him off to the top of a mountain, from which he shall fall, rolling in blood and clay.” The vazírs say that the decrees of Destiny cannot be withstood, but the king declares that he will do so, and then summons his astrologers, who say that the king after twenty years shall perish by the hand of his own son. The king causes an underground dwelling to be constructed, in which he places his child and the nurse. When the prince is seven years of age, a lion rushes into the cave, devours the nurse, carries off the boy, and drops him down a mountain. The child is found by one of the king’s secretaries, who causes him to be properly educated. In course of time the youth is appointed armour-bearer to the king, who, of course, does not know that he is his own son, and in fighting with an enemy who had invaded his kingdom, in the confusion of the battle, the youth cuts off the king’s hand, supposing him to be on the enemy’s side, and before dying the king ascertains that his son had caused his death.
In the Bagh o Bahár (see the Appendix, page 478), a young prince, in consequence of a prediction of the astrologers that he was menaced with great danger until his fourteenth year, is confined in a vault lined with felt, in order that he should not behold the sun and the moon till the fatal period was passed. In Mr. Ralston’s Tibetan Tales, the diviners declare to a king that he shall have a son who shall take his life and usurp the royal power, setting the diadem on his own head. And we have a familiar instance in the Arabian tale of the Third Calender, where the astrologers having predicted that the newly-born son of a jeweller should be killed when fifteen years old by ’Ajíb the son of King Khasib, the child is placed in an underground apartment in an island. In the Turkish story-book known as the History of the Forty Vasírs, the soothsayers predict that a king’s son shall be much afflicted and wander in strange lands, with tribulation and pain for his companions, from his thirtieth till he has attained his sixtieth year. In the Norwegian story of Rich Peter the Pedlar the star-gazers foretell that his daughter should one day wed a poor man’s son. And in classical legends we have the story of Danae, the daughter of Acrisius, king of Argos, by Eurydice, who was confined in a brazen tower because an oracle had said that his daughter’s son should put him to death.
V—The Persian Stories have been selected from a collection translated by Mr. Edward Rehatsek, and published at Bombay in 1871, under the title of Amusing Stories. They occur in the Persian work, Mahbúb ul-Kalúb, of which some account has been given in connection with the first two romances in the present volume. The first of these stories, that of the Three Deceitful Women, is very diverting, and, as I have shown in the Appendix, has its counterparts in France and Spain. It belongs to the numerous stories of the Woman’s Wiles cycle, and certainly represents the ladies in no very amiable character. But as a set-off to this tale of the depravity of women—the subject of many European mediæval stories and jests, as well as of Asiatic fictions—we have also stories of the wickedness of men, such as that of the Envious Vazír and that of the Kází of Ghazní—“blackguards both”!
HISTORY OF NASSAR.
HISTORY OF NASSAR, THE SON OF KHOJA HUMAYUN, THE MERCHANT OF BAGHDAD.
During the reign of the Abbaside Khalífs there lived in the city of Baghdád a merchant called Khoja[8] Humáyún, who was very rich, highly respected, and prosperous in all his dealings. The caravan of his good fortune had for a long time travelled in the lands of success; the hand of detriment was never extended towards the skirts of his wealth; nor did the simúm of loss and misfortune ever blow in the gardens of his prosperity; so that he passed all his days in the cradle of happiness and content. One day he happened to repose in a retired part of his mansion on the couch of gladness, when he beheld suddenly two kites overhead contending for something. After the Khoja had been looking at them for some time, he perceived that from the claws of one something was hanging which the other wanted to snatch away. Whilst he was wondering the object fell to the ground, and on examining it he found it to be a small bundle which contained three rubies, a diamond, and four pearls, all of unequalled beauty and price. The Khoja was at first highly pleased at this occurrence, and joyfully considered it as an additional sign of his good fortune, and recited this distich:
Whom prosperity favours,
Jewels rain upon his head.
But, as he was a man of great discernment and experience, he looked at this affair in another light, on second thoughts, and considered it as a mystery, which made him uneasy. He had a grown and intelligent son, called Nassar, whom he privately addressed thus: “My beloved son, it is well-nigh eighty years since I began to navigate the ocean of life in the skiff of prosperity, and it has never deserted me, nor have the autumnal blasts of reverse ever withered the freshness of my affluence. But as the splendour of every morn of happiness is followed by the darkness and night of decrease and misfortune, and the leaves of the rosy volume of comfort are scattered by the whirlwind of distress; and as
Fate has not lit a lamp of content
Which the storm of adversity has not extinguished;
I conclude from this incident that as the humái[9] of my good success has reached the zenith, the caravan of my prosperity will soon deflect from the path of my destiny: the ship of my happiness may become wrecked in the ocean of adversity; and, for all I know, the treasure I possess may become a prey to the whale of reverse, poverty and misery. This anticipation may be realised very soon, but as I have spent a life of happiness and content, and have gratified all the desires of a man, I wish for nothing more; therefore, if misfortune beset me, I trust I shall be able patiently to endure its bitterness. But since you have not seen the ups and downs of life, or experienced any reverse, I do not think it fitting that you should continue to live with me, and it is in conformity with the dictates of prudence that you spend some time in travelling; for wise men have said that travel is a polish which rubs off the rust of carelessness from the speculum of a man’s mind and a sovereign cure for inexperience:
Travel lights the lamp of perfection in a man;
When a pearl is taken out of the sea it is appreciated.[10]
In Shíráz, the seat of learning,” continued the Khoja, “I have a friend named Khayrandísh, who was my companion in several journeys, and to whom I have done some good. You must go to him and say: ‘I wish you to surrender to me the deposit my father entrusted you with when you were companions on the road of Bahrayn.’ After receiving that article from Khayrandísh, take prudence and caution for your guide and go to the Maghrabí country,[11] because there is much chance of acquiring worldly goods there, and no one ever returned from it empty-handed. Consider that precious object as a means to procure you a livelihood, for by presenting it to one of the kings or grandees of those parts it will soon ensure you attention; and I for my part shall make over all I possess to my relatives and friends, and shall devote myself solely to the worship of God.”
Nassar made his preparations and departed for Shíráz, the seat of learning; but he had scarcely proceeded two stages in that direction when a eunuch in the Khalíf’s service, intending to abscond, had at midnight absented himself from the royal haram with a casket of jewels which he had abstracted. He walked with great apprehension through the streets in search of the dwelling of his accomplice, whence he intended to proceed farther at the break of day; but as the night was very dark he missed the house, and, by the decree of Fate, entered the mansion of Khoja Humáyún, which happened to be open. On looking round he soon discovered his mistake, so he wandered about the house trying to find his way out, but the Khoja’s slaves having in the meantime locked the entrance as usual, he had no alternative but to conceal himself in a corner and there remain till morning.
But the Khalíf’s treasurer soon discovered that the eunuch had decamped with the casket,
