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 “At length the elders of the camp stood up in the midst and said, ‘May
all ye remain whole; the command is God’s, there is none other help than
patience.’ And they questioned them. The Turkmans who were coming from
the city asked, ‘Who is dead in the encampment?’ The others said, ‘No one
is dead in the encampment; who has died in the city?’ Those coming from
the city answered, ‘No one has died in the city.’ They said, ‘Then for whom
are we wailing and lamenting?’ At length they perceived that all this tumult
arose from their thus trusting the words of children.
“Now, O king, I have told this story for that the king may know that
confusion like to that is brought about by youths. What I know is this, if
thou slay not the youth he will slay thee.” When the king heard these words
from the lady he said, “To-morrow will I kill him.”
When it was morning the king came and sat upon his throne, and he
caused the youth to be brought and ordered the executioner, “Smite off his
head.” The twenty-first vezir came forward and said, “O king of the world,
yesterday, when reading in a book, I saw that they had written that there
was a great king in the land of Hindustan, and in his time there was a work
on wisdom, and they laded three camels with it and brought it to him. One
day the king said to the sages, ‘Abridge this book for me, that I may study
it.’ Then all the sages of Hind came together and collected the necessary
words from that work and made a book. When the king read it he was
pleased. And the words that they wrote were these: ‘O king, be not
presumptuous, being deceived by the world; for the world showeth itself
like a fair woman and fondleth men in its bosom; and when they are asleep
and heedless, of a sudden it woundeth and slayeth them. Knowing of a
surety that it is thus, have care if it offer itself to thee, that thou keep thyself
from it, so that thou be prosperous. And expend what thou gainest of wealth
in the way of God most high, and guard against iniquity, and show forth thy
name through generosity, and abandon avarice.
“ ‘O king, the light of the world is darkness, and its newness is oldness,
and its being is non-being. O king, strive that thou save thyself from it; and
incline not to the amassing of unlawful wealth, for it will pass from thy
hand and be a woe to thee. Strive to collect wealth lawfully, and expend it
on good works, and show thyself just among the folk to the utmost of thy
power, that all the people of the world may love thee, and that thou be
secured against the punishment of God most high. And guard thy faith for
the hereafter. And love not women and tell not them thy secrets. O king, be
not deceived by womankind; for in body are they weak, but in guile are
they strong.’ Now, O king, these counsels are exceeding good counsels, and
it behooves the king to keep them; and their saying is true that women are
weak in body but strong in guile. Mayhap the king has not heard what befell
a certain king with a woman.” The king said, “Relate it, let us hear.” Quoth
the vezir:

A Queen’s Deceit
“There was in the palace of the world a great king, and he had a
beautiful wife, such that many a soul dangled in the tresses on her cheek.
That lady had a secret affair with a youth, and she used to hide the youth in
a chest in the palace. One day that youth said to the lady, ‘If the king were
aware of this our work, he would slay the two of us.’ The lady said, ‘Leave
that thought, I can do so that I shall hide thee in the chest and say to the
king, “Lo, my lover is lying in this chest;” and then, when the king is about
to kill thee, I shall make him repentant by one word.’ While the youth and
the lady were saying these words, the king came, and the lady straightway
put the youth into the chest and locked it. The king said, ‘Why lockest thou
that chest thus hastily? What is in the chest?’ The lady answered, ‘By God,
it is my lover; I saw thee coming and I put him into the chest and locked it.’
Then was the king wroth, and he bared his sword and thought to slay him
who was in the chest, when the lady said, ‘O king, art thou mad, where is
gone thine understanding? Am I mad that I should advance a strange man to
thy couch and then say to thee, “Lo, he is in the chest?” In truth, I wondered
if thou were sincere in thy trust of me, and I tried thee, and now I know that
thou thinkest evil concerning me.’ And she ceased and sat in a corner.
“Then did the king repent him of what he had done; and he begged and
besought of his wife, saying, ‘Forgive me,’ And he gave her many things,
and craved pardon for his fault. When the king had gone out from the harem
into the palace the lady took that youth forth of the chest and said, ‘Didst
thou see what a trick I played the king?’ And they gave themselves up to
mirth and merriment.
“Now, O king, I have told this story for that the king may know that
guile and trickery such as this abound in women. O king, beware, slay not
the prince on the woman’s word, else afterward thou shalt be repentant, and
too late repentance profits not.” And he made intercession for the prince for
that day. When the king heard this story from the vezir he sent the prince to
the prison and himself mounted for the chase.
When it was evening the king returned from the chase and came to the
palace, and the lady rose to greet him, and they sat down. After the repast
the lady again began to speak about the youth. The king said, “To-day too
such an one of my vezirs made intercession for him and I sent him to the
prison.” The lady said, “O king, this youth is ignoble. It is even as when
God most high told Noah (peace on him!) of the impurity of his son: said
God most high, ‘He is not of thy family; verily, it is a work that is not
right.’[52] Then it is known that if a person follow not the way of his father,
and be not endowed with the nature of his father, he cannot be called a
lawful son. Therefore, when the wise see a fault in others they hinder and
cover it, and if they see that fault in themselves they strive to banish it far
from them. There is no help for the ignoble that he should follow the path of
the noble. Mayhap the king has not heard the story of a certain abdal and a
king.” The king said, “Tell on, let us hear.” Quoth the lady:

The Abdal and the King

“There was of old time a great king, and there was by him an abdal. One
day the king mounted for the chase, and the abdal said, ‘O king, I am able
for soldiering and hunting; give me too horse and gear and bird, that I may
go forth with thee to ride about and hunt.’ So the king gave the abdal a
horse and gear, and gave him a falcon on his wrist, and took him along with
him to the chase, and they went off. While they were riding, the king saw a
bird go into a bush, and he said to the abdal, ‘Go, cast the falcon at the
bird.’ And the king stood to look on. The abdal went up close to the bush
with the falcon, and a man stirred the bush, and the bird came out and flew
off. The king said to the abdal, ‘The bird is away, throw off the falcon.’ And
the abdal threw off the falcon from his wrist without slipping the leash, and
he swung it round and round his head. The king shouted, ‘Out on thee!
throw off the falcon!’ The abdal said, ‘O king, I have thrown it off, what am
I to do?’ But he left not to swing the falcon round his head. The king
shouted, ‘Out on thee! let the falcon go!’ And the abdal let go the leash; but
the falcon’s eyes were darkened from its having been turned round, and it
could not fly, and fell to the ground. And the king was angry and ill-pleased.
Then the abdal said, ‘O king, wherefore art thou angry? thou saidest,
“Throw off the falcon,” and I threw it off; then thou saidest, “Let it go,” and
I let it go; this falcon knows not how to fly: what fault is mine?’ These
words of the abdal were pleasant to the king and he fainted from laughing;
and he perceived how no good comes from anything ignoble.[53]
“Now, O king, I have told this story for that the king may know that no
good comes from the ignoble man who follows not the path of his father
and mother. Beware, O king, be not negligent in the affair of this youth, or
in the end some hurt will befall thee from him; the rest thou knowest.”
When the king heard this story from the lady he said, “On the morrow will I
kill the youth.”
When it was morning the king came and sat upon his throne, and he
caused the youth to be brought and commanded the executioner, “Smite off
his head.”
Thus did the king, day after day, order the execution of his innocent son,
being temporarily diverted from committing this crime by the stories and
wise advice of the forty vezirs, only to be urged again at night to commit
the crime by the false accusations of his baffled and revengeful wife.
The story of the fortieth vezir demonstrated how the crafty wife of a
tailor played him false and then deceived him with a lying and plausible
version of what had happened. After relating this story the fortieth vezir
said:
“Now, O king, I have told this story for that the king may know that
tricks like to these and all manner of craftiness abound in women. Beware,
slay not the prince on the woman’s word, or afterward thou shalt be
repentant.” And he kissed the ground, and made intercession for the prince
for that day. And the king granted it, and sent the youth to the prison, and
went himself to the chase.
When it was evening the king returned from the chase and came to the
palace, and the lady rose to greet him, and they sat down. After the repast
the lady asked for news of the youth. The king said, “To-day, too, such an
one of my vezirs made intercession for him and I sent him to the prison.”
The lady said, “O king, be it known that not one of those vezirs is thy
friend; God knows what pact they have with the youth. Mayhap the king
has not heard what befel between the Sultan of Egypt and his vezirs.” The
king said, “Tell on, let us hear.” Quoth the lady:
 The Sultan and His Traitorous Son
“There was of old time in the city of Cairo a great sultan, and he had a
youthful son. And that youth made a pact with the vezirs, saying, ‘If ye
make me sultan, I will give you leave to do whatever ye may please.’ When
they had agreed to this, he sowed enmity between the king and the vezirs
and nobles; and each of them rose in revolt in a different quarter, and they
took the youth for their chief, and waged war and did battle with the king.
The king could not overcome them, and at length they made the youth king.
They began to feast with the new king every day, and to accomplish their
desires. And the king’s father saw that the purpose of the vezirs and the
youth was evil, and he called a confidant, and one night they fled in
disguise and entered a cave; and for seven days and seven nights the king
went not forth from that cave. The new king heard of his father having fled,
and he and the vezirs began to seek him and to send out criers, who
proclaimed, ‘Whoso seizes my father and brings him to me, him will I
honor.’ And the old king and his courtier went forth from the cave and came
to a village, and were guests of an old woman in that village; and that old
woman sowed seed. And she bestirred herself to entertain them, and
brought them a mat, and they sat down. The king was hungry, and he pulled
out a sequin and gave it to the old woman, and said, ‘Mother, go, fetch us
food that we may eat.’ The woman said, ‘What will ye do with a sequin’s
worth of food?’ The king replied, ‘No harm, fetch it.’ And the woman went
and brought all manner of delicacies and set them before the king. And they
sat down and ate. After the repast they began to talk with the woman; and
the woman said, ‘What youths be ye?’ The king said, ‘We are of the
servants of the fugitive king; we are seeking our master.’ The woman said,
‘I fear that ye too are followers of that unworthy youth, and would seize the
king and take him.’ The king asked, ‘Does that unworthy youth seek his
father?’ The woman replied, ‘Does he seek him? What means that? Those
traitor vezirs and nobles every day cause criers to proclaim, “To him who
seizes and brings that fugitive sultan we will give the lordship of whatever
place he may wish; but of him who conceals him, or in whose house he is
found, are the head and family gone.”’
“When the king heard these words from the woman his soul was
troubled, and he said to her, ‘And are the nobles also submissive to the
youth?’ The woman answered, ‘He has deposed many nobles, and
appointed other nobles; these new nobles are all of them submissive to
him.’ The king said, ‘Is there any of those old nobles whom thou knowest?’
The woman replied, ‘There is a vezir who was deposed by the fugitive
sultan; I go about his house on business—I know him.’ As soon as the king
heard this he turned and said to his confidant, ‘What sayest thou, shall I tell
this woman that I am the sultan?’ The confidant replied, ‘Command is the
king’s.’ The sultan turned and said to the woman, ‘O mother, I have a
secret; if I tell it thee, canst thou keep it?’ The woman said, ‘I will give my
head, but I will not give your secret,’ The king made the woman swear, and
then said, ‘O mother, dost thou know me who I am?’ She answered, ‘Nay,’
Then the king said, ‘Lo, I am the fugitive sultan; be it not that this word
escape thy mouth,’ When the woman heard this the blood went from her
face, and she fell at the king’s feet. The king said, ‘Hast thou son or
daughter?’ She replied, ‘I have a son,’ The king said, ‘If God most high seat
me on my throne, I will give thy son whatever lordship he please,’ The
woman bowed down and fell at the king’s feet. Then the king said to her,
‘Go now to the house of that vezir, and call him to a private place and salute
him from me, and say, “The king is now seated in my house and wants thee,
be it not that thou flinchest and comest not.”’
“When it was evening the woman went to the vezir’s house, and took the
vezir to a private place, and gave him the king’s greeting, and told him all
and how that he was sitting in her house. The vezir was glad, and he said,
‘Do thou now be off, I too will come now;’ and he sent her away. The
woman came and told these things to the king. After a little he saw the vezir
in the dress of an Arab, and he came and fell at the king’s feet and mourned
and wept. The king said, ‘O vezir, I wronged thee and took thy wealth and
deposed thee; ah! the past is past, the gone is gone. Befriend me as much as
in thee lies, and if God most high raise me to my throne, I know the honor I
will do thee.’ The vezir said, ‘O king, if thou tookest my wealth, it was
thine own wealth; if thou didst depose me, I was thy slave and had done
wrong; thou didst well. Now this is the way, that thou follow my words and
lay aside kingship till our plan be accomplished; if afterward thou art wroth
with me, then command; now let us work.’ The king said, ‘Do what thou
wilt; now is not the time for words.’ The vezir said, ‘O king, arise and take
my lamp in thine hand, and go on through the desert before thee till thou
comest to my house; if anyone see thee he will think thee my man and
recognize thee not.’ The king took the vezir’s lamp in his hand, and they
went on and passed through the bazaars of Cairo, and came to the vezir’s
house; and the vezir prepared a private room for the king.
“The king remained there some days, and the vezir secretly sent word to
all the great nobles who had been deposed, and assembled them. And one
night he brought them to the king and reconciled them, and said, ‘On the
morrow be ye ready and show zeal each one of you for his estate.’ That
night they gathered together all the disbanded soldiers who were there; and
when it was morning they beat the kettledrums on every side, and ere those
traitor nobles and vezirs had arisen they put many of them to the sword; and
they seized the king’s son and all the rest of his vezirs, and brought them
before the king. And the king executed the whole of them, slaying each of
them with a different torment. Thenceforth he sat upon his throne with
tranquillity of heart, and enjoyed happiness and delight.
“Now, O king, I have told this story for that the king may know that
vezirs are not to be altogether trusted; and be thou ready, for these vezirs
purpose evil against the king, and the like of this story shall befall thee. I
have watched for my king and told him. And I know of a surety that they
have made a pact if left till the morrow to seat the youth upon the throne,
and to seize thee and to give thee into the youth’s hands. God knows what
will happen to ill-fortuned me. Woe is me!” And she wept full bitterly.
When the king heard this story from the lady, and beheld this plight, he
believed the lady’s words, and held them to be true; and fear for his life fell
upon the king. He said: “O lady, weep not; on the morrow will I seize the
whole of the vezirs, and, after I have put the youth to death, I will give to
each of them, one by one, his due.” When the lady heard these words from
the king she was glad, and said, “O king, when thou hast slain the whole of
them, appoint nobles vezirs in their stead, and then lean thy back against the
wall of retirement, and give thyself up to mirth and merriment: till thou hast
done thus thou shalt not be at ease.” And the king consented to this
proposal, and they passed that night till the morning conversing.

Conclusion
When it was morning the king was wrathful, and he came and sat upon
his throne, and he said, “Where is the youth? let him come.” They brought
him, and the king said, “Ask ye him if he confesses to the charge of his
mother.” Thereupon the grand vezir said, “Let him come before you and be
asked, and it will be well; bring him, let us ask him.” The king commanded
that they brought him, and he said, “Youth, speak; how hast thou done by
thy mother?” The youth was silent. The king turned and said, “Be not silent,
there is leave to thee, speak.” The youth was silent. Again the grand vezir
said, “Perchance his governor might make him tell.”
Straightway the king commanded that they should bring his governor;
and they sought him but found him not, and came and told the king. The
king said, “This day it is needful to make manifest my justice; let the
executioner come.” He came; and the king commanded, saying, “Take the
youth and all those vezirs; and kill them.” And they took the whole of them
from the presence of the king; and they made clean the judgment-square
and sprinkled it with sand. And they made the vezirs sit down by tens, and
they brought the youth too. Then the executioner set the prince upon his
knees and bound his eyes, and he drew his sword from its scabbard and
bared it, and said, “Is there leave, O king? In thy glory is my arm strong and
my sword keen. The cut-off head grows not again, and too late repentance
profits not.” And he went twice round the divan and asked leave of the king;
and the king commanded him, saying, “Smite off his head.” The
executioner went round the divan once more, and as he was again asking
leave of the king, the bearer of glad tidings came, crying, “The prince’s
governor comes!” The king said, “Quick, seize and bring him.”
Forthwith the slaves brought the governor, not letting his feet touch the
ground. When the king saw the governor he was wroth, and said, “Kill
him!” The governor said, “O king, wherefore art thou angry? If it be thy
desire to make the youth speak, bring him and let him speak.” Quoth the
king, “Is it thou who saidest to the youth, ‘Speak not’?” The governor
answered, “Yea.” The king said, “Why?” The governor said, “O king of the
world, I saw the prince’s ruling star in the astrolabe that for forty days it
was in evil aspect, such evil aspect that if he uttered the least word he
should perish, but that if he spake not he should escape. I taught him a
Name, and charged him straitly that he should not speak the least word.
Now is the time accomplished, and I am come; command that they bring
him, and I shall give him leave to speak.” The king commanded that they
brought the youth, and the governor said, “My prince, be my life a ransom
for thy father and for thee! Praise be to God! the evil aspect of thy star is
accomplished; loose thy nightingale tongue and speak; what is this plight?”
 Straightway the youth said, “In the name of God!” And he related what
befell him with the lady from its beginning to its end; and then he fell upon
the ground and began to weep. And the king put his finger to his mouth and
wondered. And the members of the divan marvelled at this deed of the
woman, and they said, “The prince’s words are with reason and truth, and
such like trickery comes from womankind.”
Then the king asked the slave-girls, and they bare witness that they had
been behind the wall and had heard the thing, and that the prince spake
truly. And the king saw that the right was the prince’s, and he repented him
of what he had done. And he besought pardon, and kissed the prince’s two
eyes, and pressed him to his heart and wept full bitterly. And straightway he
commanded that they bring the vezirs; and the king made many excuses to
them, and clad each of them in sumptuous robes, and bestowed boundless
gifts and favors upon them, and begged forgiveness of all of them. And the
vezirs said, “My king, whatsoever cruelty and injustice thou hast done us,
be it all forgiven thee; our fear was lest thou should slay the prince, acting
on the woman’s word; for our vezirship is by the health and safety of our
king and our prince; and their existence is a mercy to the world; after they
were perished the perishing of the whole of us were a thing assured.” And
they all kissed the ground together, and asked for retribution on the woman.
And the king commanded that they bring a wild ass; and they took the
lady to the square of judgment and set her upon that ass, and bound her fast
to his tail and legs, and took her forth to the desert. And they smote the ass
with a whip, and the ass began to gallop and the woman fell from his back
to the ground; and the wild ass looked, and when he saw the woman behind
him he shied and ran off. And the woman was torn into pieces small even as
her ear, and left upon the shrubs and stones. Thus that which she had
purposed against the prince befel herself. The sires say, “Wish good that
good may come to thee: if thou dig a pit for another, dig it deep; for it is
like thou shalt fall therein thyself; then thou needest not trouble trying to get
out.” And from that time has the saying been among the folk, “May I see
thee on the ass!” After that the king summoned all the vezirs and the nobles
and the commonalty, and he made a great feast with all manner of minstrels
and music, and for forty days and forty nights they feasted and made merry
gratefully. And then they lived for many years, and did justice and dealt
with equity.
 FOOTNOTES:
[1] A fabulous bird, a species of vulture or gigantic condor.
[2] Drugs.
[3] Koran, lii. 15.
[4] Ib. xii. 31.
[5] Not necessarily a Chinese woman, simply a beauty; China and Chinese Tartary
being regarded as pre-eminent for the beauty of their women.
[6] A term of endearment.
[7] Probably he was afraid lest the king should put him to death for giving such
bad news.
[8] The Prophet Mahomet.
[9] I.e., beautiful.
[10] Koran, iv. 94.
[11] As servants do.
[12] In the time of Murad II an aspre was worth about 2½d. stg. Turkish sequins
were not struck till the time of his successor, Mahomet II, when they were equivalent
to about 12s. 6d. Foreign gold coins, especially Venetian, were used previously.
[13] Qāf is the name of a fabled mountain chain, formerly supposed to encircle the
world: “the castle” is simply a metaphor for the mountain peaks.
[14] This famous speech is usually attributed to ‘Omar, the second caliph.
[15] Bal’am-bin-Bā’ūr.
[16] ‘Uj-bin-‘Unuq. He is said, in the Talmud, to have been a monstrous giant. The
‘Adīs, we are told, were from sixty to one hundred cubits high. Compare Numbers
xiii. 33.
[17] Koran, v. 29.
[18] Koran, vii. 175.
[19] A mysterious being, of the number of the prophets, who appears to and aids
Moslems in distress; he is frequently mentioned in Mahometan fiction, where he
plays a part similar to that of Elijah in the Talmud.
[20] Compare Boethius thus translated by Chaucer: All thynges seken ayen to hir
propre course, and all thyngs rejoysen on hir retourninge agayne to hir nature.
[21] The emerald was supposed to have the effect of blinding snakes when they
looked upon it.
[22] There is an Eastern myth to that effect.
[23] Joseph is the type of youthful beauty.
 [24] A fabulous bird of great size. Solomon, it should be said, according to the
Talmudic and Koranic legends, was acquainted with the language of beasts and birds,
with whom he used often to converse.
[25] Koran, iii. 128.
[26] The celebrated Caliph of Bagdad, and hero of so many of the stories in the
“Thousand and One Nights.”
[27] Koran, iii. 128.
[28] D’Herbelot relates the same story in his “Bibliothèque Orientale,” but
substitutes Hasan son of ‘Ali, the Prophet’s son-in-law, for Harun-er-Reshid.
[29] Bāyezīd of Bestam was a famous saint who, according to Ibn-Khallikān, died
in 261 or 264 (A.D. 875 or 878).
[30] One of the most famous kings of pre-Islamitic Persia, he reigned from A.D.
531 to 579.
[31] The Cubical (House), i.e., the Sacred Temple at Mecca.
[32] One of the ceremonies performed by the pilgrims at Mecca.
[33] For a description of it see Captain Burton’s “Pilgrimage,” vol. iii, p. 164.
[34] Such as is required by the Mahometan law in case of a triple divorce.
[35] Koran, xxi. 23.
[36] Koran, xxvii. 66.
[37] The ram is a type of courage.
[38] A legendary sage. He here pretends to kill the boy, that the king may recover
through joy on finding his son alive.
[39] An adherent of the Shī’a sect, which acknowledges ‘Alī, but rejects Abu-Bekr,
‘Othmān and ‘Omar as lawful caliphs.
[40] So the point of this story turns upon an untranslatable pun.
[41] Koran, viii. 128, and lxiv. 15.
[42] To prevent their spreading the report of the king’s disappearance.
[43] Sultan Mahmūd, the son of Sebuktekīn, of Ghazni.
[44] Hasan of Maymand was a minister, not of Sultan Mahmūd, but of that
monarch’s father. Hasan’s son, Ahmed, was Mahmūd’s vezir.
[45] I have thought it best to leave the uncivil remark of the owner of the black ass
in the inimitable simplicity of the uncivil remark of the original.
[46] In Belletēte this courtier is said to be Firdausī of Tūs, and he is made to tell
Mahmūd the following story of the khoja and the abdal, for which the Sultan rewards
him with a purse of gold.
[47] A kind of religious mendicant.
 [48] The original is somewhat more explicit here; Vālidesi qizin muhrini teftīsh
eyledi, chun muhrini muhrlu buldi, qizin iki guzinden updi.
[49] Hasan of Basra was a very pious and learned man. He died in 110 (A.D. 728).
[50] The dervish’s cloak.
[51] El-Ma’mūn, the son of Hārūn-er-Reshīd, was proclaimed caliph in 198 (A.D.
813); he died in 218 (A.D. 833).
[52] Koran, xi. 48.
[53] The point of this story is lost in the translation. To let fly a falcon at game, is,
in Turkish, to swing a falcon; the king says to the abdal, “Swing the falcon,” meaning,
let it fly at the bird; but the abdal understands him literally, and swings the falcon
round his head.
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