The Book of the Thousand Nights and a Night Volume XII Part 15

A miser said to a friend, "I have now a thousand rupees, which I will bury out of the city, and I will not tell the secret to any one besides yourself." They went out of the city together, and buried the money under a tree. Some days after the miser went alone to the tree and found no signs of his money. He said to himself, "Excepting that friend, no other has taken it away, but if I question him he will never confess." He therefore went to his (the friend's) house and said, "A great deal of money is come into my hands, which I want to put in the same place; if you will come to-morrow, we will go together." The friend, by coveting this large sum, replaced the former money, and the miser next day went there alone and found it. He was delighted with his own contrivance, and never again placed any confidence in friends.

One should suppose a miser the last person to confide the secret of his wealth to any one; but the Italian versions bear a closer resemblance to the Arabian story. From No. 74 of the "Cento Novelle Antiche" Sacchetti, who was born in 1335 and is ranked by Crescimbini as next to Boccaccio, adapted his 198th novella, which is a most pleasing version of the Asiatic story:

ITALIAN VERSION.

A blind man of Orvieto, of the name of Cola, hit upon a device to recover a hundred florins he had been cheated of, which showed he was possessed of all the eyes of Argus, though he had unluckily lost his own. And this he did without wasting a farthing either upon law or arbitration, by sheer dexterity, for he had formerly been a barber, and accustomed to shave very close, having then all his eyes about him, which had been now closed for about thirty years. Alms seemed then the only resource to which he could betake himself, and such was the surprising progress he in a short time made in his new trade that he counted a hundred florins in his purse, which he secretly carried about him until he could find a safer place. His gains far surpa.s.sed anything he had realised with his razor and scissors; indeed, they increased so fast that he no longer knew where to bestow them, until one morning happening to remain the last, as he believed, in the church, he thought of depositing his purse of a hundred florins under a loose tile in the floor behind the door, knowing the situation of the place perfectly well. After listening some time without hearing a foot stirring, he very cautiously laid it in the spot; but unluckily there remained a certain Juccio Pezzichernolo, offering his adoration before an image of San Giovanni Boccadoro, who happened to see Cola busily engaged behind the door. He continued his adorations until he saw the blind man depart, when, not in the least suspecting the truth, he approached and searched the place. He soon found the identical tile, and on removing it with the help of his knife, he found the purse, which he very quietly put into his pocket, replacing the tiles just as they were, and, resolving to say nothing about it, he went home.

At the end of three days the blind mendicant, desirous of inspecting his treasure, took a quiet time for visiting the place, and removing the tile searched a long while in great perturbation, but all vain, to find his beloved purse. At last, replacing things just as they were, he was compelled to return in no very enviable state of mind to his dwelling, and there meditating on his loss, the harvest of the toil of so many days, by dint of intense thinking a bright thought struck him (as frequently happens by cogitating in the dark), how he had yet a kind of chance of redeeming his lost spoils. Accordingly in the morning he called his young guide, a lad about nine years old, saying, "My son, lead me to church," and before setting out he tutored him how he was to behave, seating himself at his side before the entrance, and particularly remarking every person who should enter into the church. "Now, if you happen to see any one who takes particular notice of me, and who either laughs or makes any sign, be sure you observe it and tell me." The boy promised he would; and they proceeded accordingly and took their station before the church

When the dinner-hour arrived, the father and son prepared to leave the place, the former inquiring by the way whether his son had observed any one looking hard at him as he pa.s.sed along.

"That I did," answered the lad, "but only one, and he laughed as he went past us. I do not know his name, but he is strongly marked with the small-pox and lives somewhere near the Frati Minori." "Do you think, my dear lad," said his father, "that you could take me to his shop, and tell me when you see him there?"

"To be sure I could," said the lad. "Then come, let us lose no time," replied the father, "and when we are there tell me, and while I speak to him you can step on one side and wait for me."

So the sharp little fellow led him along the way until he reached a cheesemonger's stall, when he acquainted his father, and brought him close to it. No sooner did the blind man hear him speaking with his customers than he recognised him for the same Juccio with whom he had formerly been acquainted during his days of light. When the coast was a little clear, our blind hero entreated some moments' conversation, and Juccio, half suspecting the occasion took him on one side into a little room, saying, "Cola, friend, what good news?" "Why," said Cola, "I am come to consult you, in great hopes you will be of use to me. You know it is a long time since I lost my sight, and being in a dest.i.tute condition, I was compelled to earn my subsistence by begging alms. Now, by the grace of G.o.d, and with the help of you and of other good people of Orvieto, I have saved a sum of two hundred florins, one hundred of which I have deposited in a safe place, and the other is in the hands of my relations, which I expect to receive with interest in the course of a week. Now if you would consent to receive, and to employ for me to the best advantage, the whole sum of two hundred florins it would be doing me a great kindness, for there is no one besides in all Orvieto in whom I dare to confide; nor do I like to be at the expense of paying a notary for doing business which we can as well transact ourselves. Only I wish you would say nothing about it, but receive the two hundred florins from me to employ as you think best. Say not a word about it, for there would be an end of my calling were it known I had received so large a sum in alms."

Here the blind mendicant stopped; and the sly Juccio, imagining he might thus become master of the entire sum, said he should be very happy to serve him in every way he could and would return an answer the next morning as to the best way of laying out the money. Cola then took his leave, while Juccio, going directly for the purse, deposited it in its old place being in full expectation of soon receiving it again with the addition of the other hundred, as it was clear that Cola had not yet missed the money. The cunning old mendicant on his part expected that he would do no less, and trusting that his plot might have succeeded, he set out the very same day to the church, and had the delight, on removing the tile, to find his purse really there. Seizing upon it with the utmost eagerness, he concealed it under his clothes, and placing the tiles exactly in the same position, he hastened home whistling, troubling himself very little about his appointment of the next day.

The sly thief Juccio set out accordingly the next morning to see his friend Cola, and actually met him on the road. "Whither are you going?" inquired Juccio. "I was going," said Cola, "to your house." The former, then taking the blind man aside, said, "I am resolved to do what you ask; and since you are pleased to confide in me, I will tell you of a plan that I have in hand for laying out your money to advantage. If you will put the two hundred florins into my possession, I will make a purchase in cheese and salt meat, a speculation which cannot fail to turn to good account." "Thank you," quoth Cola, "I am going to-day for the other hundred, which I mean to bring, and when you have got them both, you can do with them what you think proper." Juccio said, "Then let me have them soon, for I think I can secure this bargain; and as the soldiers are come into the town, who are fond of these articles, I think it cannot fail to answer; so go, and Heaven speed you." And Cola went, but with very different intentions from those imagined by his friend--Cola being now clear-sighted, and Juccio truly blind. The next day Cola called on his friend with very downcast and melancholy looks, and when Juccio bade him good day, he said, "I wish from my soul it were a good, or even a middling, day for me." "Why, what is the matter?" "The matter?" echoed Cola; "why, it is all over with me: some rascal has stolen a hundred florins from the place where they were hidden, and I cannot recover a penny from my relations, so that I may eat my fingers off or anything I have to expect."

Juccio replied, "This is like all the rest of my speculations. I have invariably lost where I expected to make a good hit. What I shall do I know not, for if the person should choose to keep me to the agreement I made for you, I shall be in a pretty dilemma indeed." "Yet," said Cola, "I think my condition is still worse than yours. I shall be sadly distressed and shall have to ama.s.s afresh capital, which will take me ever so long. And when I have got it, I will take care not to conceal it in a hole in the floor, or trust it, Juccio, into any friend's hands." "But,"

said Juccio, "if we could contrive to recover what is owing by your relations, we might still make some pretty profit of it, I doubt not." For he thought, if he could only get hold of the hundred he had returned it would still be something in his way.

"Why," said Cola, "to tell the truth, if I were to proceed against my relations I believe I might get it; but such a thing would ruin my business, my dear Juccio, for ever: the world would know I was worth money, and I should get no more money from the world; so I fear I shall hardly be able to profit by your kindness, though I shall always consider myself as much obliged as if I had actually cleared a large sum. Moreover, I am going to teach another blind man my profession, and if we have luck you shall see me again, and we can venture a speculation together."

So far the wily mendicant, to whom Juccio said, "Well, go and try to get money soon, and bring it; you know where to find me, but look sharp about you and the Lord speed you; farewell."

"Farewell," said Cola; "and I am well rid of thee," he whispered to himself, and going upon his way, in a short time he doubled his capital; but he no longer went near his friend Juccio to know how he should invest it. He had great diversion in telling the story to his companions during their feasts, always concluding, "By St. Lucia! Juccio is the blinder man of the two: he thought it was a bold stroke to risk his hundred to double the amount."

For my own part, I think the blind must possess a more acute intellect than other people, inasmuch as the light, exhibiting such a variety of objects to view, is apt to distract the attention, of which many examples might be adduced. For instance, two gentlemen may be conversing together on some matter of business, and in the middle of a sentence a fine woman happens to pa.s.s by, and they will suddenly stop, gazing after her; or a fine equipage or any other object is enough to turn the current of their thoughts. And then we are obliged to recollect ourselves, saying, "Where was I?" "What was it that I was observing?"--a thing which never occurs to a blind man. The philosopher Democritus very properly on this account knocked his eyes out in order to catch objects in a juster light with his mind's eye.

It is impossible to describe Juccio's vexation on going to church and finding the florins were gone. His regret was far greater than if he had actually lost a hundred of his own; as is known to be the case with all inveterate rogues, half of whose pleasure consists in depriving others of their lawful property.

There are many a.n.a.logous stories, one of which is the well-known tale of the merchant who, before going on a journey, deposited with a dervish 1,000 sequins, which he thought it prudent to reserve in case of accidents. When he returned and requested his deposit, the dervish flatly denied that he ever had any of his money. Upon this the merchant went and laid his case before the kazi, who advised him to return to the dervish and speak pleasantly to him, which he does, but receives nothing but abuse.

He informed the kazi of this, and was told not to go near the dervish for the present, but to be at ease for he should have his money next day. The kazi then sent for the dervish, and after entertaining him sumptuously, told him that, for certain reasons, he was desirous of removing a considerable sum of money from his house; that he knew of no person in whom he could confide so much as himself; and that if he would come the following evening at a late hour, he should have the precious deposit. On hearing this, the dervish expressed his gratification that so much confidence should be placed in his integrity, and agreed to take charge of the treasure. Next day the merchant returned to the kazi, who bade him go back to the dervish and demand his money once more, and should he refuse, threaten to complain to the kazi. The result may be readily guessed: no sooner did the merchant mention the kazi than the rascally dervish said, "My good friend, what need is there to complain to the kazi? Here is your money; it was only a little joke on my part." But in the evening, when he went to receive the kazi's pretended deposit, he experienced the truth of the saw, that "covetousness sews up the eyes of cunning."

A variant of this found in the continental "Gesta Romanorum" (ch.

cxviii. of Swan's translation), in which a knight deposits ten talents with a respectable old man, who when called upon to refund the money denies all knowledge of it. By the advice of an old woman the knight has ten chests made, and employs a person to take them to the old man and represent them as containing treasure; and while one of them is being carried into his house the knight enters and in the stranger's presence demands his money, which is at once delivered to him.

In Mr. Edward Rehatsek's translated selections from the Persian story-book "Shamsa u Kuhkuha" (see ante, p. 237), printed at Bombay in 1871, under the t.i.tle of "Amusing Stories," there is a tale (No. xviii.) which also bears some resemblance to that of the Melancholist and the Sharper; and as Mr. Rehatsek's little work is exceedingly scarce, I give it in extenso as follows:

There was in Damascus a man of the name of Zayn el-Arab, with the honey of whose life the poison of hardships was always mixed.

Day and night he hastened like the breeze from north to south in the world of exertion, and he was burning brightly like straw, from his endeavours in the oven of acquisition in order to gain a loaf of bread and feed his family. In course of time, however, he succeeded in acc.u.mulating a considerable sum of money, but as he had tasted the bitter poison of dest.i.tution, and had for a very long time earned the heavy load of poverty upon his back, and fearing to lose his property by the chameleon-like changes of fortune, he took up his money on a certain night, carried it out of the city, and buried it under a tree. After some time had pa.s.sed be began sorely to miss the presence of his treasure, and betook himself to the tree to refresh his eyes with the sight of it. But when he dug up the ground at the foot of the tree he discovered that his soul-exhilarating deposit was refreshing the palate of some one else. The morning of his prosperity was suddenly changed into the evening of bitterness and disappointment. He was perplexed to what friend to confide his secret, and to what remedy to fly for the recovery of his treasure. The lancet of grief had pierced the liver of his peace, and the huntsman of distress had tied up the wings and feet of the bird of his serenity. One day he went on some business to a learned and wise man of the city with whom he was on a footing of intimacy. This man said to him, "It is some time since I perceived the glade of your circ.u.mstances to have been destroyed by the burning coals of restlessness, and a sad change to have taken place in your health. I do not know the reason, nor what thorn of misfortune has pierced the foot of your heart, nor what hardship has dawned from the east of your mind." Zayn el-Arab wept tears of sadness and said, "O thou standard coin from the mint of love! the treachery of misfortune has brought a strange accident upon me, and the bow of destiny has let fly an unpropitious arrow upon my feeble target. I have a heavy heart and great sorrow, and were I to reveal it to you perhaps it would be of no use and would plunge you also into grief." The learned man said, "Since the hearts of intimate friends are like looking- gla.s.ses and are receiving the figures of mutual secrets, it is at all times necessary that they should communicate to each other any difficulties which they have fallen into, that they may remove them by taking in common those steps which prudence and foresight should recommend." Zayn el-Arab replied, "Dear friend, I had some gold, and fearing lest it should be stolen, I carried it to such and such a place and buried it under a tree, and when I again visited the place, I perceived the garment of my beloved Joseph to be sprinkled with the blood of the wolf of deception."

The learned man said, "This is a grave accident, and it will be difficult to get on the track of your gold. Perhaps some one saw you bury it: he who has taken it will have to give an account of it in the next world, for G.o.d is omniscient. Give me ten days'

delay, that I may study the book of expedients and stratagems, when mayhap somewhat will occur to me."

That knowing man sat down for ten days in the school of meditation, and how much so ever he turned over the leaves of the volume of his mind from the preface to the epilogue, he could hit upon no plan. On the tenth day they again met in the street, and he said to Zayn el-Arab, "Although the diver of my mind has plunged deeply and searched diligently in this deep sea, he has been unable to seize the precious pearl of a wise plan of operation: may G.o.d recompense you from the stores of His hidden treasury!" They were conversing in this way when a lunatic met them and said, "Well, my boys, what secret- mongering have you got between you?" The learned man said to Zayn el-Arab, "Come, let us relate our case to this crazy fellow, to see the flower of the plant that may bloom from his mind." Zayn el-Arab replied, "Dear friend, you, with all your knowledge, cannot devise anything during ten days: what information are we likely to gain from a poor lunatic who does not know whether it is now day or night?" The learned man said, "There is no telling what he may say to us. But you know that the most foolish as well as the most wise have ideas, and a sentence uttered at random has sometimes furnished a clue by which the desired object may be attained."

Meanwhile a little boy also came up, and perceiving the lunatic stopped to see his tricks. The two friends explained their case to the lunatic, who then seemed immersed in thought for some time, after which he said, "He who took the root of that tree for a medicine also took the gold," and having thus spoken, he turned his back upon them and went his way. They consulted with each other what indication this remark might furnish, when the little boy who had overheard the conversation, asked what kind of tree it was. Zayn el-Arab replied that it was a jujube tree. The boy said, "This is an easy matter: you ought to inquire of all the doctors of this town for whom a medicine has been prescribed of the roots of this tree." They greatly admired the boy's acuteness and also of the lunatic's lucky thought.[FN#511] The learned man was well acquainted with all the physicians of the city and made his enquiries, till he met with one who informed him that about twenty days ago he had prescribed for a merchant of the name of Khoja s.e.m.e.nder, who suffered from asthma, and that one of the remedies was the root of that jujube tree. The learned man soon discovered the merchant's house, found him enjoying excellent health, and said to him, "Ah Khoja, all the goods of this world ought to be surrendered to procure health.

By the blessing of G.o.d, you have recovered your health, and you ought to give up what you found at the root of that tree, because the owner of it is a worthy man and possesses nothing else." The honest merchant answered, "It is true, I have found it, and it is with me. If you will describe it I will deliver it into your hands." The exact sum being stated, the merchant at once delivered up the gold.

In the "Katha Sarit Sagara," Book vi. ch. 33, we have probably the original of this last story: A wealthy merchant provided a Brahman with a lodging near his own house, and every day gave him a large quant.i.ty of unhusked rice and other presents and in course of time he received like gifts from other great merchants.

In this way the miserly fellow gradually acc.u.mulated a thousand dinars, and going into the forest he dug a hole and buried it in the ground, and he went daily to carefully examine the spot. One day, however, he discovered that his h.o.a.rd had been stolen, and he went to his friend the merchant near whose house he lived, and, weeping bitterly, told him of his loss, and that he had resolved to go to a holy bathing-place and there starve himself to death. The merchant tried to console him and dissuade him from his resolution, saying, "Brahman, why do you long to die for the loss of your wealth? Wealth, like an unseasonable cloud, suddenly comes and goes." But the Brahman would not abandon his fixed determination to commit suicide, for wealth is dearer to the miser than life itself. When he was about to depart for the holy place, the king, having heard of it, came and asked him, "Brahman, do you know of any mark by which you can distinguish the place where you buried your dinars?" He replied, "There is a small tree in the wood, at the foot of which I buried that money." Then said the king, "I will find the money and give it back to you, or I will give it you from my own treasury;--do not commit suicide, Brahman."

When the king returned to his palace, he pretended to have a headache, and summoned all the physicians in the city by proclamation with beat of drum. And he took aside every one of them singly and questioned them privately, saying, "What patients have you, and what medicines have you prescribed for each?" And they thereupon, one by one, answered the king's questions. At length a physician said, "The merchant Matridatta has been out of sorts, O king, and this is the second day I have prescribed for him nagabala (the plant Uraria Lagopodioides)." Then the king sent for the merchant, and said to him, "Tell me, who fetched you the nagabala?" The merchant replied, "My servant, your highness."

On hearing this, the king at once summoned the servant and said to him, "Give up that treasure belonging to a Brahman, consisting of a store of dinars, which you found when you were digging at the foot of the tree for nagabala." When the king said this to him the servant was frightened, and confessed immediately, and bringing the money left it there. Then the king summoned the Brahman and gave him, who had been fasting meanwhile, the dinars, lost and found again, like a second soul external to his body.

Thus did the king by his wisdom recover to the Brahman his wealth which had been taken away from the root of the tree, knowing that that simple grew in such spots.

TALE OF THE DEVOUT WOMAN ACCUSED OF LEWDNESS.--Vol. XI. p. 184.

This is one of three Arabian variants of Chaucer's Man of Law's Tale (the Story of Constance), of which there are numerous versions--see my paper ent.i.tled "The Innocent Persecuted Wife,"

pp. 365-414 of "Originals and a.n.a.logues of some of Chaucer's Canterbury Tales."

THE WEAVER WHO BECAME A LEACH BY ORDER OF HIS WIFE.--Vol. XI. p.

194

Somewhat resembling his, but much more elaborate, is the amusing story of Ahmed the Cobbler, in Sir John Malcolm's "Sketches of Persia," ch. xx., the original of which is probably found in the tale of Harisarman, book vi. ch. 30, of the "Katha Sarit Sagara,"

and it has many European variants, such as the German story of Doctor Allwissend, in Grimm's collection, and that of the Charcoal Burner in Sir George Dasent's "Tales from the Fjeld.-- According to the Persian story, Ahmed the Cobbler had a young and pretty wife, of whom he was very fond. She was ever forming grand schemes of riches and splendour, and was firmly persuaded that she was destined to great fortune. It happened one evening, while in this frame of mind, that she went to the public baths, where she saw a lady retiring dressed in a magnificent robe, covered with jewels, and surrounded by slaves. This was the very condition she had always longed for, and she eagerly inquired the name of the happy person who had so many attendants and such fine jewels. She learned it was the wife of the chief astrologer to the king. With this information she returned home. Ahmed met her at the door, but was received with a frown, nor could all his caresses obtain a smile or a word; for several hours she continued silent, and in apparent misery, at length she said, "Cease your caresses, unless you are ready to give me a proof that you do really and sincerely love me." "What proof of love,"

exclaimed poor Ahmed, "can you desire that I will not give?"

"Give over cobbling, it is a vile, low trade, and never yields more than ten or twelve dinars a day. Turn astrologer; your fortune will be made, and I shall have all I wish and be happy."

"Astrologer!" cried Ahmed--"astrologer! Have you forgotten who I am--a cobbler, without any learning--that you want me to engage in a profession which requires so much skill and knowledge?" "I neither think nor care about your qualifications," said the enraged wife; "all I know is that if you do not turn astrologer immediately, I will be divorced from you to-morrow." The cobbler remonstrated, but in vain. The figure of the astrologer's wife, with her jewels and her slaves, took complete possession of her imagination. All night it haunted her: she dreamt of nothing else, and on awakening declared that she would leave the house if her husband did not comply with her wishes. What could poor Ahmed do? He was no astrologer, but he was dotingly fond of his wife, and he could not bear the idea of losing her. He promised to obey, and having sold his little stock, bought an astrolabe, an astronomical almanac, and a table of the twelve signs of the zodiac. Furnished with these, he went to the marketplace, crying, "I am an astrologer! I know the sun, and the moon, and the stars, and the twelve signs of the zodiac; I can calculate nativities; I can foretell everything that is to happen." No man was better known than Ahmed the Cobbler. A crowd soon gathered round him.

"What, friend Ahmed," said one, "have you worked till your head is turned?" "Are you tired of looking down at your last," cried another, "that you are now looking up at the stars?" These and a thousand other jokes a.s.sailed the ears of the poor cobbler, who notwithstanding continued to exclaim that he was an astrologer, having resolved on doing what he could to please his beautiful wife.

It so happened that the king's jeweller was pa.s.sing by. He was in great distress, having lost the richest ruby belonging to the king. Every search had been made to recover this inestimable jewel, but to no purpose; and as the jeweller knew he could no longer conceal its loss from the king, he looked forward to death as inevitable. In this hopeless state, while wandering about the town, he reached the crowd around Ahmed, and asked what was the matter. "Don't you know Ahmed the Cobbler?" said one of the bystanders, laughing. "He has been inspired and is become an astrologer." A drowning man will catch at a broken reed: the jeweller no sooner heard the sound of the word astrologer than he went up to Ahmed, told him what had happened, and said, "If you understand your art, you must be able to discover the king's ruby. Do so, and I will give you two hundred pieces of gold. But if you do not succeed within six hours, I will use my influence at court to have you put to death as an impostor." Poor Ahmed was thunderstruck. He stood long without being able to speak, reflecting on his misfortunes, and grieving, above all, that his wife, whom he so loved, had, by her envy and selfishness, brought him to such a fearful alternative. Full of these sad thoughts, he exclaimed aloud, "O woman! woman! thou art more baneful to the happiness of man than the poisonous dragon of the desert!" Now the lost ruby had been secreted by the jeweller's wife, who, disquieted by those alarms which ever attend guilt, sent one of her female slaves to watch her husband. This slave, on seeing her master speak to the astrologer, drew near; and when she heard Ahmed, after some moments of abstraction, compare a woman to a poisonous dragon, she was satisfied that he must know everything.

She ran to her mistress, and, breathless with fear, cried, "You are discovered by a vile astrologer! Before six hours are past the whole story will be known, and you will become infamous, if you are even so fortunate as to escape with life, unless you can find some way of prevailing on him to be merciful." She then related what she had seen and heard; and Ahmed's exclamation carried as complete conviction to the mind of the terrified lady as it had done to that of her slave. The jeweller's wife hastily throwing on her veil, went in search of the dreaded astrologer.

When she found him, she erred, "Spare my honour and my life, and I will confess everything." "What can you have to confess to me?"

said Ahmed, in amazement. "O nothing--nothing with which you are not already acquainted. You know too well that I stole the king's ruby. I did so to punish my husband, who uses me most cruelly; and I thought by this means to obtain riches for myself and have him put to death. But you, most wonderful man, from whom nothing is hidden, have discovered and defeated my wicked plan. I beg only for mercy, and will do whatever you command me." An angel from heaven could not have brought more consolation to Ahmed than did the jeweller's wife. He a.s.sumed all the dignified solemnity that became his new character, and said, "Woman! I know all thou hast done, and it is fortunate for thee that thou hast come to confess thy sin and beg for mercy before it was too late. Return to thy house; put the ruby under the pillow of the couch on which thy husband sleeps; let it be laid on the side farthest from the door, and be satisfied thy guilt shall never be even suspected."

The jeweller's wife went home and did as she was instructed. In an hour Ahmed followed her, and told the jeweller he had made his calculations, and found by the aspect of the sun and moon, and by the configuration of the stars, that the ruby was at that moment lying under the pillow of his couch on the side farthest from the door. The jeweller thought Ahmed must be crazy; but as a ray of hope is like a ray from heaven to the wretched, he ran to his couch, and there, to his joy and wonder, found the ruby in the very place described. He came back to Ahmed, embraced him, called him his dearest friend and the preserver of his life, gave him two hundred pieces of gold, declaring that he was the first astrologer of the age.

Ahmed returned home with his lucky gains, and would gladly have resumed his cobbling but his wife insisting on his continuing to practice his new profession, there was no help but to go out again next day and proclaim his astrological accomplishments. By mere chance he is the means of a lady recovering a valuable necklace which she had lost at the bath, and forty chests of gold stolen from the king's treasury, and is finally rewarded with the hand of the king's daughter in marriage.

STORY OF THE KING WHO LOST KINGDOM, WIFE AND WEALTH.--Vol. XI. p.

221.

In the "Indian Antiquary" for June 1886 the Rev. J. Hinton Knowles gives a translation of what he terms a Kashmiri Tale, under the t.i.tle of "Pride Abased," which, he says, was told him by "a Brahman named Mukund Bayu, who resides at Suthu, Srinagar,"

and which is an interesting variant of the Wazir Er-Rahwan's second story of the King who lost his Realm and Wealth:

KASHMIRI VERSION.[FN#512]