Volume 9 — KING JALI’AD OF HIND AND HIS WAZIR SHIMAS; FOLLOWED BY THE HISTORY OF KING WIRD KHAN, SON OF KING JALI’AD, WITH HIS WOMEN AND WAZIRS.[55] (continued 2)

Now when it was the Nine Hundred and Thirteenth Night,

She pursued, It hath reached me, O auspicious King, that the youth, the son and heir of King Jali’ad, when questioned by the Wazir upon the subjects aforesaid, returned him satisfactory replies; when Shimas resumed, “I see that brethren are of two kinds, brethren of trust and brethren of society.^[114] As for the first who be friends, there is due to them that which thou hast set forth; but now tell me of the others who be acquaintances.”——“As for brethren of society thou gettest of them pleasance and goodly usance and fair speech and enjoyable company; so be thou not sparing to them of thy delights, but be lavish to them thereof, like as they are lavish to thee, and render to them that which they render to thee of affable countenance and an open favour and sweet speech; so shall thy life be pleasant and thy words be accepted of them.” (¿) “Tell me now of the provision decreed by 76the Creator to all creatures. Hath He allotted to men and beasts each his several provision to the completion of his appointed life-term; and if this allotment be thus, what maketh him who seeketh his livelihood to incur hardships and travail in the quest of that which he knoweth must come to him, if it be decreed to him, albeit he incur not the misery of endeavour; and which, if it be not decreed to him, he shall not win, though he strive after it with his uttermost striving? Shall he therefore stint endeavour and in his Lord put trust and to his body and his soul give rest?”——“Indeed, we see clearly that to each and every there is a provision distributed and a term prescribed; but to all livelihood are a way and means, and he who seeketh would get ease of his seeking by ceasing to seek; withal there is no help but that he seek his fortune. The seeker is, however, in two cases; either he gaineth his fortune or he faileth thereof. In the first case, his pleasure consisteth in two conditions; first, in the having gained his fortune, and secondly, in the laudable^[115] issue of his quest; and in the other case, his pleasure consisteth, first, in his readiness to seek his daily bread, secondly, in his abstaining from being a burthen to the folk, and thirdly, in his freedom from liability to blame.” (¿) “What sayst thou of the means of seeking one’s fortune?”——“A man shall hold lawful that which Allah (to whom belong Might and Majesty) alloweth, and unlawful whatso He forbiddeth.” Reaching this pass the discourse between them came to an end, and Shimas and all the Olema present rose and prostrating themselves before the young Prince, magnified and extolled him, whilst his father pressed him to his bosom and seating him on the throne of kingship, said, “Praised be Allah who hath blessed me with a son to be the coolth of mine eyes in my lifetime!” Then said the King’s son to Shimas in presence of all the Olema, “O sage that art versed in spiritual questions, albeit Allah have vouchsafed to me but scanty knowledge, yet do I comprehend thine intent in accepting from me what I proffered in answer concerning that whereof thou hast asked me, whether I hit or missed the mark therein, and belike thou forgavest my errors; but now I am minded to question thee anent a thing, whereof my judgment faileth and whereto my capacity is insufficient and which my tongue availeth not to set forth, for that it is obscure to me, with the obscurity of clear water in a black vessel. Wherefore I 77would have thee expound it to me so no iota thereof may remain doubtful to the like of me, to whom its obscurity may present itself in the future, even as it hath presented itself to me in the past; since Allah, even as He hath made life to be in lymph^[116] and strength in food and the cure of the sick in the skill of the leach, so hath He appointed the healing of the fool to be in the learning of the wise. Give ear, therefore, to my speech.” Replied the Wazir, “O luminous of intelligence and master of casuistical questions, thou whose excellence all the Olema attest, by reason of the goodliness of thy discretion of things and thy distribution^[117] thereof and the justness of thine answers to the questions I have asked thee, thou knowest that thou canst enquire of me naught but thou art better able than I to form a just judgment thereon and expound it truly: for that Allah hath vouchsafed unto thee such wisdom as He hath bestowed on none other of men. But inform me of what thou wouldst question me.” Quoth the Prince, “Tell me from what did the Creator (magnified be His all-might!) create the world, albeit there was before it naught and there is naught seen in this world but it is created from something; and the Divine Creator (extolled and exalted be He!) is able to create things from nothing,^[118] yet hath His will decreed, for all the perfection of His power and grandeur, that He shall create naught but from something.” The Wazir replied, “As for those, who fashion vessels of potter’s clay,^[119] and other handicraftsmen, who cannot originate one thing save from another thing, they are themselves only created entities: but, as for the Creator, who hath wrought the world after this wondrous fashion, an thou wouldst know His power (extolled and exalted be He!) of calling things into existence, extend thy thought and consider the various kinds of created things, and thou wilt find signs and instances, proving the perfection of His puissance and that He is able to create the ens from the non-ens: nay, He called things into being, after absolute non-existence, for the elements which be the matter of 78created things were sheer nothingness. I will expound this to thee, so thou mayst be in no scepticism thereof, and the marvel-signs of the alternation of Night and Day shall make this clear to thee. When the light goeth and the night cometh, the day is hidden from us and we know not the place where it abideth; and when the night passeth away with its darkness and its terror, the day cometh and we know not the abiding-place of the night.^[120] In like manner, when the sun riseth upon us, we know not where it hath laid up its light, and when it setteth, we ignore the abiding-place of its setting: and the examples of this among the works of the Creator (magnified be His name and glorified be His might;) abound in what confoundeth the thought of the keenest-witted of human beings.” Rejoined the Prince, “O sage, thou hast set before me of the power of the Creator what is incapable of denial; but tell me how He called His creatures into existence.” Answered Shimas, “He created them by the sole power of His one Word,^[121] which existed before time, and wherewith he created all things.” Quoth the Prince, “Then Allah (be His name magnified and His might glorified!) only willed the existence of created things, before they came into being?” Replied Shimas, “And of His will, He created them with His one Word and but for His speech and that one Word, the creation had not come into existence.”——And Shahrazad perceived the dawn of day and ceased to say her permitted say.

Now when it was the Nine Hundred and Fourteenth Night,

She resumed, It hath reached me, O auspicious King, that after the King’s son had asked his sire’s Wazir the casuistical questions 79aforesaid, and had received a sufficient answer, Shimas said to him, “O dear my son,^[122] there is no man can tell thee other but this I have said, except he twist the words handed down to us of the Holy Law and turn the truths thereof from their evident meaning. And such a perversion is their saying that the Word hath inherent and positive power and I take refuge with Allah from such a misbelief! Nay, the meaning of our saying that Allah (to whom belong Might and Majesty) created the world with His Word is that He (exalted be His name!) is One in His essence and His attributes and not that His Word hath independent power. On the contrary, power is one of the attributes of Allah, even as speech and other attributes of perfection are attributes of Allah (exalted be His dignity and extolled be His empery!); wherefore He may not be conceived without His Word, nor may His Word be conceived without Him; for, with His Word, Allah (extolled be His praise!) created all His creatures, and without His Word, the Lord created naught. Indeed, He created all things but by His Word of Truth, and by Truth are we created.” Quote the Prince, “I comprehend that which thou hast said on the subject of the Creator and from thee I accept this with understanding; but I hear thee say that He created the world by His Word of Truth. Now Truth is the opposite of Falsehood; whence then arose Falsehood with its opposition unto Truth, and how cometh it to be possible that it should be confounded therewith and become doubtful to human beings, so that they need to distinguish between the twain? And doth the Creator (to whom belong Might and Majesty) love Falsehood or hate it? An thou say He loveth Truth and by it created all things and abhorreth Falsehood, how came the False, which the Creator hateth, to invade the True which He loveth?” Quoth Shimas, “Verily Allah the Most High created man all Truth^[123], loving His name and obeying His word, and on this wise man had 80no need of repentance till Falsehood invaded the Truth whereby he was created by means of the capability^[124] which Allah had placed in him, being the will and the inclination called lust of lucre.^[125] When the False invaded the True on this wise, right became confounded with wrong, by reason of the will of man and his capability and greed of gain, which is the voluntary side of him together with the weakness of human nature: wherefore Allah created penitence for man, to turn away from him Untruth and stablish him in Truth; and He created for him also punishment, if he should abide in the obscurity of Falsehood.” Quoth the Prince, “Tell me how came Untruth to invade Truth, so as to be confounded therewith and how became man liable to punishment and so stood in need of repentance.” Replied Shimas, “When Allah created man with Truth, He made him loving to Himself and there was for him neither repentance nor punishment; but he abode thus till Allah put in him the soul, which is of the perfection of humanity, albeit naturally inclined to lust which is inherent therein. From this sprang the growth of Untruth and its confusion with Truth, wherewith man was created and with the love whereof his nature had been made; and when man came to this pass, he declined from the Truth with disobedience and whoso declineth from the Truth falleth into Falsehood.” Said the Prince, “Then Falsehood invaded Truth only by reason of disobedience and transgression?” Shimas replied, “Yes: and it is thus because Allah loveth mankind, and of the abundance of His love to man He created him having need of Himself, that is to say, of the very Truth: but oftentimes man lapseth from this by cause of the inclination of the soul to lusts and turneth to frowardness, wherefore he falleth into Falsehood by the act of disobeying his Lord and thus deserveth punishment; and by putting away from himself Falsehood with repentance and by the returning to the love of the Truth, he meriteth future reward.” Quoth the Prince, “Tell me the origin of sin, whilst all mankind trace 81their being to Adam, and how cometh it that he, being created of Allah with truth, drew disobedience on himself; then was his disobedience coupled with repentance, after the soul had been set in him, that his issue might be reward or retribution? Indeed, we see some men constant in sinfulness, inclining to that which He loveth not and transgressing in this the original intent and purpose of their creation, which is the love of the Truth, and drawing on themselves the wrath of their Lord, whilst we see others constant in seeking the satisfaction of their Creator and obeying Him and meriting mercy and future recompense. What causeth this difference prevailing between them?” Replied Shimas, “The origin of disobedience descending upon mankind is attributable to Iblis, who was the noblest of all that Allah (magnified be His name!) created of angels^[126] and men and Jinn, and the love of the Truth was inherent in him, for he knew naught but this; but whenas he saw himself unique in such dignity, there entered into him pride and conceit, vainglory and arrogance which revolted from loyalty and obedience to the commandment of His Creator; wherefore Allah made him inferior to all creatures and cast him out from love, making his abiding-place to be in disobedience. So when he knew that Allah (glorified be His name!) loved not disobedience and saw Adam and the case wherein he was of truth and love and obedience to his Creator, envy entered into him and he devised some device to pervert Adam from the truth, that he might be a partaker with himself in Falsehood; and by this, Adam incurred chastisement for his inclining to disobedience, which his foe made fair to him, and his subjection to his lusts, whenas he transgressed the charge of his Lord, by reason of the appearance of Falsehood. When the Creator (magnified be the praises of Him and hallowed be the names of Him!) saw the weakness of man and the swiftness of his inclining to his enemy and leaving the truth, He appointed to him, of His mercy, repentance, that therewith he might arise from the slough^[127] of inclination to disobedience and taking the arms and armour of 82repentance, overcome therewith his foe Iblis and his hosts and return to the Truth, wherein he was created. When Iblis saw that Allah (magnified be His praise!) had appointed him a protracted term,^[128] he hastened to wage war upon man and to beset him with wiles, to the intent that he might oust him from the favour of his Lord and make him a partaker with himself in the wrath which he and his hosts had incurred; wherefore Allah (extolled be His praises!) appointed unto man the capability of penitence and commanded him to apply himself to the Truth and persevere therein; and forbade him from disobedience and frowardness and revealed to him that he had on the earth an enemy warring against him and relaxing not from him night nor day. Thus hath man a right to future reward, if he adhere to the Truth, in the love of which his nature was created; but he becometh liable to punishment, if the flesh master him and incline him to lusts.”——And Shahrazad perceived the dawn of day and ceased saying her permitted say.

Now when it was the Nine Hundred and Fifteenth Night,

She said, It hath reached me, O auspicious King, that when the young Prince had questioned Shimas touching disputed points of olden time and had been duly answered, he presently said, “Now tell me by what power is the creature able to transgress against his Creator, seeing that His omnipotence is without bounds, even as thou hast set forth, and that naught can overcome Him or depart from His will? Deemest thou not that He is able to turn His creatures from this disobedience and compel them eternally to hold the Truth?” Answered Shimas, “In very sooth Almighty Allah (honoured be His name!) is just and equitable and loving-kind to the people of His affection.^[129] He created His creatures with justice and equity and of the inspiration of His justice and the overflowing of His mercy, He gave them kingship over themselves, that they should do whatever they might design. He showeth them the way of righteousness and bestoweth on them the power and ability of doing what they will of good: and if they do the opposite thereof, they fall into destruction and disobedience.” 83(¿) “If the Creator, as thou sayest, have granted to mankind power and ability^[130] and they by reason thereof are empowered to do whatso they will, why then doth He not come between them and that which they desire of wrong and turn them to the right?”—“This is of the greatness of His mercy and the goodliness of His wisdom; for, even as aforetime he showed wrath to Iblis and had no mercy on him, even so he showed Adam mercy, by means^[131] of repentance, and accepted of him, after He had been wroth with him.” (¿) “He is indeed mere Truth, for He it is who requiteth every one according to his works, and there is no Creator save Allah who hath power over all things. But tell me, hath He created that which He loveth and that which He loveth not or only that which He loveth?”—“He created all things, but favoureth only that which he loveth.” (¿) “What reckest thou of two things, one whereof is pleasing to God and earneth future reward for him who practiseth it and the other offendeth Allah and entaileth lawful punishment upon the doer?”—“Expound to me these two things and make me to apprehend them, that I may speak concerning them.” “They are good and evil, the two things inherent in the body and in the soul.”—“O wise youth, I see that thou knowest good and evil to be of the works which the soul and the body combine to do. Good is named good, because it is in favour with God, and evil is termed ill, for that in it is His ill-will. Indeed, it behoveth thee to know Allah and to please Him by the practice of good, for that He hath bidden us to this and forbidden us to do evil.” (¿) “I see these two things, to wit, good and evil, to be wrought only by the five senses familiarly known in the body of man, which be the sensorium^[132] whence proceed speech, hearing, sight, smell and touch. Now I would have thee tell me whether these five senses were created altogether for good or for evil.”—“Apprehend, O man, the exposition of that whereof thou askest and it is a manifest proof; so lay it up in thine innermost thought and take it to thy heart. 84And this it is that the Creator (extolled and exalted be He!) created man with Truth and impressed him with the love thereof and there proceedeth from it no created thing save by the puissance of the Most High, whose trace is in every phenomenon. He^[133] (extol we Him and exalt we Him!) is not apt but to the ordering of justice and equity and beneficence, and He created man for the love of Him and set in him a soul, wherein the inclination to lusts was innate and assigned him capability and ableness and appointed the Five Senses aforesaid to be to him a means of winning Heaven or Hell.” (¿) “How so?”—“In that He created the Tongue for speech, the Hands for action, the Feet for walking and the Eyes for seeing and the Ears for hearing, and upon each bestowed especial power and incited them to exercise and motion, bidding each of them do naught save that which pleaseth Him. Now what pleaseth Him in Speech is truthfulness and abstaining from its opposite, which is falsehood; and what pleaseth Him in Sight is turning it unto that which He loveth and leaving the contrary, which is turning it unto that which He hateth, such as looking unto lusts: and what pleaseth Him in Hearing is hearkening to naught but the True, such as admonition and that which is in Allah’s writ and leaving the contrary, which is listening to that which incurreth the anger of Allah; and what pleaseth Him in the Hands is not hoarding up that which He entrusteth to them, but expending it in such way as shall please Him and leaving the contrary, which is avarice or spending in sinfulness that which He hath committed to them; and what pleaseth Him in the Feet is that they be constant in the pursuit of good, such as the quest of instruction, and leave its contrary, which is the walking in other than the way of Allah. Now respecting the rest of the lusts which man practiseth, they proceed from the body by command of the soul. But the lusts which proceed from the body are of two kinds, the lust of reproduction and the lust of the belly. As for the former, that which pleaseth Allah thereof is that it be not other than lawful^[134] and He is displeased with it if contrary to His law. 85As for the lust of the belly, eating and drinking, what pleaseth Allah thereof is that each take naught save that which the Almighty hath appointed him be it little or mickle, and praise the Lord and thank Him: and what angereth Him thereof is that a man take that which is not his by right. All precepts other than these are false, and thou knowest that Allah created every thing and delighteth only in Good and commandeth each member of the body to do that which He hath made on it incumbent, for that He is the All-wise, the All-knowing.” (¿) “Was it foreknown unto Allah Almighty (exalted be His power!) that Adam, by eating of the tree from which He forbade him and whence befel what befel, would leave obedience for disobedience?”—“Yes, O sage youth. This was foreknown unto Allah Almighty ere He created Adam; and the proof and manifestation attached thereto is the warning He gave him against eating of the tree and His informing him that, if he ate of the fruit he would be disobedient. And this was in the way of justice and equity, lest Adam should have an argument wherewith he might excuse himself against his Lord. When, therefore, he fell into error and calamity and when disgrace waxed sore upon him and reproach, this passed to his posterity after him; wherefore Allah sent Prophets and Apostles and gave to them Books and they taught us the divine commandments and expounded to us what was therein of admonitions and precepts and made clear to us and manifest the way of righteousness and explained to us what it behoved us to do and what to leave undone. Now we are endowed with Freewill and he who acteth within these lawful limits winneth his wish and prospereth, while whoso transgresseth these legal bounds and doeth other than that which these precepts enjoin, resisteth the Lord and is ruined in both Abodes. This then is the road of Good and Evil. Thou knowest that Allah over all things is Omnipotent and created not lusts for us but of His pleasure and volunty and He bade us use them in the way of lawfulness, so they might be to us a good; but, when we use them in the way of sinfulness they are to us an evil. Therefore what of righteous we compass is from Allah Almighty, and what of wrongous from ourselves^[135] His creatures, not from the Creator, exalted be He herefor with highmost exaltation!”——And Shahrazad perceived the dawn of day and ceased to say her permitted say.

86

Now when it was the Nine Hundred and Sixteenth Night,

She continued, It hath reached me, O auspicious King, that when the youth, King Jali’ad’s son had questioned Shimas concerning these subtleties and had been duly answered, he pursued, “That which thou hast expounded to me concerning Allah and His creatures I understand; but tell me of one matter, concerning which my mind is perplexed with extreme wonderment, and that is that I marvel at the sons of Adam, how careless they are of the life to come and at their lack of taking thought thereof and their love to this world, albeit they know that they must needs leave it and depart from it, whilst they are yet young in years.”—“Yes, verily; and that which thou seest of its changefulness and traitorousness with its children is a sign that Fortune to the fortunate will not endure nor to the afflicted affliction; for none of its people is secure from its changefulness and even if one have power over it and be content therewith, yet there is no help but that his estate change and removal hasten unto him. Wherefore man can put no trust therein nor profit by that which he enjoyeth of its gilding and glitter^[136]; and we knowing this will know that the sorriest of men in condition are those who are deluded by this world and are unmindful of the other world; for that whatso of present ease they enjoy will not even the fear and misery and horrors which will befal them after their removal therefrom. Thus are we certified that, if the creature knew that which will betide him with the coming of death^[137] and his severance from that which he enjoyeth of pleasure and delight, he would cast away the world and that which is therein; for we are certified that the 87next life is better for us and more profitable.” Said the Prince, “O sage, thou hast dispelled the darkness that was upon my heart by the light of thy shining lamp and hast directed me into the right road I must tread on the track of Truth and hast given me a lantern whereby I may see.” Then rose one of the learned men who were in the presence and said, “When cometh the season of Prime, needs must the hare seek the pasture as well as the elephant; and indeed I have heard from you twain such questions and solutions as I never before heard; but now leave that and let me ask you of somewhat. Tell me, what is the best of the goods of the world?” Replied the Prince, “Health of body, lawful livelihood and a virtuous son.” (¿) “What is the greater and what is the less?”—“The greater is that to which a lesser than itself submitteth and the less that which submitteth to a greater than itself.” (¿) “What are the four things wherein concur all creatures?”—“Men concur in meat and drink, the sweet of sleep, the lust of women and the agonies of death.” (¿) “What are the three things whose foulness none can do away?”—“Folly, meanness of nature, and lying.” (¿) “What is the best kind of lie,^[138] though all kinds are foul?”—“That which averteth harm from its utterer and bringeth gain.” (¿) “What kind of truthfulness is foul, though all kinds are fair?”—“That of a man glorying in that which he hath and vaunting himself thereof.” (¿) “What is the foulest of foulnesses?”—“When a man boasteth himself of that which he hath not.” (¿) “Who is the most foolish of men?”—“He who hath no thought but of what he shall put in his belly.” Then said Shimas, “O King, verily thou art our King, but we desire that thou assign the kingdom to thy son after thee, and we will be thy servants and lieges.” So the King exhorted the Olema and others who were in the presence to remember that which they had heard and do according thereto and enjoined them to obey his son’s commandment, for that he made him his heir-apparent,^[139] so he should be the successor of the King his sire; and he took an oath of all the people of his empire, 88literates and braves and old men and boys, to mention none other, that they would not oppose him in the succession nor transgress against his commandment. Now when the Prince was seventeen years old, the King sickened of a sore sickness and came nigh to die; so, being certified that his decease was at hand, he said to the people of his household, “This is disease of Death which is upon me; wherefore do ye summon my son and kith and kin and gather together the Grandees and Notables of my empire, so not one of them may remain except he be present.” Accordingly they fared forth and made proclamation to those who were near and published the summons to those who were afar off, and they all assembled and went in to the King. Then said they to him, “How is it with thee, O King, and how deemest thou for thyself of these thy dolours?” Quoth Jali’ad, “Verily, this my malady is mortal and the shaft of death hath executed that which Allah Almighty decreed against me: this is the last of my days in the world here and the first of my days in the world hereafter.” Then said he to his son, “Draw near unto me.” So the youth drew near, weeping with weeping so sore, that he well nigh drenched the bed, whilst the King’s eyes welled tears and all who were present wept. Quoth Jali’ad, “Weep not, O my son; I am not the first whom this Inevitable betideth; nay, it is common to all that Allah hath created. But fear thou the Almighty and do good deeds which shall precede thee to the place whither all creatures tend and wend. Obey not thy lusts, but occupy thy soul with lauding the Lord in thy standing up and thy sitting down, in thy waking and in thy sleeping. Make the Truth the aim of thine eyes; this is the last of my speech with thee and—The Peace.”——And Shahrazad perceived the dawn of day and ceased saying her permitted say.

Now when it was the Nine Hundred and Seventeenth Night,

She pursued, It hath reached me, O auspicious King, that when King Jali’ad charged his son with such injunctions and made him his heir to succeed him in his reign, the Prince said, “O dear father mine,^[140] thou knowest that I have ever been to thee obedient and thy commandment carrying out, mindful of thine injunctions 89and thine approof seeking; for thou hast been to me the best of fathers; how, then, after thy death, shall I depart from that which contenteth thee? And now, having fairly ordered my nurture thou art about to depart from me and I have no power to bring thee back to me; but, an I be mindful of thy charge, I shall be blessed therein and great good fortune shall betide me.” Quoth the King, and indeed he was in the last agony of departing life, “Dear my son, cleave fast unto ten precepts, which if thou hold, Allah shall profit thee herewith in this world and the next world, and they are as follows. Whenas thou art wroth, curb thy wrath; when thou art afflicted, be patient; when thou speakest be soothfast; when thou promisest, perform; when thou judgest, do justice; when thou hast power, be merciful; deal generously by thy governors and lieutenants; forgive thy foes; be lavish of good offices to thine adversary, and stay thy mischief from him. Observe also other ten precepts,^[141] wherewith Allah shall profit thee among the people of thy realm, to wit, when thou dividest, be just; when thou punishest, oppress not; when thou engagest thyself, fulfil thine engagement; hearken to those that give thee loyal counsel; when offence is offered to thee, neglect it; abstain from contention; enjoin thy subjects to the observance of the divine laws and of praiseworthy practices; abate ignorance with a sharp sword; withhold thy regard from treachery and its untruth; and, lastly, do equal justice between the folk, so they may love thee, great and small, and the wicked and corrupt of them may fear thee.” Then he addressed himself to the Emirs and Olema which were present when he appointed his son to be his successor, saying, “Beware ye of transgressing the commandment of your King and neglecting to hearken to your chief, for therein lieth ruin for your realm and sundering for your society and bane for your bodies and perdition for your possessions; and your foe would exult over you. Well ye wot the covenant ye made with me, and even thus shall be your covenant with this youth and the troth which plighted between you and me shall be also between you and him; wherefore it behoveth you to give ear unto and obey his commandment, for that in this is the well-being of your conditions. So be ye constant with him anent that wherein ye were with me and your estate shall prosper and your affairs be fair; for behold, he hath the Kingship over you and is the lord of your 90fortune, and—The Peace?” Then the death-agony^[142] seized him and his tongue was bridled: so he pressed his son to him and kissed him and gave thanks unto Allah; after which his hour came and his soul fared forth. All his subjects and the people of his court mourned and keened over him and they shrouded him and buried him with pomp and honour and reverence; after which they returned with the Prince and clad him in the royal robes and crowned him with his father’s crown and put the seal-ring on his finger, after seating him on the Throne of Sovranship. The young King ordered himself towards them, after his father’s fashion of mildness and justice and benevolence, for a little while till the world waylaid him and entangled him in its lusts, whereupon, its pleasures made him their prey and he turned to its gilding and gewgaws, forsaking the engagements which his father had imposed upon him and casting off his obedience to him, neglecting the affairs of his reign and treading a road wherein was his own destruction. The love of women waxed stark in him and came to such a pass that, whenever he heard tell of a beauty, he would send for her and take her to wife; and after this wise, he collected women more in number than ever had Solomon, David-son, King of the children of Israel. Also he would shut himself up with a company of them for a month at a time, during which he went not forth neither enquired of his realm or its rule nor looked into the grievances of such of his subjects as complained to him; and if they wrote to him, he returned them no reply. Now when they saw this and witnessed his neglect of their affairs and lack of care for their interests and those of the state, they were assured that ere long some calamity would betide them and this was grievous to them. So they met privily one with other and took counsel together blaming their King, and one of them said to the rest, “Come, let us go to Shimas, Chief of the Wazirs, and set forth to 91him our case and acquaint him with that wherein we are by reason of this King, so he may admonish him; else, in a little, calamity will dawn upon us, for the world hath dazzled the Sovran with its delights and seduced him with its snares.” Accordingly, they repaired to Shimas and said to him, “O wise man and prudent, the world hath dazed the King with its delights and taken him in its toils, so that he turneth unto vanity and worketh for the undoing of the state. Now with the disordering of the state the commons will be corrupted and our affairs will run to ruin. We see him not for days and months nor cometh there forth from him any commandment to us or to the Wazir or any else. We cannot refer aught of our need to him and he looketh not to the administration of justice nor taketh thought to the condition of any of his subjects, in his disregard of them.^[143] And behold we are come to acquaint thee with the truth of things, for that thou art the chiefest and most accomplished of us and it behoveth not that calamity befal a land wherein thou dwellest, seeing that thou art most able of any to amend this King. Wherefore go thou and speak with him: haply he will hearken to thy word and return unto the way of Allah.”^[144] So Shimas arose forthright and repairing to the palace, foregathered with the first page he could find and said to him, “Fair my son, I beseech thee ask leave for me to go in to the King, for I have an affair, concerning which I would fain see his face and acquaint him therewith and hear what he shall answer me thereanent.” Answered the page, “O my lord, by Allah, this month past hath he given none leave to come in to him, nor have I all this time looked upon his face; but I will direct thee to one who shall crave admission for thee. Do thou lay hold of such a blackamoor slave who standeth at his head and bringeth him food from the kitchen. When he cometh forth to go to the kitchen, ask him what seemeth good to thee; for he will do for thee that which thou desirest.” So the Wazir repaired to the door of the kitchen and sat there a little while, till up came the black and would have entered the kitchen; but Shimas caught hold of him and said to 92him, “Dear my son, I would fain stand in presence of the King and speak with him of somewhat especially concerneth him; so prithee, of thy kindness, when he hath ended his undurn-meal and his temper is at its best, speak for me and get me leave to approach him, so I may bespeak him of that which shall suit him.” “I hear and obey,” answered the black and taking the food carried it to the King, who ate thereof and his temper was soothed thereby. Then said the black to him, “Shimas standeth at the door and craveth admission, so he may acquaint thee with matters that specially concern thee.” At this the King was alarmed and disquieted and commanded to admit the Minister.——And Shahrazad perceived the dawn of day and ceased to say her permitted say.

Now when it was the Nine Hundred and Eighteenth Night,

She resumed, It hath reached me, O auspicious King, that when the King bade the blackamoor admit Shimas, the slave went forth to him and bade him enter; whereupon he went in and falling prone before Allah, kissed the King’s hands and blessed him. Then said the King, “What hath betided thee, O Shimas, that thou seekest admission unto me?” He answered, “This long while have I not looked upon the face of my lord the King and indeed I longed sore for thee; and now, behold, I have seen thy countenance and come to thee with a word which I would lief say to thee, O King stablished in all prosperity!” Quoth the King, “Say what seemeth good to thee;” and quoth Shimas, “I would have thee bear in mind O King, that Allah Almighty hath endowed thee with learning and wisdom, for all the tenderness of thy years, such as He never vouchsafed unto any of the Kings before thee, and hath fulfilled the measure of his bounties to thee with the Kingship; and He loveth not that thou depart from that wherewith He hath endowed thee unto other than it, by means of thy disobedience to Him; wherefore it behoveth thee not to levy war against^[145] Him with thy hoards but of His injunctions to be mindful and unto His commandments obedient. Indeed, I have seen thee, this while past, forget thy sire and his charges and reject his covenant and 93neglect his counsel and words of wisdom and renounce his justice and good governance, remembering not the bounty of Allah to thee neither requiting it with gratitude and thanks to Him.” The King asked, “How so? And what is the manner of this?;” and Shimas answered, “The manner of it is that thou neglectest to administer the affairs of the state and that which Allah hath committed unto thee of the interests of thy lieges and surrenderest thyself to thy lower nature in that which it maketh fair to thee of the slight lusts of the world. Verily it is said that the welfare of the state and of the Faith and of the folk is of the things which it behoveth the King to watch; wherefore it is my rede, O King, that thou look fairly to the issue of thine affair, for thus wilt thou find the manifest road wherein is salvation, and not accept a trifling pleasure and a transient which leadeth to the abyss of destruction, lest there befal thee that which befel the Fisherman.” The King asked, “What was that?”; and Shimas answered, “There hath reached me this tale of

THE FOOLISH FISHERMAN.”

A Fisherman went forth to a river for fishing therein as was his wont; and when he came thither and walked upon the bridge, he saw a great fish and said in himself, “’Twill not serve me to abide here, but I will follow yonder fish whitherso it goeth, till I catch it, for it will relieve me from fishing for days and days.” So he did off his clothes and plunged into the river after the fish. The current bore him along till he overtook it and laid hold of it, when he turned and found himself far from the bank. But albeit he saw what the stream had done with him, he would not loose the fish and return, but ventured life and gripping it fast with both hands, let his body float with the flow, which carried him on till it cast him into a whirlpool^[146] none might enter and come out therefrom. With this he fell to crying out and saying, “Save a drowning man!” And there came to him folk of the keepers of the river and said to him, “What ailed thee to cast thyself into this great peril?” Quoth he, “It was I myself who forsook the plain way wherein 94was salvation and gave myself over to concupiscence and perdition.” Quoth they, “O fellow, why didst thou leave the way of safety and cast thyself into this destruction, knowing from of old that none may enter herein and be saved? What hindered thee from throwing away what was in thy hand and saving thyself? So hadst thou escaped with thy life and not fallen into this perdition, whence there is no deliverance; and now not one of us can rescue thee from this thy ruin.” Accordingly the man cut off all his hopes of life and lost that which was in his hand and for which his flesh had prompted him to venture himself, and died a miserable death. “And I tell thee not this parable, O King,” added Shimas, “but that thou mayest leave this contemptible conduct that diverteth thee from thy duties and look to that which is committed to thee of the rule of thy folk and the maintenance of the order of thy realm, so that none may see fault in thee.” The King asked, “What wouldst thou have me do?” And Shimas answered, “To-morrow, an thou be well and in good case,^[147] give the folk leave to come in to thee and look into their affairs and excuse thyself to them and promise them of thine own accord good governance and prosperity.” Quoth the King, “O Shimas, thou hast spoken sensibly and rightly; and to-morrow, Inshallah, I will do that which thou counsellest me.” So the Wazir went out from him and told the lieges all he had said to him; and, when morning morrowed, the King came forth of his privacy and bade admit the people, to whom he excused himself, promising them that thenceforward he would deal with them as they wished, wherewith they were content and departed each to his own dwelling.^[148] Then one of the King’s wives, who was his best-beloved of them and most in honour with him, visited him and seeing him changed of colour 95and thoughtful over his affairs, by reason of that which he had heard from his chief Wazir, said to him, “O King, how is it that I see thee troubled in mind? Hast thou aught to complain of?” Answered he, “No: but my pleasures have distracted me from my duties. What right have I to be thus negligent of my affairs and those of my subjects? If I continue on this wise, soon, very soon, the kingdom will pass out of my hand.” She rejoined, “I see, O King, that thou hast been duped by the Wazirs and Ministers, who wish but to torment and entrap thee, so thou mayst have no joyance of this thy kingship neither feel ease nor taste delight; nay, they would have thee consume thy life in warding off trouble from them, till thy days be wasted in travail and weariness and thou be as one who slayeth himself for the benefit of another or like the Boy and the Thieves.” Asked the King, “How was that?” and she answered, “They tell the following tale anent

THE BOY AND THE THIEVES.”

Seven Thieves once went out to steal, according to their custom, and fell in with a Boy, poor and orphaned to boot, who besought them for somewhat to eat. One of them asked him, “Wilt go with us, O Boy, and we will feed thee and give thee drink, clothe thee and entreat thee kindly?” And he answered, “Needs must I go with you whitherso ye will and ye are as my own kith and kin.” So they took him and fared on with him till they came to a garden, and entering, went round about therein, till they found a walnut-tree laden with ripe fruit and said to him, “O Boy, wilt thou enter this garden with us and swarm up this tree and eat of its walnuts thy sufficiency and throw the rest down to us?” He consented and entered with them,——And Shahrazad perceived the dawn of day and ceased saying her permitted say.

Now when it was the Nine Hundred and Nineteenth Night,

She said. It hath reached me, O auspicious King, that when the Boy consented and entered with the Thieves, one of them said to other “Look which is the lightest and smallest of us and make him climb the tree.” And they said, “None of us is 96slighter than this Boy.” So they sent him up into the tree and said to him, “O Boy, touch not aught of the fruit, lest some one see thee and work thee a mischief.” He asked, “How then shall I do?”, and they answered, “Sit among the boughs and shake them one by one with all thy might, so that which is thereon may fall, and we will pick it up. Then, when thou hast made an end of shaking down the fruit, come down and take thy share of that which we have gathered.” Accordingly he began to shake every branch at which he could come, so that the nuts fell and the thieves picked them up and ate some and hid other some till all were full, save the Boy who had eaten naught. As they were thus engaged, behold, up came the owner of the garden who, standing to witness the spectacle, enquired of them, “What do ye with this tree?” They replied “We have taken naught thereof; but we were passing by and seeing yonder Boy on the tree, took him for the owner thereof and besought him to give us to eat of the fruit. Thereat he fell to shaking one of the branches, so that the nuts dropped down, and we are not at fault.” Quoth the master to the Boy, “What sayst thou?”; and quoth he, “These men lie; but I will tell thee the truth. It is that we all came hither together and they bade me climb the tree and shake its boughs that the nuts might fall down to them, and I obeyed their bidding.” Said the master, “Thou hast cast thyself into sore calamity; but hast thou profited by eating aught of the fruit?”; and he said, “I have eaten naught thereof.” Rejoined the owner of the garden, “Now know I thy folly and thine ignorance in that thou hast wrought to ruin thyself and profit others.” Then said he to the Thieves, “I have no resort against you, so wend your ways!” But he laid hands on the Boy and punished him. “On like wise,” added the favourite, “thy Wazirs and Officers of state would sacrifice thee to their interests and do with thee as did the Thieves with the Boy.” Answered the King, “Thou sayst sooth, and speakest truth: I will not go forth to them nor leave my pleasures.” Then he passed the night with his wife in all delight till the morning, when the Grand Wazier arose and, assembling the Officers of state, together with those of the lieges who were present with them, repaired with them to the palace-gate, congratulating one another and rejoicing. But the door opened not nor did the King come forth unto them nor give them leave to go in to him. So, when they despaired of him, they said to Shimas, “O excellent Wazir and accomplished 97sage, seest thou not the behaviour of this lad, young of years and little of wit, how he addeth to his offences falsehood? See how he hath broken his promise to us and hath not performed that for which he engaged unto us, and this sin it behoveth thee join unto his other sins; but we beseech thee go in to him yet again and discover what is the cause of his holding back and refusal to come forth; for we doubt not but that the like of this action cometh of his corrupt nature, and indeed he is now hardened to the highest degree.” Accordingly, Shimas went in to the King and bespake him, saying, “Peace be with thee, O King! How cometh it that I see thee give thyself up to these slight pleasures and neglect the great affair whereto it behoveth thee sedulously apply thyself? Thou art like unto a man who had a milch-camel and, coming one day to milk her, the goodness of her milk made him neglect to hold fast her halter; which whenas she felt, she haled herself free and made off into the wold. Thus the man lost both milk and camel and the loss that betided him surpassed his gain. Wherefore, O King, do thou look unto that wherein is thy welfare and the weal of thy subjects; for, even as it behoveth not a man to sit for ever at the kitchen door, because of his need unto food, so should he not alway company with women, by reason of his inclination to them. And as a man should eat but as much food as will guard him from the pains of hunger and drink but what will ward off the pangs of thirst, in like manner it behoveth the sensible man to content himself with passing two of the four-and-twenty hours of his day with women and expend the rest in ordering his own affairs and those of his people. For to be longer than this in company with women is hurtful both to mind and body, seeing that they bid not unto good neither direct thereto: wherefore it besitteth not a man to accept from them or word or deed, for indeed it hath reached me that many men have come to ruin through their women, and amongst others a certain man who perished through conversation with his wife at her command.” The King asked, “How was that?” and Shimas answered, saying, “Hear, O King, the tale of

98

THE MAN AND HIS WIFE.”

They relate that a certain man had a wife whom he loved and honoured, giving ear to her speech and doing according to her rede. Moreover, he had a garden, which he had newly planted with his own hand, and was wont to go thither every day, to tend it and water it. One day his wife asked him, “What hast thou planted in thy garden?”: and he answered, “All thou lovest and desirest, and I am assiduous in tending and watering it.” Quoth she, “Wilt thou not carry me thither and show it to me, so I may look upon it and offer thee up a pious prayer for its prosperity, seeing that my orisons are effectual?” Quoth he, “I will well; but have patience with me till the morrow, when I will come and take thee.” So early on the ensuing day, he carried her to the garden which he entered with her. Now two young men saw them enter from afar and said each to other, “Yonder man is an adulterer and yonder woman an adulteress, and they have not entered this garden but to commit adultery.” Thereupon they followed the couple to see what they would do, and hid themselves in a corner of the garden. The man and his wife after entering abode awhile therein, and presently he said to her, “Pray me the prayer thou didst promise me;” but she replied, saying, “I will not pray for thee, until thou do away my desire of that which women seek from men.” Cried he, “Out on thee, O woman! Hast thou not thy fill of me in the house? Here I fear scandal, especially as thou divertest me from my affairs. Fearest thou not that some one will see us?” Quoth she, “We need have no care for that, seeing that we do neither sin nor lewdness; and, as for the watering of the garden, that may wait, because thou canst water it when thou wilt.” And she would take neither excuse nor reason from him, but was instant with him in seeking carnal coition. So he arose and lay with her, which when the young men aforesaid saw, they ran upon them and seized them,^[149] saying, “We will not let you go, for ye are adulterers, and except we have carnal knowledge of the woman, we will report 99you to the police.” Answered the man, “Fie upon you! This is my wife and I am the master of the garden.” They paid no heed to him, but fell upon the woman, who cried out to him for succour, saying, “Suffer them not to defile me!” Accordingly he came up to them, calling out for help; but one of them turned on him and smote him with his dagger and slew him.——And Shahrazad perceived the dawn of day and ceased to say her permitted say.

Now when it was the Nine Hundred and Twentieth Night,

She continued, It hath reached me, O auspicious King, that after slaying the husband the two young men returned to the wife and ravished her. “This I tell thee, O King,” continued the Wazir, “but that thou mayst know that it becometh not men to give ear unto a woman’s talk neither obey her in aught nor accept her judgment in counsel. Beware, then, lest thou don the dress of ignorance, after the robe of knowledge and wisdom, and follow perverse rede, after knowing that which is righteous and profitable. Wherefore pursue thou not a paltry pleasure, whose trending is to corruption and whose inclining is unto sore and uttermost perdition.” When the King heard this from Shimas he said to him, “To-morrow I will come forth to them, an it be the will of Allah the Most High.” So Shimas returned to the Grandees and Notables who were present and told them what the King had said. But this came to the ears of the favourite wife; whereupon she went in to the King and said to him, “The subjects of a King should be his slaves; but I see, O King, thou art become a slave to thy subjects, because thou standest in awe of them and fearest their mischief.^[150] They do but desire to make proof of thine inner man; and if they find thee weak, they will disdain thee; but, if they find thee stout and brave, they will dread thee. On this wise do ill Wazirs with their King, for that their wiles are many; but I will make manifest unto thee the truth of their malice. An thou comply with the conditions they demand, they will cause thee cease ruling and do their will; nor will they leave leading thee on from affair to affair, 100till they cast thee into destruction; and thy case will be as that of the Merchant and the Robbers.” Asked the King, “How was that?” and she answered, “I have heard tell this tale anent

THE MERCHANT AND THE ROBBERS.”

There was once a wealthy Merchant, who set out for a certain city purposing to sell merchandise there, and when he came thither, he hired him a lodging wherein he took up his abode. Now certain Robbers saw him, men wont to lie in wait for merchants, that they might rob their goods; so they went to his house and sought some device whereby to enter in, but could find no way thereto, and their Captain said, “I’ll manage you his matter.” Then he went away and, donning the dress of a leach, threw over his shoulder a bag containing somewhat of medicines, after which he set out, crying, “Who lacks a doctor?” and fared on till he came to the merchant’s lodging and him sitting eating the noonday dinner. So he asked him, “Dost thou need thee a physician?;” and the trader answered, “I need naught of the kind; but sit thee down and eat with me.” The thief sat down facing him and began to eat. Now this merchant was a belle fourchette; and the Robber seeing this, said to himself, “I have found my chance.” Then he turned to his host and said to him, “’Tis but right for me to give thee an admonition; and after thy kindness to me, I cannot hide it from thee. I see thee to be a great eater and the cause of this is a disorder in thy stomach; wherefore unless thou take speedy measures for thy cure, thine affair will end in perdition.” Quoth the merchant, “My body is sound and my stomach speedy of digestion, and though I be a hearty eater, yet is there no disease in my body, to Allah be the praise and the thanks!” Quoth the Robber, “It may appear thus unto thee; but I know thou hast a disease incubating in thy vitals and if thou hearken to me, thou wilt medicine thyself.” The Merchant asked, “And where shall I find him who knoweth my remedy?”; and the Robber answered “Allah is the Healer; but a physician like myself cureth the sick to the best of his power.” Then the other said, “Show me at once my remedy and give me thereof.” Hereupon he gave him a powder, wherein was a strong dose of aloes,^[151] saying, “Use 101this to-night;” and he accepted it gratefully. When the night came, the Merchant tasted somewhat of the powder and found it nauseous of gust; nevertheless he misdoubted not of it, but swallowed it all and therefrom found ease that night. Next night the thief brought him another powder, wherein was yet more aloes, and he took it: it purged him that night, but he bore patiently with this and rejected it not. When the Robber saw that he gave ear unto his word and put trust in him nor would gainsay him in aught, he brought him a deadly drug^[152] and gave it to him. The Merchant swallowed it and no sooner had he done this than that which was in his stomach fell down and his bowels were rent in sunder, and by the morrow he was a dead man; whereupon the Robbers came and took all the merchandise and monies that belonged to him. “This I tell thee, O King,” added the favourite “but that thou mayst not accept one word from these deluders; else will there befal thee that whereby thou wilt destroy thyself.” Cried the King, “Thou sayst sooth; I will not go forth to them.” Now when the morning morrowed, the folk assembled together and repairing to the King’s door, sat there the most part of the day, till they despaired of his coming forth, when they returned to Shimas and said to him, “O sage philosopher and experienced master, seest thou not that this ignorant lad doth naught but redouble in falsehood to us? Verily ’twere only reasonable and right to take the Kingdom from him and give it to another, so our affairs may be ordered and our estates maintained; but go thou in to him a third time and tell him that naught hindereth us from rising against him and taking the Kingship from him but his father’s goodness to us and that which he required from us of oaths and engagements. However, to-morrow, we will all, to the last of us, assemble here with our arms and break down the gate 102of the citadel^[153]; and if he come forth to us and do that which we wish, no harm is yet done^[154]; else we will go in to him and slay him and put the Kingdom in the hand of other than he.” So the Wazir Shimas went in to him and said, “O King, that grovellest in thy gusts and thy lusts, what is this thou dost with thyself? Would Heaven I wot who seduced thee thereto! An it be thou who sinnest against thyself, there hath ceased from thee that which we knew in thee aforetime of integrity and wisdom and eloquence. Could I but learn who hath thus changed thee and turned thee from wisdom to folly and from fidelity to iniquity and from mildness to harshness and from acceptation of me to aversion from me! How cometh it that I admonish thee thrice and thou acceptest not mine admonition and that I counsel thee rightfully and still thou gainsayest my counsel? Tell me, what is this child’s play and who is it prompteth thee thereunto? Know that the people of thy Kingdom have agreed together to come in to thee and slay thee and give thy Kingdom to another. Art able to cope with them all and save thyself from their hands or canst quicken thyself after being killed? If, indeed, thou be potent to do all this, thou art safe and hast no occasion for my rede; but an thou have any concern for thy life and thy kingship, return to thy sound sense and hold fast thy reign and show forth to the folk the power of thy prowess and persuade the people with thine excuse, for they are minded to tear away that which is in thy hand and commit it unto other, being resolved upon revolt and rebellion, led thereto by that which they know of thy youth and thy self-submission to love-liesse and lusts; for that stones, albeit they lie long under water, an thou withdraw them therefrom and smite one upon other, fire will be struck from them. Now thy lieges are many folk and they have taken counsel together against thee, with a design to transfer the Kingship from thee to another and accomplish upon thee whatso they desire of thy destruction. So shalt thou fare as did the Jackals with the Wolf.”——And Shahrazad perceived the dawn of day and ceased saying her permitted say.

103

Now when it was the Nine Hundred and Twenty-first Night,

She pursued, It hath reached me, O auspicious King, that the Wazir Shimas concluded with saying, “And they shall accomplish upon thee whatso they desire of thy destruction: so shalt thou fare as fared the Jackals with the Wolf.” Asked the King, “How was that?” and the Wazir answered, “They tell the following tale of

THE JACKALS AND THE WOLF.”

A pack of Jackals^[155] went out one day to seek food, and as they prowled about in quest of this, behold, they happened upon a dead camel and said in themselves, “Verily we have found wherewithal we may live a great while; but we fear lest one of us oppress the other and the strong bear down the weak with his strength and so the puny of us perish. Wherefore it behoveth us seek one who shall judge between us and appoint unto each his part, so the force-full may not lord it over the feeble.” As they consulted together on such subject, suddenly up came a Wolf, and one of the Jackals said to the others, “Right is your rede; let us make this Wolf judge between us, for he is the strongest of beasts and his father was Sultan over us aforetime; so we hope in Allah that he will do justice between us.” Accordingly they accosted the Wolf and acquainting him with what they had resolved concerning him said, “We make thee judge between us, so thou mayst allot unto each of us his day’s meat, after the measure of his need, lest the strong of us bear down the weak and some of us destroy other of us.” The Wolf accepted the governance of their affairs and allotted to each of them what sufficed him that day; but on the morrow he said in his mind, “An I divide this camel amongst these weaklings, no part thereof will come to me, save the pittance they will assign to me, and if I eat it alone, they can do me no harm, seeing that they are a prey to me and to the people of my house. Who, then, is the one to hinder me from taking it all for myself? Surely, ’tis Allah who hath bestowed it on me by way of 104provision without any obligation to any of them. It were best that I keep it for myself, and henceforth I will give them naught.” Accordingly, next morning when the Jackals came to him, as was their wont, and sought of him their food, saying, “O Abu Sirhán,^[156] give us our day’s provender,^[157]” he answered saying, “I have nothing left to give you.” Whereupon they went away in the sorriest plight, saying, “Verily, Allah hath cast us into grievous trouble with this foul traitor, who regardeth not Allah nor feareth Him; but we have neither stratagem nor strength on our side.” Moreover one of them said, “Haply ’twas but stress of hunger that moved him to this; so let him eat his fill to-day, and to-morrow we will go to him again.” Accordingly, on the morrow, they again betook themselves to the Wolf and said to him, “O Father of Foray, we gave thee authority over us, that thou mightest apportion unto each of us his day’s meat and do the weak justice against the strong of us, and that, when this provaunt is finished, thou shouldst do thine endeavour to get us other and so we be always under thy watch and ward. Now hunger is hard upon us, for that we have not eaten these two days; so do thou give us our day’s ration and thou shalt be free to dispose of all that remaineth as thou wilt.” But the Wolf returned them no answer and redoubled in his hardness of heart and when they strave to turn him from his purpose he would not be turned. Then said one of the Jackals to the rest, “Nothing will serve us but that we go to the Lion and cast ourselves on his protection and assign unto him the camel. If he vouchsafe us aught thereof, ’twill be of his favour, and if not, he is worthier of it than this scurvy rascal.” So they betook themselves to the Lion and acquainted him with that which had betided them from the Wolf, saying, “We are thy slaves and come to thee imploring thy protection, so thou mayst deliver us from this Wolf, and we will be thy thralls.” When the Lion heard their story, he was jealous for Almighty Allah^[158] and went with them in quest of the Wolf who, seeing him approach 105addressed himself to flight; but the Lion ran after him and seizing him, rent him in pieces and restored their prey to the Jackals. “This showeth,” added Shimas, “that it fitteth no King to neglect the affairs of his subjects; wherefore do thou hearken to my rede and give credit to the words which I say to thee.” Quoth the King, “I will hearken to thee and to-morrow, Inshallah, I will go forth to them.” Accordingly Shimas went from him and returning to the folk, told them that the King had accepted his advice and promised to come out unto them on the morrow. But, when the favourite heard this saying reported of Shimas and was certified that needs must the King go forth to his subjects, she betook herself to him in haste and said to him, “How great is my wonder at thy submissiveness and thine obedience to thy slaves! Knowest thou not that these Wazirs are thy thralls? Why then dost thou exalt them to this highmost pitch of importance that they imagine them it was they gave thee this kingship and advanced thee to this rank and that it is they who confer favours on thee, albeit they have no power to do thee the least damage? Indeed, ’tis not thou who owest submission to them; but on the contrary they owe it to thee, and it is their duty to carry out thine orders. How cometh it then, that thou art so mightily affrighted at them? It is said:—Unless thy heart be like iron, thou art not fit to be a Sovran. But thy mildness hath deluded these men, so that they presume upon thee and cast off their allegiance, although it behoveth that they be constrained unto thy obedience and enforced to thy submission. Therefore an thou hasten to accept their words and leave them as they now are and vouchsafe to them the least thing against thy will, they will weigh heavily upon thee and require other concessions of thee, and this will become their habit. But, an thou hearken to me, thou wilt not advance any one of them to power neither wilt thou accept his word nor encourage him to presume upon thee; else wilt thou fare with them as did the Shepherd with the Rogue.” Asked the King, “How was that?” and she answered, “They relate this adventure of

106

THE SHEPHERD AND THE ROGUE.^[159]

There was once a Shepherd, who fed a flock of sheep in the wold and kept over them strait watch. One night, there came to him a Rogue thinking to steal some of his charges and finding him assiduous in guarding them, sleeping not by night nor neglecting them by day, prowled about him all the livelong night, but could plunder nothing from him. So, when he was weary of striving, he betook himself to another part of the waste and trapping a lion, skinned him and stuffed his hide with bruised straw^[160]; after which he set it up on a high place in the desert, where the Shepherd might see it and be assured thereof. Then he accosted the Shepherd and said to him, “Yonder lion hath sent me to demand his supper of these sheep.” The Shepherd asked, “Where is the lion?” and the Rogue answered, “Lift thine eyes: there he standeth.” So the Shepherd raised his eyes and seeing the semblance deemed it a very lion and was much affrighted;——And Shahrazad perceived the dawn of day and ceased to say her permitted say.

Now when it was the Nine Hundred and Twenty-second Night,

She resumed, It hath reached me, O auspicious King, that when the Shepherd saw the semblance of the lion, he deemed it a very lion and was affrighted with the sorest fright, trembling for dread; so he said to the thief, “O my brother take what thou wilt, I will not gainsay thee.” Accordingly the Rogue took what he would of the sheep and redoubled in greed by reason of the excess of the Shepherd’s fear. Accordingly, every little while, he would hie to him and terrify him, saying, “The lion hath need of this and requireth that, and his intent is to do thus and thus,” and take his sufficiency of the sheep; and he stinted not to do thus with him, till he had wasted the most part of his flock. “This, O King,” added the favourite, “I tell thee only that thou suffer not the 107Grandees of thy realm to be deluded by thy mildness and easiness of temper and presume on thee; and, in right rede, their death were better than that they deal thus with thee.” Quoth the King, “I accept this thy counsel and will not hearken to their admonition neither will I go out unto them.” On the morrow the Wazirs and Officers of State and heads of the people assembled; and, taking each with him his weapon, repaired to the palace of the King, so they might break in upon him and slay him and seat another in his stead. When they came to the door, they required the doorkeeper to open to them; but he refused, whereupon they sent to fetch fire, wherewith to burn down the doors and enter. The doorkeeper, hearing what they said went in to the King in haste and told him that the folk were gathered together at the gate, adding, “They required me to open to them, but I refused; and they have sent to fetch fire to burn down the doors withal, so they may come into thee and slay thee. What dost thou bid me do?” Quoth the King in himself, “Verily, I am fallen into uttermost perdition.” Then he sent for the favourite; and, as soon as she came, said to her, “Indeed, Shimas never told me aught but I found it true, and now great and small are come purposing to slay me and thee: and because the doorkeeper would not open to them, they have sent to fetch fire, to burn the doors withal: so will the house be burnt and we therein. What dost thou counsel me to do?” She replied, “No harm shall betide thee, nor let thine affair affright thee. This is a time when the simple rise against their Kings.” Quoth he, “What dost thou counsel me to do and how shall I act in this affair?” Quoth she, “My rede is that thou fillet thy head and feign thyself sick: then send for the Wazir Shimas, who will come and see the plight wherein thou art; and do thou say to him:—Verily I purposed to go forth to the folk this day; but this malady hindered me. So go thou out to them and acquaint them with my condition and tell them that to-morrow I will fare forth without fail to them and do their need and look into their affairs, so they may be reassured and their rage may subside. Then do thou summon ten of thy father’s slaves, stalwart men of strength and prowess, to whom thou canst entrust thyself, hearing to thy best and complying with thy commandment, surely keeping thy secret and lief to thy love; and charge them on the morrow to stand at thy head and bid them suffer none of the folk to enter, save one by one; and all who enter do thou say:—Seize them and do them die. An they agree with thee upon this, to-morrow set 108up thy throne in the Divan^[161] and open thy doors. When the folk see that thou hast opened to them their minds will be set at ease and they will come to thee with a whole heart, and seek admission to thee. Then do thou admit them, one after one, even as I said to thee and work with them thy will; but it behoveth thee begin by slaying Shimas, their chief and leader; for he is the Grand Wazier and head of the matter. Therefore do him die first and after put all the rest to death, one after other, and spare none whom thou knowest to have broken with thee his covenant; and in like way slaughter all whose violence thou fearest. An thou deal thus with them, there will be left them no power to make head against thee; so shalt thou be at rest from them with full repose, and shalt enjoy thy kingship in peace and do whatso thou wilt; and know that there is no device that will profit thee more than this.” Quoth the King, “Verily, this thy counsel is just and that which thou biddest me is to the point and I will assuredly do as thou directest.” So he called for a fillet and bound his head therewith and shammed sickness. Then he sent for the Grand Wazir and said to him, “O Shimas, thou knowest that I love thee and hearken to the counsel of thee and thou art to me as brother and father both in one; also thou knowest that I do all thou biddest me and indeed thou badest me go forth to the lieges and sit to judge between them. Now I was assured that this was right rede on thy part, and purposed to go forth to them yesterday; but this sickness assailed me and I cannot sit up. It hath reached me that the folk are incensed at my failure to come forth to them and are minded of their mischief to do with me that which is unmeet for that they know not what ailment aileth me. So go thou forth to them and acquaint them with my case and the condition I am in; and excuse me to them, for I am obedient to their bidding and will do as they desire; wherefore order this affair and engage thyself for me herefor, even as thou hast been a loyal counsellor to me and to my sire before me, and it is of thy wont to make peace between the people. To-morrow, Inshallah, I will without fail come forth to them, and peradventure my sickness will cease from me this night, by the blessing of the purest intent and the good 109I purpose them in my heart.” So Shimas prostrated himself to Allah and called down blessings on the King and kissed his hand, rejoicing at this. Then he went forth to the folk and told them what he had heard from the King and forbade them from that which they had a mind to do, acquainting them with what excused the King for his absence and informing them that he had promised to come forth to them on the morrow and deal with them according to their desires; whereupon they dispersed and hied them to their houses.——And Shahrazad perceived the dawn of day and ceased to say her permitted say.

Now when it was the Nine Hundred and Twenty-third Night,

She said, It hath reached me, O auspicious King, that Shimas went from the presence to the ringleaders of the commons and said to them, “To-morrow the Sovran will come forth to you and will deal with you as ye desire.” So they hied them to their homes. On such wise fared it with them; but as regards the Monarch, he summoned ten slaves of gigantic stature,^[162] men of hard heart and prow of prowess, whom he had chosen from amongst his father’s body-guards; and said to them, “Ye know the favour, esteem and high rank ye held with my sire and all the bounties, benefits and honours he bestowed on you, and I will advance you to yet higher dignity with me than this. Now I will tell you the reason thereof and ye are under safeguard of Allah from me. But first I will ask you somewhat, wherein if ye do my desire, obeying me in that which I shall bid you and conceal my secret from all men, ye shall have of me largesse and favour surpassing expectation. But above all things obedience!” The ten thralls answered him with one mouth and in sequent words, saying, “Whatso thou biddest us, O our liege, that we will do, nor will we depart in aught from thy commandment, for thou art our lord and master.” Quoth the King, “Allah allot you weal! Now will I tell you the reason why I have chosen you out for increase of honour with me. Ye know how liberally my father dealt with the folk of his realm and the oath he took from them on behalf of me and how they promised 110him that they would not break faith with me nor gainsay the bidding of me; and ye saw how they did yesterday, whenas they gathered all together about me and would have slain me. Now I am minded to do with them somewhat; and ’tis this, for that I have considered their action of yesterday and see that naught will restrain them from its like save exemplary chastisement: wherefore I perforce charge you privily to do to death whom I shall point out to you, to the intent that I may ward off mischief and calamity from my realm by slaying their leaders and Chiefs; and the manner thereof shall be on this wise. To-morrow I will sit on this seat in this chamber and give them admission to me one by one, coming in at one door and going out at another; and do ye, all ten, stand before me and be attentive to my signs: and whoso entereth singly, take him and drag him into yonder chamber and kill him and hide his corpse.” The slaves answered, “We hearken to thy hest and obey thy order”: whereupon he gave them gifts and dismissed them for the night. On the morrow he summoned the thralls and bade set up the royal seat: then he donned his kingly robes and taking the Book of law-cases^[163] in his hands, posted the ten slaves before him and commanded to open the doors. So they opened the doors and the herald proclaimed aloud, saying, “Whoso hath authority, let him come to the King’s carpet^[164]!” Whereupon up came the Wazirs and Prefects and Chamberlains and stood, each in his rank. Then the King bade admit them, one after one, and the first to enter was Shimas, according to the custom of the Grand Wazir; but no sooner had he presented himself before the King, and ere he could beware, the ten slaves gat about him, and dragging him into the adjoining chamber, despatched him. On like wise did they with the rest of the Wazirs and Olema and Notables, slaying them, one after other, till they made a clean finish.^[165] Then the King called the 111headsmen and bade them ply sword upon all who remained of the folk of valour and stowre: so they fell on them and left none whom they knew for a man of mettle but they slew him, sparing only the proletaires and the refuse of the people. These they drove away and they returned each to his folk, whilst the King secluded himself with his pleasures and surrendered his soul to its lusts, working tyranny, oppression and violence, till he outraced all the men of evil who had forerun him.^[166] Now this King’s dominion was a mine of gold and silver and jacinths and jewels and the neighbouring rulers, one and all, envied him this empire and looked for calamity to betide him. Moreover, one of them, the King of Outer Hind, said in himself, “I have gotten my desire of wresting the realm from the hand of yonder silly lad, by reason of that which hath betided of his slaughter of the Chiefs of his State and of all men of valour and mettle that were in his country. This is my occasion to snatch away that which is in his hand, seeing he is young in years and hath no knowledge of war nor judgment thereto, nor is there any left to counsel him aright or succour him. Wherefore this very day will I open on him the door of mischief by writing him a writ wherein I will flyte him and reproach him with that which he hath done and see what he will reply.” So he indited him a letter to the following effect:—“In the name of Allah the Compassionating, the Compassionate * And after * I have heard tell of that which thou hast done with thy Wazirs and Olema and men of valiancy * and that whereinto thou hast cast thyself of calamity * so that there is neither power nor strength left in thee to repel whoso shall assail thee, more by token that thou transgressest and orderest thyself tyrannously and profligately * Now Allah hath assuredly given me the conquering of thee and the mastery over thee and into my hand hath delivered thee; wherefore do thou give ear to my word and obey the commandment of me and build me an impregnable castle amiddlemost the sea * An thou can not do this, depart thy realm and with thy life go flee * for I will send unto thee, from the farthest ends of Hind, twelve hordes^[167] of horse, each twelve thousand fighting-men strong, who shall enter thy land and spoil thy goods and slay thy men and carry thy women into captivity * Moreover, I will make 112my Wazir, Badí’a captain over them and bid him lay strait siege to thy capital till the master he be; * and I have bidden the bearer of this letter that he tarry with thee but days three * So, an thou do my demand, thou shalt be saved; else will I send that which I have said unto thee.” Then he sealed the scroll and gave it to a messenger, who journeyed with it till he came to the capital of Wird Khan and delivered it to him. When the King read it, his strength failed him, his breast waxed strait and he made sure of destruction, having none to whom he might resort for aid or advice. Presently he rose and went in to his favourite wife who, seeing him changed of colour, said to him, “What mattereth thee, O King?” Quoth he, “This day I am no King, but slave to the King.” And he opened the letter and read it to her, whereupon she fell to weeping and wailing and rending her raiment. Then he asked her, “Hast thou aught of rede or resource in this grievous strait?”; but she answered, “Women have no resource in time of war, nor have women any strength or aught of counsel. ’Tis men alone who in like of this affair have force and discourse and resource.” When the King heard her words, there befel him the utmost regret and repentance and remorse for that he had transgressed against his Wazirs and Officers and Lords of his land,——And Shahrazad perceived the dawn of day and ceased to say her permitted say.

Now when it was the Nine Hundred and Twenty-fourth Night,

She continued, It hath reached me, O auspicious King, that when King Wird Khan heard the words of his favourite wife there befel him the utmost regret and repentance for having transgressed against and slain his Wazirs and the chiefs of his state, and he would that he had died ere there came to him the like of these shameful tidings. Then he said to his women, “Verily, there hath betided me from you that which befel the Francolin and the Tortoises.” Asked they, “What was that?”, and he answered, “Men tell this tale of

113

THE FRANCOLIN AND THE TORTOISES.”

It is said that sundry Tortoises dwelt once in a certain island abounding in trees and fruiterers and rills, and it fortuned, one day, that a Francolin, passing over the island, was overcome with the fiery heat and fatigue and being in grievous suffering stayed his flight therein. Presently, looking about for a cool place, he espied the resort of the Tortoises and alighted down near their home. Now they were then abroad foraging for food, and when they returned from their feeding-places to their dwelling, they found the Francolin there. His beauty pleased them and Allah made him lovely in their eyes, so that they exclaimed “Subhána ’lláh,” extolling their Creator and loved the Francolin with exceeding love and rejoiced in him, saying one to other, “Forsure this is of the goodliest of the birds;” and all began to caress him and entreat him with kindness. When he saw that they looked on him with eyes of affection, he inclined to them and companioned with them and took up his abode with them, flying away in the morning whither he would and returning at eventide to pass the night by side of them. On this wise he continued a long while until the Tortoises, seeing that his daily absence from them desolated them and finding that they never saw him save by night (for at dawn he still took flight in haste and they knew not what came of him, for all that their love grew to him), said each to other, “Indeed, we love this Francolin and he is become our true friend and we cannot bear parting from him, so how shall we devise some device tending to make him abide with us always? For he flieth away at dawn and is absent from us all day and we see him not save by night.” Quoth one of them, “Be easy, O my sisters: I will bring him not to leave us for the turn of an eye.” and quoth the rest, saying, “An thou do this, we will all be thy thralls.” So, when the Francolin came back from his feeding-place and sat down amongst them, that wily Tortoise drew near unto him and called down blessings on him, giving him joy of his safe return and saying, “O my lord, know that Allah hath vouchsafed thee our love and hath in like manner set in thy heart the love of us, whereby thou art become to us a familiar friend and a comrade in this desert. Now the goodliest of times for those who love one another is when they are united and the sorest of 114calamities for them are absence and severance. But thou departest from us at peep of day and returnest not to us till sundown, wherefore there betideth us extreme desolation. Indeed this is exceeding grievous to us and we abide in sore longing for such reason.” The Francolin replied, “Indeed, I love you also and yearn for you yet more than you can yearn for me, nor is it easy for me to leave you; but my hand hath no help for this, seeing that I am a fowl with wings and may not wone with you always, because that is not of my nature. For a bird, being a winged creature, may not remain still, save it be for the sake of sleep o’ nights; but, as soon as it is day, he flieth away and seeketh his morning-meal in what place soever pleaseth him.” Answered the Tortoise, “Sooth thou speakest! Nevertheless he who hath wings hath no repose at most seasons, for that the good he getteth is not a fourth part of what ill betideth him, and the highmost aims of the creature are repose and ease of life. Now Allah hath bred between us and thee love and fellowship and we fear for thee, lest some of thine enemies catch thee and thou perish and we be denied the sight of thy countenance.” Rejoined the Francolin, “True! But what rede hast thou or resource for my case?” Quoth the Tortoise, “My advice is that thou pluck out thy wing-feathers, wherewith thou speedest thy flight, and tarry with us in tranquillity, eating of our meat and drinking of our drink in this pasturage, that aboundeth in trees rife with fruits yellow-ripe and we will sojourn, we and thou, in this fruitful stead and enjoy the company of one another.” The Francolin inclined to her speech, seeking ease for himself, and plucked out his wing-feathers, one by one, in accordance with the rede approved of by the Tortoise; then he took up his abode with them and contented himself with the little ease and transient pleasure he enjoyed. Presently up came a Weasel^[168] and glancing at the Francolin, saw that his wings were plucked, so that he could not fly, whereat he rejoiced with joy exceeding and said to himself, “Verily yonder Francolin is fat of flesh and scant of feather.” So he went up to him and seized him, whereupon the Francolin called out to the Tortoises for help; but when they saw the Weasel hend him, they drew apart from him and huddled together, choked with weeping for him, for they witnessed how the beast tortured him. Quoth the Francolin, “Is there aught with you but weeping?”; and quoth 115they, “O our brother, we have neither force nor resource nor any course against a Weasel.” At this the Francolin was grieved and cutting off all his hopes of life said to them, “The fault is not yours, but mine own fault, in that I hearkened to you and plucked out my wing-feathers wherewith I used to fly. Indeed I deserve destruction for having obeyed you, and I blame you not in aught.” “On like wise,” continued the King, “I do not blame you, O women; but I blame and reproach myself for that I remembered not that ye were the cause of the transgression of our father Adam, by reason whereof he was cast out from the Garden of Eden and for that I forgot ye are the root of all evil and hearkened to you, in mine ignorance, lack of sense and weakness of judgment, and slew my Wazirs and the Governors of my State, who were my loyal advisers in all mine actions and my glory and my strength against whatsoever troubled me. But at this time find I not one to replace them nor see I any who shall stand me in their stead; and I fall into utter perdition.——And Shahrazad perceived the dawn of day and ceased saying her permitted say.

Now when it was the Nine Hundred and Twenty-fifth Night,

She pursued, It hath reached me, O auspicious King, that the King blamed himself saying, “’Twas I that hearkened to you in mine ignorance and slew my Wazirs so that now I find none to stand in their stead; and unless Allah succour me with one of sound judgment, who shall guide me to that wherein is my deliverance, I am fallen into utter perdition.” Then he arose and withdrew into his bedchamber, bemoaning his Wazirs and wise men and saying, “Would Heaven those lions were with me at this time, though but for an hour; so I might excuse myself unto them and look on them and bemoan to them my case and the travail that hath betided me after them!” And he abode all his day sunken in the sea of cark and care neither eating nor drinking. But as soon as the night fell dark, he arose and changing his raiment, donned old clothes and disguised himself and went forth at a venture to walk about the city, so haply he might hear from any some word of comfort. As he wandered about the main streets, behold, he chanced upon two boys who had sought a retired seat by a wall and he observed that they were equal in age, or about twelve years old. As they talked together he drew 116near them whereas he might hear and apprehend what they said, unseen of them, and heard one say to the other, “Listen, O my brother, to what my sire told me yesternight of the calamity which hath betided him in the withering of his crops before their time, by reason of the rarity of rain and the sore sorrow that is fallen on this city.” Quoth the other, “Wottest thou not the cause of this affliction?”; and quoth the first, “No! and, if thou ken it, pray tell it me.” Rejoined the other, “Yes, I wot it and will tell it thee. Know that I have heard from one of my father’s friends that our King slew his Wazirs and Grandees, not for aught of offence done of them, but only by reason of his love for women and inclination to them; for that his Ministers forbade him from this, but he would not be forbidden and commanded to do them die in obedience to his wives. Thus he slew Shimas my sire, who was his Wazir and the Wazir of his father before him and the chief of his council; but right soon thou shalt see how Allah will do with him by reason of his sins against them and how He shall avenge them of him.” The other boy asked, “What can Allah do now that they are dead?”; and his fellow answered, “Know that the King of Outer Hind^[169] maketh light of our monarch, and hath sent him a letter berating him and saying to him:—Build me a castle amiddlemost the sea, or I will send unto thee Badi’a my Wazir, with twelve hordes of horse, each twelve thousand strong, to seize upon thy kingdom and slay thy men and carry thee and thy women into captivity. And he hath given him three days’ time to answer after the receipt of that missive. Now thou must know, O my brother, that this King of Outer Hind is a masterful tyrant, a man of might and prowess in fight, and in his realm are much people; so unless our King make shift to fend him off from himself, he will fall into perdition, whilst the King of Hind, after slaying our Sovran, will seize on our possessions and massacre our men and make prize of our women.” When the King heard this their talk, his agitation increased and he inclined to the boys, saying, “Surely, this boy is a wizard, in that he is acquainted with this thing without learning it from me; for the letter is in my keeping and the secret also and none hath knowledge of such matter but myself. How then knoweth this boy of it? I will 117resort to him and talk with him and I pray Allah that our deliverance may be at his hand.” Hereupon the King approached the boy softly and said to him, “O thou dear boy, what is this thou sayest of our King, that he did ill of the evilest in slaying his Wazirs and the Chiefs of his State? Indeed he sinned against himself and his subjects and thou art right in that which thou sayest. But tell me, O my son, whence knowest thou that the King of Outer Hind hath written him a letter, berating him and bespeaking him with the grievous speech whereof thou tellest?” The boy replied, “O brother, I know this from the sand^[170] wherewith I take compt of night and day and from the saying of the ancients:—No mystery from Allah is hidden; for the sons of Adam have in them a spiritual virtue which discovereth to them the darkest secrets.” Answered Wird Khan, “True, O my son, but whence learnedest thou geomancy and thou young of years?” Quoth the boy, “My father taught it me;” and quoth the King, “Is thy father alive or dead?” “He is dead,” replied the boy. Then Wird Khan asked, “Is there any resource or device for our King, whereby to ward off from himself and his kingdom this sore calamity?” And the boy answered, saying, “It befitteth not that I speak with thee of this; but, an the King send for me and ask me how he shall do to baffle his foe and get free of his snares, I will acquaint him with that wherein, by the power of Allah Almighty, shall be his salvation.” Rejoined Wird Khan, “But who shall tell the King of this that he may send for thee and invite thee to him?” The boy retorted, “I hear that he seeketh men of experience and good counsel, so I will go up with them to him and tell him that wherein shall be his welfare and the warding off of this affliction from him; but, an he neglect the pressing matter and busy himself with his love-liesse among his women and I go to him of my own accord designing to acquaint him with the means of deliverance, he will assuredly give orders to slay me, even as he slew those his Wazirs, and my courtesy to him will be the cause of my destruction. Wherefore the folk will think slightly of me and belittle my wit and I shall be of those of whom it is said:—He whose science excelleth his sense perisheth by his ignorance.” When the King heard the boy’s words, he was assured of his sagacity; and the excellence of his merit was 118manifest and he was certified that deliverance would betide him and his subjects at the boy’s hands. So presently he resumed the colloquy and asked him, “Whence art thou and where is thy home?”; and the boy answered, “This is the wall of our house.” The King took note of the place and farewelling the boy, returned to his palace in high spirits. There he changed his clothes and called for meat and wine, forbidding his women from him; and he ate and drank and returned thanks to Allah the Most High and besought Him of succour and deliverance; and he craved His pardon and forgiveness for that which he had done with his Wazirs and Olema and turned to Him with sincere repentance, imposing on himself many a prayer and long fasting, by way of discipline-vow. On the morrow, he called one of his confidential eunuchs and describing to him the boy’s home, bade him repair thither and bring him to his presence with all gentleness. Accordingly the slave sought out the boy and said to him, “The King summoneth thee, that good may betide thee from him and that he may ask thee a question; then shalt thou return safe and sound to thy dwelling.” Asked the boy, “What is the King’s need of me that he biddeth me to him on this wise?”; and the eunuch answered, “My lord’s occasion with thee is question and answer.” “A thousand times hearkening and a thousand times obeying the commandment of the King!” replied the boy and accompanied the slave to the palace. When he came into the presence, he prostrated himself before Allah and after salaaming, called down blessings on the King who returned his salutation and bade him be seated.——And Shahrazad perceived the dawn of day and ceased to say her permitted say.