The Book of the Thousand Nights and a Night Volume XII Part 18

On comparing these several versions it will be seen that, while they differ one from another m some of the details, yet the fundamental outline is identical, with the single exception of the Tibetan story, which, in common with Tibetan tales generally, has departed very considerably from the original. A king, or knight, is suddenly deprived of all his possessions, and with his wife and two children becomes a wanderer on the face of the earth; his wife is forcibly taken from him; he afterwards loses his two sons, he is once more raised to affluence; his sons, having been adopted and educated by a charitable person, enter his service, their mother recognises them through overhearing their conversation; finally husband and wife and children are happily re-united. Such is the general outline of the story, though modifications have been made in the details of the different versions-- probably through its being transmitted orally in some instances. Thus in the Arabian story, the king is ruined apparently in consequence of no fault of his own; in the Panjabi version, he relinquishes his wealth to a fakir as a pious action; in the Kashmiri and in the romance of Sir Isumbras, the hero loses his wealth as a punishment for his overweening ride, in the legend of St. Eustache, as in the story of Job, the calamities which overtake the Christian convert are designed by Heaven as a trial of his patience and fort.i.tude; while even in the corrupted Tibetan story the ruin of the monarch is reflected in the destruction of the parents of the heroine by a hurricane.

In both the Kashmiri and the Panjabi versions, the father is swallowed by a fish (or an alligator) in re-crossing the river to fetch his second child, in the Tibetan story the wife loses her husband, who is killed by a snake, and having taken one of her children over the river, she is returning for the other when, looking back, she discovers her babe in the jaws of a wolf: both her children perish: in the European versions they are carried off by wild beasts and rescued by strangers--the romance of Sir Isumbras is singular in representing the number of children to be three. Only in the Arabian story do we find the father carrying his wife and children in safety across the stream, and the latter afterwards lost in the forest. The Kashmiri and Gesta versions correspond exactly in representing the s.h.i.+pman as seizing the lady because her husband could not pay the pa.s.sage-money: in the Arabian she is entrapped in the s.h.i.+p, owned by a Magian, on the pretext that there is on board a woman in labour; in Sir Isumbras she is forcibly "bought" by the Soudan. She is locked up in a chest by the Magian; sent to rule his country by the Soudan; respectfully treated by the merchant in the Kashmiri story, and, apparently, also by Kandan in the Panjabi legend; in the story of St. Eustache her persecutor dies and she is living in humble circ.u.mstances when discovered by her husband.--I think there is internal evidence, apart from the existence of the Tibetan version, to lead to the conclusion that the story is of Buddhist extraction, and if such be the fact, it furnishes a further example of the indebtedness of Christian hagiology to Buddhist tales and legends.

AL-MALIK AL-ZAHIR AND THE SIXTEEN CAPTAINS OF POLICE.--Vol. XII.

p. 1.

We must, I think, regard this group of tales as being genuine narratives of the exploits of Egyptian sharpers. From the days of Herodotus to the present time, Egypt has bred the most expert thieves in the world. The policemen don't generally exhibit much ability for coping with the sharpers whose tricks they so well recount; but indeed our home-grown "bobbies" are not particularly quick-witted.

THE THIEF'S TALE.--Vol. XII. p. 28.

A parallel to the woman's trick of shaving off the beards and blackening the faces of the robbers is found in the well-known legend, as told by Herodotus (Euterpe, 121), of the robbery of the treasure-house of Rhampsinitus king of Egypt, where the clever thief, having made the soldiers dead drunk, shaves off the right side of their beards and then decamps with his brother's headless body.

THE NINTH CONSTABLE'S STORY.--Vol. XII. p. 29.

The narrow escape of the singing-girl hidden under a pile of halfah gra.s.s may be compared with an adventure of a fugitive Mexican prince whose history, as related by Prescott, is as full of romantic daring and hair's breadth 'scapes as that of Scanderbeg or the "Young Chevader." This prince had just time to turn the crest of a hill as his enemies were climbing it on the other side, when he fell in with a girl who was reaping chian, a Mexican plant, the seed of which is much used in the drinks of the country. He persuaded her to cover him with the stalks she had been cutting. When his pursuers came up and inquired if she had seen the fugitive, the girl coolly answered that she had, and pointed out a path as the one he had taken.

THE FIFTEENTH CONSTABLE'S STORY.--Vol. XII. p. 40.

The concluding part of this story differs very materially from that of the Greek legend of Ibycus (fl. B.C. 540), which is thus related in a small MS. collection of Arabian and Persian anecdotes in my possession, done into English from the French:

It is written in the history of the first kings that in the reign of a Grecian king there lived a philosopher named Ibycus, who surpa.s.sed in sagacity all other sages of Greece. Ibycus was once sent by the king to a neighbouring court. On the way he was attacked by robbers who, suspecting him to have much money, formed the design of killing him "Your object in taking my life,"

said Ibycus, "is to obtain my money; I give it up to you, but allow me to live." The robbers paid no attention to his words, and persisted in their purpose. The wretched Ibycus, in his despair, looked about him to see if any one was coming to his as a.s.sistance, but no person was in sight. At that very moment a flock of cranes flew overhead. "O cranes!" cried Ibycus, "know that I have been seized in this desert by these wicked men, and I die from their blows. Avenge me, and demand from them my blood."

At these words the robbers burst into laughter: "To take away life from those who have lost their reason," they observed, "is to add nothing to their hurt." So saying, they killed Ibycus and divided his money. On receipt of the news that Ibycus had been murdered, the inhabitants of the town were exasperated and felt great sorrow. They caused strict inquiries to be made for the murderers, but they could not be found. After some time the Greeks were celebrating a feast. The inhabitants of the adjoining districts came in crowds to the temples. The murderers of Ibycus also came, and everywhere showed themselves. Meanwhile a flock of cranes appeared in the air and hovered above the people, uttering cries so loud and prolonged that the prayers and ceremonies were interrupted. One of the robbers looked with a smile at his comrades, saying, by way of joke, "These cranes come without doubt to avenge the blood of Ibycus." Some one of the town, who was near them, heard these words, repeated them to his neighbour, and they together reported them to the king The robbers were taken, strictly cross-examined, confessed their crime, and suffered for it a just punishment. In this way the cranes inflicted vengeance on the murderers of Ibycus. But we ought to see in this incident a matter which is concealed in it: This philosopher although apparently addressing his words to the cranes, was really imploring help from their Creator; he hoped, in asking their aid, that He would not suffer his blood to flow unavenged. So G.o.d accomplished his hopes, and willed that cranes should be the cause that his death was avenged in order that the sages of the world should learn from it the power and wisdom of the Creator.

This ancient legend was probably introduced into Arabian literature in the 9th century when translations of so many of the best Greek works were made, and, no doubt, it was adapted in the following Indian (Muslim) story:[FN#595]

There was a certain pir, or saint, of great wisdom, learning, and sanct.i.ty, who sat by the wayside expounding the Kuran to all who would listen to him. He dwelt in the out-buildings of a ruined mosque close by, his only companion being a maina, or hill-starling, which he had taught to proclaim the excellence of the formula of his religion, saying, "The Prophet is just!" It chanced that two travellers pa.s.sing that way beheld the holy man at his devotions, and though far from being religious persons yet tarried a while to hear the words of truth. Evening now drawing on, the saint invited his apparently pious auditors to his dwelling, and set before them such coa.r.s.e food as he had to offer. Having eaten and refreshed themselves, they were astonished at the wisdom displayed by the bird, who continued to repeat holy texts from the Kuran. The meal ended, they all lay down to sleep, and while the good man reposed, his treacherous guests, who envied him the possession a bird that in their hands might be the means of enriching them, determined to steal the treasure and murder its master. So they stabbed the sleeping devotee to the heart and then seized hold of the bird's cage.

But, unperceived by them, the door of it had been left open and the bird was not to be found. After searching for the bird in vain, they considered it necessary to dispose of the body, since, if discovered, suspicion would a.s.suredly fall upon them, and carrying it away to what they deemed a safe distance they buried it. Vexed to be obliged to leave the place without obtaining the reward of their evil deeds, they again looked carefully for the bird, but without success; it was nowhere to be seen, and so they were compelled to go forward without the object of their search.

The maina had witnessed the atrocious deed, and unseen had followed the murderers to the place were they had buried the body, it then perched upon the tree beneath which the saint had been wont to enlighten the minds of his followers, and when they a.s.sembled flew into their midst, exclaiming, "The Prophet is just!" making short flights and then returning. These unusual motions, together with the absence of their preceptor, induced the people to follow it and directing its flight to the grave of its master, it uttered a mournful cry over the newly-covered grave. The villagers, astonished, began to remove the earth, and soon discovered the b.l.o.o.d.y corse. Surprised and horror-stricken, they looked about for some traces of the murderers, and perceiving that the bird had resumed the movements which had first induced them to follow it, they suffered it to lead them forward. Before evening fell, the avengers came up with two men, who no sooner heard the maina exclaim, "The Prophet is just'" and saw the crowd that accompanied it, than they fell upon their knees, confessing that the Prophet had indeed brought their evil deeds to light; so, their crime being thus made manifest, summary justice was inflicted upon them.

TALE OF THE DAMSEL TOHFAT AL-KULUB.--Vol. XII. p. 47.

An entertaining story, but very inconsistent in the character of Iblis, who is constantly termed, in good Muslim fas.h.i.+on, "the accursed," yet seems to be somewhat of a follower of the Prophet, and on the whole a good-natured sort of fellow. His mode of expressing his approval of the damsel's musical "talent" is, to say the least, original.

WOMEN'S WILES.--Vol. XII. p. 99.

A variant--perhaps an older form--of this story occurs in the tale of Prince Fadlallah, which is interwoven with the History of Prince Calaf and the Princess of China, in the Persian tales of "The Thousand and One Days":

The prince, on his way to Baghdad, is attacked by robbers, his followers are all slain, and himself made prisoner, but he is set at liberty by the compa.s.sionate wife of the robber-chief during his absence on a plundering expedition. When he reaches Baghdad he has no resource but to beg his bread, and having stationed himself in front of a large mansion, an old female slave presently comes out and gives him a loaf. At this moment a gust of wind blew aside the curtain of a window and discovered to his admiring eyes a most beautiful damsel, of whom he became immediately enamoured. He inquired of a pa.s.serby the name of the owner of the mansion, and was informed that it belonged to a man called Mouaffac, who had been lately governor of the city, but having quarrelled with the kazi, who was of a revengeful disposition, the latter had found means to disgrace him with the khalif and to have him deprived of his office. After lingering near the house in vain till nightfall, in hopes of once more obtaining a glimpse of this beauty, he retired for the night to a burying-ground, where he was soon joined by two thieves, who pressed upon him a share of the good cheer with which they had provided themselves, but while the thieves were feasting and talking over a robbery which they had just accomplished, the police suddenly pounced upon them, and took all three and cast them into prison.

In the morning they were examined by the kazi, and the thieves, seeing it was useless to deny it, confessed their crime. The prince then told the kazi how he chanced to fall into company of the thieves, who confirmed all he said, and he was set at liberty. Then the kazi began to question him as to how he had employed his time since he came to Baghdad, to which he answered very frankly but concealed his rank. On his mentioning the brief glance he had of the beautiful lady at the window of the ex-governor's house, the kazi's eyes sparkled with apparent satifaction, and he a.s.sured the prince that he should have the lady for his bride; for, believing the prince to be a mere beggarly adventurer, he resolved to foist him on Mouaffac as the son of a great monarch So, having sent the prince to the bath and provided him with rich garments, the kazi dispatched a messenger to request Mouaffac to come to him on important business. When the ex-governor arrived, the kazi told him blandly that there was now an excellent opportunity for doing away the ill will that had so long existed between them. "It is this," continued he: "the prince of Basra, having fallen in love with your daughter from report of her great beauty, has just come to Baghdad, unknown to his father, and intends to demand her of you in marriage. He is lodged in my house, and is most anxious that this affair should be arranged by my interposition, which is the more agreeable to me, since it will, I trust, be the means of reconciling our differences." Mouaffac expressed his surprise that the prince of Basra should think of marrying his daughter, and especially that the proposal should come through the kazi, of all men. The kazi begged him to forget their former animosity and consent to the immediate celebration of the nuptials. While they were thus talking, the prince entered, in a magnificent dress, and was not a little astonished to be presented to Mouaffac by the treacherous kazi as the prince of Basra, who had come as a suitor for his daughter in marriage. The ex-governor saluted him with every token of profound respect, and expressed his sense of the honour of such an alliance: his daughter was unworthy to wait upon the meanest of the prince's slaves. In brief, the marriage is at once celebrated, and the prince duly retires to the bridal chamber with the beauteous daughter of Mouaffac. But in the morning, at an early hour, a servant of the kazi knocks at his door, and, on the prince opening it, says that he brings him his rags of clothes and is required to take back the dress which the kazi had lent him yesterday to personate the prince of Basra. The prince, having donned his tattered garments, said to his wife, "The kazi thinks he has married you to a wretched beggar, but I am no whit inferior in rank to the prince of Basra--I am also a prince, being the only son of the king of Mosel," and then proceeded to recount all his adventures. When he had concluded his recital, the lady despatched a servant to procure a suitable dress for the prince, which when he had put on, she said, "I see it all: the kazi no doubt, believes that by this time we are all overwhelmed with shame and grief. But what must be his feelings when he learns that he has been a benefactor to his enemies!

Before you disclose to him your real rank, however, we must contrive to punish him for his malicious intentions. There is a dyer in this town who has a frightfully ugly daughter-- but leave this affair in my hands."

The lady then dressed herself in plain but becoming apparel, and went out of the house alone. She proceeded to the court of the kazi, who no sooner cast his eyes upon her than he was struck with her elegant form. He sent an officer to inquire of her who she was and what she had come about. She made answer that she was the daughter of an artisan in the city. and that she desired to have some private conversation with the kazi. When the officer reported the lady's reply, the kazi directed her to be conducted into a private chamber, where he presently joined her, and gallantly placed his services at her disposal. The lady now removed her veil, and asked him whether he saw anything ugly or repulsive in her features. The kazi on seeing her beautiful face was suddenly plunged in the sea of love, and declared that her forehead was of polished silver, her eyes were sparkling diamonds, her mouth a ruby casket containing a bracelet of pearls. Then she displayed her arms, so white and plump, the sight of which threw the kazi into ecstasies and almost caused him to faint. Quoth the lady, "I must tell you, my lord, that with all the beauty I possess, my father, a dyer in the city, keeps me secluded, and declares to all who come to ask me in marriage that I am an ugly, deformed monster, a mere skeleton, lame, and full of diseases." On this the kazi burst into a tirade against the brutal father who could thus traduce so much beauty, and vowed that he would make her his wife that same day. The lady, after expressing her fears that he would not find it easy to gain her father's consent, took her leave and returned home.

The kazi lost no time in sending for the dyer, and, after complimenting him upon his reputation for piety, said to him, "I am informed that behind the curtain of chast.i.ty you have a daughter ripe for marriage. Is not this true?" Replied the dyer, "My lord, you have been rightly informed. I have a daughter who is indeed fully ripe for marriage, or she is more than thirty years of age, but the poor creature is not fit to be a wife to any man. She is very ugly, lame, leprous, and foolish. In short, she is such a monster that I am obliged to keep her out of all people's sight." "Ha!" exclaimed the kazi, "you can't impose on me with such a tale. I was prepared for it. But let me tell you that I myself am ready and willing to marry that same ugly and leprous daughter of yours, with all her defects." When the dyer heard this, he looked the kazi full in the face and said, "My lord, you are welcome to divert yourself by making a jest of my daughter." No," replied the kazi "I am quite in earnest. I demand your daughter in marriage." The dyer broke into laughter, saying, 'By Allah, some one has meant to play you a trick, my lord. I forewarn you that she is ugly, lame, and leprous." "True,"

responded the kazi, with a knowing smile; "I know her by these tokens. I shall take her notwithstanding." The dyer, seeing him determined to marry his daughter, and being now convinced that he had been imposed upon by some ill-wisher, thought to himself, "I must demand of him a round sum of money which may cause him to cease troubling me any further about my poor daughter." So he said to the kazi, "My lord, I am ready to obey your command; but I will not part with my daughter unless you pay me beforehand a dowry of a thousand sequins." Replied the kazi, "Although, methinks, your demand is somewhat exorbitant, yet I will pay you the money at once." which having done, he ordered the contract to be drawn up. But when it came to be signed the dyer declared that he would not sign save in the presence of a hundred men of the law. "Thou art very distrustful," said the kazi, "but I will comply in everything, for I am resolved to make sure of thy daughter." So he sent for all the men of law in the city, and when they were a.s.sembled at the house of the kazi, the dyer said that he was now willing to sign the contract; "But I declare," he added, "in the presence of these honourable witnesses, that I do so on the condition that if my daughter should not prove to your liking when you have seen her, and you should determine to divorce her, you shall oblige yourself to give her a thousand sequins of gold in addition to the same amount which I have already received from you. "Agreed," said the kazi, "I oblige myself to it, and call this whole a.s.sembly to be witnesses. Art thou now satisfied?" "I am," replied the dyer, who then went his way, saying that he would at once send him his bride.

As soon as the dyer was gone, the a.s.sembly broke up, and the kazi was left a house. He had been two years married to the daughter of a merchant of Baghdad, whom he had hitherto lived on very amicable terms. When she heard that he was arranging for a second marriage, she came to him in a great rage. "How now," said she, "two hands in one glove! two swords in one scabbard! two wives in one house! Go, fickle man! Since the caresses of a young and faithful wife cannot secure your constancy, I am ready to yield my place to my rival and retire to my own family. Repudiate me-- return my dowry--and you shall never see me more." "I am glad you have thus antic.i.p.ated me," answered the kazi, "for I was somewhat perplexed how to acquaint you of my new marriage." So saying, he opened a coffer and took out a purse of five hundred sequins of gold, and putting it into her hands, "There, woman," said he, "thy dowry is in that purse: begone, and take with you what belongs to you. I divorce thee once; I divorce thee twice, three times I divorce thee. And that thy parents may be satisfied thou art divorced from me, I shall give thee a certificate signed by myself and my nayb." This he did accordingly, and his wife went to her father's house, with her bill of divorce and her dowry.

The kazi then gave orders to furnish an apartment sumptuously for the reception of his bride. The floor was spread with velvet carpets, the walls were hung with rich tapestry, and couches of gold and silver brocade were placed around the room. The bridal chamber was decked with caskets filled with the most exquisite perfumes. When everything was in readiness, the kazi impatiently expected the arrival of his bride, and at last was about to despatch a messenger to the dyer's when a porter entered, carrying a wooden chest covered with a piece of green taffeta.

"What hast thou brought me there, friend?" asked the kazi. "My lord," replied the porter, setting the chest on the floor, "I bring your bride." The kazi opened the chest, and discovered a woman of three feet and a half, defective in every limb and feature. He was horrified at the sight of this object, and throwing the covering hastily over it, demanded of the porter, "What wouldst thou have me do with this frightful creature?" "My lord," said the porter, "this is the daughter of Omar the dyer, who told me that you had espoused her out of pure inclination."

"O Allah!" exclaimed the kazi, "is it possible to marry such a monster as this?" Just then, the dyer, well knowing that the kazi must be surprised, came in. "Thou wretch," cried the kazi, "how cost thou dare to trifle with me? In place of this hideous object, send hither your other daughter, whose beauty is beyond comparison; otherwise thou shalt soon know what it is to insult me." Quoth the dyer, "My lord, I swear, by Him who out of darkness produced light, that I have no other daughter but this.

I told you repeatedly that she was not for your purpose, but you would not believe my words. Who, then, is to blame?" Upon this the kazi began to cool, and said so the dyer, "I must tell you, friend Omar, that this morning there came to me a most beautiful damsel, who pretended that you were her father, and that you represented her to everybody as a monster, on purpose to deter all suitors that came to ask her in marriage." "My lord,"

answered the dyer, "this beautiful damsel must be an impostor; some one, undoubtedly, owes you a grudge." Then the kazi, having reflected for a few minutes, said to the dyer, "Bid the porter carry thy daughter home again. Keep the thousand sequins of gold which I gave thee, but ask no more of me, if thou desirest that we should continue friends." The dyer, knowing the implacable disposition of the kazi, thought it advisable to content himself with what he had already gained, and the kazi, having formally divorced his hideous bride, sent her away with her father. The affair soon got wind in the city and everybody was highly diverted with the trick practiced on the kazi.

It will be observed that in the Arabian story there are two clever devices: that of the lady who tricks the boastful merchant, whose motto was that men's craft is superior to women's craft, into marrying the ugly daughter of the kazi; and that of the merchant to get rid of his bad bargain by disgusting the kazi with the alliance. The scene at the house of the worthy judge-- the crowd of low rascals piping, drumming, and capering, and felicitating themselves on their pretended kinsman the merchant's marriage--is highly humorous. This does not occur in the Persian story, because it is the kazi, who has been duped into marrying the dyer's deformed daughter, and she is therefore simply packed off again to her father's house.

That the tales of the "Thousand and One Days" are not (as is supposed by the writer of an article on the several English versions of The Nights in the "Edinburgh Review" for July 1886, p. 167) mere imitations of Galland[FN#596] is most certain, apart from the statement in the preface to Petis' French translation, which there is no reason to doubt--see vol. x. of The Nights, p.

166, note 1. Sir William Ouseley, in his Travels, vol. ii., p.

21, note, states that he brought from Persia a ma.n.u.script which comprised, inter alia, a portion of the "Hazar u Yek Ruz," or the Thousand and One Days, which agreed with Petis' translation of the same stories. In the Persian collection ent.i.tled "Shamsa u Kuhkuha" occur several of the tales and incidents, for example, the Story of Nasiraddoli King of Mousel, the Merchant of Baghdad, and the Fair Zeinib, while the Story of the King of Thibet and the Princess of the Naimans has its parallel in the Turkish "Kirk Vazir," or Forty Vazirs. Again, the Story of Couloufe and the Beautiful Dilara reminds us of that of Haji the Cross-grained in Malcolm's "Sketches of Persia." But of the French translation not a single good word can be said--the Oriental "costume" and phraseology have almost entirely disappeared, and between Petis de la Croix and the author of "Gil Blas"--who is said to have had a hand in the work--the tales have become ludicrously Frenchified. The English translation made from the French is, if possible, still worse. We there meet with "persons of quality,"

"persons of fas.h.i.+on," with "seigneurs," and a thousand and one other inconsistencies and absurdities. A new translation is much to be desired. The copy of the Persian text made by Petis is probably in the Paris Library and Ouseley's fragment is doubtless among his other Oriental MSS. in the Bodleian. But one should suppose that copies of the "Hazar u Yek Ruz" may be readily procured at Ispahan or Tehran, and at a very moderate cost, since the Persians now-a-days are so poor in general that they are eager to exchange any books they possess for the "circulating medium."

NUR AL-DIN AND THE DAMSEL SITT AL-MILAH.--Vol. XII. p. 107.