The Book of the Thousand Nights and a Night Volume XVI Part 8

So the Sultan Habib read over these verses more than once, and wept till he swooned away; then recovering himself he said in his mind, "To me death were pleasanter than life without my love!" and turning to the closets which lay right and left he opened them all and gazed upon the hillocks of gold and silver and upon the heaps and bales of rubies and unions and precious stones and strings of pearls, wondering at all he espied, and quoth he to himself "Were but a single magazine of these treasures revealed, wealthy were all the peoples who on earth do dwell." Then he walked up to the curtain whereupon Jinns and Ifrits appeared from every site and side, and voices and shrieks so loudened in his ears that his wits well-nigh flew from his head. So he took patience for a full-told hour when behold, a smoke which spired in air thickened and brooded low, and the sound ceased and the Jinns departed. Hereat, calling to mind the charge of Al-Abbus, he took out the cotton he had by him and after quilting the golden hooks he withdrew the curtain and sighted the portal which the Jinni had described to him. So he fitted in the key and opened it, after which, oblivious of the warning, he slammed-to the door noisily in his fear and forgetfulness, but he did not venture to look behind him. At this the Jinns flocked to him from every side and site crying, "O thou foulest of mankind, wherefore dost thou provoke us and disturb us from our stead? and, but for thy wearing the gear of the Jann, we had slain thee forthright." But Habib answered not and, arming himself with patience and piety, he tarried awhile until the hubbub was stilled, nor did the Jann cry at him any more: and, when the storm was followed by calm, he paced forward to the sh.o.r.e and looked upon the ocean cras.h.i.+ng with billows das.h.i.+ng. He marvelled at the waves and said to himself, "Verily none may know the secrets of the sea and the mysteries of the main save only Allah!"

Presently, he beheld a s.h.i.+p pa.s.sing along sh.o.r.e, so he took seat on the strand until Night let down her pall of sables upon him; and he was an-hungered with exceeding hunger and athirst with excessive thirst. But when morrowed the morn and day showed her sheen and shone serene, he awoke in his sore distress and behold, he saw two Mermaidens of the daughters of the deep (and both were as moons) issue forth hard by him. And ere long quoth one of the twain, "Say me, wottest thou the mortal who sitteth yonder?" "I know him not,"

quoth the other, whereat her companion resumed, "This be the Sultan Habib who cometh in search of Durrat al-Ghawwas, our Queen and liege lady." Hearing these words the youth considered them straitly and marvelling at their beauty and loveliness he presently rejoiced and increased in pleasure and delight. Then said one to other, "Indeed the Sultan Habib is in this matter somewhat scant and short of wits; how can he love Durrat al-Ghawwas when between him and her is a distance only to be covered by the sea-voyage of a full year over most dangerous depths? And, after all this woe hath befallen him, why doth he not hie him home and why not save himself from these horrors which promise to endure through all his days and to cast his life at last into the pit of destruction?" Asked the other, "Would heaven I knew whether he will ever attain to her or not!" and her companion answered, "Yes, he will attain to her, but after a time and a long time and much sadness of soul." But when Habib heard this promise of success given by the Maidens of the Main his sorrow was solaced and he lost all that troubled him of hunger and thirst. Now while he pondered these matters there suddenly issued from out the ocean a third Mermaid, which asked her fellows, "Of what are you prattling?" and they answered, "Indeed the Sultan Habib sitteth here upon the sea-sh.o.r.e during this the fourth successive night." Quoth she, "I have a cousin the daughter of my paternal uncle and when she came to visit me last night I enquired of her if any s.h.i.+p had pa.s.sed by her and she replied, 'Yea verily, one did sail driven towards us by a violent gale, and its sole object was to seek you.'" And the others rejoined, "Allah send thee tidings of welfare!" The youth hearing these words was gladdened and joyed with exceeding joy; and presently the three Mermaidens called to one another and dove into the depths leaving the listener standing upon the strand. After a short time he heard the cries of the crew from the craft announced and he shouted to them and they, noting his summons, ran alongside the sh.o.r.e and took him up and bore him aboard: and, when he complained of hunger and thirst, they gave him meat and drink and questioned him saying, "Thou! who art thou? Say us, art of the trader-folk?" "I am the merchant Such-and-such," quoth he, "and my s.h.i.+p foundered albe 'twas a mighty great vessel; but one chance day of the days as we were sailing along there burst upon us a furious gale which s.h.i.+vered our timbers and my companions all perished while I floated upon a plank of the s.h.i.+p's planks and was carried ash.o.r.e by the send of the sea. Indeed I have been floating for three days and this be my fourth night." Hearing this adventure from him the traders cried, "Grieve no more in heart but be thou of good cheer and of eyes cool and clear: the sea voyage is ever exposed to such chances and so is the gain thereby we obtain; and if Allah deign preserve us and keep for us the livelihood He vouchsafed to us we will bestow upon thee a portion thereof." After this they ceased not sailing until a tempest a.s.sailed them and blew their vessel to starboard and larboard and she lost her course and went astray at sea. Hereat the pilot cried aloud, saying, "Ho ye company aboard, take your leave one of other for we be driven into unknown depths of ocean, nor may we keep our course, because the wind bloweth full in our faces." Hereupon the voyagers fell to beweeping the loss of their lives and their goods, and the Sultan Habib shed tears which trickled adown his cheeks and exclaimed, "Would Heaven I had died before seeing such torment: indeed this is naught save a matter of marvel." But when the merchants saw the youth thus saddened and troubled of soul, and weeping withal, they said to him, "O Monarch of the Merchants, let not thy breast be straitened or thy heart be disheartened: hapty Allah shall vouchsafe joy to us and to thee: moreover, can vain regret and sorrow of soul and shedding of tears avail aught? Do thou rather ask of the Almighty that He deign relieve us and further our voyage." But as the vessel ran through the middle of the main, she suddenly ceased her course and came to a stop without tacking to the right or the left, and the pilot cried out, "O folk, is there any of you who conneth this ocean?"

But they made answer, "We know thereof naught, neither in all our voyage did we see aught resembling it." The pilot continued, "O folk, this main is hight 'The Azure';[FN#420] nor did any trader at any time therein enter but he found destruction; for that it is the home of Jinns and the house of Ifrits, and he who now withholdeth our vessel from its course is known as Al-Ghashamsham,[FN#421] and our lord Solomon son of David (upon the twain be The Peace!) deputed him to s.n.a.t.c.h up and carry off from every craft pa.s.sing, through these forbidden depths whatever human beings, and especially merchants, he might find a-voyaging, and to eat them alive." "Woe to thee!" cried Habib. "Wherefore bid us take counsel together when thou tellest us that here dwelleth a Demon over whom we have no power to prevail, and thou terrifiest us with the thoughts of being devoured by him? However, feel ye no affright; I will fend off from you the mischief of this Ifrit." They replied, "We fear for thy life, O Monarch of the Merchants," and he rejoined, "To you there is no danger." Thereupon he donned a closely woven mail-coat and armed himself with the magical scymitar and spear; then, taking the skins of animals freshly slain,[FN#422]

he made a hood and vizor thereof and wrapped strips of the same around his arms and legs that no harm from the sea might enter his frame. After this he bade his s.h.i.+pmates bind him with cords under his armpits and let him down amiddlemost the main. And as soon as he touched bottom he was confronted by the Ifrit, who rushed forward to make a mouthful of him, when the Sultan Habib raised his forearm and with the scymitar smote him a stroke which fell upon his neck and hewed him into two halves. So he died in the depths; and the youth, seeing the foeman slain, jerked the cord and his mates drew him up and took him in, after which the s.h.i.+p sprang forward like a shaft outshot from the belly[FN#423] of the bow.

Seeing this all the traders wondered with excessive wonderment and hastened up to the youth, kissing his feet and crying, "O Monarch of the Merchants, how didst thou prevail against him and do him die?" "When I dropped into the depths," replied he, "in order to slay him, I asked against him the aidance of Allah, who vouchsafed His a.s.sistance, and on such wise I slaughtered him." Hearing these good tidings and being certified of their enemy's death the traders offered to him their good and gains whereof he refused to accept aught, even a single mustard seed. Now, amongst the number was a Shaykh well shotten in years and sagacious in all affairs needing direction; and this oldster drew near the youth, and making lowly obeisance said to him, "By the right of Who sent thee uswards and sent us theewards, what art thou and what may be thy name and the cause of thy falling upon this ocean?" The Sultan Habib began by refusing to disclose aught of his errand, but when the Shaykh persisted in questioning he ended by disclosing all that had betided him first and last, and as they sailed on suddenly the Pilot cried out to them, "Rejoice ye with great joy and make ye merry and be ye gladdened with good news, O ye folk, for that ye are saved from the dangers of these terrible depths and ye are drawing near the city of Sabur, the King who overruleth the Isles Crystalline; and his capital (which be populous and prosperous) ranketh first among the cities of Al-Hind, and his reign is foremost of the Isles of the Sea." Then the s.h.i.+p inclined thither, and drawing nearer little by little entered the harbour[FN#424] and cast anchor therein, when the canoes[FN#425] appeared and the porters came on board and bore away the luggage of the voyagers and the crew, who were freed from all sorrow and anxiety. Such was their case; but as regards Durrat al-Ghawwas, when she parted from her lover, the Sultan Habib, severance weighed sore and stark upon her, and she found no pleasure in meat and drink and slumber and sleep. And presently whilst in this condition and sitting upon her throne of estate, an Ifrit appeared to her and coming forwards between her hands said, "The Peace of Allah upon thee, O Queen of the Age and Empress of the Time and the Tide!" whereto she made reply, "And upon thee be The Peace and the ruth of Allah and His blessings. What seekest thou O Ifrit?" Quoth he, "There lately hath come to us a s.h.i.+pful of merchants and I have heard talk of the Sultan Habib being amongst them." As these words reached her ear she largessed the Ifrit and said to him, "An thou speak sooth I will bestow upon thee whatso thou wishest." Then, having certified herself of the news, she bade decorate the city with the finest of decorations and let beat the kettledrums of glad tidings and bespread the way leading to the Palace with a carpeting of sendal,[FN#426] and they obeyed her behest. Anon she summoned her pages and commanded them to bring her lover before her; so they repaired to him and ordered him to accompany them. Accordingly, he followed them and they ceased not faring until they had escorted him to the Palace, when the Queen bade all her pages gang their gait and none remained therein save the two lovers; to wit, the Sultan Habib and Durrat al-Ghawwas. And after the goodly reunion she sent for the Kazi and his a.s.sessors and bade them write out her marriage-writ[FN#427] with Habib. He did as he was bidden and the witnesses bore testimony thereto and to the dowry being duly paid; and the tie was formally tied and the wedding banquets were dispread. Then the bride donned her choicest of dresses and the marriage procession was formed and the union was consummated and both joyed with joy exceeding. Now this state of things endured for a long while until the Sultan Habib fell to longing after his parents and his family and his native country; and at length, on a day of the days, when a banquet was served up to him by his bride, he refused to taste thereof, and she, noting and understanding his condition, said to him, "Be of good cheer, this very night thou shalt find thee amongst thine own folk." Accordingly she summoned her Wazir of the Jann, and when he came she made proclamation amongst the n.o.bles and commons of the capital saying, "This my Wazir shall be my Viceregent over you and whoso shall gainsay him that man I will slay." They replied with "Hearkening to and obeying Allah and thyself and the Minister." Then turning to her newly-established deputy she said, "I desire that thou guide me to the garden wherein was the Sultan Habib;" and he replied, "Upon my head be it and on my eyes!" So an Ifrit was summoned, and Habib mounting him pick-a-back together with the Princess Durrat al-Ghawwas bade him repair to the garden appointed, and the Jinni took flight, and in less than the twinkling of an eye bore the couple to their destination. Such was the reunion of the Sultan Habib with Durrat al-Ghawwas and his joyous conjunction;[FN#428]

but as regards the Emir Salamah and his wife, as they were sitting and recalling to memory their only child and wondering in converse at what fate might have betided him, lo and behold! the Sultan Habib stood before them and by his side was Durrat al-Ghawwas his bride, and as they looked upon him and her, weeping prevailed over them for excess of their joyance and delight and both his parents threw themselves upon him and fell fainting to the ground. As soon as they recovered the youth told them all that had betided him, first and last, whereupon one congratulated other and the kettledrums of glad tidings were sounded, and a world of folk from all the Badawi tribes and the burghers gathered about them and offered hearty compliments on the reunion of each with other. Then the encampment was decorated in whole and in part, and festivities were appointed for a term of seven days full-told, in token of joy and gladness; and banquets were arrayed and trays were dispread, and all sat down to them in the pleasantest of life eating and drinking; and the hungry were filled, and the mean and the miserable and the mendicants were feasted until the end of the seventh day. After this they applied them to the punishment of the ten Knights whom the Emir Salamah had despatched to escort his son; and the Sultan Habib gave order that retribution be required from them, and rest.i.tution of all the coin and the good and the horses and the camels entrusted to them by his sire. When these had been recovered he commanded that there be set up for them as many stakes in the garden wherein he sat with his bride, and there in their presence he let impale[FN#429] each upon his own pale. And thenceforward the united household ceased not living the most joyous of lives and the most delectable until the old Emir Salamah paid the debt of nature, and they mourned him with excessive mourning for seven days. When these were ended his son, the Sultan Habib, became ruler in his stead and received the homage of all the tribes and clans who came before him and prayed for his victory and his length of life; and the necks of his subjects, even the most stubborn, were bowed in abas.e.m.e.nt before him. On this wise he reigned over the Crystalline Isles of Sabur, his sire-in-law, with justice and equity, and his Queen, Durrat al-Ghawwas, bare to him children in numbers who in due time followed in their father's steps. And here is terminated the tale of Sultan Habib and Durrat al-Ghawwas with all perfection and completion and good omen.

Note On The History of Habib

The older translators of this "New Arabian Night" have made wild work with this Novel at least as the original is given by my text and the edition of Gauttier (vii, 60-90): in their desire to gallicise it they have invested it with a toilette purely European and in the worst possible style. Amongst the insipid details are the division of the Crystalline Islands into the White, Yellow, Green and Blue; with the Genies Abarikaff, the monstrous Racachik, Ilbaccaras and Mokilras; and the terrible journey of Habib to Mount Kaf with his absurd reflections: even the "Roc" cannot come to his aid without "a damask cus.h.i.+on suspended between its feet by silken cords" for the greater comfort of the "Arabian Knight." The Treasury of Solomon, "who fixed the principles of knowledge by 366 hieroglyphics (sic) each of which required a day's application from even the ablest understanding, before its mysterious sense could be understood," is spun out as if the episode were copy intended for the daily press. In my text the "Maidens of the Main" are introduced to say a few words and speed the action. In the French version Ilzaide the elder becomes a "leading lady," whose role is that of the nave ingenue, famous for "smartness" and "vivacty": "one cannot refrain from smiling at the lively sallies of her good nature and simplicity of heart." I find this young person the model of a pert, pretty, prattling little French soubrette who, moreover, makes open love to "the master." Habib calls the "good old lady," his governess "Esek! Esek!" which in Turk. means donkey, a.s.s. I need hardly enlarge upon these inept.i.tudes; those who wish to pursue the subject have only to compare the two versions.

At the end of the Frenchified tale we find a note ent.i.tled:--Observations by the French Editor, on the "History of Habib and Dorathil-goase, or the Arabian Knight," and these are founded not upon the Oriental text but upon the Occidental perversion. It is described "from a moral plane rather as a poem than a simple tale," and it must be regarded as "a Romance of Chivalry which unites the two chief characteristics of works of that sort,--amus.e.m.e.nt and instruction." Habib's education is compared with that of Telemachus, and his being inured to fatigue is according to the advice of Rousseau in his "Emilius" and the practice of Robinson Crusoe. Lastly "Grandison is a here already formed: Habib is one who needs to be instructed." I cannot but suspect when reading all this Western travesty of an Eastern work that M.

Cazotte, a typical litterateur, had prepared for caricaturing the unfortunate Habib by carefully writing up Fenelon, Rousseau, and Richardson; and had grafted his own ideas of morale upon the wild stem of the Arabian novel.

Appendix.

NOTES ON THE STORIES CONTAINED IN VOLUME XVI.

By W. F. Kirby.

The Say of Haykar the Sage (Pp.1-30).

Haykar's precepts may be compared advantageously with those of other nations of the East and West (at a corresponding stage of civilisation) which, as a rule, follow very similar lines. Many of them find their parallels not only in Proverbs and Ecclesiastes, as we might reasonably expect, but even in the Havamal of the Elder Edda, respecting which Thorpe remarks in his translation (i. p. 36 note): "Odin is the 'High One.' The poem is a collection of rules and maxims, and stories of himself, some of them not very consistent with our ideas of a supreme deity." The style of the Icelandic poem, and the manners of the period when it was composed, are of course as wide apart from those of Haykar as is Iceland from Syria, but human nature remains the same.

Pp. 22-24.--Two cla.s.ses of subterfuges similar to those employed by Haykar are common in folk-tales. In one, the hero vanquishes, and generally destroys, his adversary (usually a giant) by imposing on his credulity, like Jack when he hid himself in a corner of the room, and left a f.a.ggot in his bed for the giant to belabour, and afterwards killed the giant by pretending to rip himself up, and defying the other to do the same. In other cases, the hero foils his opponents by subterfuges which are admitted to be just, but which are not intended actually to deceive, as in the devices by which the blind Shaykh instructs the merchant to baffle the sharpers, in one of the Sindibad stories (vol. vi., pp. 202-212, No. 135x., of our Table). In the present story Pharaoh was baffled by the superior cunning of Haykar but it is not made quite clear whether he actually believed in his power to build a castle in the air or not. However the story probably belongs to the second cla.s.s.

P. 25.--Twisting ropes out of sand was a device by which Michael Scot baffled a devil for whom he had to find constant employment. (Cf. Scott's "Lay of the Last Minstrel," and notes.)

The History of Al-Bundukani (Pp. 31-68).

I believe the "Robber-Caliph" is sometimes played as a burlesque, for which it is well adapted. The parallel suggested between the Caliph and a robber may remind the reader of the interview between Alexander the Great and the Robber, in "Evenings at Home." One cannot help sympathising with the disappointed young Merchant who acted as an informer, and feeling glad that he got off with a whole skin.

P. 34.--In some versions of this story Harun's abstention from his bride for a year is attributed to a previous vow.

P. 46 and note 4.--This pa.s.sage, relative to the character of the Caliph, may be compared with his forgetfulness respecting Nur Al-Din Ali and Anis Al-Jalis. (Vol. ii. p, 42, and note.)

The Linguist-dame, the Duenna, and the King's Son (Pp.

69-87).

This story, though much shorter, is very closely paralleled by that of Prince Calaf and the Princess of China, in the Thousand and One Days (cf. vol. x., App, pp. 499, 500) Prince Calaf (the son of the King of the Nogais Tartars) and his parents are driven from their kingdom by the Sultan of Carizme (Khwarizm), and take refuge with the Khan of Berlas, where the old King and Queen remain, while Calaf proceeds to China, where he engages in an intellectual contest with Princess Tourandocte (Turandot, i.e. Turandokht or Turan's daughter). When Turandot is on the point of defeat, she sends her confidante, a captive princess, to Calaf, to worm out his secret (his own name). The confidante, who is herself in love with Calaf, horrifies him with the invention that Turandot intends to have him secretly a.s.sa.s.sinated; but although he drops his name in his consternation, he refuses to fly with his visitor. In the morning Turandot declares Calaf's name to him but comforts him by saying that she has nevertheless determined to accept him as her husband, instead of cutting off his head; and the slave princess commits suicide.

Messengers are then sent for Calaf's parents, who arrive in company with the friendly Khan who had granted them an asylum; and Calaf marches against the Sultan of Carizme, who is defeated and slain, when his subjects readily submit to the conqueror.

P. 77.--According to Jewish tradition, the Rod of Moses became transformed into so terrible a dragon that the Egyptians took to flight, and 60,000 of them were slain in the press.--(Sale's Koran, chap. 7, note.)

P. 77, note 4.--It was long denied that ants store up grain, because our English ants do not; but it is now well known that many foreign species, some of which inhabit countries bordering on the Mediterranean (including Palestine), store up large quant.i.ties of gra.s.s seeds in their nests; and one ant found in North America is said to actually cultivate a particular kind of gra.s.s.

P. 81, note 6.--Those interested in the question of the succession of the Patriarchs may refer to Joseph Jacobs' article on "Junior-right in Genesis,"[FN#430] in which the writer argues that it was the original custom among the Hebrews, as among other nations, for the youngest son to succeed to his father's estates, after the elder ones had already established themselves elsewhere. Much may be urged in favour of this writer's conclusions, and it will be remembered that our own Monarchy was not recognised as hereditary until the time of the Conquest, the most able or the strongest relative of the late King usually succeeding to the Crown, and minors being always set aside, unless powerful politicians intended to use them as mere tools. In the Esthonian Kalevipoeg the system comes out still more strongly. Three sons are living at home at the time of the death of Kalev, but the youngest is designated by him as his successor, and is afterwards indicated by lot as the peculiar favourite of the G.o.ds.

P. 84, note 4.--Although it has nothing to do with the present story, yet I may point out the great importance of the bridle in all the folk-tales which deal with the transformation of human beings into domestic animals. It is clearly implied (though not actually expressed) in the story of Julnar the Sea Born (No. 153) that the power of Abdallah and Badr Basim over Queen Lab, while she bore the form of a mule, depended entirely on their keeping possession of the bridle (cf. Nights, vol. vii., p. 304, and note). There are many stories of magicians who transform themselves into horses, &c., for their friends to sell; but the bridle must on no account be given with the horse. Should this be neglected (purposely or otherwise) the magician is unable to rea.s.sume his human form at will. Cf. also Spitta-Bey's story No. 1 (infra).

The Tale of the Warlock and the Young Cook of Baghdad (Pp. 95-112).

This story appears in Chavis and Cazotte's version, and in the various translations made from the French, in a very highly elaborated form, under the t.i.tle of "The Adventures of Simoustapha, and the Princess Ilsetilsone." The Caliph and his Wazir are identified with Harun Al-Ras.h.i.+d and Ja'afar, but they suffer no transformations at the hands of the Magician after whose death Prince Simoustapha is protected by Setelpedour Ginatille, whose name is interpreted as meaning the Star of the Seven Seas, though the first name appears rather to be a corruption of Sitt El Bubur. She is the queen of Ginnistan, and the daughter of Kokopilesobe (Satan), whose contests with Mahomet and Michael (the former of whom continues the conflict by "becoming man") are described on the approved Miltonic lines. Her chief councillors are Bahlisboull (Beelzebub) and Asmonchar (Asmodeus), but ultimately she falls in love with Simoustapha, and adjures her sovereignty, after which he carries her off, and marries her, upon which the mother of Ilsetilsone, "the sensible Zobeide, formed now a much truer and more favourable judgment of her daughter's happiness, since she had shared the heart of Simoustapha with Setelpedour, and at last agreed that the union of one man with two women might be productive of great happiness to all the three, provided that one of the wives happened to be a fairy." (Weber, ii. p. 50.) A most encouraging sentiment for would-be polygamists, truly, especially in Europe, where fairies appear to fly before the advance of civilisation as surely as the wild beasts of the forest!

P. 99.--These apparitions resemble those which usually precede the visions which appear in the well-known pool of ink. But the sweeper is not mentioned in the present story, nor do I remember reading of his appearing in cases of crystal seeing, though Dante Gabriel Rossetti introduces him into his fine poem, "Rose Mary," as preparing the way for the visions seen in the beryl:

"'I see a man with a besom grey That sweeps the flying dust away.'

'Ay, that comes first in the mystic sphere; But now that the way is swept and clear Heed well what next you look on there.'"

P. 104, note 1.--Apropos of the importance of "three days," I may refer to the "three days and three nights" which Christ is commonly said to have pa.s.sed in the tomb, and I believe that some mystics a.s.sert that three days is the usual period required by a man to recover consciousness after death.

Pp. 106, 107.--These worked lions recall the exhibition of power made by Abu Mohammed hight Lazybones (No. 37; Nights, iv., p. 165). Their Oriental prototypes are probably the lions and eagles with which the Jinn ornamented the throne of Solomon. In the West, we meet with Southey's amusing legend of the Pious Painter:

"'Help, help, Blessed Mary,' he cried in alarm, As the scaffold sunk under his feet; From the canva.s.s the Virgin extended her arm; She caught the good Painter; she saved him from harm; There were hundreds who saw in the street."