"You narrate marvelous things," said I, "my good Socrates; and no less terrible than marvelous. In fact, you have excited no small anxiety (indeed I may say fear) in me too; not a mere grain of apprehension, but a piercing dread for fear this old hag should come to know our conversation in the same way, by the help of some demon. Let us get to bed without delay; and when we have rested ourselves by a little sleep, let us fly as far as we possibly can before daylight."

While I was still advising him thus, the worthy Socrates, overcome by more wine than he was used to and by his fatigue, had fallen asleep and was snoring loudly. I shut the door, drew the bolts, and placing my bed close against the hinges, tossed it up well and lay down on it. I lay awake some time through fear, but closed my eyes at last a little before midnight.

I had just fallen asleep, when suddenly the door was burst open with such violence that it was evidently not done by robbers; the hinges were absolutely broken and wrenched off, and it was thrown to the ground. The small bedstead, minus one foot and rotten, was also upset by the shock; and falling upon me, who had been rolled out on the floor, it completely covered and hid me. Then I perceived that certain emotions can be excited by exactly opposite causes; for as tears often come from joy, so, in spite of my terror, I could not help laughing to see myself turned from Aristomenes into a tortoise. As I lay on the floor, completely covered by the bed, and peeping out to see what was the matter, I saw two old women, one carrying a lighted lamp and the other a sponge and a drawn sword, plant themselves on either side of Socrates, who was fast asleep.

The one with the sword said to the other:—"This, sister Panthea, is my dear Endymion, my Ganymede, who by day and by night has laughed my youth to scorn. This is he who, despising my passion, not only defames me with abusive language, but is preparing also for flight; and I forsooth, deserted through the craft of this Ulysses, like another Calypso, am to be left to lament in eternal loneliness!"

Then extending her right hand, and pointing me out to her friend Panthea:—

"And there," said she, "is his worthy counselor, Aristomenes, who was the planner of this flight, and who now, half dead, is lying flat on the ground under the bedstead and looking at all that is going on, while he fancies that he is to tell scandalous stories of me with impunity. I'll take care, however, that some day, aye, and before long, too,—this very instant, in fact,—he shall repent of his recent chatter and his present curiosity."

On hearing this I felt myself streaming with cold perspiration, and my heart began to throb so violently that even the bedstead danced on my back.

"Well, sister," said the worthy Panthea, "shall we hack him to pieces at once, like the Bacchanals, or tie his limbs and mutilate him?"

To this Meroe replied,—and I saw from what was happening, as well as from what Socrates had told, how well the name fitted her,—"Rather let him live, if only to cover the body of this wretched creature with a little earth."

Then, moving Socrates's head to one side, she plunged the sword into his throat up to the hilt, catching the blood in a small leathern bottle so carefully that not a drop of it was to be seen. All this I saw with my own eyes. The worthy Meroe—in order, I suppose, not to omit any due observance in the sacrifice of the victim—then thrust her right hand through the wound, and drew forth the heart of my unhappy companion. His windpipe being severed, he emitted a sort of indistinct gurgling noise, and poured forth his breath with his bubbling blood. Panthea then stopped the gaping wound with a sponge, exclaiming, "Beware, O sea-born sponge, how thou dost pass through a river!"

When she had said this, they lifted my bed from the ground, and dashed over me a mass of filth.

Hardly had they passed over the threshold when the door resumed its former state. The hinges settled back on the panels, the posts returned to the bars, and the bolts flew back to their sockets again. I lay prostrate on the ground in a squalid plight, terrified, naked, cold, and drenched. Indeed, I was half dead, though still alive; and pursued a train of reflections like one already in the grave, or to say the least on the way to the cross, to which I was surely destined. "What," said I, "will become of me, when this man is found in the morning with his throat cut? If I tell the truth, who will believe a word of the story? 'You ought at least,' they will say, 'to have called for help, if as strong a man as you are could not withstand a woman! Is a man's throat to be cut before your eyes, and you keep silence? Why was it that you were not assassinated too? How did the villains come to spare you, a witness of the murder? They would naturally kill you, if only to put an end to all evidence of the crime. Since your escape from death was against reason, return to it.'"

I said these things to myself over and over again, while the night was fast verging toward day. It seemed best to me, therefore, to escape on the sly before daylight and pursue my journey, though I was all in a tremble. I took up my bundle, put the key in the door, and drew back the bolts. But this good and faithful door, which had opened of its own accord in the night, would not open now till I had tried the key again and again.

"Hallo, porter!" said I, "where are you? Open the gate, I want to be off before daybreak."

The porter, who was lying on the ground behind the door, only grunted, "Why do you want to begin a journey at this time of night? Don't you know the roads are infested by robbers? You may have a mind to meet your death,—perhaps your conscience stings you for some crime you have committed; but I haven't a head like a pumpkin, that I should die for your sake!"

"It isn't very far from daybreak," said I; "and besides, what can robbers take from a traveler in utter poverty? Don't you know, you fool, that a naked man can't be stripped by ten athletes?"

The drowsy porter turned over and answered;—"And how am I to know but what you have murdered that fellow-traveler of yours that you came here with last night, and are running away to save yourself? And now I remember that I saw Tartarus through a hole in the earth just at that hour, and Cerberus looking ready to eat me up."

Then I came to the conclusion that the worthy Meroe had not spared my throat out of pity, but to reserve me for the cross. So, on returning to my chamber, I thought over some speedy method of putting an end to myself; but fortune had provided me with no weapon for self-destruction, except the bedstead. "Now, bedstead," said I, "most dear to my soul, partner with me in so many sorrows, fully conscious and a spectator of this night's events, and whom alone when accused I can adduce as a witness of my innocence—do thou supply me (who would fain hasten to the shades below) a welcome instrument of death."

Thus saying, I began to undo the bed-cord. I threw one end of it over a small beam projecting above the window, fastened it there, and made a slip-knot at the other end. Then I mounted on the bed, and thus elevated for my own destruction, put my head into the noose and kicked away my support with one foot; so that the noose, tightened about my throat by the strain of my weight, might stop my breath. But the rope, which was old and rotten, broke in two; and falling from aloft, I tumbled heavily upon Socrates, who was lying close by, and rolled with him on the floor.

Lo and behold! at that very instant the porter burst into the room, bawling out, "Where are you, you who were in such monstrous haste to be off at midnight, and now lie snoring, rolled up in the bed-clothes?"

At these words—whether awakened by my fall or by the rasping voice of the porter, I know not—Socrates was the first to start up; and he exclaimed, "Evidently travelers have good reason for detesting these hostlers. This nuisance here, breaking in without being asked,—most likely to steal something,—has waked me out of a sound sleep by his outrageous bellowing."

On hearing him speak I jumped up briskly, in an ecstasy of unhoped-for joy:—"Faithfulest of porters," I exclaimed, "my friend, my own father, and my brother,—behold him whom you, in your drunken fit, falsely accuse me of having murdered."

So saying, I embraced Socrates, and was for loading him with kisses; but he repulsed me with considerable violence. "Get out with you!" he cried. Sorely confused, I trumped up some absurd story on the spur of the moment, to give another turn to the conversation, and taking him by the right hand—

"Why not be off," said I, "and enjoy the freshness of the morning on our journey?"

So I took my bundle, and having paid the innkeeper for our night's lodging, we started on our road.

We had gone some little distance, and now, everything being illumined by the beams of the rising sun, I keenly and attentively examined that part of my companion's neck into which I had seen the sword plunged.

"Foolish man," said I to myself, "buried in your cups, you certainly have had a most absurd dream. Why, look: here's Socrates, safe, sound, and hearty. Where is the wound? Where is the sponge? Where is the scar of a gash so deep and so recent?"

Addressing myself to him, I remarked, "No wonder the doctors say that hideous and ominous dreams come only to people stuffed with food and liquor. My own case is a good instance. I went beyond moderation in my drinking last evening, and have passed a wretched night full of shocking and dreadful visions, so that I still fancy myself spattered and defiled with human gore."

"It is not gore," he replied with a smile, "that you are sprinkled with. And yet in my sleep I thought my own throat was being cut, and felt some pain in my neck, and fancied that my very heart was being plucked out. Even now I am quite faint; my knees tremble; I stagger as I go, and feel in want of some food to hearten me up."

"Look," cried I, "here is breakfast all ready for you." So saying, I lifted my wallet from my shoulders, handed him some bread and cheese, and said, "Let us sit down near that plane-tree." We did so, and I helped myself to some refreshment. While looking at him more closely, as he was eating with a voracious appetite, I saw that he was faint, and of a hue like boxwood. His natural color, in fact, had so forsaken him, that as I recalled those nocturnal furies to my frightened imagination, the very first piece of bread I put in my mouth, though exceedingly small, stuck in the middle of my throat and would pass neither downward nor upward. Besides, the number of people passing along increased my fears; for who would believe that one of two companions could meet his death except at the hands of the other?

Presently, after having gorged himself with food, he began to be impatient for some drink, for he had bolted the larger part of an excellent cheese. Not far from the roots of the plane-tree a gentle stream flowed slowly along, like a placid lake, rivaling silver or crystal.

"Look," said I: "drink your fill of the water of this stream, bright as the Milky Way."

He arose, and, wrapping himself in his cloak, with his knees doubled under him, knelt down upon the shelving bank and bent greedily toward the water. Scarcely had he touched its surface with his lips, when the wound in his throat burst open and the sponge rolled out, a few drops of blood with it; and his lifeless body would have fallen into the river had I not laid hold of one of his feet, and dragged him with great difficulty and labor to the top of the bank. There, having mourned my hapless comrade as much as there was time, I buried him in the sandy soil that bordered the stream. Then, trembling and terror-stricken, I fled through various unfrequented places; and as though guilty of homicide, abandoned my country and my home, embraced a voluntary exile, and now dwell in AEtolia, where I have married another wife.

Translated for 'A Library of the World's Best Literature.'

THE AWAKENING OF CUPID

[The radical difference in the constituent parts of the 'Golden Ass' is startling, and is well illustrated by the selection given previously and that which follows. The story of the "drummer" comports exactly with the modern idea of realism in fiction: a vivid and unflinching picture of manners and morals, full of broad coarse humor and worldly wit. The story of Cupid and Psyche is the purest, daintiest, most poetic of fancies; in essence a fairy tale that might be told of an evening by the fire-light in the second century or the nineteenth, but embodying also a high and beautiful allegory, and treated with a delicate art which is in extreme contrast with the body of the 'Golden Ass.' The difference is almost as striking as between Gray's lampoon on "Jemmy Twitcher" and his 'Bard' or 'Elegy'; or between Aristophanes's revels in filth and his ecstatic soarings into the heavenliest regions of poetry.

The contrast is even more rasping when we remember that the tale is not put into the mouth of a girl gazing dreamily into the glowing coals on the hearth, or of some elegant reciter amusing a social group in a Roman drawing-room or garden, but of a grizzled hag who is maid of all work in a robbers' cave. She tells it to divert the mind of a lovely young bride held for ransom. It begins like a modern fairy tale, with a great king and queen who had "three daughters of remarkable beauty," the loveliest being the peerless Psyche. Even Venus becomes envious of the honors paid to Psyche's charms, and summons Cupid to wing one of his shafts which shall cause her "to be seized with the most burning love for the lowest of mankind," so as to disgrace and ruin her. Cupid undertakes the task, but instead falls in love with her himself. Meanwhile an oracle from Apollo, instigated by Venus, dooms her to be sacrificed in marriage to some unknown aerial monster, who must find her alone on a naked rock. She is so placed, awaiting her doom in terror; but the zephyrs bear her away to the palace of Love. Cupid hides her there, lest Venus wreak vengeance on them both: and there, half terrified but soon soothed, in the darkness of night she hears from Cupid that he, her husband, is no monster, but the fairest of immortals. He will not disclose his identity, however; not only so, but he tenderly warns her that she must not seek to discover it, or even to behold him, till he gives permission, unless she would bring hopeless disaster on both. Nor must she confide in her two sisters, lest their unwisdom or sudden envy cause harm.

The simple-hearted and affectionate girl, however, in her craving for sympathy, cannot resist the temptation to boast of her happiness to her sisters. She invites them to pass a day in her magnificent new home, and tells contradictory stories about her husband. Alas! they depart bitterly envious, and plotting to make her ruin her own joy out of fear and curiosity.]

"What are we to say, sister, [said one to the other] of the monstrous lies of that silly creature? At one time her husband is a young man, with the down just showing itself on his chin; at another he is of middle age, and his hair begins to be silvered with gray.... You may depend upon it, sister, either the wretch has invented these lies to deceive us, or else she does not know herself how her husband looks. Whichever is the case, she must be deprived of these riches as soon as possible. And yet, if she is really ignorant of her husband's appearance, she must no doubt have married a god, and who knows what will happen? At all events, if—which heaven forbid—she does become the mother of a divine infant, I shall instantly hang myself. Meanwhile let us return to our parents, and devise some scheme based on what we have just been saying."

The sisters, thus inflamed with jealousy, called on their parents in a careless and disdainful manner; and after being kept awake all night by the turbulence of their spirits, made all haste at morning to the rock, whence, by the wonted assistance of the breeze, they descended swiftly to Psyche, and with tears squeezed out by rubbing their eyelids, thus craftily addressed her:—

"Happy indeed are you, and fortunate in your very ignorance of so heavy a misfortune. There you sit, without a thought of danger; while we, your sisters, who watch over your interests with the most vigilant care, are in anguish at your lost condition. For we have learned as truth, and as sharers in your sorrows and misfortunes cannot conceal it from you, that it is an enormous serpent, gliding along in many folds and coils, with a neck swollen with deadly venom, and prodigious gaping jaws, that secretly sleeps with you by night. Remember the Pythian Oracle. Besides, a great many of the husbandmen, who hunt all round the country, and ever so many of the neighbors, have observed him returning home from his feeding-place in the evening. All declare, too, that he will not long continue to pamper you with delicacies, but will presently devour you. Will you listen to us, who are so anxious for your precious safety, and avoiding death, live with us secure from danger, or die horribly? But if you are fascinated by your country home, or by the endearments of a serpent, we have at all events done our duty toward you, like affectionate sisters."

Poor, simple, tender-hearted Psyche was aghast with horror at this dreadful story; and quite bereft of her senses, lost all remembrance of her husband's admonitions and of her own promises, and hurled herself headlong into the very abyss of calamity. Trembling, therefore, with pale and livid cheeks and an almost lifeless voice, she faltered out these broken words:—

"Dearest sisters, you have acted toward me as you ought, and with your usual affectionate care; and indeed, it appears to me that those who gave you this information have not invented a falsehood. For, in fact, I have never yet beheld my husband's face, nor do I know at all whence he comes. I only hear him speak in an undertone by night, and have to bear with a husband of an unknown appearance, and one that has an utter aversion to the light of day. He may well, therefore, be some monster or other. Besides, he threatens some shocking misfortune as the consequence of indulging any curiosity to view his features. So, then, if you are able to give any aid to your sister in this perilous emergency, don't delay a moment."

[One of them replies:—]

"Since the ties of blood oblige us to disregard peril when your safety is to be insured, we will tell you the only means of safety. We have considered it over and over again. On that side of the bed where you are used to lie, conceal a very sharp razor; and also hide under the tapestry a lighted lamp, well trimmed and full of oil. Make these preparations with the utmost secrecy. After the monster has glided into bed as usual, when he is stretched out at length, fast asleep and breathing heavily, as you slide out of bed, go softly along with bare feet and on tiptoe, and bring out the lamp from its hiding-place; then having the aid of its light, raise your right hand, bring down the weapon with all your might, and cut off the head of the creature at the neck. Then we will bring you away with all these things, and if you wish, will wed you to a human creature like yourself."

[They then depart, fearing for themselves if they are near when the catastrophe happens.]

But Psyche, now left alone, except so far as a person who is agitated by maddening Furies is not alone, fluctuated in sorrow like a stormy sea; and though her purpose was fixed and her heart was resolute when she first began to make preparations for the impious work, her mind now wavered, and feared. She hurried, she procrastinated; now she was bold, now tremulous; now dubious, now agitated by rage; and what was the most singular thing of all, in the same being she hated the beast and loved the husband. Nevertheless, as the evening drew to a close, she hurriedly prepared the instruments of her enterprise.

The night came, and with it her husband. After he fell asleep, Psyche, to whose weak body and spirit the cruel influence of fate imparted unusual strength, uncovered the lamp, and seized the knife with the courage of a man. But the instant she advanced, she beheld the very gentlest and sweetest of all creatures, even Cupid himself, the beautiful God of Love, there fast asleep; at sight of whom, the joyous flame of the lamp shone with redoubled vigor, and the sacrilegious dagger repented the keenness of its edge.

But Psyche, losing the control of her senses, faint, deadly pale, and trembling all over, fell on her knees, and made an attempt to hide the blade in her own bosom; and this no doubt she would have done had not the blade, dreading the commission of such a crime, glided out of her rash hand. And now, faint and unnerved as she was, she felt herself refreshed at heart by gazing upon the beauty of those divine features. She looked upon the genial locks of his golden head, teeming with ambrosial perfume, the circling curls that strayed over his milk-white neck and roseate cheeks, and fell gracefully entangled, some before and some behind, causing the very light of the lamp itself to flicker by their radiant splendor. On the shoulders of the god were dewy wings of brilliant whiteness; and though the pinions were at rest, yet the tender down that fringed the feathers wantoned to and fro in tremulous, unceasing play. The rest of his body was smooth and beautiful, and such as Venus could not have repented of giving birth to. At the foot of his bed lay his bow, his quiver, and his arrows, the auspicious weapons of the mighty god.

While with insatiable wonder and curiosity Psyche is examining and admiring her husband's weapons, she draws one of the arrows out of the quiver, and touches the point with the tip of her thumb to try its sharpness; but happening to press too hard, for her hand still trembled, she punctured the skin, so that some tiny drops of rosy blood oozed forth. And thus did Psyche, without knowing it, fall in love with Love. Then, burning more and more with desire for Cupid, gazing passionately on his face, and fondly kissing him again and again, her only fear was lest he should wake too soon.

But while she hung over him, bewildered with delight so overpowering, the lamp, whether from treachery or baneful envy, or because it longed to touch, and to kiss as it were, so beautiful an object, spirted a drop of scalding oil from the summit of its flame upon the right shoulder of the god.... The god, thus scorched, sprang from the bed, and seeing the disgraceful tokens of forfeited fidelity, started to fly away, without a word, from the eyes and arms of his most unhappy wife. But Psyche, the instant he arose, seized hold of his right leg with both hands, and hung on to him, a wretched appendage to his flight through the regions of the air, till at last her strength failed her, and she fell to the earth.

Translation of Bohn Library, revised.



THOMAS AQUINAS

(1226-1274)

BY EDWIN A. PACE

Thomas Aquinas, philosopher and theologian, was born in 1226, at or near Aquino, in Southern Italy. He received his early training from the Benedictines of Monte Cassino. Tradition says he was a taciturn and seemingly dull boy, derisively nicknamed by his fellows "the dumb ox," but admired by his teachers. He subsequently entered the University of Naples. While studying there he joined the Dominican Order, and was sent later on to Cologne, where he became a pupil of Albertus Magnus. In 1251 he went to Paris, took his degrees in theology, and began his career as a teacher in the University. His academic work there was continued, with slight interruptions, till 1261. The eleven years which followed were spent partly in Rome, where Thomas enjoyed the esteem of Urban IV. and Clement IV., and partly in the cities of Northern Italy, which he visited in the interest of his Order. During this period he produced the greatest of his works, and won such repute as a theologian that the leading universities made every effort to secure him as a teacher. He was appointed to a professorship at Naples, where he remained from 1272 until the early part of 1274. Summoned by Gregory X. to take part in the Council of Lyons, he set out on his journey northward, but was compelled by illness to stop at Fossa Nuova. Here he died March 7th, 1274. He was canonized in 1323, and was proclaimed a doctor of the Church by Pius V. in 1567.



These honors were merited by a remarkable combination of ability and virtue. To an absolute purity of life, St. Thomas added an earnest love of truth and of labor. Calm in the midst of discussion, he was equally proof against the danger of brilliant success. As the friend of popes and princes, he might have attained the highest dignities; but these he steadfastly declined, devoting himself, so far as his duty permitted, to scientific pursuits. Judged by his writings, he was intense yet thoroughly objective, firm in his own position but dispassionate in treating the opinions of others. Conclusions reached by daring speculation and faultless logic are stated simply, impersonally. Keen replies are given without bitterness, and the boldest efforts of reason are united with the submissiveness of faith.

His works fill twenty-five large quarto volumes of the Parma edition. This is, so far, the most complete collection, though various portions have been edited from time to time with the commentaries of learned theologians like Cajetan and Sylvius. Partial translations have also been made into several modern languages; but as yet there is no complete English edition of St. Thomas.

Turning to the Latin text, the student cannot but notice the contrast between the easy diction of modern philosophical writers and the rugged conciseness of the mediaeval Schoolman. On the other hand, disappointment awaits those who quit the pages of Cicero for the less elegant Latinity of the Middle Ages. What can be said in favor of scholastic "style" is that it expresses clearly and tersely the subtle shades of thought which had developed through thirteen centuries, and which often necessitated a sacrifice of classic form. With the Schoolmen, as with modern writers on scientific subjects, precision was the first requisite, and terminology was of more consequence than literary beauty.

Similar standards must be kept in view when we pass judgment upon the technique of St. Thomas. In his presentation we find neither the eloquence nor the rhetoric of the Fathers. He quotes them continually, and in some of his works adopts their division into books and chapters. But his exposition is more compact, consisting at times of clear-cut arguments in series without an attempt at transition, at other times of sustained reasoning processes in which no phrase is superfluous and no word ambiguous. Elsewhere he uses the more rigid mold which was peculiar to the Scholastic Period, and had been fashioned chiefly by Alexander Hales. Each subject is divided into so many "questions," and each question into so many "articles." The "article" begins with the statement of objections, then discusses various opinions, establishes the author's position, and closes with a solution of the difficulties which that position may encounter. This method had its advantages. It facilitated analysis, and obliged the writer to examine every aspect of a problem. It secured breadth of view and thoroughness of treatment. It was, especially, a transparent medium for reason, unbiased by either sentiment or verbiage.

If such qualities of style and presentation were encouraged by the environment in which Aquinas pursued his earlier studies, they were also helpful in the task which he chose as his life-work. This was the construction of a system in which all the elements of knowledge should be harmoniously united. An undertaking so vast necessitated a long preparation, the study of all available sources, and the elucidation of many detailed problems. Hence, a considerable portion of St. Thomas's works is taken up with the explanation of Peter Lombard's 'Sententiae,' with Commentaries on Aristotle, with Expositions of Sacred Scripture, collections from the Fathers, and various opuscula or studies on special subjects. Under the title 'Quaestiones Disputatae,' numerous problems in philosophy and theology are discussed at length. But the synthetic power of Aquinas is shown chiefly in the 'Contra Gentes' and the 'Summa Theologica,' the former being a defense of Christian belief with special reference to Arabian philosophy, and the latter a masterly compendium of rational and revealed truth.

The conception of the 'Summa' was not altogether original. From the earliest days of the Church, men of genius had insisted on the reasonableness of Christian belief by showing that, though supernatural in its origin, it did not conflict with either the facts or the laws of human knowledge. And as these had found their highest expression in Greek philosophy, it was natural that this philosophy should serve as a basis for the elucidation of revealed truth. The early Fathers turned to Plato, not only because his teaching was so spiritual, but also because it could be so readily used as a framework for those theological concepts which Christianity had brought into the world. Thus adopted by men who were recognized authorities in the Church,—especially men like Augustine and the Areopagite,—Platonism endured for centuries as the rational element in dogmatic exposition.

Scholasticism inaugurated a new era. Patristic erudition had gathered a wealth of theological knowledge which the Schoolmen fully appreciated. But the same truths were to receive another setting and be treated by different methods. Speculation changed its direction, Aristotle taking the place of his master. The peripatetic system found able exponents in the earlier Scholastics; but Aquinas surpassed them alike in the mastery of the philosopher's principles and in his application of these principles to Christian doctrine. His Commentaries on Aristotle adhere strictly to the text, dissecting its meaning and throwing into relief the orderly sequence of ideas. In his other works, he develops the germs of thought which he had gathered from the Stagirite, and makes them the groundwork of his philosophical and theological speculations.

With the subtlety of a metaphysician St. Thomas combined a vast erudition. Quotations from the Fathers appear on nearly every page of his writings, serving either as a keynote to the discussion which follows, or as an occasion for solving objections. Toward St. Augustine he shows the deepest reverence, though their methods differ so widely, and his brief but lucid comments throw light on difficult sayings of the great Doctor. His familiarity with patristic theology is shown particularly in the 'Catena Aurea,' where he links with passages from the Sacred Text numerous extracts from the older commentators.

His respect for these interpretations did not prevent him from making a thorough search of Scripture itself. With characteristic clearness and depth he interpreted various books of the Bible, insisting chiefly on the doctrinal meaning. The best of his work in this line was devoted to the Pauline Epistles and to the Book of Job; but his mastery of each text is no less evident where he takes the authority of Scripture as the starting-point in theological argument, or makes it the crowning evidence at the close of a philosophical demonstration.

The materials gathered from Philosophy, Tradition, and Scripture were the fruit of analysis; the final synthesis had yet to be accomplished. This was the scope of the 'Summa Theologica,' a work which, though it was not completed, is the greatest production of Thomas Aquinas. In the prologue he says:—

"Since the teacher of Catholic truth should instruct not only those who are advanced, but also those who are beginning, it is our purpose in this work to treat subjects pertaining to the Christian religion in a manner adapted to the instruction of beginners. For we have considered that young students encounter various obstacles in the writings of different authors: partly because of the multiplication of useless questions, articles, and arguments; partly because the essentials of knowledge are dealt with, not in scientific order, but according as the explanation of books required or an occasion for disputing offered; partly because the frequent repetition of the same things begets weariness and confusion in the hearer's mind. Endeavoring, therefore, to avoid these defects and others of a like nature, we shall try, with confidence in the Divine assistance, to treat of sacred science briefly and clearly, so far as the subject-matter will allow."

The work intended for novices in theology, and so unpretentiously opened, is then portioned out in these words:—

"Whereas, the chief aim of this science is to impart a knowledge of God, not only as existing in Himself, but also as the origin and end of all things, and especially of rational creatures, we therefore shall treat first of God; second, of the rational creature's tendency toward God; third, of Christ, who as man is the way whereby we approach unto God. Concerning God, we shall consider (1) those things which pertain to the Divine Essence; (2) those which regard the distinction of persons; (3) those which concern the origin of creatures from Him. As to the Divine Essence we shall inquire (1) whether God exists; (2) what is, or rather what is not, the manner of His existence; (3) how He acts through His knowledge, will, and power. Under the first heading we shall ask whether God's existence is self-evident, whether it can be demonstrated, and whether God does exist."

Similar subdivisions precede each question as it comes up for discussion, so that the student is enabled to take a comprehensive view, and perceive the bearing of one problem on another as well as its place in the wide domain of theology. As a consequence, those who are familiar with the 'Summa' find in it an object-lesson of breadth, proportion, and orderly thinking. Its chief merit, however, lies in the fact that it is the most complete and systematic exhibition of the harmony between reason and faith. In it, more than in any other of his works, is displayed the mind of its author. It determines his place in the history of thought, and closes what may be called the second period in the development of Christian theology. Scholasticism, the high point of intellectual activity in the Church, reached its culmination in Thomas Aquinas.

His works have been a rich source of information for Catholic theologians, and his opinions have always commanded respect. The polemics of the sixteenth century brought about a change in theological methods, the positive and critical elements becoming more prominent. Modern rationalism, however, has intensified the discussion of those fundamental problems which St. Thomas handled so thoroughly. As his writings furnish both a forcible statement of the Catholic position and satisfactory replies to many current objections, the Thomistic system has recently been restored. The "neo-scholastic movement" was initiated by Leo XIII. in his Encyclical 'AEterni Patris,' dated August 4th, 1879, and its rapid growth has made Aquinas the model of Catholic thought in the nineteenth century, as he certainly was in the thirteenth.

The subjoined extracts show his views on some questions of actual importance, with regard not alone to mediaeval controversies, but to the problems of the universe, which will press on the minds of men twenty-five hundred years in the future as they did twenty-five hundred years in the past.



ON THE VALUE OF OUR CONCEPTS OF THE DEITY

Part I—From the 'Summa Theologica'

It is obvious that terms implying negation or extrinsic relation in no way signify the divine substance, but simply the removal of some attribute from Him, or His relation with other beings, or rather the relation of other beings with Him. As to appellations that are absolute and positive,—such as good, wise, and the like,—various opinions have been entertained. It was held by some that these terms, though used affirmatively, were in reality devised for the purpose of elimination, and not with the intent of positive attribution. Hence, they claimed, when we say that God is a living being, we mean that God's existence is not that of inanimate things; and so on for other predicates. This was the position of Rabbi Moses. According to another view these terms are employed to denote a relation between God and creatures; so that for instance, when we say, God is good, we mean, God is the cause of goodness in all things.

Both interpretations, however, are open to a threefold objection. For, in the first place, neither can offer any explanation of the fact that certain terms are applied to the Deity in preference to others. As He is the source of all good, so He is the cause of all things corporeal; consequently, if by affirming that God is good we merely imply that He is the cause of goodness, we might with equal reason assert that He is a corporeal being.

Again, the inference from these positions would be that all terms applied to God have only a secondary import, such, for instance, as we give to the word healthy, as applied to medicine; whereby we signify that it is productive of health in the organism, while the organism itself is said, properly and primarily, to be healthy.

In the third place, these interpretations distort the meaning of those who employ such terms in regard to the Deity. For, when they declare that He is the living God, they certainly mean something else than that He is the cause of our life or that He is different from inanimate bodies.

We are obliged, therefore, to take another view, and to affirm that such terms denote the substantial nature of God, but that, at the same time, their representative force is deficient. They express the knowledge which our intellect has of God; and since this knowledge is gotten from created things, we know Him according to the measure in which creatures represent Him. Now God, absolutely and in all respects perfect, possesses every perfection that is found in His creatures. Each created thing, therefore, inasmuch as it has some perfection, resembles and manifests the Deity; not as a being of the same species or genus with itself, but as a supereminent source from which are derived its effects. They represent Him, in a word, just as the energy of the terrestrial elements represents the energy of the sun.

Our manner of speech, therefore, denotes the substance of God, yet denotes it imperfectly, because creatures are imperfect manifestations of Him. When we say that God is good, we do not mean that He is the cause of goodness or that He is not evil. Our meaning is this: What we call goodness in creatures preexists in God in a far higher way. Whence it follows, not that God is good because He is the source of good, but rather, because He is good, He imparts goodness to all things else; as St. Augustine says, "Inasmuch as He is good, we are."

HOW CAN THE ABSOLUTE BE A CAUSE?

From the 'Quaestiones Disputatae'

The relations which are spoken of as existing between God and creatures are not really in Him. A real relation is that which exists between two things. It is mutual or bilateral then, only when its basis in both correlates is the same. Such is the case in all quantitive relations. Quantity being essentially the same in all quanta, gives rise to relations which are real in both terms—in the part, for instance, and in the whole, in the unit of measurement and in that which is measured.

But where a relation originates in causation, as between that which is active and that which is passive, it does not always concern both terms. True, that which is acted upon, or set in motion, or produced, must be related to the source of these modifications, since every effect is dependent upon its cause. And it is equally true that such causes or agencies are in some cases related to their effects, namely, when the production of those effects redounds in some way to the well-being of the cause itself. This is evidently what happens when like begets like, and thereby perpetuates, so far as may be, its own species.... There are cases, nevertheless, in which a thing, without being related, has other things related to it. The cognizing subject is related to that which is the object of cognition—to a thing which is outside the mind. But the thing itself is in no way affected by this cognition, since the mental process is confined to the mind, and therefore does not bring about any change in the object. Hence the relation established by the act of knowing cannot be in that which is known.

The same holds good of sensation. For though the physical object sets up changes in the sense-organ, and is related to it as other physical agencies are related to the things on which they act, still, the sensation implies, over and above the organic change, a subjective activity of which the external activity is altogether devoid. Likewise, we say that a man is at the right of a pillar because, with his power of locomotion, he can take his stand at the right or the left, before or behind, above or below. But obviously these relations, vary them as we will, imply nothing in the stationary pillar, though they are real in the man who holds or changes his position. Once more, a coin has nothing to do with the action that gives it its value, since this action is a human convention; and a man is quite apart from the process which produces his image. Between a man and his portrait there is a relation, but this is real in the portrait only. Between the coin and its current value there is a relation, but this is not real in the coin.

Now for the application. God's action is not to be understood as going out from Him and terminating in that which He creates. His action is Himself; consequently altogether apart from the genus of created being whereby the creature is related to Him. And again, he gains nothing by creating, or, as Avicenna puts it, His creative action is in the highest degree generous. It is also manifest that His action involves no modification of His being—without changing, He causes the changeable. Consequently, though creatures are related to Him, as effects to their cause, He is not really related to them.

ON THE PRODUCTION OF LIVING THINGS

From the 'Quaestiones Disputatae'

According to Augustine, the passage "Let the earth bring forth the green herb" means, not that plants were then actually produced in their proper nature, but that a germinative power was given the earth to produce plants by the work of propagation; so that the earth is then said to have brought forth the green herb and the fruit-yielding tree, inasmuch as it received the power of producing them. This position is strengthened by the authority of Scripture (Gen. ii. 4):—"These are the generations of the heaven and the earth, when they were created, in the day that the Lord God made the heaven and the earth, and every plant in the field before it sprang up in the earth, and every herb in the ground before it grew." From this text we infer, first, that all the works of the six days were created in the day that God made heaven and earth and every plant of the field; and consequently that all plants, which are said to have been created on the third day, were produced at the same time that God created heaven and earth. The second inference is that plants were then produced not actually, but only according to causal virtues, in that the power to produce them was given to the earth. And this is meant when it is said that He produced every plant of the field before it actually arose upon the earth by His dispositive action, and every herb of the earth before it actually grew. Hence, before they came forth in reality, they were made causally in the earth.

This view, moreover, is supported by reason. For in those first days God made the creature either in its cause, or in its origin, or in its actuality, by the work from which He afterward rested; He nevertheless works even till now in the administration of things created by the work of propagation. To this latter process belongs the actual production of plants from the earth, because all that is needed to bring them forth is the energy of the heavenly bodies as their father, so to say, and the power of the earth in place of a mother. Plants, therefore, were produced on the third day, not actually, but causally. After the six days, however, they were actually brought forth, according to their proper species and in their proper nature, by the work of administration.



THE ARABIAN NIGHTS

BY RICHARD GOTTHEIL

The Arabian Nights—or, more accurately, 'The Thousand Nights and a Night' (Alf Leilah wa-leilah)—have gained a popularity in Europe, since they were first turned into a modern language by Galland in 1704, which rivals, if it does not exceed, their regard in the East. They opened up to Europe a wealth of anecdote, a fertility of daring fancy, which has not ceased to amuse and to interest. It is not their value as literature which has placed them so high in the popular esteem, both in the East and in the West; for they are written in a style not a little slovenly, the same scenes, figures, and expressions are repeated to monotony, and the poetical extracts which are interwoven are often of very uncertain excellence. Some of the modern translations—as by Payne and Burton—have improved upon the original, and have often given it a literary flavor which it certainly has not in the Arabic. For this reason, native historians and writers seldom range the stories in their literary chronicles, or even deign to mention them by name. The 'Nights' have become popular from the very fact that they affect little; that they are contes pure and simple, picturing the men and the manners of a certain time without any attempt to gloss over their faults or to excuse their foibles: so that "the doings of the ancients become a lesson to those that follow after, that men look upon the admonitory events that have happened to others and take warning." All classes of men are to be found there: Harun al-Rashid and his viziers, as well as the baker, the cobbler, the merchant, the courtesan. The very coarseness is a part of the picture; though it strikes us more forcibly than it did those to whom the tales were told and for whom they were written down. It is a kaleidoscope of the errors and failings and virtues of the men whose daily life it records; it is also a picture of the wonderfully rich fantasy of the Oriental mind.



In the better texts (i.e., of Boulak and Calcutta) there are no less than about two hundred and fifty stories; some long, others short. There is no direct order in which they follow one upon the other. The chief story may at any moment suggest a subordinate one; and as the work proceeds, the looseness and disconnectedness of the parts increase. The whole is held together by a "frame"; a device which has passed into the epic of Ariosto ('Orlando Furioso,' xxviii.), and which is not unlike that used by Boccaccio ('Decameron') and Chaucer ('Canterbury Tales'). This "frame" is, in short:—A certain king of India, Shahriyar, aroused by his wife's infidelity, determines to make an end of all the women in his kingdom. As often as he takes a wife, on the morrow he orders her slain. Shahrzad, the daughter of his Vizier, takes upon herself the task of ridding the king of his evil intent. On the night of her marriage to the king, she, together with her sister Dunyazad, so engrosses his mind with her stories that the king seeks their continuance night after night; thus she wards off her fate for nearly three years. At the end of that time she has borne the king three male children; and has, by the sprightliness of her mind, gradually drawn all the conceit out of him, so that his land is at rest. The tales told within this frame may be divided into: (a) Histories, or long romances, which are often founded upon historical facts; (b) Anecdotes and short stories, which deal largely with the caliphs of the house of Abbas; (c) Romantic fiction, which, though freely mingled with supernatural intervention, may also be purely fictitious (contes fantastiques); (d) Fables and Apologues; (e) Tales, which serve the teller as the peg upon which to hang and to exhibit his varied learning. In addition to this "frame," there is a thread running through the whole; for the grand theme which is played with so many variations is the picturing of love—in the palace and in the hovel, in the city and in the desert. The scenes are laid in all the four corners of the globe, but especially in the two great centres of Muhammadan activity, Bagdad and Cairo. It is not a matter of chance that Harun al-Rashid is the Caliph to whom the legends of the 'Nights' have given a crown so very different from the one which he really wore. Though his character was often far from that which is pictured here, he was still a patron of art and of literature. His time was the heyday of Muhammadan splendor; and his city was the metropolis to which the merchants and the scholars flocked from the length and breadth of Arab dominion.

To unravel the literary history of such a collection is difficult indeed, for it has drawn upon all civilizations and all literatures. But since Hammer-Purgstall and De Sacy began to unwind the skein, many additional turns have been given. The idea of the "frame" in general comes undoubtedly from India; and such stories as 'The Barber's Fifth Brother,' 'The Prince and the Afrit's Mistress,' have been "traced back to the Hitopadesa, Panchatantra, and Katha Sarit Sagara." The 'Story of the King, his Seven Viziers, his Son, and his Favorite,' is but a late version, through the Pahlavi, of the Indian Sindibad Romance of the time of Alexander the Great. A number of fables are easily paralleled by those in the famous collection of Bidpai (see the list in Jacobs's 'The Fables of Bidpai,' London, 1888, lxviii.). This is probably true of the whole little collection of beast fables in the One Hundred and Forty-sixth Night; for such fables are based upon the different reincarnations of the Buddha and the doctrine of metempsychosis. The story of Jali'ad and the Vizier Shammas is distinctly reported to have been translated from the Persian into Arabic. Even Greek sources have not been left untouched, if the picture of the cannibal in the adventures of Sindbad the Sailor be really a reflex of the story of Odysseus and Polyphemus. Arabic historians—such as Tabari, Masudi, Kazwini, al-Jauzi—and the Kitab al-Aghani, have furnished innumerable anecdotes and tales; while such old Arabic poets as Imr al-Kais, Alkamah, Nabhighah, etc., have contributed occasional verses.

It is manifest that such a mass of tales and stories was not composed at any one time, or in any one place. Many must have floated around in drinking-rooms and in houses of revelry for a long time before they were put into one collection. Even to this day the story of Ali Baba is current among the Bedouins in Sinai. Whenever the digest was first made, it is certain that stories were added at a later time. This is evident from the divergences seen in the different manuscripts, and by the additional stories collected by Payne and Burton. But in their present form, everything points to the final redaction of the 'Nights' in Egypt. Of all the cities mentioned, Cairo is described the most minutely; the manners and customs of the personae are those of Egyptian society—say from the thirteenth to the sixteenth century. For this we have the warrant of Mr. Lane, than whom no one is to be heard upon this subject with greater respect. That such stories as these were popular in Egypt seems to follow from the fact that the only mention of them is found in Makrisi's 'Description of Cairo' (1400) and in Abu al-Mahasin, another historian of Egypt (1470). The collection cannot have been made later than 1548, the date placed by a reader on the manuscript used by Galland. But that its date is not much earlier is shown by various chance references. The mention of coffee (discovered in the fourteenth century); of cannon (first mentioned in Egypt in 1383); of the wearing of different-colored garments by Muslims, Jews, and Christians (instituted in 1301 by Muhammad ibn Kelauen); of the order of Carandaliyyah (which did not exist until the thirteenth century); of Sultani peaches (the city Sultaniyyah was founded in the middle of the thirteenth century)—point to the fourteenth and fifteenth centuries as the approximate date of the final composition of the 'Nights.' This is supported by the mention of the office of the Sheikh al-Islam, an office not created before the year 1453. Additions, such as the 'Story of Abu Ker and Abu Zer,' were made as late as the sixteenth century; and tobacco, which is mentioned, was not introduced into Europe until the year 1560. The thirteenth, fourteenth, and fifteenth centuries are a period of the revival of letters in Egypt, which might well have induced some Arab lover of folk-lore to write down a complete copy of these tales. The Emperor Salah-al-din (1169) is the last historical personage mentioned, and there is absolutely no trace of Shiite heresy to be found in the whole collection. This omission would be impossible had they been gathered up at the time of the heretical Fatimide dynasty (900-1171).

But it seems equally certain that the 'Nights' did not originate altogether in the land of the Nile. The figure of Harun al-Rashid, the many doings in the "City of Peace" (Bagdad), lead us irresistibly over to the Eastern capital of the Muhammadan Empire. The genii and Afrits and much of the gorgeous picturing remind one of Persia, or at least of Persian influence. The Arabs were largely indebted to Persia for literature of a kind like this; and we know that during the ninth and tenth centuries many books were translated from the Pahlavi and Syriac. Thus Ibn al-Mukaffah (760) gave the Arabs the 'Kholanamah,' the 'Amirnamah' (Mirror of Princes), 'Kalilah,' and 'Dimnan.' etc. The historian Masudi (943) expressly refers the story of the 'Thousand and One Nights' to a Persian original. "The first who composed such tales and made use of them were the ancient Persians. The Arabs translated them, and made others like them." He then continues ('Prairies d'Or,' ed. De Meynard) and mentions the book 'Hezar Afsane,' which means "a thousand tales," a book popularly called the 'Thousand and One Nights,' and containing the story of the king and his vizier, and of his daughter Shirazaad and her slave-girl Dinazad. Other books of the same kind are the book of Simas, containing stories of Indian kings and viziers, the book of Sindibad, etc. (See also 'Hanzae Ispahanensis Annalium,' ed. Gottwaldt, 1844, page 41.) A similar statement is made by Abu Yakub al-Nadim (987) in the 'Fihrist' (ed. Fluegel, page 304):—"This book, 'Hezar Afsane,' is said to have been written by the Princess Homai (or Homain), daughter of Bahman. It comprises a Thousand Nights, but less than two hundred stories; for a night story often was related in a number of nights. I have seen it many times complete; but it is in truth a meagre and uninteresting publication." A translation of the 'Hezar Afsane' was made into Arabic, and it is again mentioned in the middle of the twelfth century by Abdulhec al-Hazraji; but neither it nor the original Pahlavi has yet been found. It thus remains a matter of speculation as to how much of the 'Hezar Afsane' has found its way into the 'Nights.' It is evident that to it they are indebted for the whole general idea, for many of the principal names, and probably for the groundwork of a great many of the stories. The change of the title from 'The Thousand' to 'The Thousand and One' is due to the fact that the Arabs often expressed "a large number" by this second cipher. But the 'Nights' cannot be a translation from the Persian; for the other two books mentioned by Masudi are in the Arabic collection. Lane supposes the relationship to be that of the 'AEneid' to the 'Odyssey.' But it is probably closer: one fifth of the collection which, according to Payne, is common to all manuscripts, will doubtless be found to be based on the Pahlavi original. That the dependence is not greater is evident from the absence of the great heroes of the Persian Epos—Feridun, Zer, Isfandyar, etc. The heroes are all Arabs; the life depicted is wholly Arabic.

The original Persian 'Nights' must be quite old. Homai, the Persian Semiramis, is mentioned in the 'Avesta'; and in Firdausi she is the daughter and the wife of Artaxerxes Longimanus (B.C. 465-425). Her mother was a Jewess, Shahrazaad, one of the captives brought from Jerusalem by Nebuchadnezzar; she afterward delivered her nation from captivity. Tabari calls Esther, of Old Testament fame, the mother of Bahman; and Professor de Goeje (de Gids, 1886, iii. 385) has cleverly identified the Homai of the old 'Nights,' not only with Shahrazaad of the Arabian, but also with Esther of the Bible. That his argument holds good is seen from its acceptance by Kuenen ('Hist. Krit. Einleitung,' 1, 2, page 222), August Mueller (Deutsche Rundschau, 1887), and Darmesteter ('Actes du Huitieme Congres des Orientalistes,' 1893, ii. 196).

The best translations of the 'Nights' have been made by Antoine Galland in French (12 vols., Paris, 1704-1712); by G. Weil in German (4 vols., 1838-1842); and in English by E.W. Lane (3 vols., 1839-1841), John Payne (13 vols., 1882-1884), and Richard Burton (16 vols., 1885-1888). Lane's and Burton's translations are enriched by copious notes of great value.



FROM 'THE STORY OF THE CITY OF BRASS'

Part of Nights 566 and 578: Translation of E.W. Lane

There was in olden time, and in an ancient age and period, in Damascus of Syria, a King, one of the Khaleefehs, named Abd-El-Melik, the son of Marwan; and he was sitting, one day, having with him the great men of his empire, consisting of Kings and Sultans, when a discussion took place among them respecting the traditions of former nations. They called to mind the stories of our lord Suleyman the son of Daood (on both of whom be peace!) and the dominion and authority which God (whose name be exalted!) had bestowed upon him, over mankind and the Jinn and the birds and the wild beasts and other things; and they said, We have heard from those who were before us, that God (whose perfection be extolled, and whose name be exalted!) bestowed not upon any one the like of that which He bestowed upon our lord Suleyman, and that he attained to that to which none other attained, so that he used to imprison the Jinn and the Marids and the Devils in bottles of brass, and pour molten lead over them, and seal this cover over them with his signet....

And the Prince of the Faithful, Abd-El-Melik, the son of Marwan, wondered at these words, and said, Extolled be the perfection of God! Suleyman was endowed with a mighty dominion!—And among those who were present in that assembly was En-Fabighah Edh-Dhubyanee; and he said, Talib hath spoken truth in that which he hath related, and the proof of his veracity is the saying of the Wise, the First [thus versified]:—

And [consider] Suleyman, when the Deity said to him, Perform the office of Khaleefeh, and govern with diligence; And whoso obeyeth thee, honor him for doing so; and whoso disobeyeth thee, imprison him forever.

He used to put them into bottles of brass, and to cast them into the sea.

And the Prince of the Faithful approved of these words, and said, By Allah, I desire to see some of these bottles! So Talib the son of Sahl replied, O Prince of the Faithful, thou art able to do so and yet remain in thy country. Send to thy brother Abd-El-Azeez, the son of Marwan, desiring him to bring them to thee from the Western Country, that he may write orders to Moosa to journey from the Western Country, to this mountain which we have mentioned, and to bring thee what thou desirest of these bottles; for the furthest tract of his province is adjacent to this mountain.—And the Prince of the Faithful approved of his advice, and said, O Talib, thou has spoken truth in that which thou hast said, and I desire that thou be my messenger to Moosa the son of Nuseyr for this purpose, and thou shalt have a white ensign, together with what thou shalt desire of wealth or dignity or other things, and I will be thy substitute to take care of thy family. To this Talib replied, Most willingly, O Prince of the Faithful. And the Khaleefeh said to him, Go, in dependence on the blessing of God, and his aid....

So Talib went forth on his way to Egypt ... and to Upper Egypt, until they came to the Emeer Moosa, the son of Nuseyr; and when he knew of his approach he went forth to him and met him, and rejoiced at his arrival; and Talib handed to him the letter. So he took it and read it, and understood its meaning; and he put it upon his head, saying, I hear and obey the command of the Prince of the Faithful. He determined to summon his great men; and they presented themselves; and he inquired of them respecting that which had been made known to him by the letter; whereupon they said, O Emeer, if thou desire him who will guide thee to that place, have recourse to the sheykh 'Abd-Es-Samad, the son of Abd-El-Kuddoos Es-Sa-moodee; for he is a knowing man, and hath traveled much, and he is acquainted with the deserts and wastes and the seas, and their inhabitants and their wonders, and the countries of their districts. Have recourse, therefore, to him, and he will direct thee to the object of thy desire.—Accordingly he gave orders to bring him, and he came before him; and lo, he was a very old man, whom the vicissitudes of years and times had rendered decrepit. The Emeer Moosa saluted him, and said to him, O sheykh 'Abd-Es-Samad, our lord the Prince of the Faithful, Abd-El-Melik the son of Marwan, hath commanded us thus and thus, and I possess little knowledge of that land, and it hath been told me that thou art acquainted with that country and the routes. Hast thou then a wish to accomplish the affair of the Prince of the Faithful?—The sheykh replied, Know, O Emeer, that this route is difficult, far extending, with few tracks. The Emeer said to him, How long a period doth it require? He answered, It is a journey of two years and some months going, and the like returning; and on the way are difficulties and horrors, and extraordinary and wonderful things. Moreover, thou art a warrior for the defense of the faith, and our country is near unto the enemy; so perhaps the Christians may come forth during our absence; it is expedient, therefore, that thou leave in thy province one to govern it.—He replied, Well. And he left his son Haroon as his substitute in his province, exacted an oath of fidelity to him, and commanded the troops that they should not oppose him, but obey him in all that he should order them to do. And they heard his words, and obeyed him. His son Haroon was of great courage, an illustrious hero, and a bold champion; and the sheykh 'Abd-Es-Samad pretended to him that the place in which were the things that the Prince of the Faithful desired was four months' journey distant, on the shore of the sea, and that throughout the whole route were halting-places, adjacent one to another, and grass and springs. And he said, God will assuredly make this affair easy to us through the blessing attendant upon thee, O Viceroy of the Prince of the Faithful. Then the Emeer Moosa said, Knowest thou if any one of the Kings have trodden this land before us? He answered him, Yes, O Emeer: this land belonged to the King of Alexandria, Darius the Greek.

[The cavalcade fare on, and soon reach a first "extraordinary and wonderful thing,"—the palace-tomb of great "Koosh, the son of Sheddad," full of impressive mortuary inscriptions that set the party all a-weeping. Thence—]

The soldiers proceeded, with the sheykh 'Abd-Es-Samad before them showing them the way, until all the first day had passed, and the second, and the third. They then came to a high hill, at which they looked, and lo, upon it was a horseman of brass, on the top of whose spear was a wide and glistening head that almost deprived the beholder of sight, and on it was inscribed, O thou who comest unto me, if thou know not the way that leadeth to the City of Brass, rub the hand of the horseman, and he will turn, and then will stop, and in whatsoever direction he stoppeth, thither proceed, without fear and without difficulty; for it will lead thee to the City of Brass.—And when the Emeer Moosa had rubbed the hand of the horseman, it turned like the blinding lightning, and faced a different direction from that in which they were traveling.

The party therefore turned thither and journeyed on, and it was the right way. They took that route, and continued their course the same day and the next night until they had traversed a wide tract of country. And as they were proceeding, one day, they came to a pillar of black stone, wherein was a person sunk to his arm-pits, and he had two huge wings, and four arms; two of them like those of the sons of Adam, and two like the forelegs of lions, with claws. He had hair upon his head like the tails of horses, and two eyes like two burning coals, and he had a third eye, in his forehead, like the eye of the lynx, from which there appeared sparks of fire. He was black and tall; and he was crying out, Extolled be the perfection of my Lord, who hath appointed me this severe affliction and painful torture until the day of resurrection! When the party beheld him, their reason fled from them, and they were stupefied at the sight of his form, and retreated in flight; and the Emeer Moosa said to the sheykh 'Abd-Es-Samad, What is this? He answered, I know not what he is. And the Emeer said, Draw near to him, and investigate his case: perhaps he will discover it, and perhaps thou wilt learn his history. The sheykh 'Abd-Es-Samad replied, May God amend the state of the Emeer! Verily we fear him.—Fear ye not, rejoined the Emeer; for he is withheld from injuring you and others by the state in which he is. So the sheykh 'Abd-Es-Samad drew near to him, and said to him, O thou person, what is thy name, and what is thy nature, and what hath placed thee here in this manner? And he answered him, As to me, I am an 'Efreet of the Jinn, and my name is Dahish the son of El-Amash, and I am restrained here by the majesty, confined by the power, [of God,] tormented as long as God (to whom be ascribed might and glory!) willeth. Then the Emeer Moosa said, O sheykh 'Abd-Es-Samad, ask him what is the cause of his confinement in this pillar. He therefore asked respecting that, and the 'Efreet answered him, Verily my story is wonderful, and it is this:

[The Evil Spirit narrates to them his history, being part of the famous war between Solomon and the Jinn.]

The party therefore wondered at him, and at the horrible nature of his form; and the Emeer Moosa said, There is no deity but God! Suleyman was endowed with a mighty dominion!—And the sheykh 'Abd-Es-Samad said to the 'Efreet, O thou, I ask thee concerning a thing of which do thou inform us. The 'Efreet replied, Ask concerning what thou wilt. And the sheykh said, Are there in this place any of the 'Efreets confined in bottles of brass from the time of Suleyman, on whom be peace? He answered, Yes, in the Sea of El-Karkar, where are a people of the descendants of Nooh (on whom be peace!), whose country the deluge reached not, and they are separated there from [the rest of] the sons of Adam.—And where, said the sheykh, is the way to the City of Brass, and the place wherein are the bottles? What distance is there between us and it? The 'Efreet answered, It is near. So the party left him and proceeded; and there appeared to them a great black object, with two [seeming] fires corresponding with each other in position, in the distance, in that black object; whereupon the Emeer Moosa said to the sheykh, What is this great black object, and what are these two corresponding fires? The guide answered him, Be rejoiced, O Emeer; for this is the City of Brass, and this is the appearance of it that I find described in the Book of Hidden Treasures; that its wall is of black stones, and it hath two towers of brass of El-Andalus, which the beholder seeth resembling two corresponding fires; and thence it is named the City of Brass. They ceased not to proceed until they arrived at it; and lo, it was lofty, strongly fortified, rising high into the air, impenetrable: the height of its walls was eighty cubits, and it had five and twenty gates, none of which would open but by means of some artifice; and there was not one gate to it that had not, within the city, one like it: such was the beauty of the construction and architecture of the city. They stopped before it, and endeavored to discover one of its gates; but they could not; and the Emeer Moosa said to the sheykh 'Abd-Es-Samad, O sheykh, I see not to this city any gate. The sheykh replied, O Emeer, thus do I find it described in the Book of Hidden Treasures; that it hath five and twenty gates, and that none of its gates may be opened but from within the city. And how, said the Emeer, can we contrive to enter it, and divert ourselves with a view of its wonders?

Then the Emeer Moosa ordered one of his young men to mount a camel, and ride round the city, in the hope that he might discover a trace of a gate, or a place lower than that to which they were opposite. So one of his young men mounted, and proceeded around it for two days with their nights, prosecuting his journey with diligence, and not resting; and when the third day arrived, he came in sight of his companions, and he was astounded at that which he beheld of the extent of the city, and its height. Then he said, O Emeer, the easiest place in it is this place at which ye have alighted. And thereupon the Emeer Moosa took Talib the son of Sahl, and the sheykh 'Abd-Es-Samad, and they ascended a mountain opposite the city, and overlooking it; and when they had ascended that mountain, they saw a city than which eyes had not beheld any greater. Its pavilions were lofty, and its domes were shining; its mansions were in good condition, and its rivers were running; its trees were fruitful, and its gardens bore ripe produce. It was a city with impenetrable gates, empty, still, without a voice or a cheering inhabitant, but the owl hooting in its quarters, and birds skimming in circles in its areas, and the raven croaking in its districts and its great thoroughfare-streets, and bewailing those who had been in it. The Emeer Moosa paused, sorrowing for its being devoid of inhabitants, and its being despoiled of people and dwellers; and he said, Extolled be the perfection of Him whom ages and times change not, the Creator of the creation by his power! And while he was extolling the perfection of God, (to whom be ascribed might and glory!) he happened to look aside, and lo, there were seven tablets of white marble, appearing from a distance. So he approached them, and behold, they were sculptured and inscribed; and he ordered that their writing should be read: therefore the sheykh Abd-Es-Samad advanced and examined them and read them; and they contained admonition, and matter for example and restraint, unto those endowed with faculties of discernment. Upon the first tablet was inscribed, in the ancient Greek character,—

O son of Adam, how heedless art thou of the case of him who hath been before thee! Thy years and age have diverted thee from considering him. Knowest thou not that the cup of death will be filled for thee, and that in a short time thou wilt drink it? Look then to thyself before entering thy grave. Where are those who possessed the countries and abased the servants of God and led armies? Death hath come upon them; and God is the terminator of delights and the separator of companions and the devastator of flourishing dwellings; so He hath transported them from the amplitude of palaces to the straightness of the graves.

And in the lower part of the tablet were inscribed these verses:—

Where are the Kings and the peoplers of the earth? They have quitted that which they have built and peopled; And in the grave they are pledged for their past actions: there after destruction, they have become putrid corpses. Where are the troops? They repelled not, nor profited. And where is that which they collected and hoarded? The decree of the Lord of the Throne surprised them. Neither riches nor refuge saved them from it.

And the Emeer Moosa fainted; his tears ran down upon his cheeks, and he said, By Allah, indifference to the world is the most appropriate and the most sure course! Then he caused an inkhorn and a paper to be brought, and he wrote the inscription of the first tablet; after which he drew near to the second tablet, and the third, and the fourth; and having copied what was inscribed on them, he descended from the mountain; and the world had been pictured before his eyes.

And when he came back to the troops, they passed the day devising means of entering the city; and the Emeer Moosa said to his Wezeer, Talib the son of Sahl, and to those of his chief officers who were around him, How shall we contrive to enter the city, that we may see its wonders? Perhaps we shall find in it something by which we may ingratiate ourselves with the Prince of the Faithful.—Talib the son of Sahl replied, May God continue the prosperity of the Emeer! Let us make a ladder, and mount upon it, and perhaps we shall gain access to the gate from within.—And the Emeer said, This is what occurred to my mind, and excellent is the advice. Then he called to the carpenters and blacksmiths, and ordered them to make straight some pieces of wood, and to construct a ladder covered with plates of iron. And they did so, and made it strong. They employed themselves in constructing it a whole month, and many men were occupied in making it. And they set it up and fixed it against the wall, and it proved to be equal to the wall in height, as though it had been made for it before that day. So the Emeer Moosa wondered at it, and said, God bless you! It seemeth, from the excellence of your work, as though ye had adapted it by measurement to the wall.—He then said to the people, Which of you will ascend this ladder, and mount upon the wall, and walk along it, and contrive means of descending into the city, that he may see how the case is, and then inform us of the mode of opening the gate? And one of them answered, I will ascend it, O Emeer, and descend and open the gate. The Emeer therefore replied, Mount. God bless thee!—Accordingly, the man ascended the ladder until he reached the top of it; when he stood, and fixed his eyes towards the city, clapped his hands, and cried out with his loudest voice, saying, Thou art beautiful! Then he cast himself down into the city, and his flesh became mashed with his bones. So the Emeer Moosa said, This is the action of the rational. How then will the insane act? If we do thus with all our companions, there will not remain of them one; and we shall be unable to accomplish our affair, and the affair of the Prince of the Faithful. Depart ye; for we have no concern with this city.—But one of them said, Perhaps another than this may be more steady than he. And a second ascended, and a third, and a fourth, and a fifth; and they ceased not to ascend by that ladder to the top of the wall, one after another, until twelve men of them had gone, acting as acted the first. Therefore the sheykh 'Abd-Es-Samad said, There is none for this affair but myself, and the experienced is not like the inexperienced. But the Emeer Moosa said to him, Thou shalt not do that, nor will I allow thee to ascend to the top of this wall; for shouldst thou die, thou wouldst be the cause of the death of us all, and there would not remain of us one; since thou art the guide of the party. The sheykh however replied, Perhaps the object will be accomplished by my means, through the will of God, whose name be exalted! And thereupon all the people agreed to his ascending.

Then the sheykh 'Abd-Es-Samad arose, and encouraged himself, and having said, In the name of God, the Compassionate, the Merciful!—he ascended the ladder, repeating the praises of God (whose name be exalted!) and reciting the Verses of Safety, until he reached the top of the wall; when he clapped his hands, and fixed his eyes. The people therefore all called out to him, and said, O sheykh 'Abd-Es-Samad, do it not, and cast not thyself down! And they said, Verily to God we belong, and verily unto him we return! If the sheykh 'Abd-Es-Samad fall, we all perish!—Then the sheykh 'Abd-Es-Samad laughed immoderately, and sat a long time repeating the praises of God, (whose name be exalted!) and reciting the Verses of Safety; after which he rose with energy, and called out with his loudest voice, O Emeer, no harm shall befall you; for God (to whom be ascribed might and glory!) hath averted from me the effect of the artifice and fraudulence of the Devil, through the blessing resulting from the utterance of the words, In the name of God, the Compassionate, the Merciful.—So the Emeer said to him, What hast thou seen, O sheykh? He answered, When I reached the top of the wall, I beheld ten damsels, like moons, who made a sign with their hands, as though they would say, Come to us. And it seemed to me that beneath me was a sea (or great river) of water; whereupon I desired to cast myself down, as our companions did: but I beheld them dead; so I withheld myself from them, and recited some words of the Book of God, (whose name be exalted!) whereupon God averted from me the influence of those damsels' artifice, and they departed from me; therefore I cast not myself down, and God repelled from me the effect of their artifice and enchantment. There is no doubt that this is an enchantment and an artifice which the people of this city contrived in order to repel from it every one who should desire to look down upon it, and wish to obtain access to it; and these our companions are laid dead.

He then walked along the wall till he came to the two towers of brass, when he saw that they had two gates of gold, without locks upon them, or any sign of the means of opening them. Therefore the sheykh paused as long as God willed, and looking attentively, he saw in the middle of one of the gates a figure of a horseman of brass, having one hand extended, as though he were pointing with it, and on it was an inscription, which the sheykh read, and lo, it contained these words:—Turn the pin that is in the middle of the front of the horseman's body twelve times, and then the gate will open. So he examined the horseman, and in the middle of the front of his body was a pin, strong, firm, well fixed; and he turned it twelve times; whereupon the gate opened immediately, with a noise like thunder; and the sheykh 'Abd-Es-Samad entered. He was a learned man, acquainted with all languages and characters. And he walked on until he entered a long passage, whence he descended some steps, and he found a place with handsome wooden benches, on which were people dead, and over their heads were elegant shields, and keen swords, and strung bows, and notched arrows. And behind the [next] gate were a bar of iron, and barricades of wood, and locks of delicate fabric, and strong apparatus. Upon this, the sheykh said within himself, Perhaps the keys are with these people. Then he looked, and lo, there was a sheykh who appeared to be the oldest of them, and he was upon a high wooden bench among the dead men. So the sheykh 'Abd-Es-Samad said, May not the keys of the city be with this sheykh? Perhaps he was the gate-keeper of the city, and these were under his authority. He therefore drew near to him, and lifted up his garments, and lo, the keys were hung to his waist. At the sight of them, the sheykh 'Abd-Es-Samad rejoiced exceedingly; his reason almost fled from him in consequence of his joy: and he took the keys, approached the gate, opened the locks, and pulled the gate and the barricades and other apparatus which opened, and the gate also opened, with a noise like thunder, by reason of its greatness and terribleness, and the enormousness of its apparatus. Upon this, the sheykh exclaimed, God is most great!—and the people made the same exclamation with him, rejoicing at the event. The Emeer Moosa also rejoiced at the safety of the sheykh 'Abd-Es-Samad, and at the opening of the gate of the city; the people thanked the sheykh for that which he had done, and all the troops hastened to enter the gate. But the Emeer Moosa cried out to them, saying to them, O people, if all of us enter, we shall not be secure from some accident that may happen. Half shall enter, and half shall remain behind.

The Emeer Moosa then entered the gate, and with him half of the people, who bore their weapons of war. And the party saw their companions lying dead: so they buried them. They saw also the gate-keepers and servants and chamberlains and lieutenants lying upon beds of silk, all of them dead. And they entered the market of the city, and beheld a great market, with lofty buildings, none of which projected beyond another: the shops were open, and the scales hung up, and the utensils of brass ranged in order, and the khans were full of all kinds of goods. And they saw the merchants dead in their shops: their skins were dried, and their bones were carious, and they had become examples to him who would be admonished. They saw likewise four markets of particular shops filled with wealth. And they left this place, and passed on to the silk-market, in which were silks and brocades interwoven with red gold and white silver upon various colours, and the owners were dead, lying upon skins, and appearing almost as though they would speak. Leaving these, they went on to the market of jewels and pearls and jacinths; and they left it, and passed on to the market of the money-changers, whom they found dead, with varieties of silks beneath them, and their shops were filled with gold and silver. These they left, and they proceeded to the market of the perfumers; and lo, their shops were filled with varieties of perfumes, and bags of musk, and ambergris, and aloes-wood, and nedd, and camphor, and other things; and the owners were all dead, not having with them any food. And when they went forth from the market of the perfumers, they found near unto it a palace, decorated, and strongly constructed; and they entered it, and found banners unfurled, and drawn swords, and strung bows, and shields hung up by chains of gold and silver, and helmets gilded with red gold. And in the passages of that palace were benches of ivory, ornamented with plates of brilliant gold, and with silk, on which were men whose skins had dried upon the bones: the ignorant would imagine them to be sleeping; but, from the want of food, they had died, and tasted mortality. Upon this, the Emeer Moosa paused, extolling the perfection of God (whose name be exalted!) and his holiness, and contemplating the beauty of that palace.

[They find the palace a marvel of splendor, but as awfully silent and mausoleum-like as the rest of the city; and soon reach a magnificent hall in which lies the dead body of "Jedmur, the Daughter of the King of the Amalekites," magnificently laid in state, and magically preserved and protected. Talib unwisely and covetously attempts to rob the corpse of jewels; and is instantly beheaded by its enchanted guards. The Emeer Moosa and the sage 'Abd-Es-Samad, however, leave the place in safety, return to Upper Egypt and Syria by way of the Country of the Blacks, succeed in securing twelve of the wonderful bottles containing Jinn,—and the tale concludes with the Emeer Moosa's resignation of his throne that he may die in Jerusalem, so profoundly has he been affected by the adventure.]

FROM 'THE HISTORY OF KING OMAR BEN ENNUMAN, AND HIS SONS SHERKAN AND ZOULMEKAN'

Nights 15, 16, 17, and 18: Translation of Professor John Payne

THE MEETING OF PRINCE SHERKAN AND PRINCESS ABRIZEH

There reigned once in the City of Peace [Bagdad], before the Khalifate of Abdulmelik ben Merwan, a king called Omar ben Ennuman, who was of the mighty giants, and had subdued the kings of Persia and the emperors of the East, for none could warm himself at his fire nor cope with him in battle; and when he was angry there came sparks out of his nostrils. He had gotten him dominion over all countries, and God had subjected unto him all creatures; his commands were obeyed in all the great cities, and his armies penetrated the most distant lands: the East and West came under his rule, with the regions between them, Hind and Sind and China and Hejaz and Yemen and the islands of India and China, Syria and Mesopotamia and the lands of the blacks and the islands of the ocean, and all the famous rivers of the earth, Jaxartes and Bactrus and Nile and Euphrates. He sent his ambassadors to the farthest parts of the earth to fetch him true report, and they returned with tidings of justice and peace, bringing him assurance of loyalty and obedience, and invocations of blessings on his head; for he was a right noble king, and there came to him gifts and tribute from all parts of the world. He had a son called Sherkan, who was one of the prodigies of the age and the likest of all men to his father, who loved him with an exceeding love and had appointed him to be king after him. The prince grew up till he reached man's estate, and was twenty years old, and God subjected all men to him, for he was gifted with great might and prowess in battle, humbling the champions and destroying all who made head against him. So, before long, this Sherkan became famous in all quarters of the world, and his father rejoiced in him; and his might waxed till he passed all bounds, and magnified himself, taking by storm the citadels and strong places.

[The Prince being sent to assist King Afridoun, of the Greeks, against an enemy, is intrusted with an army of ten thousand soldiers, and leaves Bagdad in military state.]

Then they loaded the beasts and beat the drums and blew the clarions and unfurled the banners and the standards, whilst Sherkan mounted, with the Vizier Dendan by his side, and the standards waving over them; and the army set out and fared on with the [Greek] ambassadors in the van till the day departed and the night came, when they halted and encamped for the night. On the morrow, as soon as God brought in the day, they took horse and continued their march, nor did they cease to press onward, guided by the ambassadors, for the space of twenty days. On the twenty-first day, at nightfall, they came to a wide and fertile valley whose sides were thickly wooded and covered with grass, and there Sherkan called a three-days' halt. So they dismounted and pitched their tents, dispersing right and left in the valley, whilst the Vizier Dendan and the ambassadors alighted in the midst.

As for Sherkan, when he had seen the tents pitched and the troops dispersed on either side, and had commanded his officers and attendants to camp beside the Vizier Dendan, he gave reins to his horse, being minded to explore the valley, and himself to mount guard over the army, having regard to his father's injunctions and to the fact that they had reached the frontier of the Land of Roum and were now in the enemy's country. So he rode on alone, along the valley, till a fourth part of the night was past, when he grew weary and sleep overcame him so that he could no longer spur his horse. Now he was used to sleep on horseback; so when drowsiness got the better of him, he fell asleep, and the horse paced on with him half the night and entered a forest: but Sherkan awoke not till the steed smote the earth with his hoof. Then he started from sleep and found himself among trees: and the moon arose and lighted the two horizons. He was troubled at finding himself alone in this place, and spoke the words which whoso says shall never be confounded—that is to say, "There is no power and no virtue but in GOD, the most High, the Supreme!" But as he rode on, in fear of the wild beasts, behold the trees thinned out, and the moon shone out upon a meadow as it were one of the meads of paradise, and he heard therein the noise of talk and pleasant laughter, such as ravishes the wit of men. So King Sherkan dismounted, and tying his horse to a tree, fared on a little further, till he espied a stream of running water, and heard a woman talking and saying in Arabic, "By the virtue of the Messiah, this is not handsome of you! But whoso speaks the word I will throw her down and bind her with her girdle!" He followed in the direction of the voice, and saw gazelles frisking and wild cattle pasturing, and birds in their various voices expressing joy and gladness; and the earth was embroidered with all manner flowers and green herbs, even as says of it the poet, in the following verses:—

Earth has no fairer sight to show than this its blossom-time, With all the gently running streams that wander o'er its face, It is indeed the handiwork of God Omnipotent, The Lord of every noble gift, and Giver of all grace!

Midmost the meadow stood a monastery, and within the inclosure a citadel that rose high into the air in the light of the moon. The stream passed through the midst of the monastery; and therenigh sat ten damsels like moons, high-bosomed maids clad in dresses and ornaments that dazzled the eyes, as says of them the poet:—

The meadow glitters with the troops Of lovely ones that wander there; Its grace and beauty doubled are By these that are so passing fair; Virgins, that with their swimming gait, The hearts of all that see ensnare, Along whose necks, like trails of grapes, Stream down the tresses of their hair; Proudly they walk, with eyes that dart The shafts and arrows of despair, And all the champions of the world Are slain by their seductive air.

Sherkan looked at the ten girls, and saw in their midst a lady like the moon at its full, with ringleted and shining forehead, great black eyes and curling brow-locks, perfect in person and attributes, as says the poet:—

Her beauty beamed on me with glances wonder-bright: The slender Syrian spears are not so straight and slight: She laid her veil aside, and, lo, her cheeks rose-red! All manner of loveliness was in their sweetest sight The locks that o'er her brow fell down, were like the night, From out of which there shines a morning of delight.

Then Sherkan heard her say to the girls, "Come on, that I may wrestle with you, ere the moon set and the dawn come." So they came up to her, one after another, and she overthrew them, one by one, and bound their hands behind them, with their girdles. When she had thrown them all, there turned to her an old woman who was before her, and said, as if she were wroth with her, "O shameless! dost thou glory in overthrowing these girls? Behold, I am an old woman, yet have I thrown them forty times! So what hast thou to boast of? But if thou have strength to wrestle with me, stand up that I may grip thee, and put thy head between thy feet." The young lady smiled at her words, although her heart was full of anger against her, and said, "O my lady Dhat ed Dewahi, wilt indeed wrestle with me—or dost thou jest with me?" "I mean to wrestle with thee in very deed," replied she. "Stand up to me then," said the damsel, "if thou have strength to do so!" When the old woman heard this she was sore enraged, and her hair stood on end like that of a hedgehog. Then she sprang up, whilst the damsel confronted her ... and they took hold of one another, whilst Sherkan raised his eyes to heaven and prayed to God that the damsel might conquer the old hag. Presently ... the old woman strove to free herself, and in the struggle wriggled out of the girl's hands and fell on her back ... and behold the young lady ... throwing over her a veil of fine silk, helped her to dress herself, making excuses to her and saying, "O my lady Dhat ed Dewahi, I did not mean to throw thee so roughly, but thou wriggledst out of my hands; so praised be God for safety." She returned her no answer, but rose in her confusion and walked away out of sight, leaving the young lady standing alone, by the other girls thrown down and bound.

Then said Sherkan, "To every fortune there is a cause. Sleep fell not on me, nor did the steed bear me hither but for my good fortune; for of a surety this damsel and what is with her shall be my prize." So he turned back and mounted, and drew his scimitar; then he gave his horse the spur and he started off with him like an arrow from a bow, whilst he brandished his naked blade and cried out, "God is most great!" When the damsel saw him she sprang to her feet, and running to the bank of the river, which was there six cubits wide, made a spring and landed on the other side, where she turned, and standing cried out in a loud voice, "Who art thou, sirrah, that breakest in on our pasture as if thou wert charging an army? Whence comest thou and whither art thou bound? Speak the truth and it shall profit thee, and do not lie, for lying is of the losel's fashion. Doubtless thou hast strayed this night from thy road, that thou hast happened on this place. So tell me what thou seekest: if thou wouldst have us set thee in the right road, we will do so; or if thou seek help we will help thee."