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Nikakhtar, was equally distracted. "To lose time in lamentation, when the enemy is at our gates," said Queen Khoorshid, "is folly. Let us return to Yemen; my husband is a great sovereign, from whom nothing can be hidden. God will have pity on us." The king of the Franks, however, hearing that the Egyptian army had retreated, pursued them at the head of his troops, overtook, and exterminated them, taking prisoners Khoorshid, her daughter, Zora, and Mooshthar. He would have put them to death, but his vizirs advised him to spare them till Miri was found. Binding Mooshthar on the back of a camel, and securing the females in chains, Abroo returned to his own territories, where he sentenced Mooshthar to be shot to death with arrows, on the king's "grand day" (his birth-day), and the females to be slowly tortured to death. They were confined in a private house, and Mooshthar was placed under the particular care of the vizir. He had a daughter, named Asra* (Virgin), who loved Mooshthar at first sight, and who supplied him with food, and comforted him with hopes of freedom. Her kindness and her beauty won the love of Mooshthar.

Miri and his companions passed a month in their cavern. One day, the king, when on his knees at prayer, his aspirations ascending to heaven, whilst the earth was wet with his tears, sunk to sleep, and in a dream beheld a delicious garden. The trees were of gold, the leaves of emerald, and the fruit was gems. In the middle, was a magnificent basin, on the edge of which appeared a youth, with a crown on his head, and clothed in the insignia of royalty. Miri," he cried, "arise; your prayers have been heard; no mortal has hitherto escaped from the prison in which you are, but God has pronounced your deliverance. You will find here a companion in misfortune, on whose account your freedom is granted." My Lord," said Miri, his face to the ground, "who are you, and what place is this?" "Ask me no questions," replied the vision; "this is paradise, and this water is the Tigris."

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Miri awoke in trepidation; Nikakhtar inquired the cause. Miri disclosed to him his dream, and desired his companions to search the cave. Their long and heavy chain rendered this a work of toil; but Nasib remarked a passage whence issued sobs and groans. He followed it, and entered a chamber, where he beheld a young damsel, a star of beauty, dazzling as the sun. "Wonder of the world," exclaimed he, "who are you?" 'Brother," replied the beauty, "I am the daughter of a fay, a descendant of the king of the East; my name is Goolazar; Andalib, my cousin, and I were mutually attached, and vowed eternal fidelity. A beautiful spring was the scene of our interviews. The son of a sister of my mother, my mortal enemy, surprised me one day alone, carried me off, and loading me with chains, flung me into this pit. For fourteen years have I suffered what you behold." Her parched lips rendered her words scarcely intelligible.

Nasib reported his discovery to the king, who started at the name of Andalib, recollecting that this young man, after relating to him the history of Goolazar, had given him five feathers, charging him to burn them when he was wanted, and he would instantly come to his succour. In an hour, Andalib was at the mouth of the cavern; the stone was rolled away, and he stood before Miri, who was in tears. He embraced him, and his chains fell off. "Attend not to me, my brother," said the king; one who has been a captive here for fourteen years deserves more your care and compassion." "What captive?" asked Andalib, whose attention was awakened by the mention of fourteen years. The king desired Nasib to conduct the youth to the chamber, * A name given in the East to the Virgin Mary.

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when he and Goolazar recognized each other, and sunk to the ground. Recovering themselves, all the captives were liberated by Andalib, and being seated on the throne of the fays, brought by him, they were conveyed to the sea-shore, where they expected to find the Egyptian army; but it was deserted. Thinking that his people had proceeded to Egypt, they mounted the throne borne by the fays, and were soon in the capital of that country. A few of his troops, who had escaped the carnage of the Franks, were met with by Miri, who informed him of the state of affairs. The king was plunged into despair; he wished to live no longer. "Do nothing rashly," said Andalib. "If they are alive, they cannot be concealed from me; if they are dead, you cannot revive them. You shall hear of them ere night." They sat on the throne, and were soon in the kingdom of the Franks, just at the moment when Mooshthar, fastened to a tree, and offering up prayers, was about to be transfixed with arrows. Andalib conveyed him to Miri. "Where are they?" asked the king. Mooshthar replied, that Zora was alive; that Nomi-Awthab and Khoorshid were in the king's harem. Andalib hastens thither, discovers them in a dungeon, invoking death to end their woes. In a moment they were placed on the throne, and conveyed by the genii into the presence of Miri. Zora was discovered bathed in tears at the door of the prison where Mookhthar had been immured. She also was wafted on the throne to Miri. The whole party, including Goolazar, queen of the fays, were then transported, at the command of Andalib, on the enchanted throne, to the spot where he had lost his mistress, whence he wrote to his uncle an account of the recovery of Goolazar, and invited him to join them at the spring. The letter was carried by a fay, and the father of Goolazar soon appeared, with an escort, almost beside himself with joy. Andalib prevailed upon Miri to wait and grace his nuptials with his presence. The father of Andalib, delighted at seeing their son after fourteen years' separation, invited their friends, the fays, and the city was filled with potent princes and legions of genii. Amongst the amusements contrived to delight the guests, was a banquet for the ladies, who congregated in their most gorgeous apparel; amongst whom Nomi-Awthab shone in the richest array. A female clad in black took her seat next to her. Sister," said the princess, "what can be the reason that even this happy hymeneal feast cannot induce you to lay aside your mourning?" The female in black replied, "I am Khoram-phor; a son of my sister, named Miri, whilst hunting, met with a man who shewed him the portrait of a beauty, which fired him with unquenchable love. He embarked on the sea; his vessel was wrecked; we know not whether he is alive or dead. By order of his father, the emperor Khosrow Shah, the genii have traversed land and sea without finding him. The shah is dying with grief; the capital is full of mourning; Roozam-phor, my sister, has built a mosque, where she has shut herself up and weeps day and night. I have no capacity for happiness; but the mother of Andalib, who is my friend, compelled me against my will to join in the festivities with which she intended to celebrate the nuptials of her only son.

"Remain with me

The recital of this tale drew tears from Nomi-Awthab. this night," she said, " and I will introduce you to one who will give you some news of Miri." The unhappy Khoram-phor accordingly passed the night with the princess, who, in the morning led her to the spring, in approaching which she heard the voices of Andalib and Miri, singing to the lyre touched by the fingers of Nikakhtar. Khoram-phor recognised the voice of her nephew, and uttering a shriek, fell senseless on the ground. Nasib and Zora ran to learn the cause of the cry, when Nomi-Awthab informed them that the stranger

in black was the aunt of Miri. The prince, on hearing this, ran to the spot, strained his aunt in his embrace, and overwhelmed her with inquiries. When he had heard all, he wept bitterly, and was impatient to return to his native country. Khoram-phor urged his departure, that he might see his mother ere she expired with the grief she had struggled with for so many years. Andalib caused the enchanted throne to be brought, which transported the party to the vicinity of the mosque built by Roozam-phor. The aunt of Miri went in to her sister and said, "Here is a man who can tell you news of your son." "He is dead!" exclaimed Roozam-phor, and fell without sense. Miri rushed forward, bathed his mother with essence of roses, and recalled her to life with his kisses. She knew him not at first, but when assured that she beheld her son, she gave a loose to joy.

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A letter to Khosrow Shah announced the arrival of his son and his beautiful wife. It stated that "the prince, ashamed of his fault, dared not appear bçfore him." The emperor, stupified with the news, asked whether he was not dreaming. Nothing can be more real," said the messenger; "if Miri had not respectfully awaited your commands, he would have been here." The emperor gave the messenger a whole year's revenue of his states and set off to meet his son in great pomp. The meeting was a day of felicity to both, and they proceeded to the capital of China. The emperor refused to re-celebrate the nuptials of his son, till he had given an entertainment to Andalib, his deliverer, whom he termed his "eldest son."

The preparations for the nuptials of Miri and Nomi-Awthab were so sumptuous and the joy was so universal, that it was the common saying, that "the inhabitants of heaven had descended on earth, for the like was never seen before :" and in fact, the sick were cured by looking on Miri. The king and queen of the genii were seated on a throne of gold; Khosrow-Shah and Roozam-phor on an inferior throne; at the side of the sovereign of the genii were Miri and Nomi-Awthab; in front of Khosrow-Shah were Andalib and Goolazar; on one side Nikakhtar and Zora; on the other, Mooshthar and Asra. The grandees, looking on Nomi-Awthab, said to the prince, "had your sufferings been a thousand times greater, the reward would be too much." The delicious strains of music made the place a paradise. For a whole year did these festivities continue, when the guests departed. Andalib was loaded with rich presents, as well as each of the genii. The separation was painful.

China now, instead of a veil of mourning, exhibits all the outward signs of joy, and heaven has always regarded it since with an eye of favour.

Although this tale, in respect to invention and the higher qualities of composition, is almost below criticism, as a specimen of the literature of a people with whom we are but little acquainted, it is by no means destitute of interest. The translator has pointed out many passages which seem to imply that the origin of this tale is common with that of Kamrúp, an Hindustani romance, which has recently been translated into French, by M. Garcin de Tassy. The mixture of Pagan, Mahomedan, and Christian allusions, proves that the texture has been wrought out of heterogeneous materials.

THE WELLESLEY PAPERS.*

THE Contents of the third volume of these valuable documents include some which, in our estimation, are of great interest and importance. The first letter in the series of despatches states the reasons of Lord Wellesley's remaining in India beyond the period fixed by his original letter of resignation, namely, the state of affairs in the Mahratta empire; and the succeeding documents detail the transactions with those states, and the causes, progress, and issue of the war, down to the peace with Scindiah and the Berar Rajah.

To these documents, Mr. Martin has prefixed an Introduction, containing an extract from a letter to the Prime Minister (Mr. Addington), dated 10th January 1802, explaining the motives of his resignation;-the letter of the Court of Directors, requesting his lordship to continue in the government of India till January 1804, and extracts from Lord Wellesley's notes relative to the transactions with the Mahrattas. These are documents which, it will be perceived, are of great importance.

The first, namely, the extract from the Marquess's letter to Mr. Addington, will be read with much interest: it is a dignified exposition of the causes of dissatisfaction, which induced him to tender his resignation, for which hehad assigned to the Court of Directors no other reason than the successful accomplishment of his most essential plans of policy. His Lordship observes:. For some time past I have perceived the symptoms of an unfavourable disposition arising in the Court of Directors towards the general system of my administration; and private reports and rumours, through authentic channels, have confirmed the opinions which I had formed. But a strong sense of public duty and of gratitude has induced me to remain at my post under much vexation and disgust, until the most recent despatches from the Court to this government, added to those proceedings which have compelled Lord Clive to resign his charge, convinced me, that I could not retain mine with any prospect of private honour, or of public advantage, unless the Court should be pleased to restore to me the advantage of its confidence and support in the most formal, unequivocal terms, and in the most public manner; and unless the Court should also afford me a satisfactory assurance of its intention to receive and confirm in my hands the exercise of those powers which are indispensably requisite to enable me to conduct this arduous government.

The causes of offence he reduces to three general points; first, that the Court had manifested a want of confidence in his administration; secondly, that the Court had interfered directly in the most important details of the local executive government, by the dismission of some persons and the appointment of others, and had disclosed an intention of pursuing a similar system of direct interposition; lastly, that the Court had positively disapproved of, or withheld its sanction from, measures which his lordship conceived to be of essential importance to the British interests in India. The Marquess enters very minutely into all these several causes of offence, detailing the circumstances of each case, and, in conclusion, he calls upon the minister to fortify the hands of the local administration.

• The Despatches, Minutes, and Correspondence of the Marquess Wellesley. K. G., during his admi nistration in India. Edited by MONTGOMERY MARTIN. Vol. III. London, 1837. W. H. Allen and Co. Asiat.Journ.N.S.VOL.22. No. 86.

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Miscellanies, Original and Select.

PROCEEDINGS OF SOCIETIES.

Royal Asiatic Society.-A general meeting of this Society was held on the 7th of January: Sir George Thomas Staunton, Bart., V.P. in the chair.

The following donations were among those laid upon the table:

From the British and Foreign Bible Society,-the New Testament in Mandchou; Gospels in Syrio-Chaldaic; New Testament in Piedmontese; ditto in New Zealand; Gospels in French and Vaudois; ditto in Malayalim; part of St. Luke in Berber; St. John in Maltese and Italian; Greek Pentateuch; Rarotonga Testament; Latin Bible; St. John in Chippeway and English; Malagasse Testament ; St. Luke in Mexican; St. Matthew in Bullom and English; Enghadine Testament; Catalonian Testament. From the Rev. J. Stevenson, of Bombay, his Principles of Murathee Grammar, and his Translation of part of the Sanhita of the Rig veda. From the Geological Society, its Transactions, vol. iv. part 2. From Mr. S. Bennett, his " Specimen of a New Version of the Hebrew Bible." From Professor Adelung, his "Litteratur der Sanskrit-Sprache." From the Institute of British Architects, its Transactions, vol. i. part 1.

Ardaseer Cursetjee, Ardaseer Hormarjee, Cursetjee Jamsetjee, Aga Mahomed Rahem Sherazee, Esqrs. of Bombay, and Chocapah Chetty, Esq. of Madras, were elected hon. resident members. James Henderson, G. R. Porter, John Grant Malcolmson, and James Malcolmson, Esquires, were elected resident members The paper read was one communicated by the Bombay Branch Royal Asiatic Society, and written by the late T. M. Dickenson, Esq. on the subject of the Ancient History of Assyria and Persia, with reference to the destruction of the Kingdom of Israel. The writer, in this learned memoir, endeavours to reconcile the conflicting statements of Herodotus and Ctesias on the subject of the Median dynasties, by considering the one spoken of by Ctesias to be a succession of kings, of Median origin, the first of whom, named Arbaces, vanquished Sardanapalus the Assyrian, in the year 821 B.C., captured Nineveh, and established his own family on the throne; and that spoken of by Herodotus to be a separate dynasty, reigning over Media only, and which had revolted from the supreme monarchy in the eighth century before Christ. The two dynasties coincide in the last two reigns, which is accounted for by the circumstance that the first of those two last kings drove out the then reigning monarch of the dynasty of Ctesias, and established himself on the throne of Assyria, thereby gaining a place in the list given by both historians. Mr. Dickenson notices, in the conclusion of his paper, a striking agreement between the accounts of the Greeks and the Persians, in regard to the period to which they refer the establishment of the Persian and Assyrian kingdoms; and remarks, that when the infant colonies of the descendants of Noah spread themselves abroad in separate parties, to seek for a place wherein to dwell, it is reasonable to suppose that the same causes, whatever may have been their nature, which led to the institution of a sovereign authority in any one tribe, would have led to a similar result in another similarly situated, at no very different period of time. When, therefore, we find accounts in two different and distinct histories, which fixed the establishment of the sovereign authority in two neighbouring kingdoms of the highest antiquity, at nearly the same period of time, it must be admitted that the conformity of the two is an argument in favour of the truth of both. According to Ctesias, the empire of Assyria was

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