Ha.s.san was struck by the sound advice the boy had given him, thanked him and said he would follow it to the letter. The boys then in thoughtless mirth separated, to return to their homes, never dreaming that the seeds of destiny of one of their number had been sown in play. Ha.s.san, retracing his steps, reappeared in time at the gates of the Palace and begged admittance, stating that he had forgotten to communicate something of importance to his Majesty. His request being granted, he humbly solicited, that, inasmuch as his Majesty had been dissatisfied with his long service, the twenty-five years he had devoted to him should be returned, so that he might labor and put by something to provide for the inevitable day when he could no longer work. The Sultan answered:

"That is well said and just. As it is not in my power to give you the twenty-five years, the best equivalent I can grant you is the means of sustenance for a period of that duration should you live so long. But tell me, who advised you to make this request?"

Ha.s.san then related his adventure with the boys while on his journey home, and his Majesty was so pleased with the judgment and advice of the lad that he sent for him and had him educated. The boy studied medicine, and distinguishing himself in the profession ultimately rose to be Hekim Ali Pasha.

He had one son who was known as Doctor Ali Pasha's son. He studied calligraphy, and became so proficient in this art, now almost lost, that his imitations of the Imperial Irades (decrees) were perfect fac-similes of the originals. One day he took it into his head to write an Irade appointing himself Grand Vizier, in place of the reigning one, a protege of the Imperial Palace, which Irade he took to the Sublime Porte and there and then installed himself. By chance the Sultan happened to drive through Stamboul that day, in disguise, and noticing considerable excitement and cries of "Padishahim chok yasha"

(long live my Sultan) amongst the people, made inquiries as to the cause of this unusual occurrence. His Majesty's informers brought him the word that the people rejoiced in the fall of the old Grand Vizier, and the appointment of the new one, Doctor Ali Pasha's son. The Sultan returned to the Palace and immediately sent one of his eunuchs to the Sublime Porte to see the Grand Vizier and find out the meaning of these strange proceedings.

The eunuch was announced, and the Grand Vizier ordered him to be brought into his presence. Directly he appeared in the doorway, he was greeted with: "What do you want, you black dog?"

Then turning to the numerous attendants about, he said: "Take this n.i.g.g.e.r to the slave market, and see what price he will bring."

The eunuch was taken to the slave market, and the highest price bid for him was fifty piasters. On hearing this, the Grand Vizier turned to the eunuch and said: "Go and tell your master what you are worth, and tell him that I think it too much by far."

The eunuch was glad to get off, and communicated to his Majesty the story of his strange treatment. The Sultan then ordered his Chief Eunuch, a not unimportant personage in the Ottoman Empire, to call on the Grand Vizier for an explanation. At the Sublime Porte, however, no respect was paid to this high dignitary. Ali Pasha received him in precisely the same manner as he had received his subordinate. The chief was taken to the slave market, and the highest sum bid for him was five hundred piasters. The self-appointed Grand Vizier ordered him to go and tell his master the amount some foolish people were willing to pay for him.

When the Sultan heard of these strange proceedings he sent an autograph letter to Ali Pasha, commanding him to come to the Palace.

The Grand Vizier immediately set out for the Palace and was received in audience, when he explained to his Majesty that the affairs of State could not be managed by men not worth more than from fifty to five hundred piasters, and that if radical changes were not made, certain ruin would be the outcome. The Sultan appreciated this earnest communication, and ratified the appointment, as Grand Vizier, of Ali Pasha, the son of the boy who had played at state affairs in a village of Asia Minor.

THE MERCIFUL KHAN

There lived once near Ispahan a tailor, a hard-working man, who was very poor. So poor was he that his workshop and house together consisted of a wooden cottage of but one room.

But poverty is no protection against thieves, and so it happened that one night a thief entered the hut of the tailor. The tailor had driven nails in various places in the walls on which to hang the garments that were brought to him to mend. It chanced that in groping about for plunder, the thief struck against one of these nails and put out his eye.

The next morning the thief appeared before the Khan (Judge) and demanded justice. The Khan accordingly sent for the tailor, stated the complaint of the thief, and said that in accordance with the law, 'an eye for an eye,' it would be necessary to put out one of the tailor's eyes. As usual, however, the tailor was allowed to plead in his own defence, whereupon he thus addressed the court:

"Oh great and mighty Khan, it is true that the law says _an_ eye for an eye, but it does not say _my_ eye. Now I am a poor man, and a tailor. If the Khan puts out one of my eyes, I will not be able to carry on my trade, and so I shall starve. Now it happens that there lives near me a gunsmith. He uses but one eye with which he squints along the barrel of his guns. Take his other eye, oh Khan, and let the law be satisfied."

The Khan was favorably impressed with this idea, and accordingly sent for the gunsmith. He recited to the gunsmith the complaint of the thief and the statement of the tailor, whereupon the gunsmith said:

"Oh great and mighty Khan, this tailor knows not whereof he talks. I need both of my eyes; for while it is true that I squint one eye along one side of the barrel of the gun, to see if it is straight, I must use the other eye for the other side. If, therefore, you put out one of my eyes you will take away from me the means of livelihood. It happens, however, that there lives not far from me a flute-player. Now I have noticed that whenever he plays the flute he closes both of his eyes. Take out one of his eyes, oh Khan, and let the law be satisfied."

Accordingly, the Khan sent for the flute-player, and after reciting to him the complaint of the thief, and the words of the gunsmith, he ordered him to play upon his flute. This the flute-player did, and though he endeavored to control himself, he did not succeed, but, as the result of long habit, closed both of his eyes. When the Khan saw this, he ordered that one of the flute-player's eyes be put out, which being done, the Khan spoke as follows:

"Oh flute-player, I saw that when playing upon your flute you closed both of your eyes. It was thus clear to me that neither was necessary for your livelihood, and I had intended to have them both put out, but I have decided to put out only one in order that you may tell among men how merciful are the Khans."

KING KARA-KUSH OF BITHYNIA

A King of Bithynia, named Kara-kush, who was blind of an eye, was considered in his day a reasonable, just, and feeling man. He administered justice upon the basis of the law, 'An eye for an eye, a tooth for a tooth,' and enlarged or modified it as circ.u.mstances demanded.

It happened that a weaver by accident put out the eye of a man. He was brought before the King or Cadi, for in those days the Kings acted as Cadis, who promptly condemned him, in accordance with the law, to the loss of an eye. The weaver pleaded touchingly, saying:

"Oh Cadi! I have a wife and a large family, and I support them by throwing the shuttle from the right to the left, and again from the left to the right; first using the one eye and then the other. If you remove one of my eyes, I will not be able to weave, and my wife and children will suffer the pangs of hunger. Why not, in the place of my eye, remove that of the hunter who uses but one eye in exercising his profession, and to whom two eyes are superfluous?"

The Cadi was impressed, acknowledged the justice of the weaver's remarks, and the hunter was immediately sent for. The hunter being brought, the Cadi was greatly rejoiced to notice that the hunter's eyes were exactly the same color as his own. He asked the hunter how he earned his living, and receiving his answer that he was a hunter, the Cadi asked him how he shot. The hunter in reply demonstrated the manner by putting up his arms, his head to a side, and closing one eye. The Cadi said the weaver was right, and immediately sent for the surgeon to have the eye removed. Further, the Cadi bethought him that he might profit by this and have the hunter's eye placed in his own socket. The surgeon set to work and prepared the cavity to receive the hunter's eye. This done with a practised hand, the surgeon removed the hunter's eye and was about to place it in the prepared socket, when it accidentally slipped from his fingers to the ground, and was s.n.a.t.c.hed up by a cat. The surgeon was terrified and madly ran after the cat; but alas! the cat had eaten the eye. What was he to do? On the inspiration of the moment he s.n.a.t.c.hed out the eye of the cat, and placing it in the Cadi's head, bound it up.

Some time after the surgeon asked the Cadi how he saw.

"Oh," replied the Cadi, "with my old eye I see as usual, but strange to say, the new eye you placed in my head is continually searching and watching for rat holes."

THE PRAYER RUG AND THE DISHONEST STEWARD

A poor Hamal (porter) brought to the Pasha of Stamboul his savings, consisting of a small canvas bag of medjidies (Turkish silver dollars), to be kept for him, while he was absent on a visit to his home. The Pasha, being a kind-hearted man, consented, and after sealing the bag, called his steward, instructing him to keep it till the owner called for it. The steward gave the man a receipt, to the effect that he had received a sealed bag containing money.

When the poor man returned, he went to the Pasha and received his bag of money. On reaching his room he opened the bag, and to his horror found that it contained, instead of the medjidies he had put in it, copper piasters, which are about the same size as medjidies. The poor Hamal was miserable, his hard-earned savings gone.

He at last gathered courage to go and put his case before the Pasha.

He took the bag of piasters, and with trembling voice and faltering heart he a.s.sured the Pasha that though he had received his bag apparently intact, on opening it he found that it contained copper piasters and not the medjidies he had put in it. The Pasha took the bag, examined it closely, and after some time noticed a part that had apparently been darned by a master-hand. The Pasha told the Hamal to go away and come back in a week; in the meantime he would see what he could do for him. The grateful man departed, uttering prayers for the life and prosperity of his Excellency.

The next morning after the Pasha had said his prayers kneeling on a most magnificent and expensive rug, he took a knife and cut a long rent in it. He then left his Konak without saying a word to any one.

In the evening when he returned he found that the rent had been so well repaired that it was with difficulty that he discovered where it had been. Calling his steward, he demanded who had repaired his prayer rug. The steward told the Pasha that he thought the rug had been cut by accident by some of the servants, so he had sent to the Bazaar for the darner, Mustapha, and had it mended, the steward, by way of apology, adding that it was very well done.

"Send for Mustapha immediately," said the Pasha, "and when he comes bring him to my room."

When Mustapha arrived, the Pasha asked him if he had repaired the rug.

Mustapha at once replied that he had mended it that very morning.

"It is indeed well done," said the Pasha; "much better than the darn you made in that canvas bag."

Mustapha agreed, saying that it was very difficult to mend the bag as it was full of copper piasters. On hearing this, the Pasha gave him a backsheesh (present) and told him to retire. The Pasha then called his steward, and not only compelled him to pay the Hamal his money, but discharged him from his service, in which he had been engaged for many years.

THE GOOSE, THE EYE, THE DAUGHTER, AND THE ARM

A Turk decided to have a feast, so he killed and stuffed a goose and took it to the baker to be roasted. The Cadi of the village happened to pa.s.s by the oven as the baker was basting the goose, and was attracted by the pleasant and appetizing odor. Approaching the baker, the Cadi said it was a fine goose; that the smell of it made him quite hungry, and suggested that he had better send it to his house. The baker expostulated, saying: "I cannot; it does not belong to me."

The Cadi a.s.sured him that was no difficulty. "You tell Ahmet, the owner of the goose, that it flew away."

"Impossible!" said the baker. "How can a roasted goose fly away? Ahmet will only laugh at me, your Worship, and I will be cast into prison."

"Am I not a Judge?" said the Cadi, "fear nothing."

At this the baker consented to send the goose to the Cadi's house.