The Book of the Thousand Nights and a Night Volume IX Part 2

In a certain place there was a piece of water, wherein dwelt a number of Fishes, and it befel that the pond dwindled away and shrank and wasted, till there remained barely enough to suffice them and they were nigh upon death and said, "What will become of us? How shall we contrive and of whom shall we seek counsel for our deliverance?" Thereupon arose one of them, who was the chiefest in wit and age, and cried, "There is nothing will serve us save that we seek salvation of Allah; but let us consult the Crab and ask his advice: so come ye all[FN#76] and hie we himwards and hear his rede for indeed he is the chiefest and wisest of us all in coming upon the truth." Each and every approved of the Fish's advice and betook themselves in a body to the Crab, whom they found squatted in his hole, without news or knowledge of their strait. So they saluted him with the salam and said, "O our lord, cloth not our affair concern thee, who art ruler and the head of us?" The Crab returned their salutation, replying, "And on you be The Peace! What aileth you and what d'ye want?" So they told him their case and the strait wherein they were by reason of the wastage of the water, and that, when it should be dried up destruction would betide them, adding, "Wherefore we come to thee, expecting thy counsel and what may bring us deliverance for thou art the chiefest and the most experienced of us." The Crab bowed his head awhile and said, "Doubtless ye lack understanding, in that ye despair of the mercy of Allah Almighty and His care for the provision of His creatures one and all. Know ye not that Allah (extolled and exalted be He!) provideth all His creatures without account and that He foreordained their daily meat ere He created aught of creation and appointed to each of His creatures a fixed term of life and an allotted provision, of His divine All might? How then shall we burthen ourselves with concern for a thing which in His secret purpose is indite? Wherefore it is my rede that ye can do naught better than to seek aid of Allah Almighty, and it behoveth each of us to clear his conscience with his Lord, both in public and private, and pray Him to succour us and deliver us from our difficulties; for Allah the Most High disappointeth not the expectation of those who put their trust in Him and rejecteth not the supplications of those who prefer their suit to Him. When we have mended our ways, our affairs will be set up and all will be well with us, and when the winter cometh and our land is deluged, by means of a just one's prayer, He will not cast down the good He hath built up. So 'tis my counsel that we take patience and await what Allah shall do with us. An death come to us, as is wont, we shall be at rest, and if there befal us aught that calleth for flight, we will flee and depart our land whither Allah will.''[FN#77] Answered all the fishes with one voice "Thou sayst sooth, O our lord: Allah requite thee for us with weal!"

Then each returned to his stead, and in a few days the Almighty vouchsafed unto them a violent rain and the place of the pond was filled fuller than before. 'On likewise, O King," continued Shimas, "we despaired of a child being born to thee, and now that G.o.d hath blessed us and thee with this well omened son, we implore Him to render him blessed indeed and make him the coolth of thine eyes and a worthy successor to thee and grant us of him the like of that which He hath granted us of thee; for Almighty Allah disappointeth not those that seek Him and it behoveth none to cut off hope of the mercy of his G.o.d." Then, rose the second Wazir and saluting the King with the salam spake after his greeting was returned, as follows: "Verily, a King is not called a King save he give presents and do justice and rule with equity and show munificence and wisely govern his lieges, maintaining the obligatory laws and apostolic usages established among them and justifying them, one against other, and sparing their blood and warding off hurt from them; and of his qualities should be that he never abide incurious of the poor and that he succour the highest and lowest of them and give them each the rights to them due, so that all bless him and are obedient to his commend.

Without doubt, a King who is after this wise of his lieges is beloved and gaineth of this world eminence and of the next honour and favour with the Creator thereof. And we, the body politic of thy subjects, acknowledge in thee, O King, all the attributes of kingship I have noted, even as it is said, 'The best of things is that the King of a people be just and equitable, their physician skilful and their teacher experience-full, acting according to his knowledge.' Now we enjoy this happiness, after we had despaired of the birth of a son to thee, to inherit thy kingship; however, Allah (extolled be His name!) hath not disappointed thine expectation, but hath granted thy pet.i.tion, by reason of the goodliness of thy trust in Him and thy submission of thine affairs to Him. Then fair fall thy hope! there hath betided thee that which betided the Crow and the Serpent." Asked the King "What was that?"; and the Wazir answered, "Hear, O King, the tale of

The Crow and the Serpent.

A crow once dwelt in a tree, he and his wife, in all delight of life, till they came to the time of the hatching of their young, which was the midsummer season, when a Serpent issued from its hole and crawled up the tree wriggling around the branches till it came to the Crows' nest, where it coiled itself up and there abode all the days of the summer, whilst the Crow was driven away and found no opportunity to clear his home nor any place wherein to lie. When the days of heat were past, the Serpent went away to its own place and quoth the Crow to his wife, "Let us thank Almighty Allah, who hath preserved us and delivered us from this Serpent, albeit we are forbidden from increase this year. Yet the Lord will not cut off our hope; so let us express our grat.i.tude to Him for having vouchsafed us safety and soundness of body: indeed, we have none other in whom to confide, and if He will and we live to see the next year, He shall give us other young in the stead of those we have missed this year." Next summer when the hatching-season came round, the Serpent again sallied forth from its place and made for the Crows' nest; but, as it was coiling up a branch, a kite swooped down on it and struck claws into its head and tare it, whereupon it fell to the ground a-swoon, and the ants came out upon it and ate it.[FN#78] So the Crow and his wife abode in peace and quiet and bred a numerous brood and thanked Allah for their safety and for the young that were born to them. "In like manner, O King," continued the Wazir, "it behoveth us to thank G.o.d for that wherewith He hath favoured thee and us in vouchsafing us this blessed child of good omen, after despair and the cutting off of hope. May He make fair thy future reward and the issue of thine affair!"--And Shahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Nine Hundred and Fourth Night,

She continued: It hath reached me, O auspicious King, that when the second Wazir had ended with the words, "Allah make fair thy future reward and the issue of thine affair!", the third Wazir, presently rose and said, "Rejoice, O just King, in the a.s.surance of present prosperity and future felicity; for him, whom the denizens of Earth love, the denizens of Heaven likewise love, and indeed Almighty Allah hath made affection to be thy portion and hath stablished it in the hearts of the people of thy kingdom; wherefore to Him be thanks and praise from us and from thee, so He may deign increase His bounty unto thee and unto us in thee!

For know, O King, that man can originate naught but by command of Allah the Most High and that He is the Giver and all good which befalleth a creature hath its end and issue in Him. He allotteth His favours to His creatures, as it liketh Him; to some he giveth gifts galore while others He doometh barely to win their daily bread. Some He maketh Lords and Captains, and others Recluses, who abstain from the world and aspire but to Him, for He it is who saith, 'I am the Harmer with adversity and the Healer with prosperity. I make whole and make sick. I enrich and impoverish.

I kill and quicken; in my hand is everything and unto Me all things do tend.' Wherefore it behoveth all men to praise Him.

Now, especially thou, O King, art of the fortunate, the pious, of whom it is said, 'The happiest of the just is he for whom Allah uniteth the weal of this world and of the next world; who is content with that portion which Allah allotteth to him and who giveth Him thanks for that which He hath stablished.' And indeed he that is rebellious and seeketh other than the dole which G.o.d hath decreed unto him and for him, favoureth the wild a.s.s and the Jackal.''[FN#79] The King asked, "And what is the story of the twain?"; the Wazir answered, "Hear, O King, the tale of

The Wild a.s.s and the Jackal.

A certain Jackal was wont every day to leave his lair and fare forth questing his daily bread. Now one day, as he was in a certain mountain, behold, the day was done and he set out to return when he fell in with another Jackal who saw him on the tramp, and each began to tell his mate of the quarry he had gotten. Quoth one of them, "The other day I came upon a wild a.s.s and I was an hungered, for it was three days since I had eaten; so I rejoiced in this and thanked Almighty Allah for bringing him into my power. Then I tare out his heart and ate it and was full and returned to my home. That was three days ago, since which time I have found nothing to eat, yet am I still full of meat."

When the other Jackal heard his fellow's story, he envied his fulness and said in himself, "There is no help but that I eat the heart of a wild a.s.s." So he left feeding for some days, till he became emaciated and nigh upon death and bestirred not himself neither did he endeavour to get food, but lay coiled up in his earth. And whilst he was thus, behold, one day there came out two hunters trudging in quest of quarry and started a wild a.s.s. They followed on his trail tracking him all day, till at last one of them shot at him a forked[FN#80] arrow, which pierced his vitals and reached his heart and killed him in front of the Jackal's hole. Then the hunters came up and finding him dead, pulled out the shaft from his heart, but only the wood came away and the forked head abode in the a.s.s's belly. So they left him where he lay, expecting that others of the wild beasts would flock to him; but, when it was eventide and nothing fell to them, they returned to their abiding places. The Jackal, hearing the commotion at the mouth of his home, lay quiet till nightfall, when he came forth of his lair, groaning for weakness and hunger, and seeing the dead a.s.s lying at his door, rejoiced with joy exceeding till he was like to fly for delight and said, "Praised be Allah who hath won me my wish without toil! Verily, I had lost hope of coming at a wild a.s.s or aught else; and a.s.suredly[FN#81] the Almighty hath sent him to me and crave him fall to my homestead." Then he sprang on the body and tearing open its belly, thrust in his head and with his nose rummaged about its entrails, till he found the heart and tearing a tidbit swallowed it: but, as soon as he had so done, the forked head of the arrow struck deep in his gullet and he could neither get it down into his belly nor bring it forth of his throttle. So he made sure of destruction and said, "Of a truth it beseemeth not the creature to seek for himself aught over and above that which Allah hath allotted to him. Had I been content with what He appointed to me, I had not come to destruction." "Wherefore, O King," added the Wazir, "it becometh man to be content with whatso Allah hath distributed to him and thank Him for His bounties to him and cast not off hope of his Lord. And behold, O King, because of the purity of thy purpose and the fair intent of thy good works, Allah hath blessed thee with a son, after despair, wherefore we pray the Almighty to vouchsafe him length of days and abiding happiness and make him a blessed successor, faithful in the observance of thy covenant, after thy long life." Then arose the fourth Wazir, and said, "Verily, an the King be a man of understanding, a frequenter of the gates of wisdom,"--And Shahrazad perceived the dawn of day and ceased saying her permitted say.

When it was the Nine Hundred and Fifth Night,

She pursued: It hath reached me, O auspicious King, that the fourth Wazir, arose and said, "Verily an the King be a man of understanding, a frequenter of the gates of wisdom, versed in science, government and policy, and eke upright in purpose and just to his subjects, honouring those to whom honour is due, revering those who are digne of reverence, tempering puissance with using clemency whenas it behoveth, and protecting both governors and governed, lightening all burthens for them and bestowing largesse on them, sparing their blood and covering their shame and keeping his troth with them. Such a King, I say, is worthy of felicity both present and future, worldly and other- worldly, and this is of that which protecteth him from ill-will and helpeth him to the stablishing of his Kingdom and the victory over his enemies and the winning of his wish, together with increase of Allah's bounty to him and His favouring him for his praise of Him and the attainment of His protection. But an the King be the contrary of this, he never ceaseth from misfortunes and calamities, he and the people of his realm, for that his oppression embraceth both stranger far and kinsman near and there cometh to pa.s.s with him that which befel the unjust King with the pilgrim Prince." King Jali'ad asked, "And how was that?" and the Wazir answered, "Hear, O King, the tale of

The Unjust King and the Pilgrim Prince.

There was once in Mauritania-land[FN#82] a King who exceeded in his rule, a tyrant, violent and over severe, who had no respect for the welfare or protection of his lieges nor of those who entered his realm; and from everyone who came within his Kingdom his officers took four-fifths of his monies, leaving him one- fifth and no more. Now Allah Almighty decreed that he should have a son, who was fortunate and G.o.d-favoured and seeing the pomps and vanities of this world to be transient as they are unrighteous, renounced them in his youth and rejected the world and that which is therein and fared forth serving the Most High, wandering pilgrim-wise over words and wastes and bytimes entering towns and cities. One day, he came to his father's capital and the guards laid hands on him and searched him but found naught upon him save two gowns, one new and the other old.[FN#83] So they stripped the new one from him and left him the old, after they had entreated him with contumely and contempt; whereat he complained and said, "Woe to you, O ye oppressors! I am a poor man and a pilgrim,[FN#84] and what shall this gown by any means profit you? Except ye restore it to me, I will go to the King and make complaint to him of you." They replied, "We act thus by the King's command: so do what seemeth good to thee." Accordingly he betook himself to the King's palace and would have entered, but the chamberlains denied him admittance, and he turned away, saying in himself, "There is nothing for me except to watch till he cometh out and complain to him of my case and that which hath befallen me." And whilst he waited, behold, he heard one of the guards announce the King's faring forth; whereupon he crept up, little by little, till he stood before the gate; and presently when the King came out, he threw himself in his way and after blessing him and wishing him weal, he made his complaint to him informing him how scurvily he had been entreated by the gatekeepers. Lastly he gave him to know that he was a man of the people of Allah[FN#85] who had rejected the world seeking acceptance of Allah and who went wandering over earth and entering every city and hamlet, whilst all the folk he met gave him alms according to their competence. "I entered this thy city"

(continued he), "hoping that the folk would deal kindly and graciously with me as with others of my condition,[FN#86] but thy followers stopped me and stripped me of one of my gowns and loaded me with blows. Wherefore do thou look into my case and take me by the hand and get me back my gown and I will not abide in thy city an hour." Quoth the unjust King, "Who directed thee to enter this city, unknowing the custom of its King?"; and quoth the pilgrim, "Give me back my gown and do with me what thou wilt." Now when the King heard this, his temper changed for the worse and he said, "O fool,[FN#87] we stripped thee of thy gown, so thou mightest humble thyself to us, but since thou makest this clamour I will strip thy soul from thee." Then he commanded to cast him into gaol, where he began to repent of having answered the King and reproached himself for not having left him the gown and saved his life. When it was the middle of the night, he rose to his feet and prayed long and prayerfully, saying, "O Allah, Thou art the Righteous Judge. Thou knowest my case and that which hath befallen me with this tyrannical King, and I, Thine oppressed servant, beseech Thee, of the abundance of Thy mercy, to deliver me from the hand of this unjust ruler and send down on him Thy vengeance; for Thou art not unmindful of the upright of every oppressor. Wherefore, if Thou know that he hath wronged me, loose on him Thy vengeance this night and send down on him Thy punishment; for Thy rule is just and Thou art the Helper of every mourner, O Thou to whom belong the power and the glory to the end of time!" When the gaoler heard the prayer of the poor prisoner he trembled in every limb, and behold, a fire suddenly broke out in the King's palace and consumed it and all that were therein, even to the door of the prison,[FN#88] and none was spared but the gaoler and the pilgrim. Now when the gaoler saw this, he knew that it had not befallen save because of the pilgrim's prayer; so he loosed him and fleeing with him forth of the burning, betook himself, he and the King's son, to another city. So was the unjust King consumed, he and all his city, by reason of his injustice, and he lost the goods both of this world and the next world. "As for us, O auspicious King" continued the Wazir, "we neither lie down nor rise up without praying for thee and thanking Allah the Most High for His grace in giving thee to us, tranquil in reliance on thy justice and the excellence of thy governance; and sore indeed was our care for thy lack of a son to inherit thy kingdom, fearing lest after thee there betide us a King unlike thee. But now the Almighty hath bestowed His favours upon us and done away our concern and brought us gladness in the birth of this blessed child; wherefore we beseech the Lord to make him a worthy successor to thee and endow him with glory and felicity enduring and good abiding." Then rose the fifth Wazir and said, "Blessed be the Most High,"--And Shahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Nine Hundred and Sixth Night,

She resumed: It hath reached me, O auspicious King, that the fifth Wazir said, "Blessed be the Most High, Giver of all good gifts and graces the most precious! But to continue: we are well a.s.sured that Allah favoureth whoso are thankful to Him and mindful of His faith; and thou, O auspicious King, art far-famed for these ill.u.s.trious virtues and for justice and equitable dealing between subject and subject and in that which is acceptable to Allah Almighty. By reason of this hath the Lord exalted thy dignity and prospered thy days and bestowed on thee the good gift of this august child, after despair, wherefrom there hath betided us gladness abiding and joys which may not be cut off; for we before this were in exceeding cark and pa.s.sing care, because of thy lack of issue, and full of concern bethinking us of all thy justice and gentle dealing with us and fearful lest Allah decree death to thee and there be none to succeed thee and inherit the kingdom after thee, and so we be divided in our counsels and dissensigns arise between us and there befal us what befel the Crows." Asked the King, "And what befel the Crows?"; and the Wazir answered saying, "Hear, O auspicious King, the tale of

The Crows and the Hawk.

There was once, in a certain desert, a s.p.a.cious Wady, full of rills and trees and fruits and birds singing the praises of Allah the One of All might, Creator of day and night; and among them was a troop of Crows, which led the happiest of lives. Now they were under the sway and government of a Crow who ruled them with mildness and benignity, so that they were with him in peace and contentment; and by reason of their wisely ordering their affairs, none of the other birds could avail against them.

Presently it chanced that there befel their chief the doom irrevocably appointed to all creatures and he departed life;[FN#89] whereupon the others mourned for him with sore mourning, and what added to their grief was that there abided not amongst them like him one who should fill his place. So they all a.s.sembled and took counsel together concerning whom it befitted for his goodness and piety to set over them; and a party of them chose one Crow, saying, "It beseemeth that this be King over us,"

whilst others objected to him and would none of him; and thus there arose division and dissension amidst them and the strife of excitement waxed hot between them. At last they agreed amongst themselves and consented to sleep the night upon it and that none should go forth at dawn next day to seek his living, but that all must wait till high morning, when they should gather together all in one place. "Then," said they, "we will all take flight at once and whichsoever shall soar above the rest in his flying, he shall be accepted of us as ruler and be made King over us." The fancy pleased them; so they made covenant together and did as they had agreed and took flight all, but each of them deemed himself higher than his fellow; wherefore quoth this one, "I am highest,"

and that, "Nay, that am I." Then said the lowest of them, "Look up, all of you, and whomsoever ye find the highest of you, let him be your chief." So they raised their eyes and seeing the Hawk soaring over them, said each to other, "We agreed that which bird soever should be the highest of us we will make king over us, and behold, the Hawk is the highest of us; what say ye to him?" And they all cried out, "We accept of him." Accordingly they summoned the Hawk and said to him, "O Father of Good,[FN#90] we have chosen thee ruler over us, that thou mayst look into our affair."

The Hawk consented, saying, "Inshallah, ye shall win of me abounding weal." So they rejoiced and made him their King. But after awhile, he fell to taking a company of them every day and betaking himself with them afar off to one of the caves, where he struck them down and eating their eyes and brains, threw their bodies into the river. And he ceased not doing on this wise, it being his intent to destroy them all till, seeing their number daily diminishing, the Crows flocked to him and said, "O our King, we complain to thee because from the date we made thee Sovran and ruler over us, we are in the sorriest case and every day a company of us is missing and we know not the reason of this, more by token that the most part thereof are the high in rank and of those in attendance on thee. We must now look after our own safety." Thereupon the Hawk waxed wroth with them and said to them, "Verily, ye are the murtherers, and ye forestall me with accusation!" So saying, he pounced upon them and tearing to pieces half a score of their chiefs in front of the rest, threatened them and crave them out, sorely cuffed and beaten, from before him. Hereat they repented them of that which they had done and said, "We have known no good since the death of our first King especially in the deed of this stranger in kind; but we deserve our sufferings even had he destroyed us one by one to the last of us, and there is exemplified in us the saying of him that saith, 'Whoso submitteth him not to the rule of his own folk, the foe hath dominion over him, of his folly.' And now there is nothing for it but to flee for our lives, else shall we perish." So they took flight and dispersed to various places.

"And we also, O King," continued the Wazir, "feared lest the like of this befal us and there become ruler over us a King other than thyself; but Allah hath vouchsafed us this boon and hath sent us this blessed child, and now we are a.s.sured of peace and union and security and prosperity in our Mother-land. So lauded be Almighty Allah and to Him be praise and thanks and goodly grat.i.tude! And may He bless the King and us all his subjects and vouchsafe unto us and him the acme of felicity and make his life-tide happy and his endeavour constant!" Then arose the sixth Wazir and said, "Allah favour thee with all fell city, O King, in this world and in the next world! Verily, the ancients have left us this saying, 'Whoso prayeth and fasteth and giveth parents their due and is just in his rule meeteth his Lord and He is well pleased with him.' Thou hast been set over us and hast ruled us justly and thine every step in this hath been blessed; wherefore we beseech Allah Almighty to make great thy reward eternal and requite thee thy beneficence. I have heard what this wise man hath said respecting our fear for the loss of our prosperity, by reason of the death of the King or the advent of another who should not be his parallel, and how after him dissensions would be rife among us and calamity betide from our division and how it behoved us therefore to be instant in prayer to Allah the Most High, so haply He might vouchsafe the King a happy son to inherit the kingship after him. But, after all, the issue of that which man desireth of mundane goods and wherefor he l.u.s.teth is unknown to him and consequently it behoveth a mortal to ask not of his Lord a thing whose end he wotteth not; for that haply the hurt of that thing is nearer to him than its gain and his destruction may be in that he seeketh and there may befal him what befel the Serpent charmer, his wife and children and the folk of his house."--And Shahrazad perceived the dawn of day and ceased saying her permitted say.

When it was the Nine Hundred and Seventh Night,

She said: It hath reached me, O auspicious King, that when the sixth Wazir said, "It behoveth not a man to ask of his Lord aught whereof he ignoreth the issue for that haply the hurt of that thing may be nearer than its gain, his destruction may be in that he seeketh and there may befal him what befel the Serpent charmer, his children, his wife and his household," the King asked, "What was that?"; and the Wazir answered, "Hear, O King the tale of

The Serpent charmer and his Wife.

There was once a man, a Serpent-charmer,[FN#91] who used to train serpents, and this was his trade; and he had a great basket,[FN#92] wherein were three snakes, but the people of his house knew this not. Every day he used to go round with this pannier about the town gaining his living and that of his family by showing the snakes, and at eventide he returned to his house and clapped them back into the basket privily. This lasted a long while, but it chanced one day, when he came home, as was his wont, his wife asked him, saying, "What is in this pannier?" And he replied, "What wouldest thou with it? Is not provision plentiful with you? Be thou content with that which Allah hath allotted to thee and ask not of aught else." With this the woman held her peace; but she said in herself, "There is no help but that I search this basket and know what is there." So she egged on her children and enjoined them to ask him of the pannier and importune him with their questions, till he should tell them what was therein. They presently concluded that it contained something to eat and sought every day of their father that he should show them what was therein; and he still put them off with pleasant presences and forbade them from asking this. On such wise they abode awhile, the wife and mother still persisting in her quest till they agreed with her that they would neither eat meat nor drain drink with their father, till he granted them their prayer and opened the basket to them. One night, behold, the Serpent- charmer came home with great plenty of meat and drink and took his seat calling them to eat with him, but they refused his company and showed him anger. Whereupon he began to coax them with fair words, saying, "Lookye, tell me what you would have, that I may bring it you, be it meat or drink or raiment."

Answered they, "O our father, we want nothing of thee but that thou open this pannier that we may see what is therein, else we will slay ourselves." He rejoined, "O my children, there is nothing good for you therein and indeed the opening of it will be harmful to you." Hereat they redoubled in rage for all he could say, which when he saw, he began to scold them and threaten them with beating, except they returned from such condition; but they only increased in anger and persistence in asking, till at last he waxed wroth and took a staff to beat them, and they fled from before him within the house. Now the basket was present and the Serpent-charmer had not hidden it anywhere, so his wife left him occupied with the children and opened the pannier in haste, that she might see what was therein. Thereupon behold, the serpents came out and first struck their fangs into her and killed her; then they tried round about the house and slew all, great and small, who were therein, except the Serpent-charmer, who left the place and went his way. "If then, O auspicious King," continued the Wazir, "thou consider this, thou wilt be convinced that it is not for a man to desire aught save that which G.o.d the Great refuseth not to him; nay, he should be content with what He willeth. And thou, O King, for the overflowing of thy wisdom and the excellence of thine understanding, Allah hath cooled thine eyes with the advent of this thy son, after despair, and hath comforted thy heart; wherefore we pray the Almighty to make him of the just successors acceptable to Himself and to his subjects." Then rose the seventh Wazir and said, "O King, I know and certify all that my brethren, these Ministers wise and learned, have said in the presence, praising thy justice and the goodness of thy policy and proving how thou art distinguished in this from all Kings other than thyself; wherefore they gave thee the preference over them. Indeed, this be of that which is inc.u.mbent on us, O King, and I say, 'Praised be Allah!' in that He hath guerdoned thee with His gifts and vouchsafed thee of His mercy, the welfare of the realm; and hath succoured thee and ourselves, on condition that we increase in grat.i.tude to Him; and all this no otherwise than by thine existence! What while thou remainest amongst us, we fear not oppression neither dread upright, nor can any take long-handed advantage of our weakness!

and indeed it is said, 'The greatest good of a people is a just King and their greatest ill an unjust King'; and again, 'Better dwell with rending lions than with a tyrannous Sultan.' So praised be Almighty Allah with eternal praise for that He hath blessed us with thy life and vouchsafed thee this blessed child, whenas thou wast stricken in years and hadst despaired of issue!

For the goodliest of the gifts in this world is a virtuous sire, and it is said, 'Whoso hath no progeny his life is without result and he leaveth no memory.' As for thee, because of the righteousness of thy justice and thy pious reliance on Allah the Most High, thou hast been vouchsafed this happy son; yea, this blessed[FN#93] child cometh as a gift from the Most High Lord to us and to thee, for the excellence of thy governance and the goodliness of thy long-sufferance; and in this thou hast fared even as fared the Spider and the Wind." Asked the King, "And what is the story of the Spider and the Wind?"--And Shahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Nine Hundred and Eighth Night,

She continued: It hath reached me, O auspicious King, that when the King asked, "And what is the story of the twain?", the Wazir answered, "Give ear, O King, to the tale of

The Spider and the Wind.

A Spider once attached herself to a high gate[FN#94] and retired and span her web there and dwelt therein in peace, giving thanks to the Almighty, who had made this dwelling-place easy to her and had set her in safety from noxious reptiles. On this wise she abode a long while, still giving thanks to Allah for her ease and regular supply of daily bread, till her Creator bethought Him to try her and make essay of her grat.i.tude and patience. So he sent upon her a strong east Wind, which carried her away, web and all, and cast her into the main. The waves washed her ash.o.r.e, and she thanked the Lord for safety and began to upbraid the Wind, saying, "O Wind, why hast thou dealt thus with me and what good hast thou gotten by bearing me hither from my abiding-place, where indeed I was in safety, secure in my home on the top of that gate?" Replied the Wind, saying, "O Spider, hast thou not learnt that this world is a house of calamities; and, say me, who can boast of lasting happiness that such portion shall be thine?

Wottest thou not that Allah tempteth His creatures in order to learn by trial what may be their powers of patience? How, then, cloth it beset thee to upbraid me, thou who hast been saved by me from the vasty deep?" "Thy words are true, O Wind," replied the Spider, "yet not the less do I desire to escape from this stranger land into which thy violence hath cast me." The Wind rejoined, "Cease thy blaming, for right soon I will bear thee back and replace thee in thy place, as thou wast aforetime." So the Spider waited patiently till the north-east Wind left blowing, and there arose a south-west Wind, which gently caught her up and flew with her towards her dwelling-place; and when she came to her abode, she knew it and clung to it. "And we,"

continued the Wazir, "beseech Allah (who hath rewarded the King for his singleness of heart and patience and hath taken pity on his subjects and blessed them with His favour and hath vouchsafed the King this son in his old age, after he had despaired of issue and removed him not from the world, till He had blessed him with coolth of eyes and bestowed on him what He hath bestowed of Kingship and Empire!) to vouchsafe unto thy son that which He hath vouchsafed unto thee of dominion and Sultanship and glory!

Amen." Then said the King, "Praised be Allah over all praise and thanks be to Him over all thanks! There is no G.o.d but He, the Creator of all things, by the light of whose signs we know the glory of His greatness and who giveth kingship and command over his own country to whom He willeth of His servants! He chooseth of them whomso He please to make him His viceroy and viceregent over His creatures and commandeth him to just and equitable dealing with them and the maintenance of religious laws and practices and right conduct and constancy in ordering their affairs to that which is most acceptable to Him and most grateful to them. Whoso cloth thus and obeyeth the commandment of his Lord, his desire attaineth and the orders of his G.o.d maintaineth; so Providence preserveth him from the perils of the present world and maketh ample his recompense in the future world; for indeed He neglecteth not the reward of the righteous. And whoso cloth otherwise than as Allah biddeth him sinneth mortal sin and disobeyeth his Lord, preferring his mundane to his supra-mundane weal. He hath no trace in this world and in the next no portion, for Allah spareth not the unjust and the mischievous, nor cloth He neglect any of His servants. These our Wazirs have set forth how, by reason of our just dealing with them and our wise governance of affairs, Allah hath vouchsafed us and them His grace, for which it behoveth us to thank Him, because of the great abundance of His mercies; each of them hath also spoken that wherewith the Almighty inspired Him concerning this matter, and they have vied one with another in rendering thanks to the Most High Lord and praising Him for His favours and bounties. I also render thanks to Allah for that I am but a slave commanded; my heart is in His hand and my tongue in His subjection, accepting that which He adjudgeth to me and to them, come what may thereof. Each one of them hath said what pa.s.sed through his mind on the subject of this boy and hath set froth that which was of the renewal of divine favour to us, after my rears had reached the term when confidence faileth and despair a.s.saileth. So praised be Allah who hath saved us from disappointment and from the alternation of rulers, like to the alternation of night and day! For verily, this was a great boon both to them and to us; wherefore we praise Almighty Allah who hath given a ready answer to our prayer and hath blessed us with this boy and set him in high place, as the inheritor of the kingship. And we entreat him, of His bounty and clemency, to make him happy in his actions, p.r.o.ne to pious works, so he may become a King and a Sultah governing his people with justice and equity, guarding them from perilous error and frowardness, of His grace, goodness and generosity!" When the King had made an end of his speech, the sages and Olema rose and prostrated themselves before Allah and thanked the King; after which they kissed his hands and departed, each to his own house, whilst Jali'ad withdrew into his prayers for him and named him Wird Khan.[FN#95] The boy grew up till he attained the age of twelve,[FN#96] when the King being minded to have him taught the arts and sciences, bade build him a palace amiddlemost the city, wherein were three hundred and threescore rooms,[FN#97] and lodged him therin. Then he a.s.signed him three wise men of the Olema and bade them not be lax in teaching him day and night and look that there was no kind of learning but they instruct him hterin, so he might become versed in all knowledge. He also commanded them to sit with him one day in each of the rooms by turn and write on the door thereof that which they had taught him therein of various kinds of lore and report to himself, every seven days, whatso instructions they had imparted to him. So they went in to the Prince and stinted not from educating him day nor night, nor withheld from him aught of that they knew; and presently there appeared in him readiness to receive instruction such as none had shown before him. Every seventh day his governors reported to the King what his son had learnt and mastered, whereby Jali'ad became proficient in goodly learning and fair culture, and the Olema said to him, "Never saw we one so richly gifted with understanding as is this boy Allah bless thee in him and give thee joy of his life!" When the Prince had completed his twelfth year, he knew the better part of every science and excelled all the Olema and sages of his day; wherefore his governors brought him to his sire and said to him "Allah gladden thine eyes, O King, with this auspicious youth! We bring him to thee after he hath learnt all manner knowledge; and there is not one of the learned men of the time nor a scientist who hath attained to that whereto he hath attained of science."

The King rejoiced in this with joy exceeding and, thanking the Almighty, prostrated himself in grat.i.tude before Allah (to whom belong Majesty and Might!), saying, "Laud be to the Lord for His mercies incalculable!" Then he called his Chief Wazir and said to him, "Know, O Shimas, that the governors of my son are come to tell me that he hath mastered every kind of knowledge and there is nothing but they have instructed him therein, so that he surpa.s.seth in this all who forewent him. What sayst thou, O Shimas?" Hereat the Minister prostrated himself before Allah (to whom belong Might and Majesty!) and kissed the King's hand, saying, "Loath is the ruby stone, albeit be bedded in the hardest rock on hill, to do aught but shine as a lamp, and this thy son is such a gem. His tender age hath not hindered him from becoming a sage and Alhamdolillah--praised be Allah--for that which He deigned bestow on him! But to-morrow I will call an a.s.sembly of the flower of the Emirs and men of learning and examine the Prince and cause him speak forth that which is with him in their presence, Inshallah!" ---And Shahrazad perceived the dawn of day and ceased saying her permitted say.

When it was the Nine Hundred and Ninth Night,

She pursued: It hath reached me, O auspicious King, that when the King Jali'ad heard the words of his Wazir, Shimas, he commended the attendance of the keenest-witted[FN#98] of the Olema and most accomplished of the learned and sages of his dominions, and they all presented themselves on the morrow at the door of the palace, whereupon the King bade admit them. Then entered Shimas and kissed the hands of the Prince, who rose and prostrated himself to the Minister. But Shimas said, "It behoveth not the lion-whelp to prostrate himself to any of the wild beasts, nor besitteth it that Light prostrate itself to shade." Quoth the Prince, "Whenas the lion-whelp seeth the leopard,[FN#99] he riseth up to him and prostrateth himself before him because of his wisdom, and Light prostrateth itself to shade for the purpose of disclosing that which is therewithin." Quoth Shimas, "True, O my lord, but I would have thee answer me anent whatso I shall ask thee, by leave of His Highness and his lieges." And the youth said, "And I, with permission of my sire, will answer thee." So Shimas began and said, "Tell me what is the Eternal, the Absolute, and what are the two manifestations thereof and whether of the two is the abiding one?" Answered the Prince, "Allah (to whom belong Might and Majesty!) is the Eternal, the Absolute; for that He is Alpha, without beginning, and Omega, without end. Now his two manifestations[FN#100] are this world and the next, and the abiding one of the two is the world to come." Q "Thou sayst truly and I approve thy reply; but I would have thee tell me, how knowest thou that one of Allah's manifestations is this world and the other the world to come?"--"I know this because this world was created from nothingness and had not its being from any existing thing; wherefore its affair is referable to the first essence. Moreover, it is a commodity swift of ceasing, the works whereof call for requital of action and this postulateth the reproduction[FN#101] of whatso pa.s.seth away; so the next world is the second manifestation." Q "Now inform me how knowest thou that the world to come is the abiding one of the two existences?"-- "Because it is the house of requital for deeds done in this world prepared by the Eternal sans surcease." Q "Who are the people of this world most to be praised for their practice?"--"Those who prefer their weal in the world to come before their weal in this world." Q "And who is he that preferreth his future to his present welfare?"--"He who knoweth that he dwelleth in a perishing house, that he was created but to vade away and that, after vading away, he will be called to account and indeed, were there in this world one living and abiding for ever, he would not prefer it to the next world." Q "Can the future life subsist permanently without the present?"--"He who hath no present life hath no future life; and indeed I liken this world and its folk and the goal to which they fare with certain workmen, for whom an Emir buildeth a narrow house and lodgeth them therein, commanding each of them to do a certain task and a.s.signing to him a set term and appointing one to act as steward over them. Whoso doeth the work appointed unto him, the steward bringeth him forth of that straitness; but whoso doeth it not within the stablished term is punished. After awhile, behold, they find honey exuding from the c.h.i.n.ks of the house,[FN#102] and when they have eaten thereof and tasted its sweetness of savour, they slacken in their ordered task and cast it behind their backs. So they patiently suffer the straitness and distress wherein they are, with what they know of the future punishment whereto they are fast wending, and are content with this worthless and easily won sweetness; and the Steward leaveth not to fetch every one of them forth of the house, for ill or good, when his appointed period shall have come. Now we know the world to be a dwelling wherein all eyes are dazed, and that each of its folk hath his set term; and he who findeth the little sweetness that is in the world and busieth himself therewith is of the number of the lost, since he preferreth the things of this world to the things of the next world; but whoso payeth no heed to this poor sweetness and preferreth the things of the coming world to those of this world, is of those who are saved." Q "I have heard what thou sayest of this world and the next and I accept thine answer; but I see they are as two placed in authority over man; needs must he content them both, and they are contrary one to other. So, if the creature set himself to seek his livelihood, it is harmful to his soul in the future, and if he devote himself to the next world, it is hurtful to his body, and there is no way for him of pleasing these two contraries at once."--"Indeed, the quest of one's worldly livelihood with pious intent and on lawful wise is a viatic.u.m for the quest of the goods of the world to come; if a man spend a part of his days in seeking his livelihood in this world, for the sustenance of his body, and devote the rest of his day to seeking the goods of the next world, for the repose of his soul and the warding off of hurt therefrom; and indeed I see this world and the other world as they were two Kings, a just and an unjust." Asked Shimas, "How so?" and the youth began the tale of