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was terrified at his rage and gave him the looking-glass whilst he
was still an-angered; but when the man had reviewed himself
therein and had combed his beard and had finished his need, he
brought out ten dinars of gold and setting them upon the mirror
handed them to the lad. Seeing this the barber wondered anew with
extreme wonderment, saying to himself, “By Allah, this Darwaysh
cometh daily and layeth down an Ashrafi, but this day he hath given
ten gold pieces; withal there accrueth not to me from my shop even
half a piastre of daily wage. However, O Boy, when the man shall
come hither, as is his wont, do thou spread for him a prayer-rug in
the inner room of the shop, lest the people seeing his constant visits
should have ill suspicions of us.” “Yes!” said the lad. So when it was
the next day the Fakir came and went into the ben whither he was
shown by the boy, and he followed him till they were in the
innermost of the booth. Now the heart of this Religious hung to the
love of the barber’s boy for that he had of beauty and perfection and
he continued frequenting the shop every day whilst the lad ceased
not spreading the rug and receiving upon the mirror ten Ashrafis.
Hereat the barber and his apprentice rejoiced till one day of the days
when the Darwaysh came to the shaving-shop, as was his wont,
where he met none but only the boy nor was there any other in
sight. So he asked concerning his employer and the other answered,
“O uncle, my master hath gone forth to solace himself with seeing
the casting of the cannon; for this day the Sultan and the Wazir and
the Lords of the land will all be present thereat.” Said he, “O my son,
go thou with us and we will also enjoy the spectacle and return
before the rest of the folk, ere thy master can be back, and we will
enjoy ourselves and make merry and look at the sport before I set
out upon my journey, for ’tis my intention this day to go forth about
noontide.” Quoth the lad, “’Tis well O uncle;” and arising he locked
the shop-door and walked with the Darwaysh till they reached the
spot where the cannon were being cast. There they found the Sultan
and the Wazirs and the Chamberlains and the Lords of the land and
the Grandees of the realm all standing in a body until presently the
workmen took the crucibles[155] from off the fire. Now the first who
went up to them was the Sultan and he found them full of molten
brass: so he put his hand into his pocket and drew it forth full of
gold which he cast into the melting pots. Then the Grand Wazir
walked forward and did as the King had done and all the Notables
who were present threw cash into the crucibles, bar-silver and
piastres and dollars. Thereat the Darwaysh stepped out of the crowd
and brought from his cowl a reed used as an étui[156] wherefrom he
drew a spoon-like ear-picker and cast into one of the crucibles a
something of powder like grain.[157] This he did to each one of the
melting pots; after which he disappeared from the eyes of the folk
and taking the boy with him returned to the booth and opened it
and said to him, “O my child, when the Sultan shall send after thee
and shall question thee concerning me, do thou tell him that I am in
such a town where shouldst thou come to seek me thou shalt find
me sitting beside the gate.” Then he farewelled the boy, the barber’s
apprentice, and set forth seeking that city. Such was the case with
these twain; but as regards the matter of the King, he ceased not
standing there until they had brought the crucibles to the cannon-
moulds and when the folks designed to pour out their contents they
found all therein pure gold. Then quoth the Sultan to the Wazir and
the Notables of his realm, “Who was it threw aught into the crucibles
and what stranger man happened to be here?” Quoth they, “We
beheld a Darwaysh man who took some powder and fell to casting
thereof a somewhat into the crucibles.” Hereupon enquiries were
made of the bystanders and they gave information how that same
Darwaysh was inclined to the barber’s apprentice who lived in such a
quarter. Hereupon the Sultan ordered one of his Chamberlains to
bring the boy,——And Shahrazad was surprised by the dawn of day
and fell silent and ceased to say her permitted say. Then quoth her
sister Dunyazad, “How sweet is thy story, O sister mine, and how
enjoyable and delectable!” Quoth she, “And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?” Now when it was the next night and that was

The Six Hundred and Fifty-third Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short the
watching of this our latter night!” She replied:——With love and good
will! It hath reached me, O auspicious King, the director, the right-
guiding, lord of the rede which is benefiting and of deeds fair-
seeming and worthy celebrating, that the Sultan sent one of his
Chamberlains to the boy, the apprentice of the barber, whom they
sought for and brought into the presence and placed between the
royal hands; and he on entering kissed ground and deprecated and
prayed for his liege lord with prayers fit for the Caliphs. The Sovran
returned his salam and questioned him concerning the Darwaysh
who had been with him and he replied, “O King of the Realm, he
charged me saying that he was faring for and would be found in
such a city.” Hereupon the Sultan commanded the lad go forth and
bring him, and was answered, “Hearkening and obedience;” so he
appointed for him an especial ship and gifted him with various
presents and the boy set sail and voyaged for a short while till he
reached the port-town in question. Here he landed and made for the
city-gate and as he entered it behold, he came face to face with the
Darwaysh who was sitting upon a raised bench, and when he beheld
him he salam’d to him and told him what had taken place. The Fakir
at once arose, and without resisting the lad, went down to the ship
and they shook out the sails and the two voyaged together until they
reached the city of the Sultan. Here the twain went in to him and
kissed ground between his hands and salam’d to him and their
greeting was answered. Now as to the lad, the King largessed him
largely and raised his degree to Governor and despatched him to
one of his provinces therein to rule;[158] but as for the Darwaysh, he
remained beside King Dahmár the first day and the second until the
seventh; after which quoth the Sovran, “’Tis my desire that thou
teach me the art and mystery of making gold;” whereto the other
replied, “Hearing and obeying, O our lord the Sultan.” Presently the
Darwaysh arose; and, bringing a brazier,[159] ranged thereupon the
implements of his industry and lighted a fire thereunder; then,
fetching a portion of lead and a modicum of tin and a quant. suff. of
copper, the whole weighing about a quintal, he fanned the flame
that was beneath the crucible until the metal was fluid as water. And
while the Sultan was sitting and looking on and considering the
operation, the Fakir brought out something from a casket and taking
a pinch of it on the ear-picker besprinkled therewith the lead and
copper and the tin which presently became virgin gold. He repeated
this feat once or twice before the King who after that fell to working
as the Religious had wrought and turned out in his presence the
purest gold. So the Sultan rejoiced and was wont to sit before the
Darwaysh whatever time his heart chose[160] and there and then he
gathered together ignoble metals and besprinkled them with the
powder[161] which had been given to him by the Fakir and all came
out of the noblest gold. Now one night of the nights, as the Sultan
was sitting in his Harem and would have worked as he had wrought
in the presence of the Darwaysh, nothing went right with him;
whereat he was exceedingly sorrowful and said, “I have neither
magnified nor minished aught, so how is this case?”[162] As soon as it
was morning he forgathered with the Fakir and worked in his
presence and produced virgin gold; so in his surprise he said,
“Walláhi, ’tis indeed most marvellous that whatso I work alone
cometh not right and when I have wrought in presence of the
Darwaysh it succeedeth and turneth to gold.” After this the Sultan
never transmuted metals save in the presence of the Fakir, until one
day of the days when his breast was narrowed and he sought
recreation in the gardens. Accordingly he rode forth, he and the
Lords of the land, taking also the Darwaysh with him and he went to
the riverside, the Monarch preceding and the Mendicant following
together with the suite. And as the King rode along with a heavy
hand upon the reins he grasped them strongly and his fist closed
upon them; but suddenly he relaxed his grip when his seal-ring flew
from his little finger and fell into the water, where it sank to the
bottom. Seeing this the Sultan drew bridle and halted and said, “We
will on no wise remove from this place till such time as my seal-ring
shall be restored to me.” So the suite dismounted, one and all, and
designed plunging into the stream, when behold, the Fakir finding
the King standing alone and in woeful plight by cause of his signet
asked him saying, “What is to do with thee, O King of the Age, that I
find thee here halted?” He replied, “Verily my signet-ring of
Kingship[163] hath dropped from me into the river somewhere about
this place.” Quoth the Darwaysh, “Be not grieved, O our lord;” after
which he brought out from his breast pocket a pencase, and having
drawn from it a bit of bees’ wax, he fashioned it into the form of a
man and cast it into the water. Then he stood gazing thereat when,
lo and behold! the Figure came forth the river with the seal-ring
hanging to its neck and sprang upon the saddle-bow in front of the
Sultan. The King would have taken his signet when the Form jumped
off and approached the Darwaysh who hent the ring in hand and
rubbed it and the Figure at once became wax as it had been.
Hereupon the Darwaysh restored it to his pencase and said to the
Sovran, “Now do thou ride on!” All this and the Lords of the land sat
gazing upon the Darwaysh and what he had done; after which the
whole party fared forwards till they reached the gardens, where they
dismounted and took seat and fell to conversing together. They
enjoyed themselves that day and when evening fell they remounted
and sought their homes, and the Darwaysh returned to the
apartment which had been set apart for him. But presently the
Grandees of the realm forgathered with the Sultan and said to him,
“O King of the Age, yon Darwaysh requireth of thee exceeding
caution seeing that he, whenso he ever will, availeth to slay
everyone in the Palace, and after doing thee die can raise himself to
rule in thy stead.” “How so?” quoth the King, and quoth they, “In
that ’twere easy for him to make Figures of wax and cause them
prevail over thee and over us, so that they may kill us and he may
succeed thee as Sultan; nor would this be aught of inconvenience to
him.” Now when the King heard these words he was afeared and
cried, “By Allah, sooth ye speak, and this is the right rede and one
which may not be blamed indeed!” presently adding, “And how shall
we manage with this Darwaysh?” Said they, “Do thou send for him
and summon him and slay him forthright; and better ’twere that
thou kill him ere he kill thee;[164] and if he say thee I will go and
return, suffer him not depart.” The Sultan acted after their counsel
and sending to fetch the Fakir——And Shahrazad was surprised by
the dawn of day and fell silent and ceased saying her permitted say.
Then quoth her sister Dunyazad, “How sweet and tasteful is thy tale,
O sister mine, and how enjoyable and delectable!” Quoth she, “And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?” Now when it was
the next night and that was

The Six Hundred and Fifty-fifth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short the
watching of this our latter night!” She replied:——With love and good
will! It hath reached me, O auspicious King, the director, the right-
guiding, lord of the rede which is benefiting and of deeds fair-
seeming and worthy celebrating, that the Sultan sent after the
Darwaysh and bade him be brought into the presence and set
between his hands, when he said to him, “O Darwaysh, do thou
know ’tis mine aim and intention to slay thee: say me then, hast
thou any charge thou wouldst send to thy family?” Quoth the
Religious, “Wherefore shouldst thou kill me, O our lord, and what of
ill deeds hath proceeded from me that thou shouldst destroy me
therefor, and do thou make me aware of my sin, and then if I merit
death kill me or decree to me banishment.” Quoth the King, “There
is no help but that I slay thee,”[165] and the Darwaysh fell to gentling
him but it availed him naught; so as soon as he was certified that
the Sultan would not release him or dismiss him, he arose and drew
a wide ring upon the ground in noose shape and measuring some
fifteen ells, within which he described a lesser circle. Then he stood
up before the Sovran and said, “O King of the Age, verily this greater
circle is the dominion belonging to thee, whilst the lesser round is
mine own realm.” So saying he moved from his place and stepped
forwards and passing into the smaller ring quoth he, “An thy reign, O
King of the Age, be not ample for me I will inhabit my own;” and
forthright upon entering the lesser circle he vanished from the view
of those present. Cried the Sultan to the Lords of the land, “Seize
him”; but they availed not to find him, and after going forth in
search they returned and reported that they could light upon no
one. Then said the Sovran, “He was beside me in this place and
passed into the smaller ring; so do ye seek for him again;” and
accordingly they went forth once more but could not see a trace of
him. Hereupon the Sultan repented and cried, “There is no Majesty
and there is no Might save in Allah the Glorious, the Great: verily we
have exceeded in the matter of this Darwaysh and we have
hearkened to the words of hypocrites who caused us to fall into
trouble by obeying them in all they said to me against him. However,
whatso they did to me that will I do unto them.” And as soon as it
was morning-tide and the Lords of the land forgathered in the Divan,
the Sultan commanded to slay those who had counselled him to kill
the Darwaysh, and some of them were done to death and others of
them were banished the country.[166] Now when the Caliph Harun al-
Rashid heard this narrative from Manjab, he wondered with extreme
wonderment and said to him, “By Allah, O Manjab, thou deservest to
be a cup-companion of the Kings:” so he created him from that
moment his Equerry in honour to the Grand Wazir Ja’áfar the
Barmaki, whereof he had become brother-in-law. Now after some
time Al-Rashid asked from Manjab a tale concerning the wiles of
womankind, and when the youth hung his head groundwards and
blushed before him, Harun said to him, “O Manjab, verily the place
of the Kings in privacy is also the place for laying aside gravity.” Said
Manjab, “O Prince of True Believers, to-morrow night (Inshallah!) I
will tell thee a tale in brief concerning the freaks of the gender
feminine, and what things they do with their mates.” Accordingly
when night came on, the Caliph sent for and summoned Manjab to
the presence, and when he came there he kissed ground and said,
“An it be thy will, O Commander of the Faithful, that I relate thee
aught concerning the wiles of wives, let it be in a private place lest
haply one of the slave girls hear me and any of them report my tale
to the Queen.” Quoth Rashid, “This is the right rede which may not
be blamed indeed!” So he went with him to a private place
concealed from the folk, and took seat, he and the youth, and none
beside, when Manjab related to him the following
 TALE OF THE SIMPLETON HUSBAND.[167]
It is related that there was a Badawi man who had a wife and he
dwelt under a tent of hair[168] in the desert where, as is the fashion
of Arabs, he used to shift from site to site for the purpose of
pasturing his camels. Now the woman was of exceeding beauty and
comeliness and perfection, and she had a friend (also a Badawi
man) who at all times would come to her and have his wicked will of
her, after which he would wend his ways. But one day of the days
her lover visited her and said, “Walláhi, ’tis not possible but that
what time we sleep together, I and thou, we make merry with thy
husband looking on.”——And Shahrazad was surprised by the dawn
of day and fell silent and ceased to say her permitted say. Then
quoth her sister Dunyazad, “How sweet is thy story, O sister mine,
and how enjoyable and delectable!” Quoth she, “And where is this
compared with that I would relate to you on the coming night an the
King suffer me to survive?” Now when it was the next night and that
was

The Six Hundred and Fifty-sixth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short the
watching of this our latter night!” She replied:——With love and good
will! It hath reached me, O auspicious King, the director, the right-
guiding, lord of the rede which is benefiting and of deeds fair-
seeming and worthy celebrating, that the man which was the friend
of the Badawi’s wife said to her, “Walláhi, ’tis not possible but that
when we make merry, I and thou, thy husband shall look upon us.”
Quoth she, “Why should we suffer at such time of our enjoyment
either my husband or any wight to be present?” and quoth he, “This
must needs be, and unless thou consent I will take to me a mistress
other than thyself.” Then said she, “How shall we enjoy ourselves
with my husband looking on? This is a matter which may not be
managed.” Hereupon the woman sat down and took thought of her
affair and how she should do for an hour or so, and presently she
arose and dug her amiddlemost the tent a hole[169] which would
contain a man, wherein she concealed her lover. Now, hard by the
tent was a tall sycamore tree,[170] and as the noodle her husband
was returning from the wild the woman said to him, “Ho thou, Such-
an-one! climb up this tree and bring me therefrom a somewhat of
figs that we may eat them.” Said he, “’Tis well;” and arising he
swarmed up the tree-trunk, when she signed to her lover who came
out and mounted and fell to riding upon her. But her mate
considered her and cried aloud, “What is this, O whore: doth a man
cavalcade thee before me and the while I am looking at thee?” Then
he came down from the tree in haste, but he saw no one, for as
soon as the lover had finished his business the good-wife thrust him
into the hole amiddlemost the tent and covered him with a mat.
When the husband went inside to the booth and met his wife he
found no stranger with her so said she to him, “O man, thou hast
sinned against me, saying:—Verily, some one is riding thee; and thou
hast slandered me by falsely charging me with folly.” Quoth he, “By
Allah I saw thee with my own eyes;” but quoth she, “Do thou sit
here the while I have a look.” Hereupon she arose and swarmed up
the trunk and sat upon one of the branches, and as she peered at
her spouse she shrieked aloud crying, “O man, do thou have some
regard for thine honour. Why do on this wise and lie down and allow
a man to ride thee, and at this moment he worketh his will on thee.”
Said her husband, “Beside me there is neither man nor boy.” And
said she, “Here I am[171] looking at thee from the top of this tree.”
Quoth he, “O woman, this place must be haunted,[172] so let us
remove hence;” and quoth she, “Why change our place? rather let
us remain therein.” Hereupon the Caliph said to Manjab, “By Allah,
verily, this woman was an adulteress;” and the youth replied,
“Amongst womankind indeed are many more whorish than this. But
of that anon; and now do thou hear from me and learn of me this
marvellous tale anent
THE LOVES OF AL-HAYFA AND YUSUF.”
 NOTE CONCERNING THE “TIRREA BEDE,”
NIGHT 655.
Scott refers to a tale in the “Bahar-Danush” (Bahár-i-Dánish); or, “Garden of
Knowledge,” translated by himself, story viii. lesson 4; chapter xii. vol. iii. pp. 64–
68. Cadell & Co., Strand, London, 1799. Five women come from a town to draw
water at a well; and, finding there a young Brahmin, become his teachers and
undertake to instruct him in the “Tirrea” or fifth “Veda”—there being only four of
these Hindu Scriptures. Each lesson consists of an adventure showing how to
cornute a husband, and the fourth runs as follows. I leave them in Scott’s
language:—
The fourth lady through dread of the arrow of whose cunning the warrior of the
fifth heaven[173] trembled in the sky, like the reed, having bestowed her attention
on the pilgrim bramin (Brahman), despatched him to an orchard; and having gone
home, said to her husband, “I have heard that in the orchard of a certain
husbandman there is a date tree, the fruit of which is of remarkably fine flavour;
but what is yet stranger, whoever ascends it, sees many wonderful objects. If to-
day, going to visit this orchard, we gather dates from this tree, and also see the
wonders of it, it will not be unproductive of amusement.” In short, she so worked
upon her husband with flattering speeches and caresses, that nolens volens he
went to the orchard, and at the instigation of his wife, ascended the tree. At this
instant she beckoned to the bramin, who was previously seated, expectantly, in a
corner of the garden.
The husband, from the top of the tree, beholding what was not fit to be seen,
exclaimed in extreme rage, “Ah! thou shameless Russian-born[174] wretch, what
abominable action is this?” The wife making not the least answer, the flames of
anger seized the mind of the man, and he began to descend from the tree; when
the bramin with activity and speed having hurried over the fourth section of the
Tirrea Bede,[175] went his way.
 VERSE.
The road to repose is that of activity and quickness.

The wife during her husband’s descent from the tree having arranged her plan,
said, “Surely, man, frenzy must have deprived thy brain of the fumes of sense,
that having foolishly set up such a cry, and not reflecting upon thy own disgrace
(for here, excepting thyself, what male is present?), thou wouldst fix upon me the
charge of infidelity?” The husband, when he saw no person near, was astonished,
and said to himself, “Certainly, this vision must have been miraculous.”
The completely artful wife, from the hesitation of her husband, guessed the cause,
and impudently began to abuse him. Then instantly tying her vest round her waist
she ascended the tree. When she had reached the topmost branch, she suddenly
cried out, “O thou shameless man, what abominable action is this! If thy evil star
hath led thee from the path of virtue, surely thou mightest have in secret ventured
upon it. Doubtless to pull down the curtain of modesty from thy eyes, and with
such impudence to commit such a wicked deed is the very extreme of
debauchery.”
The husband replied, “Woman, do not ridiculously cry out, but be silent; for such
is the property of this tree, that whoever ascends it, sees man or woman below in
such situations.” The cunning wife now came down, and said to her husband,
“What a charming garden and amusing spot is this! where one can gather fruit,
and at the same time behold the wonders of the world.” The husband replied,
“Destruction seize the wonders which falsely accuse man of abomination!” In short
the devilish wife, notwithstanding the impudence of such an action, escaped safely
to her house, and the next day, according to custom, attending at the well,
introduced the bramin to the ladies, and informed them of her worthy contrivance.
[176]
 THE LOVES OF AL-HAYFA AND YUSUF.[177]

I had a familiar in the Northern region who was called ’Abd al-Jawád
and he was one of the greatest of merchants there and made of
money; also he loved voyage and travel, and at whatever time I
visited him and we forgathered, I and he, we exchanged citations of
poetry. Now one day my heart yearned to visit him, so I repaired to
his place and found him there; and as we came together we both
sat down in friendly converse, I and he; and he said to me:—“O my
brother, do thou hear what happened and was accomplished for me
in these times. I travelled to the land of Al-Yaman and therein met a
familiar who, when we sat down to talk, I and he, said:—O my
brother, verily there befel me and betided me in the land of Al-Hind
a case that was strange and an adventure that was admirable and it
ran as follows. There was erewhile a King of the kings of India and
one of her greatest, who was abundant in money and troops and
guards and he was called Al-Mihrján.”[178] This same was a lord of
high degree and a majestic and he had lived for a long while of his
age without having issue male or female. Wherefor he was full of
cark and care wanting one who after him would preserve his
memory, so he said in his mind one night of the nights, “Whenas I
die cut off shall be my name, and effaced shall be my fame nor shall
anyone remember me.” So saying he raised both hands to Heaven
and humbled himself before Allah (be He extolled and exalted!) to
vouchsafe him a child who should outlive him with the view that
man might not lose the memory of him. Now one night as he was
sleeping a-bed dreaming and drowned in slumber behold, he heard
a Voice (without seeing any form) which said to him, “O Mihrjan the
Sage, and O King of the Age, arouse thee this moment and go to thy
wife and lie with her and know her carnally, for she shall indeed
conceive of thee at this very hour and bear thee a child which, an it
be a boy shall become thine aider in all thine affairs but will, an it
prove a girl, cause thy ruin and thy destruction and the uprooting of
thy traces.” When Al-Mihrjan heard from the Speaker these words
and such sayings, he left his couch without stay or delay in great joy
and gladness and he went to his wife and slept with her and swived
her and as soon as he arose from off her she said, “O King of the
Age, verily I feel that I have become pregnant; and (Inshallah—if
Almighty Allah please!) this shall prove the case.”[179] When Al-
Mihrjan heard the words of his wife he was glad and rejoiced at
good news and he caused that night be documented in the archives
of his kingdom. Then, when it was morning he took seat upon the
throne of his kingship and summoned the Astrologers and the
Scribes of characts and Students of the skies and told them what
had been accomplished to him in his night and what words he had
heard from the Voice; whereupon the Sages one and all struck
tables of sand and considered the ascendant. But each and every of
them concealed his thought and hid all he had seen nor would any
return a reply or aught of address would supply; and said they, “O
King of the Age, verily appearances in dreams hit the mark at times
and at times fly wide; for when a man is of a melancholic humour he
seeth in his sleep things which be terrible and horrible and he
waxeth startled thereat: haply this vision thou hast beheld may be of
the imbroglios of dreams so do thou commit the reins to Him who all
overreigns and the best Worker is He of all that wisheth and willeth
He.” Now when Al-Mihrjan heard these words of the Sages and the
Star-gazers he gifted and largessed them and he freed the captives
in prison mewed and he clothed the widows and the poor and nude.
But his heart remained in sore doubt concerning what he had heard
from the Voice and he was thoughtful over that matter and
bewildered and he knew not what to do; and on such wise sped
those days. Now, however, returneth the tale to the Queen his
Consort who, when her months had gone by, proved truly to be
pregnant and her condition showed itself, so she sent to inform her
husband thereof. He was gladdened and rejoiced in the good news
and when the months of gestation were completed the labour-pains
set in and she was delivered of a girl-child (praise be to Him who
had created and had perfected what He had produced in this
creation!), which was winsome of face and lovesome of form and
fair fashioned of limbs, with cheeks rosaceous and eyne gracious
and eyebrows continuous and perfect in symmetrical proportion.
Now after the midwives delivered her from the womb and cut her
navel-string and kohl’d her eyes, they sent for King Al-Mihrjan and
informed him that his Queen had borne a maid-babe, but when the
Eunuchs gave this message, his breast was narrowed and he was
bewildered in his wits, and rising without stay or delay he went to
his wife. Here they brought to him the new-born when he uncovered
her face and, noting her piquancy and elegancy and beauty and
brilliancy and size and symmetry, his vitals fluttered and he was
seized with yearning sorrow for her fate; and he named her Al-
Hayfá[180] for her seemlihead. Then he gifted the midwife——And
Shahrazad was surprised by the dawn of day and ceased to say her
permitted say. Then quoth her sister Dunyazad, “How sweet is thy
story, O sister mine and how enjoyable and delectable!” Quoth she,
“And where is this compared with that I would relate to you on the
coming night an the King suffer me to survive?” Now when it was
the next night and that was
 The Six Hundred and Sixty-third Night,
Dunyazad said to her, “Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short the
watching of this our latter night!” She replied:——With love and good
will! It hath reached me, O auspicious King, the director, the right-
guiding, lord of the rede which is benefiting and of deeds fair-
seeming and worthy celebrating, that King Al-Mihrjan largessed a
robe of honour to the midwife and gifted her with a thousand gold
pieces and went forth from beside his daughter. Then they
committed her to wetnurses and drynurses and governesses who
reared her with the fairest rearing, and after she had reached the
age of four they brought to her divines who lessoned her in the art
of writing and of making selections[181] and presently she approved
herself sharp of wits, clever, loquent of tongue, eloquent of speech,
sweet spoken of phrase; and every day she increased in beauty and
loveliness and stature and perfect grace. And when she reached the
age of fourteen she was well read in science and she had perused
the annals of the past and she had mastered astrology and
geomancy and she wrote with caligraphic pen all the seven
handwritings and she was mistress of metres and modes of poetry
and still she grew in grace of speech. Now as her age reached her
fourteenth year her sire the Sultan chose for her a palace and
settled her therein and placed about her slave-girls, high-bosomed
virgins numbering an hundred, and each and every famous for
beauty and loveliness; and presently she selected of them a score
who were all maidenhoods, illustrious for comeliness and
seemliness. These she taught in verse and poetry and in the
strangenesses of history and in striking instruments of mirth and
merriment until they surpassed all the folk of their day; and she
assiduously enjoined upon them the drinking of wine pure and new
and boon-companionship with choice histories and strange tales and
the rare events of the time. Such was the case with Al-Hayfa; but as
regards her father, King Al-Mihrjan, as one night he was lying abed
pondering what he had heard from the Voice, suddenly there
addressed him a sound without a form and said, “O King of the Age,”
whereat he was fully aroused by sore terror and his vitals fluttered
and his wits were bewildered and he was perplexed as to his affair.
So he took refuge with Allah from Satan the Stoned and repeated
somewhat of the Koran and fenced himself about with certain of the
holy names of Allah the Munificent; then he would have returned to
his couch but was unable, even to place cheek on pillow. Presently
sounded the Voice a second time, saying, “O King of the Age, O
Mihrjan, verily shalt thou die by reason of her;” and forthwith
improvised the following couplets:—
 “Ho thou! Hear, O Mihrjan, what to thee shall be said ✿ Learn the drift of my
words in these lines convey’d:
Thy daughter, Al-Hayfa (the girded round ✿ With good, and with highest of
grade array’d)
Shall bring with right hand to thee ruin-bowl ✿ And reave thee of realm with
the sharp-biting blade.”[182]

Now when Al-Mihrjan had heard what the Voice had spoken of verse
and had produced for him of prose, he was wholly aroused from his
sleep and became like one drunken with wine who knew not what
he did and his vitals fluttered and increased his cark and care and
anxious thought. So he removed from that site into another stead
and was stirred up and went awandering about. Then he set his
head upon the pillow but was unable to close his eyelids and the
Voice drew nearer and cried upon him in frightful accents and said,
“O Mihrjan, dost thou not hearken to my words and understand my
verse; to wit, that thy daughter Al-Hayfa shall bequeath to thee
shame and thou shalt perish by cause of her?” Then the Unseen One
recited these couplets[183]:—
“I see thee, O Mihrjan, careless-vain ✿ Who from hearing the words of the
wise dost abstain:
I see Al-Hayfa, by potent lord ✿ Upraised in her charms and speech sweet of
strain,
Who shall home thee in grave sans a doubt and she ✿ Shall seize thy kingship
and reave thy reign.”

But when Al-Mihrjan had heard the words of the Voice and what it
had urged upon him of poetry and of prose-addresses, he arose
from his rest in haste and anxiety until Allah caused the morn to
morrow and break in its sheen and it shone, whereupon the King
summoned the Mathematicians and the Interpreters of dreams and
the Commentators on the Koran; and, when they came between his
hands, he related to them his vision, fully and formally, and they
practised their several arts, making all apparent to them; but they
concealed the truth and would not reveal it, saying to him, “Indeed
the consequence of thy vision is auspicious.”——And Shahrazad was
surprised by the dawn of day and fell silent and ceased saying her
permitted say. Then quoth her sister Dunyazad, “How sweet and
tasteful is thy tale, O sister mine, and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I
would relate to you on the coming night an the Sovran suffer me to
survive?” Now when it was the next night, and that was

The Six Hundred and Sixty-fifth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short the
watching of this our latter night!” She replied:——With love and good
will! It hath reached me, O auspicious King, the director, the right-
guiding, lord of the rede which is benefiting and of deeds fair-
seeming and worthy celebrating, that the Astrologers said to King Al-
Mihrjan, “Verily the consequence of thy vision is auspicious;” and on
the second night Iblis the Accursed appeared to him under the
bodily form of a handsome man and said, “Ho thou the King, I am
he who terrified thee yesternight in thy dream, for the reason that
thou hast ruined the Monastery of the Archers[184] wherein I lay
homed. However an thou wilt edify it again I will favour thee with
my counsel, ho thou the King!” Al-Mihrjan replied, “Upon me be its
rebuilding an thou wilt honour me with thy advice, ho thou the
Voice!” Hereupon Iblis fell to lying with him and saying, “Verily I am
thine aider in building thee a palace by the river Al-Kawá’ib,[185] O
thou will of me and desire of me!” (Now the folk heard these words
spoken aloud.) Then Al-Mihrjan arose from his sleep joyful and
cheerful and when morning came he summoned the Mathematicians
and Architects and Masons and bade them rebuild the Monastery of
the Archers; so they obeyed his bidding until they had completed it
in the handsomest fashion and with the best of workmanship. After
that the King ordered they construct for his daughter Al-Hayfa a
palace unsurpassed by any edifice and perfectly builded and
decorated, hard by the river Al-Kawa’ib; moreover that it should be
situate in a wady, a hill-girt plain through which meandered the
stream. So they obeyed his bidding and laid its foundations and
marked with large stones the lines thereof which measured a
parasang of length by a parasang of breadth. Then they showed
their design to the King, who gathering together his army returned
with them to the city. Presently the Architects and Master-masons
fell to building it square of corners and towering in air over the
height of an hundred ells and an ell; and amiddlemost thereof stood
a quadrangular hall with four-fold saloons, one fronting other, whilst
in each was set apart a cabinet for private converse. At the head of
every saloon a latticed window projected over the garden whereof
the description shall follow in its place; and they paved the ground
with vari-coloured marbles and alabastrine slabs which were dubbed
with bezel stones and onyx[186] of Al-Yaman. The ceilings were inlaid
with choice gems and lapis lazuli and precious metals: the walls
were coated with white stucco painted over with ceruse[187] and the
frieze was covered with silver and gold and ultramarine and costly
minerals. Then they set up for the latticed windows colonnettes of
gold and silver and noble ores, and the doors of the sitting chamber
were made of chaunders-wood alternating with ebony which they
studded with jewels and arabesque’d with gold and silver. Also they
placed in each sitting-room a pillar of Comorin lign-aloes and the
best of sandal-wood encrusted with gems; and over the speak-room
they threw cupolas supported upon arches and connecting columns
and lighted in the upper part by skylights of chrystal and carnelian
and onyx. And at the head of each saloon was a couch of juniper-
wood whose four legs were of elephants’ ivories studded with rubies
and over each was let down a hanging[188] of golden weft and a
network of gems, whilst higher than the whole was a latticed
casement adorned with pearls which were threaded upon golden
wire and curtains bearing scented satchels of ambergris. The
furniture of the divans was of raw silk stuffed with ostrich-down and
the cushions were purfled with gold. The floors of all the saloons
were spread with carpets and rugs embroidered with sendal, and in
the heart of the Great Hall amiddlemost the four saloons rose a
marble jet-d’eau, square of shape, whose corners were cunningly
wrought and whose floor and marge were set with gems of every
hue. They also placed upon the edges of that fountain figures
fashioned of gold and silver representing all manner birds and
beasts, each modelled according to his several tint and peculiar
form; their bellies too were hollow and from the fountain was
conducted a conduit which led the water into their insides and
caused it gush from their mouths so that they jetted one at other
like two hosts about to do battle. After this the same water returned
to the middle of the fountain and thence flowed into the gardens, of
which a description will follow in its place.[189] Also the walls of the
Great Hall were variegated with wondrous pictures in gold and lapis
lazuli and precious materials of every kind, and over the doors of the
sitting-places they hung candelabra of chrystal with chains of gold
wherein were set jewels and jacinths and the costliest stones; after
which they inscribed upon the entrance of the speak-rooms couplets
to the following purport:—
“Clear and clean is our séance from slanderous foe; ✿ And from envious rival
whose aim is blame:
None hither may come save the cup-boy, and eke ✿ Cup-comrades who never
our fame defame.”

Upon the chandeliers themselves were inscribed these lines:—

“I am raised in reverence high o’er head ✿ For they see that my gift is the
boon of light:
I’m a pleasure to eyesight, so up with you all, ✿ O Seers, and joy ye the joys
of my sight.”

And upon the Palace-door was inscribed the following quatrain:—

“This Mansion’s adorned ✿ As delight to man’s eye;
O’er its door writ is ’Welcome,’ ✿ So safely draw nigh.”

And when they had finished this inscription over the doorway, they
went forth from the entrance which stood at the head of the Great
Hall and proceeded to a square of large space abounding in trees
and enjoyable for rills; and they surrounded it with a fencing-wall
built of rough stone which they stuccoed over and figured with
various paintings. Then they planted this garden with all manner
fruit-bearing trees and fragrant herbs and flowers and firstlings of
every kind and hue and they trained the branches after a wonderful
fashion, leading under their shade leats and runnels of cool water;
and the boughs were cunningly dispread so as to veil the ground
which was planted with grains of divers sorts and greens and all of
vegetation that serveth for the food of man. Also they provided it
with a watering wheel whose well was revetted with alabaster[190]
——And Shahrazad was surprised by the dawn of day and fell silent
and ceased to say her permitted say. Then quoth her sister
Dunyazad, “How sweet is thy story, O sister mine, and how
enjoyable and delectable!” Quoth she, “And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?” Now when it was the next night and that was

The Six Hundred and Sixty-seventh Night,

Dunyazad said to her “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the Architects set up in that palace-garden a
water-wheel whose well was revetted with alabaster and whose
wood-work and wheel were of chaunders-wood, whilst its pitchers
were of fine porcelain and its cordage[191] was of raw silk. And when
they were free of this work they edified amongst the scented shrubs
and blossoms a towering dome based upon four-square walls of
variegated marbles and alabasters studded with carbuncles[192] and
its ceiling was supported upon columns of the finest stone with
joinery of lign-aloes and sandal, and they dubbed its cupola with
jewels and precious stones and arabesque’d[193] it with gold and
silver. Then they made therein four saloons more, each fronting
other, and at the head of one and all was a latticed window
impending over the bloomy shrubs and fragrant herbs; the
colonnettes of those casements were silvern whilst the shutters were
of sandal-wood plated and studded with precious metals; and over
the lintels thereof was an ornamental frieze of gold inscribed with
lines of verse which shall be described in its due place. And they
inlaid that frieze with rubies and jacinths until it made the cupola
resemble the domes of Paradise. Moreover they trained the
flowering shrubs and the perfumed herbs to overrun with their
tendrils the casements in the drum of the dome, and when they had
completed the work and had embellished it with all adornments they
pierced for it an entrance and ranged around it three ramparts
which, built up with large stones, were in breadth seven cubits. Then
they edified for the Palace an impregnable gateway of Chinese steel
whereunto led flights of alabastrine steps which were continued to
the highmost parts, and lastly they derived the river Al-Kawa’ib till it
surrounded the edifice on every side and encircled it as signet-ring
girdeth finger or wristlet wrist. Now when the Architects and Master-
masons had made an end of building the Palace and its domes and
had finished laying out and planting the parterres, they went in to
King Al-Mihrjan and kissing ground between his hands informed him
thereof; and he, receiving this report, at once took his daughter, Al-
Hayfa, and mounting horse, he and the Lords of his land rode forth
till they reached the river Al-Kawa’ib which ran at three days’
distance from his capital. When he arrived there and looked upon
the Palace and its elevation in fortalice-form he was pleased
therewith and so were all of his suite and retinue; whereupon he
went up to it and beholding the ordinance and the ornamentation
and the cupolas and the gardens and the edification and
embellishment of the whole, he sent for the Architects and Master-
masons and the artificers whom he thanked for their work, and he
bestowed upon them robes of honour and gifted and largessed them
and assigned to them rations and pay and allowances. So they
kissed ground before him and went their ways. Then King Al-Mihrjan
and his host withdrew within the Palace, and he bade serve up the
trays of viands and sumptuous food for a banquet, after which he
and his abode three days in eating and drinking and diversion and
disport; and he gave robes of honour to his Wazirs and Emirs and
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