When it was the Nine Hundred and Eighty-seventh Night,
She said, It hath reached me, O auspicious King, that Abdullah, when Sa’idah warned him and blessed him and went her ways, passed the rest of the night with his brothers and on the morrow, he sent them to the Hammam and clad each of them, on his coming forth, in a suit worth a hoard of money. Then he called for the tray of food and they set it before him and he ate, he and his brothers. When his attendants saw the twain and knew them for his brothers they saluted them and said to him, “O our lord, Allah give thee joy of thy reunion with thy dear brothers! Where have they been this while?” He replied, “It was they whom ye saw in the guise of dogs; praise be to Allah who hath delivered them from prison and grievous torment!” Then he carried them to the Divan of the Caliph and kissing ground before Al-Rashid wished him continuance of honour and fortune and surcease of evil and enmity. Quoth the Caliph, “Welcome, O Emir Abdullah! Tell me what hath befallen thee.” And quoth he, “O Commander of the Faithful (whose power Allah increase!) when I carried my brothers home to my lodging, my heart was at rest concerning them, because thou hadst pledged thyself to their release and I said in myself, ‘Kings fail not to attain aught for which they strain, inasmuch as the divine favour aideth them.’ So I took off the collars from their necks, putting my trust in Allah, and ate with them from the same tray, which when my suite saw, they made light of my wit and said each to other, ‘He is surely mad! How can the governor of Bassorah who is greater than the Wazir, eat with dogs?’ Then they threw away what was in the tray, saying, ‘We will not eat the dogs’ orts.’ And they went on to befool my reason, whilst I heard their words, but returned them no reply because of their unknowing that the dogs were my brothers. When the hour of sleep came, I sent them away and addressed myself to sleep; but, ere I was ware, the earth clave in sunder and out came Sa’idah, the Red King’s daughter, enraged against me, with eyes like fire.” And he went on to relate to the Caliph all what had passed between him and her and her father and how she had transmewed his brothers from canine to human form, adding, “And here they are before thee, O Commander of the Faithful!” The Caliph looked at them and seeing two young men like moons, said, “Allah requite thee for me with good, O Abdullah, for that thou hast acquainted me with an advantage546 I knew not! Henceforth, Inshallah, I will never leave to pray these two-bow orisons before the breaking of the dawn, what while I live.” Then he reproved Abdullah’s brothers for their past transgressions against him and they excused themselves before the Caliph, who said, “Join hands547 and forgive one another and Allah pardon what is past!” Upon which he turned to Abdullah and said to him, “O Abdullah, make thy brothers thine assistants and be careful of them.” Then he charged them to be obedient to their brother and bade them return to Bassorah after he had bestowed on them abundant largesse. So they went down from the Caliph’s Divan whilst he rejoiced in this advantage he had obtained by the action aforesaid, to wit, persistence in praying two inclinations before dawn, and exclaimed, “He spake truth who said, ‘The misfortune of one tribe fortuneth another tribe.’”548 On this wise befel it to them from the Caliph; but as regards Abdullah, he left Baghdad carrying with him his brothers in all honour and dignity and increase of quality, and fared on till they drew near Bassorah, when the notables and chief men of the place came out to meet them and after decorating the city brought them thereinto with a procession which had not its match and all the folk shouted out blessings on Abdullah as he scattered amongst them silver and gold. None, however, took heed to his brothers; wherefore jealousy and envy entered their hearts, for all he entreated them tenderly as one tenders an ophthalmic eye; but the more he cherished them, the more they redoubled in hatred and envy of him: and indeed it is said on the subject,
“I’d win good will of every one, but whoso envies me * Will not
be won on any wise and makes mine office hard:
How gain the gree of envious wight who coveteth my good, * When
naught will satisfy him save to see my good go marr’d?”
Then he gave each a concubine that had not her like, and eunuchs and servants and slaves white and black, of each kind forty. He also gave each of them fifty steeds all thoroughbreds and they got them guards and followers; and he assigned to them revenues and appointed them solde and stipends and made them his assistants, saying to them, “O my brothers, I and you are equal and there is no distinction between me and you twain,” — And Shahrazad perceived the dawn of day and ceased to say her permitted say.
When it was the Nine Hundred and Eighty-eighth Night,
She continued, It hath reached me, O auspicious King, that Abdullah assigned stipends to his brothers and made them his assistants, saying, “O my brothers, I and you are equal and there is no distinction between me and you twain, and after Allah and the Caliph, the commandment is mine and yours. So rule you at Bassorah in my absence and in my presence, and your commandments shall be effectual; but look that ye fear Allah in your ordinances and beware of oppression, which if it endure depopulateth; and apply yourselves to justice, for justice, if it be prolonged, peopleth a land. Oppress not the True Believers, or they will curse you and ill report of you will reach the Caliph, wherefore dishonour will betide both me and you. Go not therefore about to violence any, but whatso ye greed for of the goods of the folk, take it from my goods, over and above that whereof ye have need; for ’tis not unknown to you what is handed down in the Koran of prohibition versets on the subject of oppression and Allah-gifted is he who said these couplets,
‘Oppression ambusheth in sprite of man * Whom naught withholdeth
save the lack of might:
The sage shall ne’er apply his wits to aught * Until befitting
time direct his sight:
The tongue of wisdom woneth in the heart; * And in his mouth the
tongue of foolish wight.
Who at occasion’s call lacks power to rise * Is slain by feeblest
who would glut his spite.
A man may hide his blood and breed, but aye * His deeds on
darkest hiddens cast a light.
Wights of ill strain with ancestry as vile * Have lips which
never spake one word aright:
And who committeth case to hands of fool * In folly proveth self
as fond and light;
And who his secret tells to folk at large * Shall rouse his foes
to work him worst despight.
Suffice the generous what regards his lot * Nor meddles he with
aught regards him not’”
And he went on to admonish his brothers and bid them to equity and forbid them from tyranny, doubting not but they would love him the better for his boon of good counsel549 and he relied upon them and honoured them with the utmost honour; but notwithstanding all his generosity to them, they only waxed in envy and hatred of him, till, one day, the two being together alone, quoth Nasir to Mansur, “O my brother, how long shall we be mere subjects of our brother Abdullah, and he in this estate of lordship and worship? After being a merchant, he is become an Emir, and from being little, he is grown great: but we, we grow not great nor is there aught of respect or degree left us; for, behold, he laugheth at us and maketh us his assistants! What is the meaning of this? Is it not that we are his servants and under his subjection? But, long as he abideth in good case, our rank will never be raised nor shall we be aught of repute; wherefore we shall not fulfil our wish, except we slay him and win to his wealth, nor will it be possible to get his gear save after his death. So, when we have slain him, we shall become lords and will take all that is in his treasuries of gems and things of price and divide them between us. Then will we send the Caliph a present and demand of him the government of Cufah, and thou shalt be governor of Cufah and I of Bassorah. Thus each of us shall have formal estate and condition, but we shall never effect this, except we put him out of the world!” Answered Mansur, “Thou sayest sooth, but how shall we do to kill him?” Quoth Nasir, “We will
make an entertainment in the house of one of us and invite him thereto and serve him with the uttermost service. Then will we sit through the night with him in talk and tell him tales and jests and rare stories till his heart melteth with sitting up when we will spread him a bed, that he may lie down to sleep. When he is asleep, we will kneel upon him and throttle him and throw him into the river; and on the morrow, we will say, ‘His sister the Jinniyah came to him, as he sat chatting with us, and said to him, ‘O thou scum of mankind, who art thou that thou shouldst complain of me to the Commander of the Faithful? Deemest thou that we dread him? As he is a King, so we too are Kings, and if he mend not his manners in our regard we will do him die by the foulest of deaths. But meantime I will slay thee, that we may see what the hand of the Prince of True Believers availeth to do.’ So saying, she caught him up and clave the earth and disappeared with him which when we saw, we swooned away. Then we revived and we reck not what is become of him.’ And saying this we will send to the Caliph and tell him the case and he will invest us with the government in his room. After awhile, we will send him a sumptuous present and seek of him the government of Cufah, and one of us shall abide in Bassorah and the other in Cufah. So shall the land be pleasant to us and we will be down upon the True Believers and win our wishes.” And quoth Mansur, “Thou counsellest well, O my brother,” and they agreed upon the murther. So Nasir made an entertainment and said to Abdullah, “O my brother, verily I am thy brother, and I would have thee hearten my heart thou and my brother Mansur and eat of my banquet in my house, so I may boast of thee and that it may be said, The Emir Abdullah hath eaten of his brother Nasir’s guest meal; when my heart will be solaced by this best of boons.” Abdullah replied, “So be it, O my brother; there is no distinction between me and thee and thy house is my house; but since thou invitest me, none refuseth hospitality save the churl.” Then he turned to Mansur and said to him, “Wilt thou go with me to thy brother Nasir’s house and we will eat of his feast and heal his heart?” Replied Mansur, “As thy head liveth, O my brother, I will not go with thee, unless thou swear to me that, after thou comest forth of brother Nasir’s house, thou wilt enter my house and eat of my banquet! Is Nasir thy brother and am not I thy brother? So, even as thou heartenest his heart, do thou hearten mine.” Answered Abdullah, “There is no harm in that: with love and gladly gree! When I come out from Nasir’s house, I will enter thine, for thou art my brother even as he.” So he kissed his hand and going forth of the Divan, made ready his feast. On the morrow, Abdullah took horse and repaired, with his brother Mansur and a company of his officers, to Nasir’s house, where they sat down, he and Mansur and his many. Then Nasir set the trays before them and welcomed them; so they ate and drank and sat in mirth and merriment; after which the trays and the platters were removed and they washed their hands. They passed the day in feasting and wine-drinking and diversion and delight till night-fall, when they supped and prayed the sundown prayers, and the night orisons; after which they sat conversing and carousing, and Nasir and Mansur fell to telling stories whilst Abdullah hearkened. Now they three were alone in the pavilion, the rest of the company being in another place, and they ceased not to tell quips and tales and rare adventures and anecdotes, till Abdullah’s heart was dissolved within him for watching and sleep overcame him. — And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When it was the Nine Hundred and Eighty-ninth Night,
She pursued, It hath reached me, O auspicious King, that when Abdullah was a-wearied with watching and wanted to sleep, they also lay beside him on another couch and waited till he wasdrowned in slumber and when they were certified thereof they arose and knelt upon him: whereupon he awoke and seeing them kneeling on his breast, said to them, “What is this, O my brothers?” Cried they, “We are no brothers of thine, nor do we know thee unmannerly that thou art! Thy death is become better than thy life.” Then they gripped him by the throat and throttled him, till he lost his senses and abode without motion; so that they deemed him dead. Now the pavilion wherein they were overlooked the river; so they cast him into the water; but, when he fell, Allah sent to his aid a dolphin550 who was accustomed to come under that pavilion because the kitchen had a window that gave upon the stream; and, as often as they slaughtered any beast there, it was their wont to throw the refuse into the river and the dolphin came and picked it up from the surface of the water; wherefore he ever resorted to the place. That day they had cast out much offal by reason of the banquet; so the dolphin ate more than of wont and gained strength. Hearing the splash of Abdullah’s fall, he hastened to the spot, where he saw a son of Adam and Allah guided him so that he took the man on his back and crossing the current made with him for the other bank, where he cast his burthen ashore. Now the place where the dolphin cast up Abdullah was a well-beaten highway, and presently up came a caravan and finding him lying on the river bank, said, “Here is a drowned man, whom the river hath cast up;” and the travellers gathered around to gaze at the corpse. The Shaykh of the caravan was a man of worth, skilled in all sciences and versed in the mystery of medicine and, withal, sound of judgment: so he said to them, “O folk, what is the news?” They answered, “Here is a drowned man;” whereupon he went up to Abdullah and examining him, said to them, “O folk, there is life yet in this young man, who is a person of condition and of the sons of the great, bred in honour and fortune, and Inshallah there is still hope of him.” Then he took him and clothing him in dry clothes warmed him before the fire; after which he nursed him and tended him three days’ march till he revived; but he was passing feeble by reason of the shock, and the chief of the caravan proceeded to medicine him with such simples as he knew, what while they ceased not faring on till they had travelled thirty days’ journey from Bassorah and came to a city in the land of the Persians, by name ‘Aъj.551 Here they alighted at a Khan and spread Abdullah a bed, where he lay groaning all night and troubling the folk with his groans. And when morning morrowed the concierge of the Khan came to the chief of the caravan and said to him, “What is this sick man thou hast with thee? Verily, he disturbeth us.” Quoth the chief, “I found him by the way, on the river-bank and well nigh drowned; and I have tended him, but to no effect, for he recovereth not.” Said the porter, “Show him to the Shaykhah552 Rбjihah.” “Who is this Religious?” asked the chief of the caravan, and the door-keeper answered, “There is with us a holy woman, a clean maid and a comely, called Rajihah, to whom they present whoso hath any ailment; and he passeth a single night in her house and awaketh on the morrow, whole and ailing nothing.” Quoth the chief, “Direct me to her;” quoth the porter, “Take up thy sick man.” So he took up Abdullah and the doorkeeper forewent him, till he came to a hermitage, where he saw folk entering with many an ex voto offering and other folk coming forth, rejoicing. The porter went in, till he came to the curtain,553 and said, “Permission, O Shaykhah Rajihah! Take this sick man.” Said she, “Bring him within the curtain;” and the porter said to Abdullah, “Enter.” So he entered and looking upon the holy woman, saw her to be his wife whom he had brought from the City of Stone. And when he knew her she also knew him and saluted him and he returned her salam. Then said he, “Who brought thee hither?”; and she answered, “When I saw that thy brothers had cast thee away and were contending concerning me, I threw myself into the sea; but my Shaykh Al-Khizr Abu al-’Abbбs took me up and brought me to this hermitage, where he gave me leave to heal the sick and bade cry in the city, ‘Whoso hath any ailment, let him repair to the Shaykhah Rajihah;’ and he also said to me, ‘Tarry in this hermitage till the time betide, and thy husband shall come to thee here.’ So all the sick used to flock to me and I rubbed them and shampoo’d them and they awoke on the morrow whole and sound; whereby the report of me became noised abroad among the folk, and they brought me votive gifts, so that I have with me abundant wealth. And now I live here in high honour and worship, and all the people of these parts seek my prayers.” Then she rubbed him and by the ordinance of Al
lah the Most High, he became whole. Now Al-Khizr used to come to her every Friday night, and it chanced that the day of Abdullah’s coming was a Thursday.554 Accordingly, when the night darkened he and she sat, after a supper of the richest meats, awaiting the coming of Al-Khizr, who made his appearance anon and carrying them forth of the hermitage, set them down in Abdullah’s palace at Bassorah, where he left them and went his way. As soon as it was day, Abdullah examined the palace and knew it for his own; then, hearing the folk clamouring without, he looked forth of the lattice and saw his brothers crucified, each on his own cross. Now the reason of this was as ensueth. When they had thrown him into the Tigris, the twain arose on the morrow, weeping and saying, “Our brother! the Jinniyah hath carried off our brother!” Then they made ready a present and sent it to the Caliph, acquainting him with these tidings and suing from him the government of Bassorah. He sent for them and questioned them and they told him the false tale we have recounted, whereupon he was exceeding wroth.555 So that night he prayed a two-bow prayer before daybreak, as of his wont, and called upon the tribes of the Jinn, who came before him subject-wise, and he questioned them of Abdullah: when they sware to him that none of them had done him aught of hurt and said, “We know not what is become of him.” Then came Sa’idah, daughter of the Red King, and acquainted the Caliph with the truth of Abdullah’s case, and he dismissed the Jinn. On the morrow, he subjected Nasir and Mansur to the bastinado till they confessed, one against other: whereupon the Caliph was enraged with them and cried, “Carry them to Bassorah and crucify them there before Abdullah’s palace.” Such was their case; but as regards Abdullah, when he saw his brothers crucified, he commanded to bury them, then took horse and repairing to Baghdad, acquainted the Caliph with that which his brothers had done with him, from first to last and told him how he had recovered his wife; whereat Al-Rashid marvelled and summoning the Kazi and the witnesses, bade draw up the marriage- contract between Abdullah and the damsel whom he had brought from the City of Stone. So he went in to her and woned with her at Bassorah till there came to them the Destroyer of delights and the Severer of societies; and extolled be the perfection of the Living, who dieth not! Moreover, O auspicious King, I have heard a tale anent
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