Supplemental Nights to The Book of the Thousand and One Nights by Sir Richard Francis Burton (life changing books TXT) 📕

-“were you unfaithful to my father during his absence? A man who is here has called me a slave.” “My son,” replied she, “If I don’t tell the truth, I shall die; if I tell it, I shall die.

When thy father was absent, I gave myself up to a slave.” The prince left his mother and ran to the house of the shepherd: “The meat which you have cooked to-day—what is it? Tell the truth, otherwise I’ll cut your head off.” “Master, if I tell it, I shall die; if I don’t I shall die. I will be truthful. It was a lamb whose mother had no milk; on the day of its birth, it was suckled by a bitch: that is to-day’s ewe.” The prince left the shepherd and ran to the house of the husbandman: “Tell the truth, or else I’ll cut off your head. Three young men have come to my house, I have placed bread before them, and they say that the grain has grown over the limbs of a dead man.” “I will be frank with you. I ploughed with my plough in a place where were (buried) the limbs of a man; without knowing it, I sowed some wheat, which grew up.” the prince quitted his slave and returned to his house, where were seated the strangers. He said to the first, “Young man, how do you know that I am a slave?” “Because you went out as soon as the repast was brought in.” He asked the second, “How do you know that the meat which was served was that of a dog?” “Because it has a disagreeable taste like the flesh of a dog.” Then to the third: “How come you to know that this bread was grown over the limbs of a dead person?” “What shall I say?

It smells of the limbs of a dead body; that is why I recognised it. If you do not believe me, ask your slave; he will tell you that what I say is true.”

In the same paper (col. 516) M. Ren� Basset cites a somewhat elaborate variant, from Stier’s “Ungarische Sagen und M�rchen,”

in which, once more, the knowledge of the “quintessence of things” is concentrated in a single individual.

HUNGARIAN VERSION

A clever Magyar is introduced with his companions in disguise into the camp of the king of the T�t�rs, who is menacing his country. The prince, suspicious, causes him to be carefully watched by his mother, a skilful sorceress. They brought in the evening’s repast. “What good wine the prince has!” said she.

“Yes,” replied one, “but it contains human blood.” The sorceress took not of the bed from whence these words proceeded, and when all were asleep she deftly cut a lock of hair from him who had spoken, crept stealthily out of the room, and brought this mark to her son. the strangers started up, and when our hero discovered what had been done to him, he cut a lock from all, to render his decision impossible. When they came to dinner, the king knew not from whom the lock had been taken. The following night the mother of the prince again slipped into the room, and said, “What good bread has the prince of the T�t�rs!” “Very good,” replied one, “it is made with the milk of a woman.” When all were asleep, she cut a little off the moustache of him who was lying in the bed from which the voice proceeded. This time the Magyars were still more on the alert, and when they were apprised of the matter, they all cut a little from their moustaches, so that next morning the prince found himself again foiled. The third night the old lady hid herself, and said in a loud voice, “What a handsome man is the prince of the T�t�rs!”

“Yes,” said one, “but he is a bastard.” When all were asleep, the old lady made a mark on the visor of the helmet of the one from whence had come the words, and then acquainted her son of what she had done. In the morning the prince perceived that all the helmets were similarly marked.[FN#502] At length he refrained, and said, “I see that there is among you a master greater than myself; that is why I desire very earnestly to know him. He may make himself known; I should like to see and know this extraordinary man, who is more clever and powerful than myself.” The young man started up from his seat and said, “I have not wished to be stronger or wiser than yourself. I have only wished to find out what you had preconcerted for us. I am the person who has been marked three nights.” “It is well, young man. But prove now your words: How is there human blood in the wine?” “Call your butler and he will tell you.” The butler came in trembling all over, and confessed that when he corked the wine he had cut his finger with the knife, and a drop of blood had fallen into the cask. “But how is there woman’s milk in the bread?” asked the king. “Call the bakeress,” he replied, “and she will tell it you.” When they questioned her, she confessed that she was kneading the bread and at the same time suckling her baby, and that on pressing it to her breast some milk flowed and was mixed with the bread. The sorceress, the mother of the king, when they came to the third revelation of the young man, confessed in her turn that the king was illegitimate.

Mr. Tawney refers to the Chevalier de Mailly’s version of the Three Princes of Serendip (Ceylon): The three are sitting at table, and eating a leg of lamb, sent with some splendid wine from the table of the emperor Bahr�m. The eldest maintains that the wine was made of grapes that grew in a cemetery; the second, that the lamb was brought up on dog’s milk; while the third asserts that the emperor had put to death the son of the waz�r.

And that the latter is bent on vengeance. All these statements turn out to be well-grounded. Mr. Tawney also refers to parallel stories in the Breslau edition of The Nights; namely, in Night 458, it is similarly conjectured that the bread was baked by a sick woman; that the kid was suckled by a bitch, and that the sultan is illegitimate; and in Night 459, a gem-cutter guesses that a jewel has an internal flaw, a man skilled in the pedigrees of horses divines that a horse is the offspring of a female buffalo, and a man skilled in human pedigrees that the mother of the favourite queen was a rope-dancer. Similar incidents occur in “The Sultan of Yemen and his Three Sons,” one of the Additional Tales translated by Scott, from the Wortley-Montague MS., now in the Bodleian Library, and comprised in vol. vi. of his edition of “The Arabian Nights Entertainments,” published at London in 1811.

An analogous tale occurs in Mr. E. J. W. Gibb’s recently-published translation of the “History of the Forty Vezirs (the Lady’s Fourth Story, p. 69 ff.), the motif of which is that “all things return to their origin:”

TURKISH ANALOGUE

There was in the palace of the world a king who was very desirous of seeing Khizr[FN#503] (peace on him!), and he would even say, “If there be any one who will show me Khizr, I will give him whatsoever he may wish.” Now there was at that time a man poor of estate, and from the stress of his poverty he said to himself, “Let me go and speak to the king, that if he provide for me during three years, either I will be dead, or the king will be dead, or he will forgive me my fault, or I shall on somewise win to escape, and in this way shall I make merry for a time.” so he went to the king and spake these words to him.[FN#504] the king said, “An thou show him not, then I will kill thee,” and that poor man consented. Then the king let give him much wealth and money, and the poor man took that wealth and money and went to his house. Three years he spent in merriment and delight, and he rested at ease till the term was accomplished. At the end of that time he fled and hid himself in a trackless place and he began to quake for fear. Of a sudden he saw a personage with white raiment and shining face, who saluted him. The poor man returned the salutation, and the radiant being asked, “Why art thou thus sad?” but he gave no answer. Again the radiant being asked him and sware to him, saying, “Do indeed tell to me thy plight, that I may find thee some remedy.” So that hapless one narrated his story from its beginning to its end, and the radiant being said, “Come, I will go with thee to the king, and I will answer for thee.” So they arose.

Now the king wanted that hapless one, and while they were going some of the king’s officers who were seeking met them, and they straightway seized the poor man and brought him to the king.

Quoth the king, “Lo, the three years are accomplished; come now, and show me Khizr.” The poor man said, “My king, grace and bounty are the work of kings—forgive my sin.” Quoth the king, “I made a pact; till I have killed thee, I shall not have fulfilled it.” And he looked to his chief vez�r and said, “How should this be done?” quoth the vez�r, “This man should be hewn in many pieces and then hung up on butchers’ hooks, that others may see and lie not before the king.” Said that radiant being, “True spake the vez�r;—all things return to their origin.” Then the king looked to the second vez�r and said, “What sayest thou?”

he replied, “This man should be boiled in a cauldron.” Said that radiant being, “True spake the vez�r;—all things return to their origin.” The king looked to the third vezir and said, “What sayest though?” the vez�r replied, “This man should be hewn in small pieces and baked in an oven.” Again said that elder, “True spake the vez�r;—all things return to their origin.” Then quoth the king to the fourth vez�r, “Let us see what sayest thou?” The vez�r replied, “O king, the wealth thou gavest this poor creature was for the love of Khizr (peace on him!). he, thinking to find him, accepted it; now that he has not found him he seeks pardon.

This were befitting, that thou set free this poor creature for love of Khizr.” Said that elder, “True spake the vez�r;—all things return to their origin.” Then the king said to the elder, “O elder, my vez�rs have said different things contrary the one to the other, and thou hast said concerning each of them, �True spake the vez�r; - all things return to their origin.’ What is the reason thereof?” that elder replied, “O king, thy first vez�r is a butcher’s son; therefore did he draw to his origin.

Thy second vez�r is a cook’s son, and he likewise proposed a punishment as became his origin. Thy third vez�r is a baker’s son; he likewise proposed a punishment as became his origin.

But thy fourth vez�r is of gentle birth; compassion therefore becomes his origin, so he had compassion on that hapless