[Illustration] [Illustration: ââÙØ§ ÙØ§Ø¨Ø±Ø§Ø± ÙÙÙ Ø´Ù ØªØ¨Ø±ââ] âTO THE PURE ALL THINGS ARE PURE.â (Puris omnia pura) â_Arab Proverb._ âNiuna corrotta mente intese mai sanamente parole.â ââ_Decameron_ââ_conclusion_. âErubuit, posuitque meum Lucretia librum Sed coram Bruto. Brute! recede, leget.â â_Martial._ âMieulx est de ris que de larmes escripre, Pour ce que rire est le propre des hommes.â âRABELAIS. âThe pleasure we derive from perusing the Thousand-and-One Stories makes us regret that we possess only a comparatively small part of these truly enchanting fictions.â âCRICHTONâS â_History of Arabia_.â [Illustration] ------------------------------------------------------------------------ Supplemental Nights _TO THE BOOK OF THE_ Thousand Nights and a Night _WITH NOTES ANTHROPOLOGICAL AND EXPLANATORY_ VOLUME V. BY RICHARD F. BURTON [Illustration] PRINTED BY THE BURTON CLUB FOR PRIVATE SUBSCRIBERS ONLY Shammar Edition Limited to one thousand numbered sets, of which this is Number 547 PRINTED IN U. S. A. CONTENTS OF THE SIXTH VOLUME PAGE 1. THE SAY OF HAYKAR THE SAGE 1 2. THE HISTORY OF AL-BUNDUKANI OR THE CALIPH HARUN AL-RASHID AND THE DAUGHTER OF KING KISRA 39 3. THE LINGUIST-DAME, THE DUENNA AND THE KINGâS SON 87 NOTE TO THE LINGUIST-DAME 112 4. THE TALE OF THE WARLOCK AND THE YOUNG COOK OF BAGHDAD 119 5. THE PLEASANT HISTORY OF THE COCK AND THE FOX 143 6. HISTORY OF WHAT BEFEL THE FOWL WITH THE FOWLER 151 7. THE TALE OF ATTAF 165 THE TALE OF ATTAF BY ALEXANDER J. COTHEAL 197 8. HISTORY OF PRINCE HABIB AND WHAT BEFEL HIM WITH THE LADY DURRAT AL-GHAWWAS 223 Appendix I. INDEX TO THE TALES AND PROPER NAMES 277 Appendix II. ALPHABETICAL TABLE OF THE NOTES (ANTHROPOLOGICAL, &c.) 289 Appendix III. NOTES ON THE STORIES CONTAINED IN VOL. VI. OF SUPPLEMENTAL NIGHTS. BY W. F. KIRBY 351 Appendix IV. ADDITIONAL NOTES ON THE BIBLIOGRAPHY OF THE THOUSAND AND ONE NIGHTS. BY W. F. KIRBY 356 THE BIOGRAPHY OF THE BOOK AND ITS REVIEWERS REVIEWED 385 OPINIONS OF THE PRESS 455 THE TRANSLATORâS FOREWORD. This volume has been entitled âTHE NEW ARABIAN NIGHTS,â a name now hackneyed because applied to its contents as far back as 1819 in Henry Weberâs âTales of the East,â (Edinburgh, Ballantyne). The original MS. was brought to France by Al-KÃ¡hin DiyÃºnisiÃºs ShÃ¡wÃ­sh, a Syrian priest of the Congregation of St. Basil, whose name has been Frenchified to Don Dennis (or Denys) Chavis. He was a student at the European College of Al-KadÃ­s IthanÃ¡siÃºs (St. Athanasius) in RÃºmiyah the Grand (Constantinople) and was summoned by the Minister of State, Baron de Breteuil, to Paris, where he presently became âTeacher of the Arabic Tongue at the College of the SultÃ¡n, King of FransÃ¡ in BÃ¡rÃ­s (Paris) the Great.â He undertook (probably to supply the loss of Gallandâs ivth MS. volume) a continuation of The Nights (proper), and wrote with his own hand the last two leaves of the third tome, which ends with three instead of four couplets: thus he completed Kamar al-ZamÃ¡n (Night cclxxxi.âcccxxix.) and the following tales:â The History of the Sleeper and the Waker (Nights cccxxx.âccclxxix.). The History of Warlock and the Cook (ccclxxx.âcd.). The History of the Prisoner in the BÃ­mÃ¡ristÃ¡n or Madhouse (cd.âcdxxvii.). The History of GhÃ¡nim the Thrall oâ Love (cdxxviii.âcdlxxiv.). The History of Zayn al-AsnÃ¡m and the King of the JÃ¡nn (cdlxxv.âcdxci.). The History of Alaeddin (cdxcii.âdlxix.), and The History of Ten Wazirs (dlxx.). The copy breaks off at folio 320, r^o in the middle of Night dcxxxi., and the date (given at the end of Night cdxxvii., folio 139) is ShubÃ¡t (February), A.D. 1787. This is the MS. numbered _SupplÃ©ment Arabe_, No. 1716. In Paris, Dom Chavis forgathered with M. Cazotte, a littÃ©rateur of the category âlight,â an _ingÃ©nieux Ã©crivain_, distinguished for âgaiety, delicacy, wit and Attic elegance,â and favorably known for (_inter alia_) his poem âOlivier,â his âDiable Amoureux,â âThe Lord Impromptu,â and a travesty of The Nights called âThe Thousand and One Fopperies.â The two agreed to collaborate, the Syrian translating the Arabic into French, and the Parisian metamorphosing the manner and matter to âthe style and taste of the dayâ; that is to say, working up an exaggerated imitation, a caricature, of Galland. The work appeared, according to Mr. A. G. Ellis, of the British Museum, who kindly sent me these notes, in _Le Cabinet | des FÃ©es, | ou | Collection choisie | des Contes des FÃ©es, | et autres contes merveilleux, | ornÃ©s de figures. | Tome trente-huitiÃ¨me-(quarante-uniÃ¨me). | Ã GenÃ¨ve, | chez BÃ¡rde, Manget et Compagnie, | Imprimeurs-Libraires. | Et se trouve Ã Paris | Rue et HÃ´tel Serpente._ | 1788â89, 8^o[1] |. The half-title is _Les VeilliÃ©es Persanes_, and on the second title-page is _Les VeilliÃ©es_ | _du | Sultan Schahriar, avec | la Sultane Scheherazade; | Histoires incroyables, amusantes, et morales, | traduites de lâArabe par M. Cazotte et | D. Chavis. Faisant suite aux mille et une Nuits. | OrnÃ©es de 12 belles gravures. | Tome premier (âquatriÃ¨me) | Ã GenÃ¨ve, | chez Barde, Manget et Comp^e | 1793._ This 8vo.[2] bears the abridged title, _La Suite des mille et une Nuits, Contes Arabes, traduits par Dom Chavis et M. Cazotte_. The work was printed with illustrations at Geneva and in Paris, MDCCLXXXVIII., and formed the last four volumes (xxxviii.âxli.) of the great Recueil, the Cabinet des FÃ©es, published at Geneva from A.D. 1788 to 1793. The following is a complete list of the histories, as it appears in the English translation, lengthily entitled, âArabian Tales; | or, | a Continuation | of the | Arabian Nights Entertainments. | Consisting of | Stories | Related by the | Sultana of the Indies | to divert her Husband from the Performance of a rash vow; | Exhibiting | A most interesting view of the Religion, Laws, | Manners, Customs, Arts, and Literature | of the | Nations of the East, | And | Affording a rich Fund of the most pleasing Amusement, | which fictitious writings can supply. | In Four Volumes | newly translated from the original Arabic into French | By Dom Chavis | a native Arab and M. Cazotte, Member | of the Academy of Dijon. | And translated from the French into English | By Robert Heron. | Edinburgh: | Printed for Bell and Bradfute, J. Dickson, E. Balfour, | and P. Hill, Edinburgh; | and G. G. J. and J. Robinson, London | MDCCXCII.â 1. The Robber-Caliph; or, adventures of Haroun-Alraschid, with the Princess of Persia and the fair Zutulbe.[3] 2. The Power of Destiny; or, Story of the Journey of Giafar to Damascus, comprehending the Adventures of Chebib (HabÃ­b) and his family. 3 The Story of HalechalbÃ© (Ali ChelebÃ­) and the Unknown Lady; or, the Bimaristan. 4. The Idiot; or, Story of Xailoun.[4] 5. The Adventures of Simustafa (=âSÃ­â for SÃ­dÃ­ âMustafaâ) and the Princess Ilsatilsone (Lizzat al-LusÃºn = Delight of Tongues?). 6. Adventures of Alibengiad, Sultan of Herat, and of the False Birds of Paradise. 7. History of Sankarib and his two Viziers. 8. History of the Family of the Schebandad (Shahbandar = Consul) of Surat. 9. The Lover of the Stars: or, Abil Hasanâs Story. 10. History of Captain Tranchemont and his Brave Companions: Debil Hasenâs Story. 11. The Dream of Valid Hasan. 12â23. Story of Bohetzad and his Ten Viziers (with eleven subsidiary tales).[5] 24. Story of Habib and Dorathal-Goase (=Durrat al-GhawwÃ¡s the Pearl of the Diver); or, the Arabian Knight. 25. Story of Illabousatrous (?) of Schal-Goase, and of Camarilzaman. 26. Story of the Lady of the Beautiful Tresses. 27. The History of Habib and Dorathal-Goase; or, the Arabian Knight continued. 28. History of Maugraby (Al-Maghrabi = the Moor); or, the Magician. 29. History of Halaiaddin (âAlÃ al-Din, Alaeddin, Aladdin), Prince of Persia. 30. History of Yemaladdin (JamÃ¡l al-DÃ­n), Prince of Great Katay. 31. History of Baha-Ildur, Prince of Cinigae. 32. History of Badrildinn (Badr al-DÃ­n), Prince of Tartary. 33. History of the Amours of Maugraby with Auhata al-Kawakik (=Ukht al-KawÃ¡kib, Sister of the Planets), daughter of the King of Egypt. 34. History of the Birth of Maugraby. Of these thirty-four only five (MS. iv., vi., vii., xxvii. and xxxii.) have not been found in the original Arabic. Public opinion was highly favourable to the âSuiteâ when first issued. Orientalism was at that time new to Europe, and the general was startled by its novelties, _e.g._ by âWomen wearing drawers and trousers like their husbands, and men arrayed in loose robes like their wives, yet at the same time cherishing, as so many goats, each a venerable length of beard.â (Heronâs Preface.) They found its âphÃ¦nomena so remote from the customs and manners of Europe, that, when exhibited as entering into the ordinary system of human affairs, they could not fail to confer a considerable share of amusive novelty on the characters and events with which they were connected.â (Ditto, Preface.) Jonathan Scott roundly pronounced the continuation a forgery. Dr. Patrick Russell (History of Aleppo, vol. i. 385) had no good opinion of it, and Caussin de Perceval (pÃ¨re, vol. viii., p. 40â46) declared the version _Ã©loignÃ©e du goÃ»t Orientale_; yet he re-translated the tales from the original Arabic (_ContinuÃ©s_, Paris, 1806), and in this he was followed by Gauttier, while Southey borrowed the idea of his beautiful romance, Thalaba the Destroyer, now in Lethe from the âHistory of Maughraby.â Mr. A. G. Ellis considers these tales as good as the old âArabian Nights,â and my friend Mr. W. F. Kirby, (Appendix to The Nights, vol. x. p. 476), quite agrees with him that Chavis and Cazotteâs Continuation is well worthy of republication in its entirety. It remained for the _Edinburgh Review_, in one of those ignorant and scurrilous articles with which it periodically outrages truth and good taste (No. 535, July, 1886), to state, âCazotte published his _Suite des Mille et une Nuits_, a barefaced forgery, in 1785.â A barefaced forgery! when the original of twenty-eight tales out of thirty-four are perfectly well known, and when sundry of these appear in MSS. of âThe Thousand Nights and a Night.â The following is a list of the Tales (widely differing from those of Chavis and Cazotte) which appeared in the version of Caussin de Perceval. VOLUME VIII. Les | Mille et une Nuits, | Contes Arabes, | Traduits en FranÃ§ais | Par M. Galland, | Membre de lâAcadÃ©mie des Inscriptions et | Belles-Lettres, Professeur de Langue Arabe | au CollÃ©ge Royal; | ContinuÃ©s | Par M. Caussin de Perceval, | Professeur de Langue Arabe au CollÃ©ge ImpÃ©rial. | Tome huitiÃ¨me. | Ã Paris, | chez Le Normant, Imp.-Libraire, | Rue des PrÃªtres Saint-Germain-lâAuxerrois. | 1806. 1. Nouvelles aventures du calife Haroun Alraschid; ou histoire de la petite fille de ChosroÃ¨s Anouschirvan. (Gauttier, Histoire du Khalyfe de Baghdad: vol. vii. 117.) 2. Le Bimaristan, ou histoire du jeune Marchand de Bagdad et de la dame inconnue. 3. Le mÃ©decin et le jeune traiteur de Bagdad. 4. Histoire du Sage Hicar. (Gauttier, Histoire du Sage Heycar, vii. 313). 5. Histoire du roi Azadbakht, ou des dix Visirs. 6. Histoire du marchand devenu malheureux. 7. Histoire du marchand imprudent et de ses deux enfants. 8. Histoire dâ Abousaber, ou de lâhomme patient. 9. Histoire du prince Behezad. 10. Histoire du roi Dadbin, ou de la vertueuse Aroua. 11. Histoire du roi Bakhtzeman. 12. Histoire du roi Khadidan. 13. Histoire du roi Beherkerd. 14. Histoire du roi Ilanschah et dâAbouteman. 15. Histoire du roi Ibrahim et de son fils. 16. Histoire du SoleÃ¯man-schah. 17. Histoire de lâesclave sauvÃ© du supplice. VOLUME IX. 18. Attaf ou lâhomme gÃ©nÃ©reux. (Gauttier, Histoire de lâhabitant de Damas; vii. 234.) 19. Histoire du Prince Habib et de Dorrat Algoase. 20. Histoire du roi Sapor, souverain des Ã®les Bellour; de Camar Alzemann, fille du gÃ©nie Alatrous, et Dorrat Algoase. (Gauttier, vii. 64.) 21. Histoire de Naama et de Naam. 22. Histoire dâAlaeddin. 23. Histoire dâAbou Mohammed Alkeslan. 24. Histoire dâAly Mohammed le joaillier, ou du faux calife. I need hardly offer any observations upon these tales, as they have been discussed in the preceding pages. By an error of the late M. Reinaud (for which see p. 39 Histoire dâ âAlÃ¢ al-DÃ®n by M. H. Zotenberg, Paris, Imprimerie Nationale, MDCCCLXXXVIII,) the MS. _SupplÃ©ment Arabe, No. 1716_, in the writing of Dom Chavis has been confounded with No. 1723, which is not written by the Syrian priest but which contains the originals of the Cazotte Continuation as noted by M. C. de Perceval (_Les Mille et une Nuits_, etc., vol. viii. PrÃ©f. p. 17, et seqq.). It is labelled _Histoires tirÃ©es la plupart des Mille et une Nuits_ | _SupplÃ©ment Arabe_ | _Volume de_ 742 pages. The thick quarto measures centimÃ¨tres 20Â½ long by 16 wide; the binding is apparently Italian and the paper is European, but the filegrane or water-mark, which is of three varieties, a coronet, a lozenge-shaped bunch of circles and a nondescript, may be Venetian or French. It contains 765 pages, paginated after European fashion, but the last eleven leaves are left blank reducing the number written to 742; and the terminal note, containing the date, is on the last leaf. Each page numbers 15 lines and each leaf has its catchword (_mot de rappel_). It is not ordered by âkarrÃ¡sâ or quires; but is written upon 48 sets of 4 double leaves. The text is in a fair Syrian hand, but not so flowing as that of No. 1716, by ShÃ¡wÃ­sh himself, which the well-known Arabist, Baron de Slane, described as _Bonne Ã©criture orientale de la fin du XVIII^e SiÃ¨cle_. The colophon conceals or omits the name of the scribe, but records the dates of incept KÃ¡nÃºn II^d. (the Syrian winter-month January) A.D. 1772; and of conclusion NaysÃ¡n (April) of the same year. It has head-lines disposed recto and verso, _e.g._, HaykÃ¡r ââ Al-HakÃ­m, and parentheses in the text after European fashion with an imperfect list at the beginning. A complete index is furnished at the end. The following are the order and pagination of the fourteen stories:â 1. The King of Persia and his Ten Wazirs pp. 1 to 62 2. Say of the Sage HaykÃ¡r 140 3. History of King SabÃºr and the Three Wise Men 183 4. The Daughter of KisrÃ the King (Al BundukÃ¢ni) 217 5. The Caliph and the Three Kalandars 266 6. JulnÃ¡r the Sea-born 396 7. The Duenna, the Linguist-dame and the Kingâs Son 476 8. The Tale of the Warlock and the young Cook of Baghdad 505 9. The Man in the BÃ­mÃ¡ristÃ¡n or Madhouse 538 10. The Tale of AttÃ¡f the Syrian 588 11. The History of Sultan HabÃ­b and Durrat al-GhawwÃ¡s 628 12. The Caliph and the Fisherman 686 13. The Cock and the Fox 718 14. The Fowl-let and the Fowler 725 to 739 (finis) Upon these tales I would be permitted to offer a few observations. No. i. begins with a Christian formula:ââIn the name of the Father and the Son and the Holy Ghostâ (RÃºhuâl-Kudus); and it is not translated, because it is a mere replica of the Ten Wazirs (Suppl. vol. i. 55â151). The second, containing âThe Sage HaykÃ¡r,â which is famous in folk-lore throughout the East, begins with the orthodox Moslem âBismillah,â etc. âKing Saporâ is prefaced by a Christian form which to the Trinitarian formula adds, âAllah being Oneâ: this, again, is not translated, because it repeats the âEbony Horseâ (vol. v. 1). No. iv., which opens with the Bismillah, is found in the SabbÃ¡gh MS. of The Nights (see Suppl. vol. iii.) as the _Histoire de Haroun al-Raschid et de la descendante de ChosroÃ¨s_. _Albondoqani_ (Nights lxx.âlxxvii.). No. v., which also has the Moslem invocation, is followed by the âCaliph and the Three Kalandars,â where, after the fashion of this our MS., the episodes (vol. i., 104â130), are taken bodily from âThe Porter and the Three Ladies of Baghdadâ (i. 82), and are converted into a separate History. No. vi. has no title to be translated, being a replica of the long sea-tale in vol. vii., 264. Nos. vii., viii., ix., x. and xi. lack initiatory invocation betraying Christian or Moslem provenance. No. viii. is the History of SÃ­ MustafÃ¡ and of Shaykh ShahÃ¡b al-DÃ­n in the Turkish Tales: it also occurs in the SabbÃ¡gh MS. (Nights ccclxxxvi.âcdviii.). The BÃ­mÃ¡ristÃ¡n (No. ix.), alias Ali Chalabi (HalechalbÃ©), has already appeared in my Suppl. vol. iv. 49. No. xii., âThe Caliph and the Fisherman,â makes Harun al-Rashid the hero of the tale in âThe Fisherman and the Jinniâ (vol. i. 38); it calls the ensorcelled King of the Black Islands MahmÃºd, and his witch of a wife Sitt al-MulÃºk, and it also introduces into the Court of the Great Caliph Hasan ShumÃ¡n and Ahmad al-Danaf, the prominent personages in âThe Rogueries of DalÃ­lahâ (vol. vii. 144) and its sister tale (vii. 172). The two last Histories, which are ingenious enough, also lack initial formulÃ¦. Dr. Russell (the historian of Aleppo) brought back with him a miscellaneous collection comprisingâ Al-Bundukani, or the Robber Caliph; The Power of Destiny (Attaf the Syrian); Ali Chelebi, or the Bimaristan; King Sankharib and the Sage Haykar; Bohetzad (AzÃ¡dbakht) and the Ten Wazirs; and, lastly, Habib, or the Arabian Knight. The Encyclopedia Britannica (ixth edit. of MDCCCLXXVI), which omits the name of Professor Galland, one of the marking Orientalists in his own day, has not ignored Jacques Cazotte, remarkable for chequered life and noble death. Born in 1720, at Dijon, where his father was Chancellor for the Province of Burgundy, he studied with the Jesuits at home; and, having passed through the finishing process in Paris, he was introduced to public life by the _Administration de la Marine_. He showed early taste for poetry as well as prose, and composed songs, tales, and an operaâthe âThousand and one Fopperies.â His physique is described as a tall figure, with regular features, expressive blue eyes, and fine hair, which he wore long. At twenty-seven he became a commissary in the office and was presently sent as Comptroller to the Windward Islands, including the French Colony Martinique, which then as now was famous for successful woman-kind. At these head quarters he became intimate with PÃ¨re Lavalette, Superior of the S. J. Mission, and he passed some years of a pleasant and not unintellectual career. Returning to Paris on leave of absence he fell in with a country-woman and an old family friend, Madame La Poissonnier, who had been appointed head nurse to the Duke of Burgundy; and, as the child in her charge required lulling to sleep, Cazotte composed the favourite _romances (ballads)_, _Tout au beau milieu des Ardennes_, and _CommÃ¨re Il faut chauffer le lit_. These _scherzi_, however, brought him more note than profit, and soon afterwards he returned to Martinique. During his second term of service Cazotte wrote his heroic-comic poem, the Roman dâOlivier, in twelve cantos, afterwards printed in Paris (2 vols. 8vo, 1765); and it was held a novel and singular composition. When the English first attacked (in 1759) Saint Pierre of Martinique, afterwards captured by Rodney in 1762, the sprightly _littÃ©rateur_ showed abundant courage and conduct, but over-exertion injured his health, and he was again driven from his post by sickness. He learned, on landing in France, that his brother, whilome Vicar-General to M. de Choiseul, Bishop of ChÃ¢lons-sur-Marne, had died and left him a fair estate, Pierry, near Epernay; he therefore resigned his appointment and retired with the title âCommissary-General to the Marine.â But presently he lost 50,000 Ã©cusâthe whole fruit of his economiesâby the speculations of PÃ¨re Lavalette to whose hands he had entrusted his estates, negroes, and effects at Martinique. These had been sold and the cheques had been forwarded to the owner: the S. J., however, refused to honour them. Hence the scandal of a law-suit in which Cazotte showed much delicacy and regard for the feelings of his former tutors. Meanwhile Cazotte had married Elizabeth Roignon, daughter to the Chief Justice of Martinique; he returned to the Parisian world with some Ã©clat and he became an universal favourite on account of his happy wit and humour, his bonhomie, his perfect frankness, and his hearty amiability. The vogue of âOlivierâ induced him to follow it up with _Le Diable Amoureux_, a continuation or rather parody of Voltaireâs _Guerre civile de GenÃ¨ve_: this work was so skilfully carried out that it completely deceived the world; and it was followed by sundry minor pieces which were greedily read. Unlike the esprits forts of his age, he became after a gay youthtide an ardent Christian; he made the Gospel his rule of life; and he sturdily defended his religious opinions; he had also the moral courage to enter the lists with M. de Voltaire, then the idol-in-chief of the classes and the masses. In later life Cazotte met Dom Chavis, who was translating into a curious jargon (Arabo-Franco-Italian) certain Oriental tales; and, although he was nearing the Psalmistâs age-term of man, he agreed to âcollaborate.â The Frenchman used to take the pen at midnight when returning from âsocial pleasures,â and work till 4â5 a.m. As he had prodigious facility and spontaneity he finished his part of the task in two winters. Some of the tales in the suite, especially that of âMaugraby,â are attributed wholly to his invention; and, as a rule, his aim and object were to diffuse his spiritual ideas and to write treatises on moral perfection under the form of _novelle_. Cazotte, after a well-spent and honourable life, had reason to expect with calmness âthe evening and ending of a fine day.â But this was not to be, the Great Revolution had burst like a hurricane over the land, and he was doomed to die a heroâs death. His character was too candid, and his disposition too honest, for times which suggested concealment. He had become one of the Illuminati, and La Harpe ascribed to him the celebrated prophecy which described the minutest events of the Great Revolution. A Royalist _pur sang_, he freely expressed his sentiments to his old friend Ponteau, then Secretary of the Civil List. His letters came to light shortly after the terrible day, August 10, 1792: he was summarily arrested at Pierry and brought to Paris, where he was thrown into prison. On Sept. 3, when violence again waxed rampant, he was attacked by the patriot-assassins, and was saved only by the devotion of his daughter Elizabeth, who threw herself upon the old man crying, âYou shall not reach my fatherâs heart before piercing mine.â The courage of the noble pair commanded the admiration of the ruffians, and they were carried home in triumph. For a few weeks the family remained unmolested, but in those days âProvidenceâ slept and Fortune did not favour the brave. The Municipality presently decreed a second arrest, and the venerable littÃ©rateur, aged seventy-two, was sent before the revolutionary tribunal appointed to deal with the pretended offences of August 10. He was subjected to an interrogatory of thirty-six hours, during which his serenity and presence of mind never abandoned him and impressed even his accusers. But he was condemned to die for the all-sufficient reason:ââIt is not enough to be a good son, a good husband, a good father, one must also prove oneself a good citizen.â He spent his last hours with his confessor, wrote to his wife and children, praying his family not to beweep him, not to forget him, and never to offend against their God; and this missive, with a lock of his hair for his beloved daughter, he finally entrusted to the ghostly father. Upon the scaffold he turned to the crowd and cried, âI die as I have lived, truthful and faithful to my God and my King.â His venerable head, crowned with the white honours of age, fell on Sept. 25, 1792. Cazotte printed many works, some of great length, as the _Åuvres Morales_, which filled 7 vols, 8vo. in the complete edition of 1817; and the biographers give a long list of publications, besides those above-mentioned, romantic, ethical, and spiritual, in verse and in prose. But he wrote mainly for his own pleasure, he never sought fame, and consequently his reputation never equalled his merit. His name, however, still smells sweet, passing sweet, amid the corruption and the frantic fury of his day and the memory of the witty, genial, and virtuous littÃ©rateur still blossoms in the dust. During my visit to Paris in early 1887, M. Hermann Zotenberg was kind enough to show me the MS., No. 1723, containing the original tales of the âNew Arabian Nights.â As my health did not allow me sufficient length of stay to complete my translation, Professor Houdas (for whom, see Appendix, p. 10, Suppl. vol. iii.) kindly consented to copy the excerpts required, and to explain the words and phrases which a deficiency of dictionaries and vocabularies at an outlandish port-town rendered unintelligible to me. In translating a MS., which has never been collated or corrected and which abounds in errors of omission and commission, I have been guided by one consideration only, which is, that my first and chiefest duty to the reader is to make my book readable at the same time that it lays before him the whole matter which the text offered or ought to have offered. Hence I have not hesitated when necessary to change the order of the sentences, to delete tautological words and phrases, to suppress descriptions which are needlessly re-iterated, and in places to supply the connecting links without which the chain of narrative is weakened or broken. These are liberties which must be allowed, unless the translatorâs object be to produce a mutilated version of a mutilation. Here also I must express my cordial gratitude to Mr. Alexander J. Cotheal, Consul-General for Nicaragua, in New York. This distinguished Arabist not only sent to me across the seas his MS. containing, _inter alia_, âThe Tale of Attaf,â he also undertook to translate it for my collection upon my distinct assurance that its many novelties of treatment deserved an especial version. Mr. W. F. Kirby has again conferred upon my readers an important service by his storiological notes. Lastly, Dr. Steingass has lent me, as before, his valuable aid in concluding as he did in commencing this series, and on putting the colophon to The Sixteenth Volume OF _THE THOUSAND NIGHTS AND A NIGHT_. RICHARD F. BURTON. UNITED SERVICE CLUB, _August 1st, 1888_. I INSCRIBE THIS FINAL VOLUME TO THE MANY EXCELLENT FRIENDS WHO LENT ME THEIR VALUABLE AID IN COPYING AND ANNOTATING The Thousand Nights and a Night. THE SAY OF HAYKAR THE SAGE.[6] =In the name of Allah, the Compassionating, the Compassionate, the Eternal One, the Termless, the Timeless, and of Him aidance we await. And here we begin (with the assistance of Allah Almighty and His fair furtherance) to indite the Story of Haykar the Sage, the Philosopher, the Wazir of Sankharib[7] the Sovran, and of the son of the wise manâs sister Nadan[8] the Fool.= They relate that during the days of SankhÃ¡rÃ­b the King, lord of AsÃºr[9] and Naynawah[10] there was a Sage, HaykÃ¡r hight, Grand Wazir of that Sovran and his chief secretary, and he was a grandee of abundant opulence and ampliest livelihood: ware was he and wise, a philosopher, and endowed with lore and rede and experience. Now he had interwedded with threescore wives, for each and every of which he had builded in his palace her own bower; natheless he had not a boy to tend, and was he sore of sorrow therefor. So one day he gathered together the experts, astrologers and wizards, and related to them his case and complained of the condition caused by his barrenness. They made answer to him, âGet thee within and do sacrifice to the Godheads and enquire of them and implore their favour when haply shall they vouchsafe unto thee boon of babe.â He did whatso they bade and set corbans and victims before the images and craved their assistance, humbling himself with prayer and petition; withal they vouchsafed to him never a word of reply. So he fared forth in distress and disappointment and went his ways all disheartened. Then he returned in his humiliation to Almighty Allah[11] and confided his secret unto Him and called for succour in the burning of his heart, and cried with a loud voice saying âO God of Heaven and Earth, O Creator of all creatures, I beg Thee to vouchsafe unto me a son wherewith I may console my old age and who may become my heir, after being present at my death and closing my eyes and burying my body.â Hereat came a Voice from Heaven which said, âInasmuch as at first thou trustedst in graven images and offeredst to them victims, so shalt thou remain childless, lacking sons and daughters. However, get thee up and take to thee NÃ¡dÃ¡n, thy sisterâs child; and, after taking this nephew to son, do thou inform him with thy learning and thy good breeding and thy sagesse, and demise to him that he inherit of thee after thy decease.â Hereupon the Sage adopted his nephew Nadan, who was then young in years and a suckling, that he might teach him and train him; so he entrusted him to eight wet-nurses and dry-nurses for feeding and rearing, and they brought him up on diet the choicest with delicatest nurture and clothed him with sendal and escarlate[12] and dresses dyed with Alkermes,[13] and his sitting was upon shag-piled rugs of silk. But when Nadan grew great and walked and shot up even as the lofty Cedar[14] of Lebanon, his uncle taught him deportment and writing and reading[15] and philosophy and the _omne scibile_. Now after a few days Sankharib the King looked upon Haykar and saw how that he had waxed an old old man, so quoth he to him, âHo thou excellent companion,[16] the generous, the ingenious, the judicious, the sagacious, the Sage, my Secretary and my Minister and the Concealer of my secrets and the Councillor of my kingdom, seeing how so it be that thou art aged and well shotten in years and nigh unto thy death and decease, so tell me[17] who shall stand in my service after thy demise?â Made answer Haykar, âO my lord the King, may thy head live for ever and aye! that same shall be this Nadan, son to my sister, whom I have taken to myself as mine own child and have reared him and have taught him my learning and my experience, all thereof.â âBring him to the presence,â quoth the King, âand set him between my hands, that I look upon him; and, if I find him fitting, I will stablish him in thy stead. Then do thou wend thy ways and off-go from office that thou take thy rest and tend thine old age, living the lave of thy life in the fairest of honour.â Hereupon Haykar hied him home and carried his nephew Nadan before the King, who considered him and was pleased with the highmost of pleasure and, rejoicing in him, presently asked the uncle, âBe this thine adopted son, O Haykar? I pray Allah preserve him; and, even as thou servedst my sire SarhÃ¡dÃºn[18] before me, even so shall this thy son do me suite and service and fulfil my affairs and my needs and my works, to the end that I may honour him and advance him for the sake of thee.â Thereat Haykar prostrated himself before the presence and said, âMay thy head live, O my lord, for evermore! I desire of thee to extend the wings of thy spirit over him for that he is my son, and do thou be clement to his errings, so that he may serve thee as besitteth.â The King forthwith made oath that he would stablish the youth amongst the highmost of his friends and the most worshipful of his familiars and that he should abide with him in all respect and reverence. So Haykar kissed the royal hands and blessed his lord; then, taking with him Nadan his nephew, he seated him in privacy and fell to teaching him by night as well as by day, that he might fill him with wisdom and learning rather than with meat and drink; and he would address him in these terms.[19] âO dear my son,[20] if a word come to thine ears, suffer it to die within thy heart nor ever disclose it unto other, lest haply it become a live coal[21] to burn up thy tongue and breed pain in thy body and clothe thee in shame and gar thee despised of God and man. O dear my son, an thou hear a report reveal it not, and if thou behold a thing relate it not. O dear my son, make easy thine address unto thine hearers, and be not hasty in return of reply. O dear my son, desire not formal beauty which fadeth and vadeth while fair report endureth unto infinity. O dear my son, be not deceived by a woman immodest of speech lest her snares waylay thee[22] and in her springes thou become a prey and thou die by ignominious death. O dear my son, hanker not after a woman adulterated by art, such as clothes and cosmetics, who is of nature bold and immodest, and beware lest thou obey her and give her aught that is not thine and entrust to her even that which is in thy hand, for she will robe thee in sin and Allah shall become wroth with thee. O dear my son, be not like unto the almond-tree[23] which leafeth earlier than every growth and withal is ever of the latest to fruit; but strive to resemble the mulberry-tree which beareth food the first of all growths and is the last of any to put forth her foliage.[24] O dear my son, bow thy head before thine inferior and soften thine utterance and be courteous and tread in the paths of piety, and shun impudence and louden not thy voice whenas thou speakest or laughest; for, were a house to be builded by volume of sound, the ass would edify many a mansion every day.[25] O dear my son, the transport of stones with a man of wisdom is better than the drinking of wine with one blamed for folly. O dear my son, rather pour out thy wine upon the tombs of the pious than drain it with those who give offence by their insolence. O dear my son, cleave to the sage that is Allah-fearing and strive to resemble him, and approach not the fool lest thou become like unto him and learn his foolish ways. O dear my son, whenas thou affectest a friend or a familiar, make trial of him and then company with him, and without such test nor praise him nor divulge thy thoughts unto one who is other than wise. O dear my son, as long as thy boot is upon thy leg and foot, walk therewith over the thorns and tread a way for thy sons and thy sonsâ sons; and build thee a boat ere the sea break into billows and breakers and drown thee before thou find an ark of safety. O dear my son, when the richard eateth a snake, folks shall say that âtis of his subtilty; but when a pauper feedeth upon it, the world shall declare âtis of his poverty. O dear my son, be content with thy grade and thy good, nor covet aught of thy fellow. O dear my son, be not neighbourly with the ignorant nor do thou break with him bread, and joy not in the annoy of those about thee and when thy foe shall maltreat thee meet him with beneficence. O dear my son, fear the man who feareth not Allah and hold him in hate. O dear my son, the fool shall fall when he trippeth; but the wise man when he stumbleth shall not tumble, and if he come to the ground he shall rise up quickly, and when he sickeneth he shall readily heal himself, whereas to the malady of the ignorant and the stupid there is no remedy. O dear my son, when a man lesser than thyself shall accost thee, prevent him in standing respectfully before him, and if he suffice thee not the Lord shall suffice thee in his stead. O dear my son, spare not blows to thy child,[26] for the beating of the boy is like manuring to the garden and binding to the purse-mouth and tethering to the cattle and locking to the door. O dear my son, withhold thy child from wickedness, and discipline him ere he wax great and become contumacious to thee, thus belittling thee amongst thine equals and lowering thy head upon the highways and in the assemblies, and thou be described as an aider in his wrongous works. O dear my son, let no word escape thy lips without consulting thy heart; nor stand up between two adversaries, for out of converse with the wicked cometh enmity, and from enmity is bred battle, and from battle ariseth slaughter, when thy testimony shall be required; nay, do thou fly therefrom and be at rest. O dear my son, stand not up against one stronger than thyself; but possess thy soul in patience and long-suffering and forbearance and pacing the paths of piety, for than this naught is more excellent. O dear my son, exult not over the death of thy enemy by cause that after a little while thou shalt become his neighbour. O dear my son, turn thou a deaf ear to whoso jeereth thee, and honour him and forego him with the salam-salutation. O dear my son, whenas the water shall stand still in stream and the bird shall fly sky-high and the black raven shall whiten and myrrh shall wax honey-sweet, then will the ignorant and the fool comprehend and converse. O dear my son, an thou would be wise restrain thy tongue from leasing and thy hand from thieving and thine eyes from evil glancing; and then, and then only, shalt thou be called a sage. O dear my son, suffer the wise man strike thee with his staff rather than the fool anoint thee with his sweetest unguent.[27] O dear my son, be thou humble in thy years of youth, that thou may be honoured in thine old age. O dear my son, stand not up against a man in office and puissance nor against a river in its violence, and haste not in matters of marriage; for, an this bring weal, folk will not appraise thee and if ill they will abuse thee and curse thee. O dear my son, company with one who hath his hand fulfilled and well-furnisht and associate not with any whose hand is fist-like and famisht. O dear my son, there be four things without stability: a king and no army,[28] a Wazir in difficulty for lack of rede; amongst the folks villany and over the lieges tyranny. Four things also may not be hidden; to wit, the sage and the fool, the richard and the pauper.â[29] Now when Haykar had made an end of these injunctions and instances addrest to Nadan his nephew, he fondly deemed in mind that the youth would bear in memory all his charges, and he wist not that the clean contrary thereof to him would become manifest. After this the older Minister sat in peace at home and committed to the younger all his moneys and his negro slaves and his concubines; his horses and camels, his flocks and herds, and all other such whereof he was seised. Also bidding and forbiddal were left in the youthâs hand and he was promoted and preferred by the monarch like his maternal uncle and even more, whilst the ex-Wazir took his rest in retirement, nor was it his habit to visit the King save once after a while, when he would fare forth to salute him with the salam and forthwith return home. But when Nadan made sure of all commandment being in his own hand, he jeered in public at his uncle and raised his nose at him and fell to blaming him whenever he made act of presence and would say, âVerily Haykar is in age and dotage and no more he wotteth one thing from other thing.â Furthermore he fell to beating the negro slaves and the handmaidens, and to vending the steeds and dromedaries and applied him wilfully to waste all that appertained to his uncle who, when he saw this lack of ruth for the chattels and the household, incontinently drove him ignominiously from his place. Moreover he sent to apprize the King thereof; to wit, that he would assuredly[30] resume all his belongings and provision; and his liege, summoning Nadan, said to him, âSo long as Haykar shall be in life, let none lord it over his household or meddle with his fortune.â On this wise the youthâs hand was stayed from his uncle and from all his good and he ceased to go in to him and come out from him, and even to accost him with the salam. Presently Haykar repented of the pains and the trouble he had taken with Nadan and he became perplext exceedingly. Now the youth had a younger brother, Naudan[31] hight, so Haykar adopted him in lieu of the other and tendered him and honoured him with highmost honour and committed to him all his possessions and created him comptroller of his household and of his affairs. But when the elder brother beheld what had betided him, he was seized with envy and jealousy and he fell to complaining before all who questioned him, deriding his benefactor; and he would say, âVerily my maternal uncle hath driven me from his doors and hath preferred my brother before me; but, an Almighty Allah empower me, I will indeed cast him into doom of death.â Hereat he fell to brooding over the ruin of his relative, and after a long while he went, one day of the days, and wrote a letter to Akhyash AbnÃ¡ ShÃ¡h,[32] physician to the King of Persia and âAjam or Barbaria-land, and the following were its contents. âAll salams that befit and greetings that are meet from part of Sankharib, King of Assyria and Niniveh, and from his Wazir and Secretary Haykar unto thee, O glorious monarch, and salutations be betwixt me and thee. And forthright, when this missive shall have reached thee, do thou arise in haste and come to meet me and let our trysting-place be the Bukâat NisrÃ­n, the lowland of the Eglantine[33] of Assyria and Niniveh, that I may commit to thee the kingdom sans fight or fray.â Furthermore he wrote a second letter in Haykarâs name to Pharaoh,[34] lord of Misraim,[35] with this purport:â[36]âGreetings between me and thee, O mighty potentate; and do thou straightway, on receipt of this epistle, arise and march upon the Bukâat Nisrin to the end that I make over to thee the kingdom without battle or slaughter.â Now Nadanâs handwriting was the likest to that of his motherâs brother. Then he folded the two missives and sealed them with Haykarâs signet and cast them into the royal palace, after which he went and indited a letter in the Kingâs name to his uncle, saying:ââAll salutations to my Wazir and Secretary and Concealer of my secret, Haykar; and do thou forthright on receipt of this present levy thy host and all that be under thee with arms and armour complete, and march them to meet me on fifth-day[37] at the Bukâat Nisrin. Moreover, when thou see me approach thee make thy many prepare for mimic onset as they were my adversaries and offer me sham fight; for that messengers from Pharaoh, King of Egypt, have been sent to espy the strength of our armies. Accordingly, let them stand in fear of us, for that they be our foes and our haters.â Presently, sealing this epistle, he sent it to Haykar by one of the royal pages and himself carrying the other letters he had addressed to the Persian and the Egyptian, he laid them before the King and read them aloud and showed their seals. But when Sankharib heard their contents he marvelled with mighty great marvel and raged with exceeding rage and cried out, saying, âWhat is it I have done unto Haykar that he should write such a writ to mine adversaries? Is this my reward for all the benefits I have lavished upon Haykar?â The other replied, âBe not grieved, O King, and sorrow not, nor be thou an-angered: rather let us fare on the morrow to the Bukâat Nisrin and look into the matter, whether it be fact or falsehood.â So when Thursday came, Nadan arose, and taking the King and his Wazirs and army-officers marched them over the wastes to the Lowland of the Eglantine, and arrived there Sankharib, the Sovran, looked upon Haykar and saw his host aligned in battle against himself. And when the ex-Minister beheld his King approaching, he bade his host stir for battle and prepare to smite the opposing ranks; to wit, those of his liege lord, even as he had been commanded by royal rescript, nor did he ken what manner of pit had been digged for him by Nadan. But seeing this sight the monarch was agitated and consterned and raged with mighty great wrath. Then quoth Nadan, âSeest thou, O King, what this sorry fellow hath done? But chafe not, neither be thou sorrowful, but rather do thou retire to thy palace, whither I will presently bring to thee Haykar pinioned and bearing chains; and I will readily and without trouble fend off from thee thy foe.â So when Sankharib hied him home in sore anger with that which his ancient Minister had done, Nadan went to his uncle and said, âIndeed the King hath rejoiced with exceeding joy, and thanketh thee for acting as he bade thee, and now he hath despatched me to order that thy men be bidden to wend their ways, and that thou present thyself before him pinioned and fettered to the end that thou be seen in such plight of the envoys sent by Pharaoh concerning whom and whose master our Monarch standeth in fear.â âTo hear is to obey!â replied Haykar, and forthwith let pinion his arms and fetter his legs; then, taking with him Nadan, his nephew, he repaired to the presence, where he found the King perusing the other forged letter also sealed with the ministerial signet. When he entered the throne-room he prostrated himself, falling to the ground upon his face, and the Sovran said to him âO Haykar, my Viceregent and Secretary and Concealer of my secret and Councillor of my kingdom, say me, what have I wrought thee of wrong that thou shouldst requite me with such hideous deed?â So saying he showed him the two papers written in the handwriting and sealed with the seal of the accused who, when he looked upon them, trembled in every limb, and his tongue was knotted for a while, nor could he find power to speak a word, and he was reft of all his reason and of his knowledge. Wherefor he bowed his brow groundwards and held his peace. But when the King beheld this his condition, he bade them slay him by smiting his neck without the city, and Nadan cried aloud, âO Haykar, O blackavice, what could have profited thee such trick and treason that thou do a deed like this by thy King?â[38] Now the name of the Sworder was AbÃº Sumayk the Pauper,[39] and the monarch bade him strike the neck of Haykar in front of the Ministerâs house-door and place his head at a distance of an hundred ells from his body.[40] Hearing this Haykar fell prone before the King and cried, âLive thou, O my lord the King, for ever and aye! An thou desire my death be it as thou wilt and well I wot that I am not in default and that the evil-doer exacteth according to his ill-nature.[41] Yet I hope from my lord the King and from his benevolence that he suffer the Sworder make over my corpse to my menials for burial, and so shall thy slave be thy sacrifice.â Hereat the Monarch commanded the Headsman do as he was desired, and the man, accompanied by the royal pages, took Haykar, whom they had stripped of his outer raiment, and led him away to execution. But when he was certified of coming death, he sent tidings thereof to his wife, ShaghaftÃ­nÃ­[42] hight, adding, âDo thou forthright come forth to meet me escorted by a thousand maiden girls, whom thou shalt habit in escarlate and sendal, that they may keen over me ere I perish; moreover dispread for the Headsman and his varlets a table of food and
{'title': 'The Book of the Thousand Nights and a Night—Volume 06 [Supplement] by Burton', 'source': 'Project Gutenberg', 'lang': 'en'}