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That night th’ astrologer a scheme of planets drew, ∘ And lo! a graceful shape of youth appeared in view: Saturn had stained his locks with Saturninest jet, ∘ And spots of nut brown musk on rosy side face blew:13 Mars tinctured either cheek with tinct of martial red; ∘ Sagittal shots from eyelids Sagittarius threw: Dowered him Mercury with bright mercurial wit; ∘ Bore off the Bear14 what all man’s evil glances grew: Amazed stood Astrophil to sight the marvel birth ∘ When louted low the Moon at full to buss the Earth. |
And of a truth Allah the Most High had robed him in the raiment of perfect grace and had purfled and fringed it with a cheek all beauty and loveliness, even as the poet saith of such an one:—
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By his eyelids shedding perfume and his fine slim waist I swear, ∘ By the shooting of his shafts barbed with sorcery passing rare; By the softness of his sides,15 and glances’ lingering light, ∘ And brow of dazzling day-tide ray and night within his hair; By his eyebrows which deny to who look upon them rest, ∘ Now bidding now forbidding, ever dealing joy and care; By the rose that decks his cheek, and the myrtle of its moss,16 ∘ By jacinths bedded in his lips and pearl his smile lays bare; By his graceful bending neck and the curving of his breast, ∘ Whose polished surface beareth those granados, lovely pair; By his heavy hips that quiver as he passeth in his pride, ∘ Or he resteth with that waist which is slim beyond compare; By the satin of his skin, by that fine unsullied sprite; ∘ By the beauty that containeth all things bright and debonnair; By that ever open hand; by the candour of his tongue; ∘ By noble blood and high degree whereof he’s hope and heir; Musk from him borrows muskiness she loveth to exhale ∘ And all the airs of ambergris through him perfume the air; The sun, methinks, the broad bright sun, before my love would pale ∘ And sans his splendour would appear a paring of his nail.17 |
I glanced at him with one glance of eyes which caused me a thousand sighs; and my heart was at once taken captive wise, so I asked him, “O my lord and my love, tell me that whereof I questioned thee;” and he answered, “Hearing is obeying! Know O handmaid of Allah, that this city was the capital of my father who is the King thou sawest on the throne transfigured by Allah’s wrath to a black stone, and the Queen thou foundest in the alcove is my mother. They and all the people of the city were Magians who fire adored in lieu of the Omnipotent Lord18 and were wont to swear by lowe and heat and shade and light and the spheres revolving day and night. My father had ne’er a son till he was blest with me near the last of his days; and he reared me till I grew up and prosperity anticipated me in all things. Now it so fortuned that there was with us an old woman well stricken in years, a Moslemah who, inwardly believing in Allah and His Apostle, conformed outwardly with the religion of my people; and my father placed thorough confidence in her for that he knew her to be trustworthy and virtuous; and he treated her with ever increasing kindness believing her to be of his own belief. So when I was well nigh grown up my father committed me to her charge saying:—Take him and educate him and teach him the rules of our faith; let him have the best in structions and cease not thy fostering care of him. So she took me and taught me the tenets of Al-Islam with the divine ordinances19 of the Wuzu ablution and the five daily prayers and she made me learn the Koran by rote, often repeating:—Serve none save Allah Almighty! When I had mastered this much of knowledge she said to me:—O my son, keep this matter concealed from thy sire and reveal naught to him lest he slay thee. So I hid it from him and I abode on this wise for a term of days when the old woman died, and the people of the city redoubled in their impiety20 and arrogance and the error of their ways. One day, while they were as wont, behold, they heard a loud and terrible sound and a crier crying out with a voice like roaring thunder so every ear could hear, far and near, “O folk of this city, leave ye your fire worshipping and adore Allah the All-compassionate King!” At this, fear and terror fell upon the citizens and they crowded to my father (he being King of the city) and asked him, “What is this awesome voice we have heard, for it hath confounded us with the excess of its terror?” and he answered, “Let not a voice fright you nor shake your steadfast sprite nor turn you back from the faith which is right.” Their hearts inclined to his words and they ceased not to worship the fire and they persisted in rebellion for a full year from the time they heard the first voice; and on the anniversary came a second cry, and a third at the head of the third year, each year once Still they persisted in their malpractises till one day at break of dawn, judgment and the wrath of Heaven descended upon them with all suddenness, and by the visitation of Allah all were metamorphosed into black stones,21 they and their beasts and their cattle; and none was saved save myself who at the time was engaged in my devotions. From that day to this I am in the case thou seest, constant in prayer and fasting and reading and reciting the Koran; but I am indeed grown weary by reason of my loneliness, having none to bear me company.” Then said I to him (for in very sooth he had won my heart and was the lord of my life and soul), “O youth, wilt thou fare with me to Baghdad city and visit the Olema and men learned in the law and doctors of divinity and get thee increase of wisdom and understanding and theology? And know that she who standeth in thy presence will be thy handmaid, albeit she be head of her family and mistress over men and eunuchs and servants and slaves. Indeed my life was no life before it fell in with thy youth. I have here a ship laden with merchandise; and in very truth Destiny drove me to this city that I might come to the knowledge of these matters, for it was fated that we should meet.” And I ceased not to persuade him and speak him fair and use every art till he consented.——And Shahrázád perceived the dawn of day and ceased to say her permitted say.
She continued, It hath reached me, O auspicious King, that the lady ceased not persuading with soft speech the youth to depart with her till he consented and said “Yes.” She slept that night lying at his feet and hardly knowing where she was for excess of joy. As soon as the next morning dawned (she pursued, addressing the Caliph), I arose and we entered the treasuries and took thence whatever was light in weight and great in worth; then we went down side by side from the castle to the city, where we were met by the Captain and my sisters and slaves who had been seeking for me. When they saw me they rejoiced and asked what had stayed me, and I told them all I had seen and related to them the story of the young Prince and the transformation wherewith the citizens had been justly visited. Hereat all marvelled, but when my two sisters (these two bitches, O Commander of the Faithful!) saw me by the side of my young lover they jaloused me on his account and were wroth and plotted mischief against me. We awaited a fair wind and went on board rejoicing and ready to fly for joy by reason of the goods we had gotten, but my own greatest joyance was in the youth; and we waited awhile till the wind blew fair for us and then we set sail and fared forth. Now as we sat talking, my sisters asked me, “And what wilt thou do with this handsome young man?”; and I answered, “I purpose to make him my husband!” Then I turned to him and said, “O my lord, I have that to propose to thee wherein thou must not cross me; and this it is that, when we reach Baghdad, my native city, I offer thee my life as thy handmaiden in holy matrimony, and thou shalt be to me baron and I will be femme to thee.” He answered, “I hear and I obey!; thou art my lady and my mistress and whatso thou doest I will not gainsay.” Then I turned to my sisters and said, “This is my gain; I content me with this youth and those who have gotten aught of my property let them keep it as their gain with my good will.” “Thou sayest and doest well,” answered the twain, but they imagined mischief against me. We ceased not spooning before a fair wind till we had exchanged the sea of peril for the seas of safety and, in a few days, we made Bassorah city, whose buildings loomed clear before us as evening fell. But after we had retired to rest and were sound alseep, my two sisters arose and took me up, bed and all, and threw me into the sea: they did the same with the young Prince who, as he could not swim, sank and was drowned and Allah enrolled him in the noble army of Martyrs.22 As for me would Heaven I had been drowned with him, but Allah deemed that I should be of the saved; so when I awoke and found myself in the sea and saw the ship making off like a dash of lightning, He threw in my way a piece of timber which I bestrided, and the waves tossed me to and fro till they cast me upon an island coast, a high land and an uninhabited. I landed and walked about the island the rest of the night and, when morning dawned, I saw a rough track barely fit for child of Adam to tread, leading to what proved a shallow ford connecting island and mainland. As soon as the sun had risen I spread my garments to dry in its rays; and ate of the fruits of the island and drank of its waters; then I set out along the foot track and ceased not walking till I reached the mainland. Now when there remained between me and the city but a two hours’ journey behold, a great serpent, the bigness of a date palm, came fleeing towards me in all haste, gliding along now to the right then to the left till she was close upon me, whilst her tongue lolled ground wards a span long and swept the dust as she went. She was pursued by a Dragon23 who was not longer than two lances, and of slender build about the bulk of a spear and, although her terror lent her speed, and she kept wriggling from side to side, he overtook her and seized her by the tail, whereat her tears streamed down and her tongue was thrust out in her agony. I took pity on her and, picking up a stone and calling upon Allah for aid, threw it at the Dragon’s head with such force that he died then and there; and the serpent opening a pair of wings flew into the lift and disappeared from before my eyes. I sat down marvelling over that adventure, but I was weary and, drowsiness overcoming me, I slept where I was for a while. When I awoke I found a jet black damsel sitting at my feet shampooing them; and by her side stood two black bitches (my sisters, O Commander of the Faithful!). I was ashamed before her24 and, sitting up, asked her, “O my sister, who and what art thou?”; and she answered, “How soon hast thou forgotten me! I am she for whom thou wroughtest a good deed and sowedest the seed of gratitude and slewest her foe; for I am the serpent whom by Allah’s aidance thou didst just now deliver from the Dragon. I am a Jinniyah and he was a Jinn who hated me, and none saved my life from him save thou. As soon as thou freedest me from him I flew on the wind to the ship whence thy sisters threw thee, and removed all that was therein to thy house. Then I ordered my attendant Marids to sink the ship and I transformed thy two sisters into these black bitches; for I know all that hath passed between them and thee; but as for the youth, of a truth he is drowned.” So saying, she flew up with me and the bitches, and presently set us down on the terrace roof of my house, wherein I found ready stored the whole of what property was in my ship, nor was aught of it missing. “Now (continued the serpent that was), I swear by all engraver on the seal-ring of Solomon25 (with whom be peace!) unless thou deal to each of these bitches three hundred stripes every day I will come and imprison thee forever under the earth.” I answered, “Hearkening and obedience!”; and away she flew. But before going she again charged me saying, “I again swear by Him who made the two seas flow26 (and this be my second oath) if thou gainsay me I will come and transform thee like thy sisters.” Since then I have never failed, O Commander of the Faithful, to beat them with that number of blows till their blood flows with my tears, I pitying them the while, and well they wot that their being scourged is no fault of mine and they accept my excuses. And this is my tale and my history! The Caliph marvelled at her adventures and then signed to Ja’afar who said to the second lady, the Portress, “And thou, how camest thou by the welts and wheels upon thy body?” So she began the
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1. Arab. “Sharmutah” (plur. Sharámít) from the root Sharmat, to shred, a favourite Egyptian word also applied in vulgar speech to a strumpet, a punk, a piece. It is also the popular term for strips of jerked or boucaned meat hung up m the sun to dry, and classically called “Kadíd.” [back]
2. Arab. “Izár,” the man’s waistcloth opposed to the Ridá or shoulder-cloth, is also the sheet of white calico worn by the poorer Egyptian women out of doors and covering head and hands. See Lane (M. E., chaps. i.). The rich prefer a “Habárah” of black silk, and the poor, when they have nothing else, use a bed-sheet. [back] 4. Arab. “Lá tawákhizná:” lit. “do not chastise (or blame) us;” the pop. expression for, “excuse (or pardon) us.” [back] 5. Arab. “Maskhút,” mostly applied to change of shape as man enchanted to monkey, and in vulgar parlance applied to a statue (of stone, etc.). The list of metamorphoses in Al-Islam is longer than that known to Ovid. Those who have seen Petra, the Greek town of the Haurán and the Roman ruins in Northern Africa will readily detect the basis upon which these stories are built. I shall return to this subject in The City of Iram (Night cclxxvi.) and The City of Brass (dlxvii.). [back] 6. A picturesque phrase enough to express a deserted site, a spectacle familiar to the Nomades and always abounding in pathos to the citizens. [back] 7. The olden “Harem” (or gynæceum, Pers. Zenanah, Serraglio): Harím is also used by synecdoche for the inmates; especially the wife. [back] 8. The pearl is supposed in the East to lose 1% per ann. of its splendour and value. [back] 9. Arab. “Fass,” properly the bezel of a ring; also a gem cut en cabochon and generally the contenant for the contenu. [back] 10. Arab. “Mihráb” = the arch-headed niche in the Mosque-wall facing Meccah-wards. Here, with his back to the people and fronting the Ka’abah or Square House of Meccah (hence called the “Kiblah” = direction of prayer), stations himself the Imám, artistes or fugleman, lit. “one who stands before others;” and his bows and prostrations give the time to the congregation. I have derived the Mihrab from the niche in which the Egyptian God was shrined: the Jews ignored it, but the Christians preserved it for their statues and altars. Maundrell suggests that the empty niche denotes an invisible God. As the niche (symbol of Venus) and the minaret (symbol of Priapus) date only from the days of the tenth Caliph, Al-Walid (A.H. 86-96 = 105-115), the Hindus charge the Moslems with having borrowed the two from their favourite idols—The Linga-Yoni or Cunnus phallus (Pilgrimage ii. 140), and plainly call the Mihrab a Bhaga= Cunnus (Dabistan ii. 152). The Guebres further term Meccah “Mah-gah,” locus Lunæ, and Al-Medinah, “Mahdinah,” = Moon of religion. See Dabistan i., 49, etc. [back] 11. Arab “Kursi,” a stool of palm-fronds, etc., X-shaped (see Lane’s illustration, Nights i., 197), before which the reader sits. Good Moslems will not hold the Holy Volume below the waist nor open it except when ceremonially pure. Englishmen in the East should remember this, for to neglect the “Adab al-Kúran” (respect due to Holy Writ) gives great scandal. [back] 12. Mr. Payne (i. 148) quotes the German Zuckerpüppchen. [back] 13. The Persian poets have a thousand conceits in praise of the “mole,” (Khál or Shámah) for which Hafiz offered “Samarkand and Bokhara” (they not being his, as his friends remarked). Another “topic” is the flight of arrows shot by eyelashes. [back] 14. Arab. “Suhá” a star in the Great Bear introduced only to balance “wushát” = spies, enviers, enemies, whose “evil eye” it will ward off. [back] 15. In Arab tales beauty is always “soft-sided,” and a smooth skin is valued in proportion to its rarity. [back] 16. The myrtle is the young hair upon the side face [back] 17. In other copies of these verses the fourth couplet swears “by the scorpions of his brow” i.e. the accroche-cæurs, the beau-catchers, bell-ropes or “aggravators,” as the B.P. calls them. In couplet eight the poet alludes to his love’s “Unsur,” or element his nature made up of the four classicals, and in the last couplet he makes the nail paring refer to the moon not the sun. [back] 18. This is regular formula when speaking of Guebres. [back] 19. Arab. “Faráiz”; the orders expressly given in the Koran which the reader will remember, is Uncreate and Eternal. In India “Farz” is applied to injunctions thrice repeated; and “Wájíb” to those given twice over. Elsewhere scanty difference is made between them. [back] 20. Arab. “Kufr” = rejecting the True Religion, i.e. Al-Islam, such rejection being “Tughyán” or rebellion against the Lord. The “terrible sound” is taken from the legend of the prophet Sálih and the proto-historic tribe of Thámúd which for its impiety was struck dead by an earthquake and a noise from heaven. The latter, according to some commentators, was the voice of the Archangel Gabriel crying “Die all of you” (Koran, chapts. vii., xviii., etc.). We shall hear more of it in the “City of many-columned Iram.” According to some, Salih, a mysterious Badawi prophet, is buried in the Wady al-Shaykh of the so-called Sinaitic Peninsula. [back] 21. Yet they kept the semblance of man, showing that the idea arose from the basaltic statues found in Hauranic ruins. Mohammed in his various marches to Syria must have seen remnants of Greek and Roman settlements; and as has been noticed “Sesostris” left his mark near Meccah. (Pilgrimage iii. 137). [back] 22. Arab. “Shuhadá”; highly respected by Moslems as by other religionists; although their principal if not only merit seems as a rule to have been intense obstinacy and devotion to one idea for which they were ready to sacrifice even life. The Martyrs-category is extensive including those killed by falling walls; victims to the plague, pleurisy and pregnancy, travellers drowned or otherwise lost when journeying honestly, and chaste lovers who die of “broken hearts” i.e. impaired digestion. Their souls are at once stowed away in the crops of green birds where they remain till Resurrection Day, “eating of the fruits and drinking of the streams of Paradise,” a place however, whose topography is wholly uncertain. Thus the young Prince was rewarded with a manner of anti-Purgatory, a preparatory heaven. [back] 23. Arab. “Su’ubán:” the Badawin give the name to a variety of serpents all held to be venomous; but m tales the word, like “Tannín,” expresses our “dragon” or “cockatrice.” [back] 24. She was ashamed to see the lady doing servile duty by rubbing her feet. This massage, which B. de la Brocquière describes in 1452 as “kneading and pinching,” has already been noticed. The French term is apparently derived from the Arab. “Mas-h.” [back] 25. Alluding to the Most High Name, the hundredth name of God, the Heb. Shem hamphorash, unknown save to a favoured few who by using it perform all manner of miracles. [back] |