Finding that but little of the ointment was left in the first and larger of the two jars which he had purchased of Abdurrahman, Haroun Alraschid put it away in his cabinet, determining to use no more of it until some occasion of pressing need should arise. And sending for his treasurer he commanded him to produce the second and smaller of the two jars, that he might open it and ascertain the virtue possessed by the ointment in that jar.

As in the case of the former jar, he found immediately within the second jar when he opened it a narrow strip of parchment, on which was written:

“Hail to thee, purchaser of this ointment most marvellous and magical! Rub but a little of it behind each of thine ears and thou shalt forthwith understand the language of all birds and beasts, even as Solomon, the great king and the wisest of men, understood them. Nevertheless, at the first word of human speech that thou utterest after thou hast applied the ointment the power of understanding the speech of birds and of beasts shall depart from thee. For so it is decreed by the maker of the ointment according to the nature of the magical art in conformity with which it is compounded.”

When the Caliph had read these words and reflected how small a quantity of ointment the little jar contained, and how precarious was the power it conferred, liable as it was to be extinguished at any moment by a hasty word, he determined to refrain from testing it until a suitable occasion should present itself. Placing it therefore in a small chest or coffer, he entrusted it to a certain slave, whom he ordered to carry it carefully and be in attendance with it at all times, so that whenever the opportunity of making trial of its virtue should arrive the ointment might be at hand and in readiness.

About this time it happened that Zobeideh, Haroun’s favourite wife, had prepared a magnificent entertainment at the splendid palace which the Caliph had erected for her. And, as it happened, the next evening after Haroun had opened the second jar of ointment, he attended Zobeideh’s entertainment. As he entered the gardens of the palace he perceived Zobeideh seated on a raised seat or throne in the middle of the garden, with groups of her women in their most gorgeous apparel surrounding her. They all rose and went forward to meet the Caliph as he entered, while others, scattered in parties about the grounds, made a concert of vocal and instrumental music for his diversion. As he seated himself on the throne with Zobeideh by his side the scene was very charming. The arcades enclosing the gardens with their marble and gilded columns were festooned with many coloured lights, lanterns hung in the trees, illuminating the gardens and the lofty fountains, which broke into ten thousand sparkling jewels and fell splashing into the wide marble basins at their base.

After sitting for some time watching this brilliant scene the Caliph rose and wandered slowly through the grounds, until at length he came to a grove of trees, so artfully enclosed by gilded lattice work concealed by climbing plants that it formed an aviary vast in size and filled with birds of every kind and hue. In this delightful retreat a natural concert greeted him of feathered songsters darting to and fro and singing lustily.

Two little silktails perched upon a neighbouring branch particularly attracted his attention. He had seated himself on a mossy bank in a retired nook, close by the spot chosen by the chatterers for their lively and very animated conversation. Being curious to know what they were talking of, and convinced that the present offered as favourable an opportunity for listening to bird-talk as any he was likely to meet with, the Caliph ordered the slave who carried it to bring him at once the little jar of ointment, and applying some behind each ear as the writing contained in the jar had directed, he prepared to maintain a strict silence and listen attentively. As soon as he had applied the ointment he found that he understood the conversation of his little neighbours as clearly as though they had been expressing themselves in the purest Arabic.

“What!” said the one bird to the other, “is it possible that you can be so deluded and mistaken? Desire to be a man! I am truly surprised and shocked at so absurd and degrading a notion. If now you had expressed a wish to be one of the nobler animals, a lion or a tiger, for instance, I might have excused you. But a man! Only consider how low in the scale of creation the creature is! Not only is he confined to the earth like other animals, and unable to range as we do through the air, but consider how miserable a slave he is, how he has to toil from morning to night to supply his mere necessities. No wonder his throat gives forth only harsh and unmeaning sounds, instead of the nobler roar of the lion or the bright and cheering song notes of us birds! Moreover, the unfortunate creature is evidently cursed by Allah, being alone among all creatures left naked and defenceless. The beasts have warm and beautiful coats of fur provided for them, and they find their food without work or toil. While as for ourselves, we find insects and grubs and worms all delicious eating, and that without stint or trouble; and as regards the covering of our bodies, I think without vanity these lovely feathers are not only as warm as the fur of animals, but much prettier and more becoming.”

Saying this, the silktail looked back over her glossy and radiant plumage with such a self-satisfied glance as made the Caliph smile.

“Whereas,” she continued, “that unfortunate creature, man, being left by bountiful Nature naked and cold, has to cover himself as best he may with a sorry patchwork of shreds and tatters such as he can contrive to procure either from vegetable fibres, the tissue of silkworms, or the furs or feathers he is driven to secure by force or stratagem either from beasts or from ourselves. In almost every particular the wretched creature is a mere drudge, slaving continually for others and getting nothing by his toil for himself. Who planted this charming grove, who waters and tends it? Man. And who enjoys the use and benefit of it? Surely ourselves. Who made the pretty lattice-work that encloses it?”

“And shuts us in,” said the other.

“And shuts the falcon and the vulture out,” continued the first speaker; “why, our poor friend and servant, man. And do you desire to share that servitude?”

“My dear mother,” replied the other bird, “I admit that what you say of man is for the most part very true; in many things he appears to act with great stupidity. For instance, he has planted this pleasant grove and supplies it with water, and has fenced it in very carefully, and for no purpose apparently or any use that it is to him. He comes now and then and looks at his work without uttering a sound, as mute as a fish and not half so active and joyous. And yet, though he is a melancholy drudge enough, he effects great things. By his very weakness and his naturally defenceless condition he has been rendered so cunning and so full of contrivances that he manages to subdue even those free and noble animals, the lion, the tiger, and the leopard, and to capture and destroy even such mighty birds of prey as the vulture and the eagle. See, too, what huge and surprising nests he is able to fashion, such as that hard by this very grove.”

“My child,” said the mother bird, “you confuse the ruler of these animals with those over whom he rules. The one has indeed a fine nest and an easy life, but the others are lodged very differently, and labour from morning till night.”

“I confess,” said the younger bird, “that it was rather of the prince than of his subjects that I was thinking when I wished to be a man. Only consider how enviable a position he enjoys, with so many beings under his command, and with so many fine gardens to live and take his pleasure in.”

“And with so charming and faithful a wife to prepare entertainments for him,” said the older bird, sarcastically. “I wonder how the prince you foolishly envy would have looked if he had seen her only yesterday evening as we did with another man at her feet?”

“Allah! is it true?” thundered out Haroun Alraschid, in a terrible rage.

The sudden movement and exclamation frightened the little birds, who flew swiftly away. A matter of the less consequence, as the Caliph had by speaking destroyed the spell, and could have understood no more of the dialogue even had it continued. But he was in fact far too angry and excited at the moment to notice this or anything else.

Clapping his hands to summon his slaves and attendants, he commanded the palace of Zobeideh to be instantly surrounded, and all who might be found therein at once to be made prisoners. This hasty measure produced, as might have been expected, no results. No one was arrested but those belonging to Zobeideh’s household, and all, as a matter of course, professed entire ignorance of the entrance at any time whatever of any man within the sacred precincts of Zobeideh’s palace.

Haroun, in the first transports of his rage, contemplated ordering every man in Bagdad between fifteen and fifty years of age to be executed. But the Grand Vizier having hinted that some difficulty might be experienced in executing so wholesale an order, and, moreover, that the actual culprit might very probably even in that case manage to effect his escape, the Caliph decided to cause Zobeideh to be brought before him that he might interrogate her himself.

When that unhappy princess entered, and, throwing herself at his feet, asked him in what way she had offended or aggrieved his Majesty, Haroun reproached her bitterly.

“Woman,” said he, “have I not loaded you with favours, and bestowed upon you with unstinting hand all that your imagination could fancy or your heart desire? Ungrateful, like all your race; faithless, like all your sex; you have fawned upon me to my face, and betrayed me behind my back. Say, is it not so?”

“My lord,” she answered, “whoever has told you aught to my discredit has foully lied. I have ever been faithful to your Majesty, and happy is the man, be he prince or slave, who has a wife no less faithful than I have been.”

“Accursed woman!” retorted Haroun, fiercely, “notwithstanding this confident tone on your part, I know you to be guilty; therefore tell me at once who was that man whom you dared to receive in your garden yesterday, or, by Allah! into the Tigris in a sack you shall go as though you were but the meanest of my slaves.”

Zobeideh, perceiving from these words that concealment was impossible, and well knowing from the fiery temper of the Caliph that he was quite capable of executing his threat to the letter, replied as follows:

“Since the Commander of the Faithful has discovered, I know not how, that I gave audience to a man yesterday in the garden of my palace, I will confess to the Commander of the Faithful, to whom all things are revealed, the name of the man whom I saw. It was Hunoman, my foster-brother. He is the son of my nurse, and we were brought up together as young children, and loved each other as children love, the sister the brother, and the brother the sister. At seven years of age, his father having died, an uncle took him to India. Only two days since he returned, and, learning this from the old nurse, his mother, I became desirous to see once more the little playfellow of my childhood, to behold the man I had always thought of as a brother, and hear from his own lips an account of the countries and peoples he had visited, the dangers he had encountered, and the manner in which he had contrived to escape from them. I heard that he had brought some rare and valuable presents for me. I determined that he should present them in person. In this I did wrong, but, in the name of the most merciful God, I appeal to the Caliph for mercy, both for my foster-brother, who consented to see me only after much persuasion and with the utmost unwillingness, and also for myself, who am guilty of no other sin than the indulgence of curiosity, which is a sin that so magnanimous a king as your Majesty will be able to pardon in a woman.”

Haroun, who thought that Zobeideh was now telling the truth, and who was in truth by no means displeased to find his suspicions concerning her conduct to be unfounded, asked with great calmness

“What said you is the name of this man?”

“His name,” said Zobeideh, “is Hunoman.”

“And where is he to be found? for I must see him.”

“He is staying at present with his mother, Siveree, my nurse, to whom I have given a small house near the river side.”

The Caliph clapped his hands, and to the officer who entered he said

“Go at once and bring Siveree, a woman belonging to the household of the Lady Zobeideh, and her son, who is called Hunoman, and who is at present staying with her.”

The officer saluted and went out, saying to himself as he went, “The Lady Zobeideh he terms her. Her affairs go well. She is a clever woman and knows how to humour the Caliph. Soon she will be again the prime favourite, and more powerful than ever.”

When the officer returned with Hunoman and his mother, the latter was conducted to an apartment in that part of the palace which was set apart for the women, while Hunoman himself was at once brought into the presence of the Caliph.

Haroun, looking sternly at Hunoman, who was a stout man of middle height, and not unprepossessing appearance, said

“I have been informed of your temerity in entering a certain garden, into which you must have known very well that it was fatal to you to enter. But, before passing such a sentence upon you as you must feel that you deserve, I desire to hear the particulars of your career, and what you may have to urge in your defence.”

Hunoman prostrated himself before the Commander of the Faithful and replied as follows:

THE STORY OF HUNOMAN

“Oh, Prince of the Faithful, whose life may Allah prolong, the story of the life of your slave, who is incapable of even thinking of aught that should touch the honour of your Majesty, is very full of dangers and escapes.

“At the age of seven years I was taken by my uncle, Amanoolla, to the country of the Emperor of the Indies, from which I have but just returned.

“My uncle was a worker in gold and silver, and so expert at his craft that he never lacked work, and was enabled, not only to support his family with ease, but to save money. He had a son named Omeda, and as we grew up, Amanoolla taught us both the art of fashioning all kinds of ornaments in the precious metals. But beside his son Omeda, my uncle had also a daughter, Bebee, who was one of the most beautiful girls man can possibly imagine. From the time we were all children together I had entertained the hope or dream of one day making her my wife. Therefore, when I was already seventeen years of age and a good workman, I ventured to ask my uncle to give me Bebee, my cousin, for my wife. But my uncle was very wroth, and said

“’My daughter, who is fourteen, and more beautiful than any young girl for fifty miles round, may expect to be the wife of a rajah or even of a sovereign prince, and not of a young workman without ten pieces of silver.’

“With that, Amanoolla, fearing to have me any longer so near his daughter, bade me begone and earn my living by my craft in some other part of the country.

“I departed, therefore, and leaving with sorrow my uncle and Omeda, and especially the neighbourhood of the charming Bebee, I travelled until I came to a town twenty days’ journey from them, and there I remained working at my trade, very taciturn, very lonely, and unable to forget my disappointment.

“In the town in which I had settled there lived a wealthy Rajah, Gholab Khan, for whom I often made various ornaments both of gold and of silver.

“Thus it came to pass that Sojah, his principal wife, saw me through a lattice window on several occasions when I carried the ornaments I had made to the palace of the Rajah. And, unhappily, she took a most violent fancy to me.

“One day, as I sat at my work, a female slave entered, and said

“’Hunoman, happy man that you are, listen to me. My mistress, who is no other than Sojah, the wife of Gholab Khan himself, has seen you and likes you. She has sent me, therefore, to say, to-morrow morning about the time of morning prayer two slaves will come to you bringing with them a large basket with hangings for one of the rooms in the palace. Get into the basket and fear nothing, for the slaves will bring you to me.’

“When the messenger from Sojah had gone I could do no more work that day for thinking of the adventure which awaited me on the morrow. I went out and wandered about the town until late, but even when at last I lay down for a long time I could get no sleep. However, when it became light I at last fell asleep, and so heavily that it was late when I woke.

“I was scarcely dressed, and it was nearly time to expect the slaves of Sojah with the big basket, when two slaves sent by the Rajah himself appeared, and saying their master wanted me, hurried me off to the palace. I was greatly frightened from apprehension that the Rajah had by some means discovered his wife’s intention and was taking summary measures to defeat it. To my great relief, instead of being taken before the Rajah or ordered forthwith to execution, I was shown into a small room in which I sometimes worked, and told immediately to complete some repairs for some of the ladies of the household.

“At the time I congratulated myself that matters were no worse, but they were bad enough for me as the sequel proved. For when Sojah’s two slaves got to the palace and informed their mistress that they had called for me as arranged, but that they could not find me, she became as furious as a tigress baulked of her prey. She did not doubt that I had slighted her and kept out of the way on purpose to avoid her messengers. She determined to be revenged.

“A few days afterwards, therefore, her two slaves with the large basket suddenly appeared at my shop, and seizing me, they instantly gagged me, bound me, threw me into the basket, and carried me off to their mistress.

“The two slaves knocked at a little door leading to a small garden attached to the harem of the Rajah’s palace; and taking the basket into a secluded part of the garden they set it down, and lifting me out they laid me gagged and bound as I was upon the grass. They then retired; and Sojah, who had been watching all they did through a lattice, now came to me, and began to upbraid me as I lay gagged and helpless on the ground.

“‘Wretch,’ she said, ’who hast dared to slight a woman who deigned to condescend to take notice of so mean a thing as thou art, unworthy of the form of a man; I will instantly deprive thee of it! So saying, she took a handful of dust and, pronouncing over it the words: ’Kahoothie Kaventho,’ she threw it upon me, exclaiming, ’Quit the shape of man and take that of a horse!’

“Immediately I was changed into the animal she mentioned, and calling her slaves, she commanded them to take me at once to the stable and there to secure me. And this cruel and vindictive woman, not content with having deprived me of human form and converted me into a four-footed dumb creature, would frequently come into the stable where I was, and after ordering her slaves to secure me firmly would beat me savagely, uttering all the time torrents of vituperation and abuse.

“For some months I had to endure all the miseries which the malignant humour of Sojah could inflict upon me. At length, seizing the first opportunity which offered for making my escape, I managed to throw the slave who was riding me, and fled with the speed of the wind. After galloping for many coss, I became completely exhausted, and lay down in an open field near the roadside to rest.

“I had not lain there many minutes, and was still panting and blown, when I saw a party of rough-looking men advancing. Two of them were mounted, and these rushing upon me before I could rise and make off, they easily secured me and took me along with them. The two mounted men having sold me to one of those on foot, soon afterwards left us, and I proceeded in company with the others, carrying my new master on my back.

“I soon discovered that the men who had seized me, and who took me home with them to their village, formed part of a gang belonging to a religious sect known in some parts of the country by the name of Thugs or deceivers, and in other parts of the country by the name of Phansigars or stranglers. I had thus an opportunity, such as no man in human form could have, of observing their idolatrous religion and revolting practices. These wretches worship a patron goddess, the deity of destruction, called Kalee. Their trade from father to son for generations is murder and robbery, and they believe that their goddess, to whom they offer part of their plunder, surrenders into their hands every one of their unhappy victims.

“I had not long been with them before a day was appointed for the celebration of one of their religious, or rather superstitious, rites. This was the consecration of the holy pickaxe, the implement always used by these men for burying those whom they have slain. A fakir, versed in all the learning of the Thugs, was seated, when the auspicious day arrived, with his face turned to the west, and placed the pickaxe in a brass dish which was set before him. In this he proceeded to wash the axe, with four solemn and several washings. First, in water; secondly, in a mixture of sugar and water; thirdly, in sour milk; and fourthly, in spirit. These four ablutions being finished, the fakir replaced in the brass dish the pickaxe together with a cocoa-nut, some cloves, white sandal-wood, and sugar. Then kindling a fire of dried cow-dung and mango-wood, the fakir taking the pickaxe, and holding it in both hands, passed it seven times through the fire.

“The pickaxe, being now duly consecrated, was taken by Jowahir, my master, who, holding it by the point, said, ‘Thugs, shall I strike?’ then as they said, ‘Strike, Jemadar!’ he struck the cocoa-nut with the butt end of the pickaxe and broke the nut in pieces. This was hailed by all as a propitious omen from the great Bhowanee or goddess, and a part of the nut having been burnt in the fire, portions of the rest of it were given to all the men present, and the rite was at an end.

“The pickaxe having thus been prepared, it only remained to make use of it; and accordingly, on the following day in the morning, Jowahir as their leader, holding the pickaxe to his breast by the left hand, and a brass jug filled with water in his right hand, moved slowly in the direction indicated by the fakir, to a field outside the village, and there standing with his gang assembled about him, he lifted his eyes toward heaven, and said: ’Great Goddess, universal mother! if this our meditated expedition be fitting in thy sight, vouchsafe us help, and the signs of thy approbation.’ All present repeated this prayer after Jowahir, and then waited for the omens or auspices.

“Within a quarter of an hour the omen on the left hand, which must be first heard, and which they term Pilhaoo, was vouchsafed to them. An ass brayed, which they took to be a very good omen. And when very soon afterwards another ass brayed upon the right hand, furnishing them with Thibaoo, or the omen on the right hand, their satisfaction was very great, for they said openly that after omens so favourable success was absolutely assured.

“Jowahir now put down the jug containing water upon the ground, and sitting down beside it remained in that posture, and with his face turned in the direction in which they were to proceed, for the space of seven hours, during which time the others made all things ready for the journey.

“When at length they started Jowahir mounted on my back, and I being the only horse they had, the rest of the party walked.

“For two days they proceeded on their journey without meeting any travellers; and on the second day, therefore, they detached two of the gang, Bular and Khosala, to act as their Bykureea or spies, to endeavour to discover any parties of travellers who might be staying at the serais or inns, or traversing the roads in that neighbourhood.

“In the afternoon the spies returned, and reported that in a serai not far off they had found a party of three travellers who were resting, and proposed to start the next morning at daybreak to proceed on their journey along the highroad to the north.

“Upon receiving this intelligence, Jowahir himself and Oozerah, another of the band, went forward to the serai to act the part of Sothas or inveiglers, and try and persuade the travellers to leave the high-road and take some other road leading through the jungle, and more suited to the Thugs’ atrocious designs.

“When we arrived at the serai Jowahir saluted the travellers, one of whom was an old man, while the other two were men in the prime of life.

“Jowahir, after conversing some time upon indifferent subjects, said, that he was journeying northwards, and that he had intended to have proceeded along the direct road to Oulinpore, the next large town; but that he had been told by some merchants who had just come southwards by that road, that provisions were so dear and water so scarce, that he had determined to make a slight detour to avoid that part of the road. The three merchants, who had themselves intended to proceed by the direct road to Oulinpore, were naturally interested in Jowahir’s decision, and began to discuss warmly the merits of the two routes.

“As they were talking the rest of the gang made their appearance, and acted as though entire strangers to Jowahir and Oozerah as well as the others. The two younger travellers agreed with Jowahir that it would be wiser to avoid the direct road to Oulinpore; but the old man was for keeping to that road as they had intended to do. When the rest of the gang arrived, they were informed of the question in dispute, and they at first supported the old man’s view energetically, and declared that they were resolved like him to keep to the direct road.

“At length, however, after much talking they affected to give in and to become convinced by Jowahir’s representations and arguments. Seeing them all now united against him, the old man could hold out no longer, and submitted his judgment to that of the others. It was late before this agreement was arrived at, and all lay down to rest, promising to start together at daybreak next morning.

“Very early indeed, and long before daybreak, Jowahir roused the whole party, and persuading them that being tired they had overslept themselves, and that the day was just about to break, he got them at once on the way.

“He confessed after a while that he must have been in error, and that it was really earlier than he had supposed. ‘No matter,’ said he, ’we shall have made all the better progress by the time the sun has risen.’

“In fact, before the sun was hot upon them, they had got far into the jungle, and were at a great distance from any other human beings.

“At length, when they approached the half-dried-up bed of a stream through which they must ford, Jowahir proposed that they should first sit down by the margin and rest and eat before proceeding further. This proposal was readily agreed to by all. But by the side of each of the three hapless and unsuspicious travellers, there sat down in apparent amity and good fellowship two members of the gang, one of whom was really the Ghumgeea or holder of hands, while the other was the Phansigar or strangler.

“Suddenly, and without affording the poor wretches a moment’s warning, on a sign from Jowahir, the holder of hands seized on the man with whom he was amicably conversing, and the strangler, passing the roomal round his neck with the speed of lightning, strangled him in an instant.”

“What,” asked the Caliph, “is a roomal?”

“It is,” replied Hunoman, “simply a strip of cloth. Although the stranglers are termed Phansigars, from phansee, a noose of cord, yet in practice they scarcely ever use a cord, which if it were found upon them would at once betray and convict them; they employ instead, to effect their murderous purpose, the roomal, a strip of cloth which appears innocent and harmless enough it might be a turban or a waist cloth but which in their expert and practised hands is equally effectual.

“After killing the travellers, stripping them, and burying the bodies, the murderers and thieves divided the few coins and other property found upon them. But when making this division in certain proportions according to their usage, these strange monsters did not neglect to set apart a small sum as an offering to Kalee their goddess; and when, after this and several other murders, all characterized by similar features of treachery and baseness, they returned to their village, they proceeded at once to celebrate Tapoonee, or a solemn rite of their most vile idolatry.

“A cloth was spread upon a clean spot of ground. Upon this cloth was placed the consecrated pickaxe and a piece of silver as an offering to the goddess. On the cloth Jowahir took his place, and seated with him also on the cloth were seven Phansigars or stranglers, no Ghumgeea, or any member of the gang of a grade inferior to an actual and experienced strangler, being admitted to sit on the cloth.

“Jowahir then took some goor or sugar, which had been purchased with that part of the plunder set apart for the goddess, and placed it reverently in a hole in the ground. Having so done, he clasped his hands devoutly and prayed as follows: ’Great Goddess, we pray thee to grant us plunder, as thou hast to our fathers before us, and fulfil our desires.’

“All repeated this prayer, and a portion of the goor or sacred sugar having been given to each of those who sat on the cloth, Jowahir gave the signal for strangling, as though a murder were about to be committed, upon which they eat in solemn silence the portions of goor they had received, washing it down with a draught of water. Thus ended the Tapoonee or sacred feast.

“I will not weary and disgust your Majesty by relating all the series of monotonous crimes or superstitious observances which I saw during the two years I remained with these people.

“When that period had elapsed, and while engaged in prosecuting the third expedition which they had undertaken since I had been with them, a circumstance occurred which resulted in freeing me from my miserable and degraded condition, and restoring me to the form and dignity of a human being.

“One day, a day ever memorable to me, the spies returned and announced to Jowahir the Jemadar and our gang of bandits, that they had met advancing along the road towards our present encampment a party of travellers whose appearance promised a rich booty. These travellers consisted of a Rajah, whose name they had ascertained to be Gholab Khan, who was on a journey accompanied by his wife and about a dozen servants.

“This news, which powerfully affected me, was the occasion of a vast deal of discussion and recrimination among the band of Thugs. Some were for awaiting the arrival of the Rajah, and requesting to be allowed to travel in his company for the sake of protection, after which the first favourable opportunity might be taken to murder the whole party and seize all the money and rich clothes and stores they would be sure to have with them. As far as numbers were concerned, this enterprise was quite feasible, for the gang of Jowahir Jemadar, or our gang, as I may term it, had met with and joined the gang of Ramphul Jemadar, and together they counted nearly thirty men.

“But the two Jemadars differed entirely as to the course to be pursued. While Ramphul advocated joining and murdering the Rajah and his party, Jowahir, on the other hand, contended that as it was absolutely forbidden by the principles of their religion to kill a woman, therefore, the wife of the Rajah being with him, the party ought to be permitted to escape.

“‘If once,’ he said, ’Phansigars, abandoning their immemorial traditions, took to killing women, or disregarding omens, what good luck could they expect, or how could they escape capture and destruction?’

“The dispute waxed hot, and continued until the spies announced the near approach of the Rajah and his party, on which they hurriedly agreed as a compromise that they should join if possible the Rajah’s party, and afterwards either slay or spare them as might be by further discussion determined.

“Having despatched about half their men in advance, that their numbers might not appear too formidable and perhaps alarm the travellers, the two Jemadars waited, in their assumed character of peaceful and timid merchants, the arrival of Gholab Khan.

“On seeing him they saluted him respectfully, and, professing great uneasiness concerning the lonely and little-frequented character of that part of the country which lay immediately before them, they begged as a great favour to be allowed to join his party.

“To this request Gholab Khan very readily acceded, and the united party proceeded amicably together, the Rajah and the two Jemadars riding and conversing with each other, while the rest of the Thugs accompanied and made themselves very agreeable to the Rajah’s followers. The latter were armed, whereas the peaceful and inoffensive-looking Thugs carried no weapon, but had with them only the innocent roomal, which they knew how to wield when the moment should arrive with such swift and fatal dexterity.

“Now when Sojah, the Rajah’s wife, peeping from her palanquin, saw me, she instantly recognized me, and telling her husband that she had taken a great fancy to the merchant’s horse, because it so much resembled one she had lost two years previously, she begged him to buy it for her.

“The Rajah, always anxious to oblige his wife, who had great influence over him, began at once to negotiate with Jowahir. And the latter, who wished to keep on good terms with his destined victim, was persuaded very easily to exchange me for another horse offered him by the Rajah and ten pieces of silver. I thus passed once more into the possession of the cruel and vindictive Sojah.

“This filled me with despair, and I looked forward with dread to a repetition of the barbarous treatment I had before endured at her hands. But time had apparently softened her resentment, and changed her feelings towards me. Perhaps she thought that the misery I had undergone during more than two years would render me more complaisant and ready to yield to her desires; at any rate, she received me with joy and treated me with kindness, and, taking an opportunity that same evening to come alone to the place where I was picketed with the other horses, she stooped down, and taking a handful of dust she threw it over me, pronouncing the same magical formula as before, and then bade me leave that form of a horse and resume my own proper shape as a man.

“Immediately the transformation took place. But, well knowing that the Rajah and his whole party were doomed to almost inevitable destruction by the large gang of Thugs in whose company they then were, I perceived that my only chance of escape lay in turning the magical art of this vile woman against herself. Therefore, no sooner had I resumed my natural shape, and stood before her once more in the form of a man, than I bowed low as though to salute her with the greatest deference, and suddenly seizing a handful of dust I threw it over her, pronounced the magical words: ‘Kahoothie Kaventho,’ and said, before she could recover from her surprise, ’Quit the shape of woman of which you are unworthy and take that of a mare.’ What the nature of the charm might be, or by the aid of what demon the change took place, I know not; at any rate the incantation was effectual, and as I pronounced the words, Sojah disappeared and a beautiful mare stood before me.

“Without the loss of a moment I saddled and bridled her, and rode off, at first slowly and quietly, but afterwards as fast as possible along the road we had just come, and in the opposite direction to that which was to be taken early next morning by the Rajah and my late master, Jowahir.

“I had been riding for more than an hour, and was still proceeding very rapidly, when my mare suddenly stumbled and threw me over her head on to the ground. I fell heavily and must have remained a long time unconscious, for when I came to myself I found myself lying on a soft rug in a small apartment in which two other men were sitting. These men, as I afterwards discovered, were priests of one of the heathen religions of that country, and the house in which I now lay was close to the temple containing the idol or image of the god whom they worshipped. The name of the older of these priests was Soobulda, and that of the younger, Esuree; and although idolaters, they saved my life, and showed me as long as I was with them no little kindness.

“They had found me lying senseless on the road, and had carried me to their house which was close by, and on my recovering consciousness they invited me to stay for some days until I should desire to resume my journey. I accepted their invitation all the more gladly because I had no money and knew not where to go.

“But what chiefly troubled me, as it would have done your Majesty or any true believer, was to see these men prostrate themselves before the wooden image which was their idol.

“One night, therefore, while Soobulda and Esuree slept, I went into the temple and threw down the idol.

“Next morning early, Soobulda came to me and said, ’A great calamity has befallen us, for the god is wroth, and his image is cast down and lies upon the floor of the temple.’

“Then I answered, comforting Soobulda, and said, ’It is no matter, only take the image and put it in its place again, and all will be well.’

“Three times I threw down the image, and three times Soobulda came in the morning, and told me what had been done. The third time Soobulda and Esuree came both of them together, and accused me of having thrown it down.

“Then I said: ’Why, what sort of a feeble creature must this god of yours be, if these three times I can cast down his image, and he remain unable to prevent me or to punish me?’

“After that I told them of Allah, the true God, and of Mohammed, the Prophet of God. And the two priests believed, and left the idol lying on the ground where I had thrown it down.

“Fearing to remain any longer in that part of the country, Soobulda and Esuree left their house a few days afterwards, and agreed to go with me to visit my Uncle Amanoolla, whom I had not seen for a long time, and whose daughter Bebee I had not forgotten.

“We travelled slowly, stopping from time to time at various towns on our way, in some of which I got work at my craft, and thus earned money to help us to continue our journey.

“All this time I told Soobulda and Esuree much concerning the Moslem faith, and they assumed the garb and practised the ablutions, and recited the prayers of true believers.”

“In that, by Allah, you did right,” exclaimed the Caliph, “and I grant you your life for so doing.”

Hunoman bowed and continued:

“At one town where we stayed, it happened that when the morning came on which we had arranged to depart, I had still some work by me which I had not finished, and I agreed therefore with Soobulda and Esuree, that they should start first and proceed leisurely, and that I would hasten after them and overtake them at their first halting-place.

“This was done, and when soon after midday I came up with them, I found, that having enjoyed a meal and two hours’ rest, they were just preparing to resume their journey. At the little serai or inn where they were, they had met with ten other travellers, and the whole party were now about to set out together.

“Hastily eating some food I had brought with me, I started with the others, and falling into conversation with our fellow-travellers, we formed a very sociable gathering.

“But during the afternoon, and when we had been some time in company, I happened to overhear one of our fellow-travellers say a few words in a low tone to another, which I instantly recognized as being of the peculiar dialect used by the Phansigars. We were in the hands of a party of Thugs, and escape seemed impossible.

“I looked round at my friends, desiring to warn them of our desperate situation; but even that was not feasible, for each was surrounded by two or three of the strangers, so that I could say nothing to them which would not be overheard.

“However, it mattered little, for even had they known of our danger what could be done? Three men against ten desperate ruffians would have no chance, and on the least indication of suspicion on our part they would, I knew, attack and kill us at once, at all hazards. The only hope remaining for us seemed to me to be that we should meet some other party of travellers, whose protection we might claim. Of this, however, there would appear to be but very faint hope indeed.

“Our road passed through a jungle, wild and desolate, where we might perhaps disturb a tiger, but could hardly expect to come upon a man. The air was hot and sultry, it seemed to me more oppressive than I had ever before experienced. Everything around us was still, and as we trod along the sandy road even our footsteps made scarcely a sound that could be heard.

“Soobulda and Esuree chatted pleasantly with their companions, suspecting nothing. As for me, I had become silent and thoughtful, and prayed inwardly to Allah to deliver us from this danger.

“At length one of those who walked with me, and whom I took to be the leader of the band, proposed that as I had had no rest and seemed to be tired, we should halt and rest by the side of a small stream we were then passing. I perceived at once that we had arrived at the bêle, or place of execution. The Phansigars always send a man on to choose the bêle carefully beforehand. No place could be more suited to their purpose. It was lonely as a desert; so remote from every human track or habitation that no shriek of a victim could be heard by any one, and the loose sand by the margin of the stream would yield readily to the sacred pickaxe when the roomal had done its fatal work.

“We sat down, and beside each of us three sat three others, two of whom were the holders of hands, while the third was the Bhurtote or strangler, as I knew only too well.

“The leader strolled carelessly to and fro, preparing to give the signal. Already I seemed to feel the pressure of the strip of cloth about my neck, to anticipate the short and ineffectual struggles of the unfortunate victims, to feel the kicks of those wretches on my back, and then in a few moments all would be over.

“At this critical moment, just as the leader paused in his walk and opened his lips to pronounce the words which would have been the signal to his followers, and would have sealed our doom he sneezed. I saw a look of mingled rage and disgust pass round the party. One of the most stringent and disabling of all omens had occurred. No Thug would despatch his victim after such a manifestation of the wrath of the great Bhowanee. Our lives would be spared, held sacred indeed for this time, by these ruthless murderers.

“Very shortly afterwards, the gang, on some pretext of having to take another road, separated from us, and we pursued our way without further incident to the dwelling of my Uncle Amanoolla.

“Arrived there, I found that my Cousin Bebee had been married some time since to a rich merchant in the neighbourhood. My uncle received me gladly, and made my two friends, Soobulda and Esuree, welcome for my sake, and for the sake of the true faith of Islam which they had adopted. He had prospered greatly since I left him, and had acquired much wealth, so that at his death, which happened about six months after my return, he left me a considerable sum with which to commence to trade.

“I had, however, a great desire to revisit the land of my birth; I bought, therefore, many things which would be esteemed rare and valuable in Bagdad, where about a week ago I arrived safely.

“Of the command I received through my mother from Zobeideh, to appear before her and relate my adventures, I have already informed your Majesty, and have now only to await the sentence which the Commander of the Faithful may see fit to pronounce upon me.”

“I have already,” said Haroun, “granted you your life because you have led two men to embrace the true faith of Islam. But moreover, since I am not used to send away those I pardon with empty hands, I appoint you Governor of my province of Egypt. Giafer shall immediately prepare the patent of investiture, and you are to start at once.”

Hunoman thanked the Commander of the Faithful for his munificence, and promised instant obedience to this and every order he should receive.

Thus the Caliph pardoned and rewarded Hunoman, the foster-brother of his favourite wife, Zobeideh; but perhaps he was not unwilling to separate them as far as Bagdad is from Cairo.