“Indeed your land returned, when you returned, * To whilom light

  which overgrew its gloom:

  Green grew the land that was afore dust-brown. * And fruits that

  failed again showed riping bloom:

  And clouds rained treasures after rain had lacked, * And plenty

  poured from earth’s re-opening womb.

  Then ceased the woes, my lords, that garred us weep, * With tears

  like dragons’ blood, our severance-doom,

  Whose length, by Allah, made me yeam and pine, * Would Heaven, O

  lady mine, I were thy groom!”

  When she had ended her song, all who were present were delighted and Al-Abbas rejoiced in this. Then he bade the second damsel sing somewhat on the same theme. So she came forward and tightening the strings of her harp, which was of balass ruby,432 raised her voice in a plaintive air and improvised these couplets,

  “Brought the Courier glad news of our absentees,433 * To

  please us through those who had wrought us unease:

  Cried I, ‘My life ransom thee, messenger man, * Thou hast kept

  thy faith and thy boons are these.’

  An the nightlets of union in you we joyed * When fared you naught

  would our grief appease;

  You sware that folk would to folk be true, * And you kept your

  oaths as good faith decrees.

  To you made I oath true lover am I * Heaven guard me when sworn

  from all perjuries:

  I fared to meet you and loud I cried, * ‘Aha, fair welcome when

  come you please!”

  And I joyed to meet you and when you came, * Deckt all the

  dwelling with tapestries,

  And death in your absence to us was dight, * But your presence

  bringeth us life and light.”

  When she had made an end of her verse, Al-Abbas bade the third damsel (who came from Samarkand of Ajam-land and whose name was Rummánah) sing, and she answered, “To hear is to obey.” Then she took the zither and crying out from the midst of her head, recited and sang these couplets,434

  “My watering mouth declares thy myrtle-cheek my food to be * And

  cull my lips thy side-face rose, who lily art to me!

  And twixt the dune and down there shows the fairest flower that

  blooms * Whose fruitage is granado’s fruit with all

  granado’s blee.435

  Forget my lids of eyne their sleep for magic eyes of him; *

  Naught since he fared but drowsy charms and languorous air I

  see.436

  He shot me down with shaft of glance from bow of eyebrow sped: *

  What Chamberlain437 betwixt his eyes garred all my

  pleasure flee?

  Haply shall heart of me seduce his heart by weakness’ force *

  E’en as his own seductive grace garred me love-ailment dree.

  For an by him forgotten be our pact and covenant * I have a King

  who never will forget my memory.

  His sides bemock the bending charms of waving Tamarisk,438 *

  And in his beauty-pride he walks as drunk with coquetry:

  His feet and legs be feather-light whene’er he deigns to run *

  And say, did any ride the wind except ‘twere

  Solomon?”439

  Therewith Al-Abbas smiled and her verses pleased him. Then he bade the fourth damsel come forward and sing (now she was from the Sundown-land440 and her name was Balakhshá); so she came forward and taking the lute and the zither, tuned the strings and smote them in many modes; then she returned to the first and improvising, sang these couplets,

  “When to the séance all for pleasure hied * Thy lamping eyes

  illumined its every side;

  While playing round us o’er the wine-full bowl * Those

  necklace-pearls old wine with pleasure plied,441

  Till wits the wisest drunken by her grace * Betrayed for joyance

  secrets sages hide;

  And, seen the cup, we bade it circle round * While sun and moon

  spread radiance side and wide.

  We raised for lover veil of love perforce * And came glad tidings

  which new joys applied:

  Loud sang the camel-guide; won was our wish * Nor was the secret

  by the spy espied:

  And, when my days were blest by union-bliss * And to all-parting

  Time was aid denied,

  Each ‘bode with other, clear of meddling spy * Nor feared we hate

  of foe or neighbour-pride.

  The sky was bright, friends came and severance fared * And

  Love-in-union rained boons multiplied:

  Saying ‘Fulfil fair union, all are gone * Rivals and fears lest

  shaming foe deride:’

  Friends now conjoinčd are: wrong passed away * And meeting-cup

  goes round and joys abide:

  On you be Allah’s Peace with every boon * Till end the dooming

  years and time and tide.”

  When Balakhsha had ended her verse, all present were moved to delight and Al-Abbas said to her, “Brava, O damsel!” Then he bade the fifth damsel come forward and sing (now she was from the land of Syria and her name was Rayhánah; she was passing of voice and when she appeared in an assembly, all eyes were fixed upon her), so she came forward and taking the viol (for she was used to play upon all instruments) recited and sang these couplets,

  “Your me-wards coming I hail to sight; * Your look is a joy

  driving woe from sprite:

  With you love is blest, pure and white of soul; * Life’s sweet

  and my planet grows green and bright:

  By Allah, you-wards my pine ne’er ceased * And your like is rare

  and right worthy hight.

  Ask my eyes an e’er since the day ye went * They tasted sleep,

  looked on lover-wight:

  My heart by the parting-day was broke * And my wasted body

  betrays my plight:

  Could my blamers see in what grief am I, * They had wept in

  wonder my loss, my blight!

  They had joined me in shedding torrential tears * And like me

  a-morn had shown thin and slight:

  How long for your love shall your lover bear * This weight o’er

  much for the hill’s strong height?

  By Allah what then for your sake was doomed * To my heart, a

  heart by its woes turned white!

  An showed I the fires that aye flare in me, * They had ‘flamed

  Eastern world and earth’s Western site.

  But after this is my love fulfilled * With joy and gladness and

  mere delight;

  And the Lord who scattered hath brought us back * For who doeth

  good shall of good ne’er lack.”

  When King Al-Aziz heard the damsel’s song, both words and verses pleased him and he said to Al-Abbas, “O my son, verily long versifying hath tired these damsels, and indeed they make us yearn after the houses and the homesteads with the beauty of their songs. These five have adorned our meeting with the charm of their melodies and have done well in that which they have said before those who are present; so we counsel thee to free them for the love of Allah Almighty.” Quoth Al-Abbas, “There is no command but thy command;” and he enfranchised the ten damsels in the assembly; whereupon they kissed the hands of the King and his son and prostrated themselves in thanksgiving to the Lord of All-might. Then they put off that which was upon them of ornaments and laying aside the lutes and other instruments of music, kept to their houses like modest women and veiled, and fared not forth.442 As for King Al-Aziz, he lived after this seven years and was removed to the mercy of Almighty Allah; when his son Al-Abbas bore him forth to burial as beseemeth kings and let make for him perlections and professional recitations of the Koran. He kept up the mourning for his father during four successive weeks, and when a full-told month had elapsed he sat down on the throne of the kingship and judged and did justice and distributed silver and gold. He also loosed all who were in the jails and abolished grievances and customs dues and righted the oppressed of the oppressor; so the lieges prayed for him and loved him and invoked on him endurance of glory and continuance of kingship and length of life and eternity of prosperity and happiness. The troops submitted to him, and the hosts from all parts of the kingdom, and there came to him presents from each and every land: the kings obeyed him and many were his warriors and his grandees, and his subjects lived with him the most easeful of lives and the most delightsome. Meanwhile, he ceased not, he and his beloved, Queen Mariyah, in the most enjoyable of life and the pleasantest, and he was vouchsafed by her children; and indeed there befel friendship and affection between them and the longer their companionship was prolonged, the more their love waxed, so that they became unable to endure each from other a single hour, save the time of his going forth to the Divan, when he would return to her in the liveliest that might be of longing. And after this fashion they abode in all solace of life and satisfaction till there came to them the Destroyer of delights and the Severer of societies. So extolled be the Eternal whose sway endureth for ever and aye, who never unheedeth neither dieth nor sleepeth! This is all that hath come down to us of their tale, and so the Peace!

  Richard Francis Burton’s translation: detailed table of contents

  SHAHRAZAD AND SHAHRYAR.443

  King Shahryar marveled at this history444 and said, “By Allah, verily, injustice slayeth its folk!”445 And he was edified by that, wherewith Shahrazad bespoke him and sought help of Allah the Most High. Then said he to her, “Tell me another of thy tales, O Shahrazad; supply me with a pleasant story and this shall be the completion of the story-telling.”Shahrazad replied, “With love and gladness! It hath reached me, O auspicious King, that a man once declared to his mates, ‘I will set forth to you a means of security against annoy.’ A friend of mine once related to me and said, “We attained to security against annoy, and the origin of it was other than this; that is, it was the following’”446

  Richard Francis Burton’s translation: detailed table of contents

  TALE OF THE TWO KINGS AND THE WAZIR’S DAUGHTERS.447

  I overtravelled whilome lands and climes and towns and visited the cities of high renown and traversed the ways of dangers and hardships. Towards the last of my life, I entered a city of the cities of China,448 wherein was a king of the Chosroës and the Tobbas449 and the Cćsars.450 Now that city had been peopled with its inhabitants by means of justice and equity; but its then king was a tyrant dire who despoiled lives and souls at his desire; in fine, there was no warming oneself at his fire, 451 for that indeed he oppressed the believing band and wasted the land. Now he had a younger brother, who was king in Samarkand of the Persians, and the two kings sojourned a while of time, each in his own city and stead, till they yearned unto each other and the elder king despatched his Wazir to fetch his younger brother. When the Minister came to the King of Samarkand and acquainted him with his errand, he submitted himself to the bidding of his brother and answered, “To hear is to obey.” Then he equipped himself and made ready for wayfare and brought forth his tents and pavilions. A while after midnight, he went in to his wife, that he might farewell her, and found her with a strange man, lying by her in one bed. So he slew them both and dragging them out by the feet, cast them away and set forth on his march. When he came to his brother’s court, the elder king rejoiced in him with joy exceeding and lodged him in the pavilion of hospitality beside his own palace. Now this pavilion overlooked a flower-garden belonging to the elder brother and there the younger abode with him some days. Then he called to mind that which his wife had done with him and remembered her slaughter and bethought him how he was a king, yet was not exempt from the shifts of Time; and this affected him with exceeding affect, so that it drave him to abstain from meat and drink, or, if he ate anything, it profited him naught. When his brother saw him on such wise, he deemed that this had betided him by reason of severance from his folk and family, and said to him, “Come, let us fare forth a-coursing and a-hunting.” But he refused to go with him; so the elder brother went to the chase, while the younger abode in the pavilion aforesaid. Now, as he was diverting himself by looking out upon the flower-garden from the latticed window of the palace, behold, he saw his brother’s wife and with her ten black slaves and ten slave-girls. Each slave laid hold of a damsel and another slave came forth and did the like with the queen; and when they had their wills one of other they all returned whence they came. Hereat there betided the King of Samarkand exceeding surprise and solace and he was made whole of his malady, little by little. After a few days, his brother returned, and finding him cured of his complaint, said to him, “Tell me, O my brother, what was the cause of thy sickness and thy pallor, and what is the reason of the return of health to thee and of rosiness to thy face after this?” So he acquainted him with the whole case and this was grievous to him; but they hid their affair and agreed to leave the kingship and fare forth a-pilgrimaging and adventuring at hap-hazard, for they deemed that there had befallen none the like of what had befallen them. Accordingly, they went forth and as they journeyed, they saw by the way a woman imprisoned in seven chests, whereon were five padlocks, and sunken deep in the midst of the salt sea, under the guardianship of an Ifrit; yet for all this that woman issued out of the ocean and opened those padlocks and coming forth of those chests, did what she would with the two brothers, after she had practised upon the Ifrit. When the two kings saw that woman’s fashion and how she circumvented the Ifrit, who had lodged her in the abyss of the main, they turned back to their kingdoms and the younger betook himself to Samarkand, whilst the elder returned to China and contrived for himself a custom in the slaughter of damsels, which was, his Wazir used to bring him every night a girl, with whom he lay that night, and when he arose in the morning, he gave her to the Minister and bade him do her die. After this fashion he abode a long time, whilst the folk murmured and God’s creatures were destroyed and the commons cried out by reason of that grievous affair into which they were fallen and feared the wrath of Allah Almighty, dreading lest He destroy them by means of this. Still the king persisted in that practice and in his blameworthy intent of the killing of damsels and the despoilment of maidens concealed by veils,452 wherefore the girls sought succour of the Lord of All-might, and complained to Him of the tyranny of the king and of his oppression. Now the king’s Wazir had two daughters, sisters german, the elder of whom had read the books and made herself mistress of the sciences and studied the writings of the sages and the stories of the cup- companions,453 and she was a maiden of abundant lore and knowledge galore and wit than which naught can be more. She heard that which the folk suffered from that king in his misuage of their children; whereupon ruth for them gat hold of her and jealousy and she besought Allah Almighty that He would bring the king to renounce that his new and accursed custom,454 and the Lord answered her prayer. Then she consulted her younger sister and said to her, “I mean to devise a device for freeing the children of folk; to wit, I will go up to the king and offer myself to marry him, and when I come to his presence, I will send to fetch thee. When thou comest in to me and the king had his carnal will of me, do thou say to me, ‘O my sister, let me hear a story of thy goodly stories, wherewith we may beguile the waking hours of our night, till the dawn, when we take leave of each other; and let the king hear it likewise!’” The other replied, “’Tis well; forsure this contrivance will deter the king from this innovation he practiseth and thou shalt be requited with favour exceeding and recompense abounding in the world to come, for that indeed thou perilest thy life and wilt either perish or win to thy wish.” So she did this and Fortune favoured her and the Divine direction was vouchsafed to her and she discovered her design to her sire, the Wazir, who thereupon forbade her, fearing her slaughter. However, she repeated her words to him a second time and a third, but he consented not. Then he cited to her a parable, which should deter her, and she cited to him a parable of import contrary to his, and the debate was prolonged between them and the adducing of instances, till her father saw that he was powerless to turn her from her purpose and she said to him, “There is no help but that I marry the King, so haply I may be a sacrifice for the children of the Moslems: either I shall turn him from this his heresy or I shall die.” When the Minister despaired of dissuading her, he went up to the king and acquainted him with the case, saying, “I have a maiden daughter and she desireth to give herself in free gift to the King.” Quoth the King, “How can thy soul consent to this, seeing that thou knowest I abide but a single night with a girl and when I arise on the morrow, I do her dead, and ’tis thou who slayest her, and again and again thou hast done this?” Quoth the Wazir, “Know, O king, that I have set forth all this to her, yet consented she not to aught, but needs must she have thy company and she chooseth to come to thee and present herself before thee, albeit I have cited to her the sayings of the sages; but she hath answered me with more than that which I said to her and contrariwise.” Then quoth the king, “Suffer her visit me this night and to-morrow morning come thou and take her and kill her; and by Allah, an thou slay her not, I will slay thee and her also!” The Minister obeyed the king’s bidding and going out from the presence returned home. When it was night, he took his elder daughter and carried her up to the king; and when she came before him she wept;455 whereupon he asked her, “What causeth thee to weep? Indeed, ’twas thou who willedst this.” She answered, “I weep not but of longing after my little sister; for that, since we grew up, I and she, I have never been parted from her till this day; so, an it please the King to send for her, that I may look on her, and listen to her speech and take my fill of her till the morning, this were a boon and an act of kindness of the King.” So he bade fetch the damsel and she came. Then there befel that which befel of his union with the elder sister,456 and when he went up to his couch, that he might sleep, the younger sister said to her elder, “Allah upon thee, O my sister, an thou be not asleep, tell us a tale of thy goodly tales, wherewith me may beguile the watches of our night, ere day dawn and parting.” Said she, “With love and gladness;” and fell to relating to her, whilst the king listened. Her story was goodly and delectable, and whilst she was in the midst of telling it, the dawn brake. Now the king’s heart clave to the hearing of the rest of the story; so he respited her till the morrow; and, when it was the next night, she told him a tale concerning the marvels of the land and the wonders of Allah’s creatures which was yet stranger and rarer than the first. In the midst of the recital, appeared the day and she was silent from the permitted say. So he let her live till the following night, that he might hear the end of the history and after that slay her. On this wise it fortuned with her; but as regards the people of the city, they rejoiced and were glad and blessed the Wazir’s daughters, marvelling for that three days had passed and that the king had not put his bride to death and exulting in that he had returned to the ways of righteousness and would never again burthen himself with blood-guilt against any of the maidens of the city. Then, on the fourth night, she related to him a still more extraordinary adventure, and on the fifth night she told him anecdotes of Kings and Wazirs and Notables. Brief, she ceased not to entertain him many days and nights, while the king still said to himself, “Whenas I shall have heard the end of the tale, I will do her die,” and the people redoubled their marvel and admiration. Also, the folk of the circuits and cities heard of this thing, to wit, that the king had turned from his custom and from that which he had imposed upon himself and had renounced his heresy, wherefor they rejoiced and the lieges returned to the capital and took up there abode therein, after they had departed thence; and they were constant in prayer to Allah Almighty that He would stablish the king in his present stead.” “And this,” said Shahrazad, “is the end of that which my friend related to me.” Quoth Shahryar,457 “O Shahrazad, finish for us the tale thy friend told thee, inasmuch as it resembleth the story of a King whom I knew; but fain would I hear that which betided the people of this city and what they said of the affair of the King, so I may return from the case wherein I was.” She replied, “With love and gladness!” Know, O auspicious king and lord of right rede and praiseworthy meed and prowest of deed, that, when the folk heard how the king had put away from him his malpractice and returned from his unrighteous wont, they rejoiced in this with joy exceeding and offered up prayers for him. Then they talked one with other of the cause of the slaughter of the maidens, and the wise said, “Women are not all alike, nor are the fingers of the hand alike.” Now when King Shahryar heard this story he came to himself and awakening from his drunkenness,458 said, “By Allah, this story is my story and this case is my case, for that indeed I was in reprobation and danger of judgment till thou turnedst me back from this into the right way, extolled be the Causer of causes and the Liberator of necks!” presently adding, “Indeed, O Shahrazad, thou hast awakened me to many things and hast aroused me from mine ignorance of the right.” Then said she to him, “O chief of the kings, the wise say, ‘The kingship is a building, whereof the troops are the base, and when the foundation is strong, the building endureth;’ wherefore it behoveth the king to strengthen the foundation, for that they say, ‘Whenas the base is weak, the building falleth.’ In like fashion it befitteth the king to care for his troops and do justice among his lieges, even as the owner of the garden careth for his trees and cutteth away the weeds that have no profit in them; and so it befitteth the king to look into the affairs of his Ryots and fend off oppression from them. As for thee, O king, it behoveth thee that thy Wazir be virtuous and experienced in the requirements of the people and the peasantry; and indeed Allah the Most High hath named his name459 in the history of Musŕ (on whom be the Peace!) when he saith, ‘And make me a Wazir of my people, Aaron.’ Now could a Wazir have been dispensed withal, Moses son of Imrán had been worthier than any to do without a Minister. As for the Wazir, the Sultan discovereth unto him his affairs, private and public; and know, O king, that the likeness of thee with the people is that of the leach with the sick man; and the essential condition of the Minister is that he be soothfast in his sayings, reliable in all his relations, rich in ruth for the folk and in tenderness of transacting with them. Verily, it is said, O king, that good troops be like the druggist; if his perfumes reach thee not, thou still smellest the fragrance of them; and bad entourage be like the blacksmith; if his sparks burn thee not, thou smellest his evil smell. So it befitteth thee to take to thyself a virtuous Wazir, a veracious counsellor, even as thou takest unto thee a wife displayed before thy face, because thou needest the man’s righteousness for thine own right directing, seeing that, if thou do righteously, the commons will do right, and if thou do wrongously, they will also do wrong.” When the King heard this, drowsiness overcame him and he slept and presently awaking, called for the candles; so they were lighted and he sat down on his couch and seating Shahrazad by him, smiled in her face. She kissed the ground before him and said, “O king of the age and lord of the time and the years, extolled be the Forgiving, the Bountiful, who hath sent me to thee, of His grace and good favour, so I have incited thee to longing after Paradise; for verily this which thou wast wont do was never done of any of the kings before thee. Then laud be to the Lord who hath directed thee into the right way, and who from the paths of frowardness hath diverted thee! As for women, Allah Almighty maketh mention of them also when He saith in His Holy Book, ‘Truly, the men who resign themselves to Allah460 and the women who resign themselves, and the true-believing men and the true-believing women and the devout men and the devout women and truthful men and truthful women, and long-suffering men and long-suffering women, and the humble men and the humble women, and charitable men and charitable women, and the men who fast and the women who fast, and men who guard their privities and women who guard their privities, and men who are constantly mindful of Allah and women who are constantly mindful, for them Allah hath prepared forgiveness and a rich reward.’461 As for that which hath befallen thee, verily, it hath befallen many kings before thee and their women have falsed them, for all they were more majestical of puissance than thou, and mightier of kingship and had troops more manifold. If I would, I could relate unto thee, O king, concerning the wiles of women, that whereof I should not make an end all my life long; and indeed, in all these my nights that I have passed before thee, I have told thee many tales of the wheedling of women and of their craft; but soothly the things abound on me;462 so, an thou please, O king, I will relate to thee somewhat of that which befel olden kings of perfidy from their women and of the calamities which overtook them by reason of these deceivers.”“ Asked the king, “How so? Tell on;” and she answered, “Hearkening and obedience. It hath been told me, O king, that a man once related to a company the following tale of

 

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