibn Ibrahim from gaol, and established him his Wazir. Hereupon the new Minister displayed to him the four wives and the hundred concubines of King Al-Mihrjan, also his negro slaves, male and female, whom he found to number two hundred and four hundred. Moreover, he showed his riches and rarities and treasuries wherein were found an hundred boxes full of silk and fine linen, and parcels of pearls and rubies and jacinths and jewels and precious minerals and other wealth in abundance. So he distributed the whole amongst his nobles, and largessed them with excessive largesses; and his partisans of his subjects and his guards flocked to him with presents and offerings; and all the city-folk gave him joy and rejoiced in him. Then he commissioned Ibn Ibrahim to Al-Hayfa, daughter of King Al-Mihrjan, saying, “Do thou bring her hither to me, her and her handmaids and all that be in her palace.” Accordingly he went forth to Al-Hayfa’s Castle, and ceased not wending till he came to its entrance where he discovered that King Yusuf had appointed a craft for the river transport. And when he arrived there and found the vessel afloat he went in to Al-Hayfa and he greeted her. Then he related to her what had betided her sire from Yusuf and how the Prince had slain him after the fashion of what befel; so she cried, “There is no Majesty and no Might save in Allah, the 193Glorious, the Great; and this was writ in the Book of Life!” Then she asked Ibn Ibrahim touching her mother, and he answered that she was sound and safe in her own home which she had never left nor did any one go in to her; and, (added he) “she expecteth thy coming to her.” Then he bade carry down her impediments and her bondmaids and all the good that was in her Castle until nothing remained, and embarked them upon the craft; and presently, mounting her in a litter of sandal-wood plated with ruddy gold, he set her women in Howdahs;^[274] and, taking horse himself, he rode until they drew near the city. And when they arrived there he went up to King Yusuf whom he informed of their coming and was told, “Suffer them to be till night shall set in.” Hereupon he took patience, and when came the appointed term Al-Hayfa went up to the Palace. Now as Allah caused the morn to morrow and to light the world with its shine and sheen, King Yusuf sent to summon the Kazi and witnesses and bade them write his writ of marriage with Al-Hayfa and was wedded to her by Book and traditional Usage.^[275] After this Al-Hayfa sent to fetch her mother and bore her to her home and their joy and enjoyment were great and lasting. Now by the decree of the Decreer anon it befel that the Caliph Al-Maamun waxed strait of breast one night of the nights: so he summoned a certain of his courtiers whose name was Ibrahim the Cup-companion;^[276] but, as they found him not, he bade bring a man hight Al-Khadí’a, and when he came between his hands quoth he to him “’Tis a while since I have seen thee here.” Quoth the other, “O Commander of the Faithful, I have been wayfaring about the land of 194Syria.” Continued the Prince of True Believers, “Do thou this very night broaden the Caliph’s heart with a delectable tale;” and the other rejoined, “O Viceregent of Allah upon Earth, know thou an adventure befel me with a youth named the Veiled Yusuf of Beauty, son to King Sahl, the friendly ruler of Al-Sind, and with Al-Hayfa the daughter of King Al-Mihrjan, and ’tis a tale whose like hath never been heard; no, never.” Hereupon he related to Al-Maamun the history of the two, first and last, adding, “Furthermore, O Commander of the Faithful, I have learnt that Al-Hayfa owneth ten handmaidens whose peers are not to be found in thy Palace, and they are mistresses of all manner instruments of mirth and merriment and other matters; and amongst things said of them by their lady when they marvelled at her good fortune,” “Verily this day I have acquired half a score of slave-girls the like of which Al-Maamun hath never collected.” But when the Prince of True Believers heard this he gave ear to the tale anent them during the livelong night till Allah caused the morn to morrow. Then he sent for Ibrahim the Cup-companion, and to him coming into the presence the Viceregent of Allah exclaimed, “Mount without stay and delay taking with thee one thousand Mamelukes and make thy way to this youth who is King of Al-Sind^[277] and named ’The Veiled Yusuf of Beauty,’ and bring me his ten handmaidens. After which do thou ask concerning his case and anent his subjects, whether he be just or unjust to the lieges, and if he be righteous I will robe him in honourable robes and if otherwise do thou bring him to my presence.” Hereupon Ibrahim took leave of the Caliph and went forth at that very time and tide intending for Al-Sind, and he ceased not wending till he arrived there and found Yusuf setting out for the chase. But when the youth saw the host approaching him——And Shahrazad was surprised by the dawn of day and fell silent and ceased to say her permitted 195say. Then quoth her sister Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the King suffer me to survive?” Now when it was the next night, and that was

The Seven Hundred and Second Night,

“My heart for parting ever burns with lowe; ✿ My lids fiery with tear-floods ever flow:

Ho thou in lover’s loving ferly fair, ✿ Cut is the road for those Love gars to glow.

How many a youth has felt his vitals torn ✿ By slender forms and glances forceful prow?

Alas for lover slain by might of Love; ✿ Nor friend avails nor brother true, I trow!”

When the first handmaiden had finished, Yusuf rejoiced (as did Ibrahim the Cup-companion) with excessive joy and the King bade robe her in a sumptuous robe. Hereupon she drained her cup and passed it to her compeer whose name was Takná, and this second handmaiden taking beaker in hand placed it afore her and hending the lute smote on it with many a mode; then, returning to the first^[279] while the wits of all were bewildered, she improvised the following verses:—

“Look on the lute that ’minds of Mangonel; ✿ Whose strings are ropes that make each shot to tell:

And note the pipes that sound with shriek and cry, ✿ The pipes that cast a fearful joyful spell;

Espy the flagons ranged in serried rank ✿ And crops becrowned with wine that longs to well.”

But when Takná had finished her poetry Yusuf and Ibrahim were gladdened and the King bade largesse her with a sumptuous robe and a thousand dinars and she tossed off her cup and passed it to her successor the third handmaiden Mubdi’^[280] hight. She accepted it and setting it before her took the lute and smote it after manifold fashions and presently she spake these couplets:—

197“Love with his painful pine doth rack this frame of me; ✿ Melts heart and maims my vitals cruel agony;

And rail my tears like cloud that rains the largest drops; ✿ And fails my hand to find what seek I fain to see:

Thee I conjure, O Yúsuf, by Him made thee King ✿ O Sahl-son, Oh our dearest prop, our dignity,

This man methinks hath come to part us lovers twain ✿ For in his eyes I see the flame of jealousy.”

And when Mubdi’ had sung her song, Ibrahim the Cup-companion and King Yusuf smiled and rejoiced and anon there befel them what there befel and the two slipt down aswoon;——And Shahrazad was surprised by the dawn of day and fell silent and ceased saying her permitted say. Then quoth her sister Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the Sovran suffer me to survive?” Now when it was the next night and that was

The Seven Hundred and Third Night,

“O Blamer, blaming me for draining lonely wine, ✿ Stint carping, I this day to Holy War incline:

Oh fair reflection she within her wine-cup shows ✿ Her sight makes spirit dullest earthly flesh refine:

How mention her? By Allah ’tis forbid in writ ✿ To note the meaner charms in Eden-garth divine.”

When the fourth handmaiden had ended her verse, Ibrahim gifted her with one thousand dinars and presented a sumptuous robe to her owner, then she drank off her cup and passed it to her compeer hight Al-Badr^[282] and she sang the following lines:—

“One robbed of heart amid song and wine ✿ And Love that smiteth with babe of eyne:

His voice to the lute shall make vitals pain ✿ And the wine shall heal all his pangs and pine:

Hast e’er seen the vile drawing near such draught ✿ Or miser close-fisted thereto incline?

The wine is set free in the two-handed jar^[283] ✿ Like sun of summer in Aries’ sign.”

When she had finished Ibrahim bade reward her like the rest with gold and gear and she passed her cup to her compeer whose name was Radáh.^[284] The sixth handmaiden drained it and performed in four-and-twenty modes after which she sang these couplets:—

“O thou wine-comrade languor cease to show; ✿ Hand me the morning draught and ne’er foreslow;

And prize fair poesy and sweet musick hear ✿ And shun the ’say’ and naught of ’said’ beknow:

The wine of day-dawn drunk with joyous throng ✿ From house of Reason garreth Grief to go:

199The man of Kays aye loved his wine right well ✿ And from his lips made honey’d verse to flow;

And in like guise^[285] came Isà singing sweet ✿ For such was custom of the long-ago.”

When Radah ended her verse and her improvising of mysterious significance, and secret, King Yusuf and Ibrahim the Cup-companion tore their robes from their bodies until naught remained upon them save only the bag-breeches about their waists. Then the twain shrieked aloud and at one moment and they fell fainting to the floor, unheeding the world and their own selves from the excess of that was in their heads of wine and hearing of poetry spoken by the slave-girl. They remained in such condition for a while of time, after which they recovered though still amazed, a-drunken. Then they donned other dresses and sat down to listen as before, when Radah drained her goblet and filled and passed it to her compeer whose name was Na’ím;^[286] and she taking her lute, improvised the following verses:—

“My poesy-gem showeth clear of shine, ✿ When appears that pearl with cheek coralline:

’Tis marvel the cloud cannot quench the blaze ✿ That fire in the heart and this water of eyne!

Then alas for Love who hath made me woe! ✿ Pine that rends and racks limbs and vitals o’ mine:

O thou Well of Poetry well forth thy gems ✿ O’er our drink when our cups overbrim with wine:

And sing in her presence, for Envy hath fled ✿ And flies jealous spite and all joys combine.

Oh the charms of wine which enthral the mind, ✿ Clear and clearing sprites by its sprite refined!”

When the seventh handmaiden had ended her verses, King Yusuf and Ibrahim rejoiced with exceeding joy and each of them bade gift her with a thousand gold pieces and quoth the courtier, “By Allah Almighty, none of the Emirs or of the Wazirs or of the 200Kings or of the Caliphs hath attained excellence like unto this handmaid. Hereupon Na’im passed her goblet to her compeer and she, whose name was Surúr,^[287] tossed it off and taking in hand her lute, sang these couplets:—

“How is’t with heart of me all cares waylay ✿ As drowned in surging, tears of Deluge-day?

I weep for Time endured not to us twain ✿ As though Time’s honour did not oft betray.

O my lord Yúsuf, O my ending hope, ✿ By Him who made thee lone on Beauty’s way,

I dread lest glorious days us twain depart ✿ And youth’s bright world be dimmed to old and grey;

O Lord! be Parting’s palm for us undyed^[288] ✿ Ere death, nor carry this my lord away.”

When the eighth handmaiden had ended her song, the twain marvelled at her eloquence and were like to rend that was upon them of raiment——And Shahrazad was surprised by the dawn of day and fell silent and ceased to say her permitted say. Then quoth her sister Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the King suffer me to survive?” Now when it was the next night and that was

The Seven Hundred and Fifth Night,

“O cup-boy, I crave thee cup-comrade to be ✿ And hearten my heart of its malady;

Nor pass me the bowls for I sorely dread ✿ When drunken all dolours of Love-lowe to dree,

To be vilely reviled in the sittings of men, ✿ To be frowardly treated where zephyrs play free.

God-blest is the Lute for her melodies ✿ Which pain me with painfullest penalty,

With the jewels of speech whose transcendent charms ✿ Like fires of Jahím^[290] burn the vitals of me.

By Allah, show ruth, be compassionate, ✿ For Allah deals pardon compassionately.”

Yusuf and Ibrahim, hearing her words, were gladdened with excessive gladness and cried to the ninth handmaid, “May the lord be copious to thee like the fruitful years!” Then the Cup-companion bade gift her with one thousand gold pieces as likewise did her lord. Hereupon she passed her cup to the tenth handmaiden known as Muhjat al-Kulúb^[291] who fell to improvising these couplets:—

“O Blamer, who canst not my case explain; ✿ Cease, for who blame friends shall of blame complain;

And whoso unknoweth the workings of Love ✿ Mankind shall reckon him mean and vain:

Alas for Love, O ye tribe-landers, I ✿ Am weaned that wont nipples of union to drain.

202I have learnt the whole of Love’s governance ✿ Since my baby days amid cradles lain.

Forbear by Allah to ask of my state ✿ How shall morn one bannèd with debtor bane?

O thou jewel of speech, O thou Yúsuf, laud ✿ To the Lord who robed thee with charms amain!

Deign the God of ’Arsh make thy days endure ✿ In wealth and honour sans pause or wane;

E’en as Ishák’s son^[292] every gift conjoined ✿ Amid men, making rulers to serve him fain.”

When Muhjat al-Kulub ended her song, Yusuf gifted her with a splendid robe and a thousand gold pieces as eke did Ibrahim, and presently the courtier said to the handmaiden, “Who is Ibrahim that thou shouldst sing of him in song?” She replied, “Walláhi, O my lord, he is son of Ishak, amongst the pleasant ones sans peer and a cup-companion to the Caliphs dear and the pearl concealed and the boon friend of our lord the Commander of the Faithful Al-Maamún and his familiar who to him joy and enjoyment maketh known. Ah! happy the man who can look upon him and forgather with him and company with him before his death; and verily by Allah he is the master of the Age and the one Wonder of the World. Moreover, by the Almighty, O my lord, wert thou to see this lute fall into his hands, thou wouldst hear it converse in every language with the tongues of birds and beasts and of the sons of Adam: and well nigh would the place dance ere he had improvised a word. And he the horizons can make to joy and lover with overlove can destroy, nor shall any after his decease such excellence of speech employ.” All this, and Muhjat al-Kulub knew not who was sitting beside them as she went on to praise Ibrahim. Hereupon he took the lute from her hand and smote it till thou hadst deemed that within the instrument lurked babes of the Jinns^[293] which were crying and wailing while spake the strings, 203and in fine King Yusuf imagined that the palace had upflown with them between heaven and earth. And the handmaidens sang to his tunes in sore astonishment; when Ibrahim designed to talk but King Yusuf cut him short and fell to saying poetry in these couplets:—

“By the rights of our lord who shows ruth in extreme, ✿ And Giver and Guide and boon Prophet we deem,

And by Ka’abah resplendent and all its site ✿ And by Zemzem, Safá and the wall Hatím,

Lo! thou ’rt hight Ibrahim, and suppose I say ✿ Thee sooth, my wits thou must surely esteem:

And thy face shows signalled with clearest eyne ✿ Delivrance followed by Yá and Mím.”^[294]

Now Ibrahim kept his secret and did not manifest himself to any, but presently he also improvised and spake in these words preserving the measure and rhyme:—

“By Him who chose Musà, the Speaker,^[295] by Him ✿ Who made^[296] Háshimite orphan select and supreme!

Ibrahim am I not, but I deem this one ✿ The Caliph who sits by Baghdadian stream;

Of his grace the heir of all eloquent arts ✿ And no partner hath he in all gifts that beseem.”

And when Ibrahim had finished his verses, Yusuf said to him, “By the virtue of Almighty Allah, an I guess aright and my shot^[297] go not amiss, thou art Ibrahim the musician;” but the courtier retained his incognito and replied, “O my lord, Ibrahim is my familiar friend and I am a man of Al-Basrah who hath stolen 204from him sundry of his modes and airs for the lute and other instruments and I have the practice of improvisation.” Now when Ibrahim was speaking behold, there came one of the Caliph’s pages and he walked up to the head of the assembly bearing with him a letter, which he handed to his lord. But Yusuf put forth his hand and took it, and after reading the superscription he learnt that his companion was Ibrahim without doubt or mistake, so he said to him, “By Allah, O my lord, verily thou hast slighted me, for that thou hast not informed me of thyself.” Quoth the other, “By Allah, I feared from thee lest I give thee excess of trouble;” and quoth Yusuf, “Do thou take to thee all these handmaids whom the Commander of the Faithful hath bid thee receive.” Ibrahim replied, “Nay, I will not accept from thee the handmaidens but rather will I fend from thee the Prince of True Believers;” however, King Yusuf rejoined, “I have gifted them to the Viceregent of Allah: an thou take them not I will send them by other than thyself.” Presently King Yusuf set apart for the Caliph great store of gifts, and when the handmaidens heard of that they wept with sore weeping. Ibrahim, hearing their wailing, found it hard to bear, and he also shed tears for the sobbing and crying of them; and presently he exclaimed, “Allah upon thee, O Yusuf, leave these ten handmaidens by thee and I will be thy ward with the Prince of True Believers.” But Yusuf answered, “Now by the might of Him who stablished the mountains stable, unless thou bear them away with thee I will despatch them escorted by another.” Hereupon Ibrahim took them and farewelled King Yusuf and fared forth and hastened his faring till the party arrived at Baghdad, the House of Peace, where he went up into the Palace of the Commander of the Faithful——And Shahrazad was surprised by the dawn of day and fell silent and ceased saying her permitted say. Then quoth her sister Dunyazad, “How sweet and tasteful is thy tale, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is 205this compared with that I would relate to you on the coming night an the Sovran suffer me to survive?” Now when it was the next night and that was

The Seven Hundred and Seventh Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other than sleepy, finish for us thy tale that we may cut short the watching of this our latter night!” She replied:——With love and good will! It hath reached me, O auspicious King, the director, the right-guiding, lord of the rede which is benefiting and of deeds fair-seeming and worthy celebrating, that when Ibrahim reached Baghdad and went up to the Palace of the Commander of the Faithful and stood in the presence he was asked, “What hast thou brought for us from thy journey, O Ibrahim?” whereto he answered, “O our lord, I have come to thee with all thou willest and wishest that of rede be right and of word apposite.” Quoth he, “And what may that be?” and quoth the other, “The ten handmaids:” and so saying he set them before the Caliph, whereupon they kissed ground and did him suit and service and deprecated for him and greeted him with blessings, and each and every of them addressed him in tongue most eloquent and with theme most prevalent. The Prince of True Believers hugely admired them, marvelling at their deftness of address and their sweetness of speech which he had never witnessed in any other; and he was delighted with their beauty and loveliness and their stature and symmetrical grace, and he wondered with extreme wonderment how their lord had consented they should be brought before him. Then cried he, “O Ibrahim, what hath been thy case with the owner of these damsels, and did he commit them to thee despite himself in anger and care or with resignation of mind and broadening of bosom and joy and satisfaction?” “O my lord,” said Ibrahim, “verily he made them over to me in none 206except the best of dispositions, and Allah give him length of life for a youth! How benign was his countenance and how beautiful, and how perfect and how liberal were his hands and prompt to act, and how excellent were his wits and how goodly and gracious was his society and how yielding was his nature and how great was his dignity and how just were his dealings with his lieges! By Allah, O Commander of the Faithful, when I went to him from thee I found him outside his city intending for the hunt and chase and about to enjoy himself in pleasurable case, but seeing our coming he met me and salam’d to me and greeted me and rejoiced in me with extreme joy. All this, and he knew me not nor did I on my part know him; but he took me with him and returned to town, and as we entered he was met by the Lords of the land and the lieges who prayed for him; so I knew that man to be their King and Captain of commandment, also that he was equitable to his subjects. Then he made me alight in his House of Hospitality, and went up into his Palace, after which he sent to call me and I obeyed his summons, when he set apart for me an apartment under his own roof and taking me by the hand led me thereto, where I found everything the best that could be. Anon he despatched for us wine and wax candles and perfumes and fruits fresh and dry and whatnot of that which becometh such assembly; and, when this was done, he bade summon the ten handmaidens, and they also took their seats in the session, and they smote their instruments and they sang verse wherein each one excelled her companion. But one of them insisted in her song upon the name of me, saying:—None availeth to compose such lines save Ibrahim the Cup-companion, the son of Ishak. Now I had denied myself to their lord and acquainted him not with my name; but when the damsel had finished her verse, I largessed to her a thousand gold pieces and asked her, Who may be this Ibrahim whereat thou hast hinted in thy song? Said she, He is the boon-companion of the Caliph and he is unique among the 207pleasant; then she fell to praising me with praise galore than which naught could be more, unknowing me the while, until I took the lute from her hand and smote it with a touch unlike their play. Hereby their lord discovered me and said in his verse:—Thou art Ibrahim without doubt or mistake; but still I denied myself replying, I am a man from Al-Basrah and a familiar of Ibrahim the Master-Musician: And on this wise I answered him, when behold, there came up to us a page bearing a rescript from thee. So King Yusuf took it from his hand and read the address when he made certain that I was Ibrahim, the Cup-companion, and having learnt my name he blamed me saying:—O Ibrahim, thou hast denied thyself to me. O my lord, I replied, ’Twas that I feared for thee excess of trouble; after which quoth he, Verily these ten damsels are a free gift from me to the Commander of the Faithful. Hearing these words I refused to receive them and promised on my return to the Caliph that I would defend their lord from all detraction, but he cried, O Ibrahim, unless thou take them I will forward them with other than thyself. And lastly, O Prince of True Believers, he presented to me fifty slave-girls and as many Mamelukes and an hundred and fifty negro-serviles and twenty steeds of purest blood, with their housings and furniture, and four hundred she-camels and twenty pods of musk.^[298]” Then having told his tale, the Cup-companion fell to commending Yusuf, and the Caliph inclined ear to him admiring at this man and his generosity and his openness of hand and the eloquence of his tongue and the excellence of his manners, until Al-Maamun desired to forgather with him and work him weal and gift him with liberal gifts. Presently the Caliph bade summon the ten handmaidens and the hour was past supper-tide, at which time Ibrahim the 208Cup-companion, was seated beside him without other being present. And as soon as the girls came before him the Caliph bade them take their seats, and when they obeyed his order the wine cups went merrily round, and the ten were directed to let him hear somewhat of their chaunting and playing. So they fell to smiting their instruments of mirth and merriment and singing their songs, one after other, and each as she ended her poetry touched the Caliph with delight until it came to the last of them, who was hight Muhjat al-Kulúb;——And Shahrazad was surprised by the dawn of day and fell silent and ceased to say her permitted say. Then quoth her sister Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the King suffer me to survive?” Now when it was the next night and that was

The Seven Hundred and Ninth Night,

211

Notes in this chapter

Note 1 · In text “Then she folded the letter and after sealing it,” etc.Note 2 · Not “her hands” after Christian fashion.Note 3 · In text, “Ahyaf,” alluding to Al-Hayfá.Note 4 · Arab. “Al-Kawá’ib,” also P. N. of the river.Note 5 · This is moralising with a witness, and all it means is “handsome is that handsome does.”Note 6 · In text “’Arsh” = the Ninth Heaven; vol. v. 167.Note 7 · The Shi’ah doctrine is here somewhat exaggerated.Note 8 · “Them” for “her,” as has often occurred.Note 9 · In the original “entrusted to her the missive:” whereas the letter is delivered afterwards.Note 10 · The cloud (which contains rain) is always typical of liberality and generous dealing.Note 11 · The Koranic chapt. No. xx., revealed at Meccah and recounting the (apocryphal) history of Moses.Note 12 · The “broken” (wall) to the North of the Ka’abah: Pilgrimage iii. 165.Note 13 · i.e. “Delight of the Age:” see vol. ii. 81.Note 14 · In the text written “Imriyyu ’l-Kays”: for this pre-Islamitic poet see Term. Essay, p. 258. “The Man of Al-Kays” or worshipper of the Priapu Note 15 · In text “Zakka,” which means primarily a bird feeding her young.Note 16 · In the text “months and years,” the latter seeming de trop.Note 17 · Or “Yathrib” = Al-Madinah; vol. iv. 114.Note 18 · Scott (vi. 358 et seqq.) who makes Ali bin Ibrahim, “a faithful eunuch,” renders the passage, “by some accident the eunuch’s turban unfortun Note 19 · i.e. “Drawer-out of Descriptions.”Note 20 · i.e. a Refuser, a Forbidder.Note 21 · i.e. both could not be seen at the same time.Note 22 · [The MS. has T Kh D H, which the translator reads “takhuz-hu.” I suspect that either the second or eighth form of “ahad” is meant, in the se Note 23 · In the MS. v. 327, we find four hemistichs which evidently belong to Al-Mihrján; these are:— “Hadst come to court her in fairer guise ✿ I ha Note 24 · In this doggerel, “Kurúd” (apes) occurs as a rhyme twice in three couplets.Note 25 · “Upon the poll of his head” (’alà hámati-hi) says the Arabian author, and instantly stultifies the words.Note 26 · Arab. “Haudaj” = a camel-litter: the word, often corrupted to Hadáj, is now applied to a rude pack-saddle, a wooden frame of mimosa-timber s Note 27 · In text “Sunnah” = the practice, etc., of the Prophet: vol. v. 36, 167.Note 28 · This, as the sequel shows, is the far-famed Musician, Ibrahim of Mosul: vol. vii. 113.Note 29 · In the text King of Al-Sín = China, and in p. 360 of MS. Yusuf is made “King of China and Sind,” which would be much like “King of Germany a Note 30 · This is the full formula repeated in the case of all the ten blessed damsels. I have spared the patience of my readers.Note 31 · This formula of the cup and lute is decies repetitæ, justifying abbreviation.Note 32 · i.e. The Beginner, the Originator.Note 33 · The Zephyr, or rather the cool north breeze of upper Arabia, vol. viii. 62.Note 34 · The “Full Moon”; plur. Budúr: vols. iii., 228, iv., 249.Note 35 · “Dann” = amphora, Gr. ἀμφορεύς short for ἀμφιφορεύς = having two handles.Note 36 · = “The large-hipped,” a form of Rádih.Note 37 · In text “Minba’ada-hu” making Jesus of later date than Imr al-Kays.Note 38 · i.e. “The Delight”: also a P.N. of one of the Heavens: vols. iii. 19; iv. 143.Note 39 · i.e. Joy, Contentment.Note 40 · In text “Lá khuzibat Ayday al-Firák,” meaning, “may separation never ornament herself in sign of gladness at the prospect of our parting.” F Note 41 · i.e. “Bloom of the Tribe.” “Zahrat” = a blossom especially yellow and commonly applied to orange-flower. In line 10 of the same page the car Note 42 · For this Hell, see vol. viii. 111.Note 43 · “Core” or “Life-blood of Hearts.”Note 44 · Presently explained.Note 45 · In text “Afrákh al-Jinn,” lit. = Chicks of the Jinns, a mere vulgarism; see “Farkh ’Akrab,” vol. iv. 46.Note 46 · “Ibráa” = deliverance from captivity, etc. Yá = í, and Mím = m, composing the word “Ibrahím.” The guttural is concealed in the Hamzah of Ibr Note 47 · “Kalím” = one who speaks with another, a familiar. Moses’ title is Kalímu’llah on account of the Oral Law and certain conversations at Mount Note 48 · In text “Istífá” = choice, selection: hence Mustafà = the Chosen Prophet, Mohammed; vols. i. 7; ii. 40.Note 49 · In text “Jazr” = cutting, strengthening, flow (of tide).Note 50 · In the text “Náfishah” = Pers. “Náfah,” derived, I presume, from the ✓ “Náf” = belly or testicle, the part which in the musk-deer was suppos Note 51 · For “Nahávand,” the celebrated site in Al-Irak where the Persians sustained their final defeat at the hands of the Arabs A.H. 21. It is also Note 52 · This second half of the story is laid upon the lines of “The Man of Al-Yaman and his six Slave-girls”: vol. iv. 245.Note 53 · This history again belongs to the class termed “Abtar” = tailless. In the text we find for all termination, “After this he (Yúsuf) invited M Note 54 · This tale is headless as the last is tailless. We must suppose that soon after Mohammed ibn Ibrahim had quitted the Caliph, taking away the