CHAPTER VII.

COMMENCING WITH PART OF THE THIRTY-SIXTH NIGHT, AND ENDING WITH PART OF

THE FORTY-FOURTH.

THE STORY OF GHÁNIM THE SON OF EIYOOB, THE DISTRACTED SLAVE OF LOVE.

It hath been told me, O happy King, said Shahrazád, that there was, in

ancient times, a certain merchant of Damascus,[VII_1] possessed of

wealth, who had a son like the moon at the full, of eloquent tongue,

called Ghánim the son of Eiyoob,[VII_2] the Distracted Slave of

Love; and this son had a sister, named Fitneh,[VII_3] on account of

her excessive beauty and loveliness. Their father died, leaving them

large property, among which were a hundred loads[VII_4] of silk and

brocade, and bags[VII_5] of musk, and upon these loads was written,

This is intended for Baghdád:--it having been his desire to journey to

that city.

So, when God (whose name be exalted!) had taken his soul, and some time

had elapsed, his son took these loads, and journeyed with them to

Baghdád.--This was in the time of Hároon Er-Rasheed.--He took leave of

his mother and relations and townspeople before his departure, and went

forth, placing his dependence upon God (whose name be exalted!), and God

decreed him safety, so that he arrived at Baghdád, whither there

travelled in his company a party of merchants. He hired for himself a

handsome house, and furnished it with carpets and cushions, and

suspended curtains in it; and there he deposited those loads, together

with the mules and camels, and remained until he had rested himself; and

the merchants of Baghdád, and its great men, came and saluted him. He

then took a wrapper containing ten pieces of costly stuff, with the

prices written upon them, and went forth with them to the market of the

merchants, who met him and saluted him, treated him with honour and

welcomed him, and seated him at the shop of the Sheykh of the market;

and he sold the pieces, gaining, for every piece of gold, two. So Ghánim

rejoiced; and he proceeded to sell the stuffs by little and little, and

continued to do so for a whole year.

After this, on the first day of the following year, he came to the same

market, but found its gate shut, and, inquiring the cause of this, he

was answered, One of the merchants hath died, and all the rest of them

have gone to walk in his funeral-procession. Wilt thou then, added his

informant, gain a recompense[VII_6] by walking with them?--He

replied, Yes;--and he asked respecting the place of the funeral. So they

guided him thither; and he performed the ablution,[VII_7] and

walked with the other merchants until they arrived at the place of

prayer, where they prayed over the dead. The merchants then walked all

together before the corpse to the burial-ground, Ghánim following them,

until the procession arrived at the burial-ground outside the city, and

they proceeded among the tombs until they came to that in which the

corpse was to be deposited. They found that the family of the deceased

had pitched a tent over the tomb, and placed there the candles and

lamps; and they buried the dead, and the readers sat reciting the Ḳur-án

at the tomb. The merchants sat with them; and so also did Ghánim the son

of Eiyoob; but he was overcome by bashfulness, saying within himself, I

cannot quit them until I have departed with them. They sat listening to

the recitation of the Ḳur-án until the period of nightfall, when the

servants placed before them the supper and sweetmeats, and they ate till

they were satisfied, and washed their hands, and resumed their seats.

The heart of Ghánim was now troubled with reflections upon his

merchandize, and he was fearful of the thieves, and said within himself,

I am a stranger, and suspected of possessing wealth, and if I pass the

night far away from my abode, the thieves will steal the money and the

loads. So, fearing for his property, he arose and went forth from among

the company, asking their leave to depart on account of some business

that he had to transact, and followed the beaten track until he came to

the gate of the city: but it was then midnight, and he found the gate of

the city shut, and saw no one coming or going, and heard not a sound

save the barking of the dogs, and the howling of the wolves; whereupon

he exclaimed, There is no strength nor power but in God! I was in fear

for my property, and came hither on account of it, and have found the

gate shut, and now I have become in fear for my life!--He then returned

to seek for himself a place in which to sleep until the morning: and,

finding a private burial-place enclosed by four walls, with a palm-tree

within it, and a gate-way of hard stone, open, he entered it, and

desired to sleep; but sleep came not to him.

Tremor and gloom overcame him, thus lying among the tombs, and he rose

upon his feet, and, opening the door, looked out, and beheld a light

gleaming in the distance in the direction of the city-gate. He advanced a

few steps, and saw the light approaching in the way which led to the

burial-place in which he was taking refuge; whereupon Ghánim feared for

himself, and hastily closed the door, and climbed up into the palm-tree,

and concealed himself in the midst of its branches. The light continued

to approach the tomb by little and little until it came very near; and

as he looked attentively at it, he perceived three black slaves, two of

whom were bearing a chest, the other having in his hand an adze and a

lantern; and as they drew near, one of the two slaves who were bearing

the chest said, What aileth thee, O Ṣawáb?[VII_8]--to which the

other of the two replied, What aileth thee, O Káfoor?[VII_9] The

former rejoined, Were we not here at the hour of nightfall, and did we

not leave the door open?--Yes, answered the other: what thou sayest is

true.--See then, resumed the first speaker, it is shut and barred.--Upon

this, the third, who was carrying the adze and light, and whose name was

Bakheet,[VII_10] said, How small is your sense! Know ye not that

the owners of the gardens go forth from Baghdád and repair hither, and,

evening overtaking them, enter this place, and shut the door upon

themselves, through fear, lest the blacks, like ourselves, should take

them and roast them and eat them?[VII_11]--Thou hast spoken truth,

they answered; but there is none among us of less sense than

thyself.--Verily, he replied, ye will not believe me until we enter the

burial-place and find some one in it: and I imagine that, if any one be

in it, and have seen the light, he hath betaken himself to the top of

the palm-tree.

[Illustration]

When Ghánim heard these words of the slave, he said within himself, How

cunning is this slave! May Allah disgrace the blacks for their malice

and villainy! There is no strength nor power but in God, the High, the

Great! What will deliver me from this difficulty?--The two who were

bearing the chest then said to him who had the adze, Climb over the

wall, and open to us the door, O Bakheet; for we are fatigued with

carrying the chest upon our necks: and if thou open to us the door, we

will give thee one of the persons whom we take, and we will fry him for

thee excellently, so that not a drop of his fat shall be lost. But he

replied, I am afraid of a thing that my little sense hath suggested to

me: let us throw over the chest behind the door; for it is our deposite.

They said to him, If we throw it, it will break.--I am afraid, he

rejoined, that there may be, within the tomb, robbers who slay men and

steal their property; for when evening overtaketh them they enter these

places to divide what they have taken.--O thou of little sense,

exclaimed the two others; can they enter here?--They then put down the

chest, and climbed up the wall, and descended, and opened the door,

while the third slave, Bakheet, stood waiting for them with the light,

and a basket containing some plaster: after which they seated

themselves, having closed the door; and one of them said, O my brother,

we are tired with walking and taking up and putting down, and opening

the door and shutting it, and it is now midnight, and we have not

strength remaining to open the tomb and to bury the chest; wherefore we

will sit here three hours to rest ourselves, and then rise and

accomplish our business: but each of us shall in the mean time tell his

story, and relate all that hath happened to him from beginning to end.

So the first, who carried the light, told his story; but it was of a

nature unfit to be here repeated;[VII_12] after which, another of

the slaves thus began.

THE STORY OF THE SLAVE KÁFOOR.[VII_13]

Know, O my brothers, that I was, at the commencement of my career, a boy

of eight years, and I used to tell one lie to the slave-merchants every

year, so that they fell out with each other in consequence, and the

slave-merchant my master, becoming impatient of me, committed me to the

broker, desiring him to cry, Who will buy this slave with his fault? He

was therefore asked, What is his fault?--and answered, He telleth one

lie every year. And a merchant approached the broker, and said to him,

How much have they bidden for this slave with his fault? He answered,

They have bidden six hundred pieces of silver.--Then thou shalt have

twenty for thyself, replied the merchant. So the broker introduced him

to the slave-merchant, who received from him the money, and the broker

conveyed me to the dwelling of the merchant, and took his brokerage.

The merchant clad me in a dress suitable to my condition, and I

continued with him for the remainder of the year, until the new year

commenced with prosperity. It was a blessed year, plenteous in the

produce of the earth, and the merchants began to give entertainments,

every day one taking his turn to do so, until it was my master's turn to

give an entertainment in a garden within the city. So he went, and the

other merchants also, and he took for them what they required of food

and other provisions, and they sat eating and drinking and carousing

till noon, when my master wanted something from the house, and said, O

slave, mount the mule, and go to the house, and bring, from thy

mistress, such a thing, and return quickly.

I obeyed, therefore, and went to the house; but when I approached it, I

shrieked out, and shed tears; whereupon the people of the quarter

assembled together, old and young; and my master's wife and daughters,

hearing my cry, opened the door, and asked me what was the matter. I

answered them, My master was sitting beneath an old wall, he and his

friends, and it fell upon them; and when I beheld what happened to them,

I mounted the mule, and came in haste to inform you. And when his

children and wife heard these words, they shrieked, and tore their

clothes, and slapped their faces, and the neighbours came to them. Then

my master's wife overturned the furniture of the house, one thing upon

another, and pulled down its shelves, and broke its shutters and its

windows, and smeared its walls with mud and indigo, and said to me, Wo

to thee, O Káfoor! Come hither and help me, and demolish these

cupboards, and smash these vessels and this China-ware.--So I went to

her, and destroyed with her the shelves of the house and all that was

upon them, and its cupboards and what they contained, and went about

over the terraces and through every place until I had laid waste the

whole, crying all the while, Oh my master! My mistress then went forth,

with her face uncovered, and only with her head-veil, and the girls and

boys went with her, saying to me, O Káfoor, walk on before us, and shew

us the place where thy master lieth dead beneath the wall, that we may

take him forth from under the ruins, and carry him in a bier, and bring

him to the house, and convey his corpse in a handsome manner to the

burial. So I walked before them, crying, Oh my master!--and they

followed me with their faces and heads uncovered,[VII_14] crying,

Oh our misfortune! Oh our calamity!--and there was none among the men,

nor among the women, nor among the children, nor a maiden, nor an old

woman, [in the quarter,] who did not accompany us; and all of them

slapped themselves in the excess of their lamentation. Thus I went with

them through the city; and the people asking the news, they informed

them of that which they had heard from me; and the people exclaimed,

There is no strength nor power but in God, the High, the Great! We will

go to the Wálee, and acquaint him.--And when they arrived before the

Wálee, they informed him; and he mounted, and took with him labourers

with axes and baskets, and they followed my footsteps, accompanied by a

crowd of people.

I preceded them, weeping and crying out, and throwing dust upon my head,

and slapping my face; and when I came to the party in the garden, and my

master beheld me, I slapped my face, and exclaimed, Oh my mistress! who

will have pity upon me after my mistress? Would that I had been her

sacrifice!--When my master, therefore, saw me, he was confounded, his

countenance became pale, and he said, What aileth thee, O Káfoor, and

what is this predicament, and what is the news? I answered him, When

thou sentest me to the house to bring thee what thou wantedst, I went

thither and entered the house, and found that the wall of the saloon had

fallen, and that the whole saloon had tumbled down upon my mistress and

her children.--And did not thy mistress, said he, escape? I answered,

No: not one of them escaped; and the first of them that died was my

mistress the elder.--But did my youngest daughter escape? he asked. I

answered, No.--And what, said he, hath become of the mule that I ride:

is she safe?--No, O my master, I answered: for the walls of the house

and the walls of the stable tumbled down upon all that was in the house;

even upon the sheep and the geese and the hens, and all of them became a

mass of flesh beneath the ruins; not one of them escaped. He then said

to me, And thy master the elder? I answered, No: not one escaped; and

now there remains neither house nor inhabitant, nor any trace of them;

and as to the sheep and the geese and the hens, the cats and dogs have

now eaten them.--And when my master heard my words, the light became

darkness before his face, and he was no longer master of his senses nor

of his reason, and was unable to stand upon his feet: he was paralyzed,

and the strength of his back failed him, and he rent his clothes and

plucked his beard and slapped his face and threw his turban from his

head, and ceased not to slap his face until the blood flowed from it:

and he began to cry, Ah! Oh my children! Ah! Oh my wife! Ah! Oh my

misfortune! Unto whom hath happened the like of that which hath happened

to me?--The merchants, also, his companions, joined with him in cries

and lamentations, and were moved with pity for his case, and rent their

clothes; and my master went forth from the garden, beating himself for

the calamity that had [as he supposed] befallen him, and redoubled the

blows upon his face, seeming as though he were drunk.

And as the party thus went out from the gate of the garden, they beheld

a great dust, and heard tumultuous cries, and, looking in that

direction, saw the crowd approaching them. This crowd was the Wálee and

his attendants, and a concourse of people who had come to gratify their

curiosity, with the merchant's family behind them, shrieking and crying

with violent lamentation and excessive grief; and the first who accosted

my master were his wife and children. On beholding these, he was

confounded, and laughed, and said to them, How are ye; and what hath

happened to you in the house, and what hath befallen you? And when they

saw him, they exclaimed, Praise be to God for thy safety! And they threw

themselves upon him, and his children clung to him, crying out, Oh our

father! Praise be to God for thy safety, O our father!--and his wife

said to him, Praise be to God who hath shewn us thy face in safety!--and

she was stupified, and her reason fled from her at that which she

beheld. She then said to him, How didst thou escape with thy

friends?--And how, said he, were ye in the house?--We were all well,

they answered, in prosperity and health, and no evil hath befallen our

house, save that thy slave Káfoor came to us with his head uncovered and

his clothes rent, crying out, Oh my master! Oh my master!--and we said

to him, What is the matter, O Káfoor?--and he answered, My master was

sitting under a wall in the garden, and it fell upon him, and he

died.--By Allah, replied my master, he came to me just now, crying, Oh

my mistress! Oh the children of my mistress!--and said, My mistress and

her children are all dead!

[Illustration]

He then looked aside, and, seeing me with my turban falling from my

head, while I still cried out and wept violently and threw dust upon my

head, he called out to me: so I approached him, and he said to me, Wo to

thee! O malevolent slave! O misbegotten wretch! O thou of accursed race!

What events hast thou brought about! But, by Allah, I will strip off

thy skin from thy flesh, and cut thy flesh from thy bones!--By Allah,

replied I, thou canst not do to me anything; for thou boughtest me with

my fault, on this condition, the witnesses testifying that thou

boughtest me with my fault, thou knowing it, and it was, that I was

accustomed to tell one lie every year; and this is but half a lie, and

when the year is complete I will tell the other half of it; so it will

be an entire lie. But upon this, he cried out at me, O most accursed of

slaves! is this but half a lie? Nay, it is an exceeding calamity! Depart

from me; for thou art free![VII_15]--By Allah, I replied, if thou

liberate me, I will not liberate thee until the year be complete, and I

tell the remaining half of the lie; and when I have completed it, then

take me to the market, and sell me as thou boughtest me with my fault,

and liberate me not; for I have no trade by means of which to procure my

subsistence: this is a legal proposition that I have stated to thee,

laid down by the lawyers in the Chapter of Emancipation.[VII_16]--While

we were thus talking, the crowd approached, with the people of the

quarter, women and men, come to mourn, and the Wálee with his

attendants: and my master and the other merchants went to the Wálee,

and acquainted him with the case, and that this was but half a lie; and

when the people who were present heard this, they were astonished at

this lie, and struck with the utmost wonder; and they cursed and

reviled me; while I stood laughing, and saying, How can my master kill

me when he bought me with this fault?

So when my master went to the house, he found it in a state of ruin (and

it was I who destroyed the greater part, and broke in it things worth a

large sum of money); and his wife said to him, It was Káfoor who broke

the vessels and the China-ware. Upon this, his rage increased, and he

exclaimed, By Allah! in my life I have never seen such a misbegotten

wretch as this slave; yet he calleth it half a lie! What then would have

been the result had it been a whole lie! In that case he had destroyed a

city, or two cities!--Then, in the excess of his rage, he went to the

Wálee, who inflicted upon me a severe beating, so that I became

insensible, and swooned away; after which, my master contrived means of

obtaining for me a high price, and I ceased not to excite disturbances

in the places into which I was sold, and was transferred from Emeer to

Emeer and from Grandee to Grandee, by sale and purchase, until I entered

the palace of the Prince of the Faithful, and now my spirit is broken,

and my strength hath failed.

CONTINUATION OF THE STORY OF GHÁNIM THE SON OF EIYOOB, THE DISTRACTED

SLAVE OF LOVE.

When the other slaves had heard his story, they laughed at it, and said

to him, Verily thou art a villain, the son of a villain: thou hast told

an abominable lie. The first and second then said to the third slave,

Relate to us thy story.--O sons of my uncle, he replied, all that hath

just been related is nonsense: but my story is long, and this is not a

time to tell it; for the morning, O sons of my uncle, is near, and

perhaps it may overtake us with this chest still before us, and we shall

be disgraced among the public, and our lives will be lost; haste then to

work, and when we have finished, and returned home, I will relate to you

my story. So they put down the light, and dug a trench of the size of

the chest between four tombs; Káfoor digging, and Ṣawáb removing the

earth in baskets, until they had dug to the depth of half a fathom, when

they put the chest into the trench, and replaced the earth over it, and

went forth from the enclosure, and, having closed the gate, disappeared

from before the eyes of Ghánim the son of Eiyoob.

When, therefore, they had left the place vacant unto Ghánim, and he knew

that he was alone, his mind became busied respecting the contents of the

chest, and he said within himself, What can this chest contain? He

waited until daybreak gleamed and shone forth, and then descended from

the palm-tree, and removed the earth with his hand until he had

uncovered the chest and disengaged it, when he took a stone, and struck

with it the lock, and broke it; and lifting up the cover, he looked in,

and beheld a sleeping damsel, stupified with benj,[VII_17] but

still breathing: she was of beautiful and lovely person, and decked with

ornaments of gold, and necklaces of jewels, worth a kingdom, and of a

value that no money would equal. When Ghánim the son of Eiyoob beheld

her, he knew that she had been the object of a plot, and, being

convinced of this, he pulled her up until he had lifted her out of the

chest, and laid her upon her back; and as soon as she scented the

breeze, and the air entered her nostrils and her mouth and throat, she

sneezed, and then was choked, and coughed, whereupon there fell from her

throat a round piece of benj, of such potency that if an elephant smelt

it he would sleep from one night to another. She then opened her eyes,

and, looking round, said, with an eloquent voice, Wo to thee, O wind!

Thou neither satisfiest the thirsty, nor cheerest by thy presence the

satisfied with drink! Where is Zahr-el-Bustán?--But no one answered her.

Then looking aside, she exclaimed, Ṣabeeḥah! Shejeret-ed-Durr!

Noor-el-Hudà! Nejmet-eṣ-Ṣubḥ! Art thou awake?[VII_18] Nuzheh!

Ḥulweh! Ẓareefeh! Speak ye!--But no one answered her. And she looked

round about her, and exclaimed, Alas for me, that I am transported to

the tombs! O Thou who knowest the secrets of the breasts, and

recompensest on the day of resurrection! who hath brought me from among

the curtains and the veils, and placed me amid four tombs?

[Illustration]

While she was saying all this, Ghánim stood still; but he now said to

her, O my mistress, there are neither veils nor palaces nor tombs for

thee here: this is none other than thy slave Ghánim the son of Eiyoob,

whom the King who is omniscient with respect to hidden things hath

impelled hither that he may deliver thee from these troubles, and that

the utmost of thy desires may be accomplished unto thee.--And he was

silent; and when she became convinced of the truth of the case, she

exclaimed, I testify that there is no deity but God, and I testify that

Moḥammad is God's Apostle! Then looking towards Ghánim, with her hands

placed upon her breast, she said to him, with a sweet voice, O

auspicious youth, who brought me unto this place? For now I have

recovered my senses.--O my mistress, he answered, three eunuchs came

bearing this chest:--and he related to her all that had happened, and

how the evening had overtaken him, so that he became the means of her

preservation, and that otherwise she had died of suffocation; and he

inquired of her respecting her history.--O youth, she replied, praise be

to God who hath cast me into the hands of one like thee! Rise therefore

now, and put me into the chest, and go forth to the road, and as soon as

thou shalt find any one who lets out asses or other beasts, or a

muleteer, hire him to transport this chest, and convey me to thy house;

and when I am in thy abode it will be well, and I will relate to thee my

story, and acquaint thee with my tale, and good fortune will accrue to

thee through my means.--So Ghánim rejoiced, and he went forth into the

desert tract.

The day had begun to gleam, the sun rose in splendour, and the people

come walking forth; and Ghánim hired a man with a mule, and brought him

to the burial-place. He then lifted the chest, after he had put the

damsel into it, and, with his heart smitten by love for her, proceeded

with her, full of joy, for she was a damsel worth ten thousand pieces of

gold, and was decked with ornaments and apparel of enormous value.

Scarcely had he found himself at his house when he put down the chest,

and opened it, and took forth from it the damsel, who looked, and saw

that the place was a handsome dwelling furnished with variegated

carpets, and she observed the gay colours and various embellishments,

and beheld stuffs packed up, and loads of goods, and other property: so

she knew that he was a great merchant, and a man of wealth. She then

uncovered her face, and looked at him, and observed him to be a handsome

young man, and loved him; and she said to him, Bring us something to

eat. He answered her, On the head and the eye be thy commands:--and went

to the market, and bought a roasted lamb, and a dish of sweetmeat, and

procured some dried fruits, and candles and wine, and the requisite

apparatus for perfumes. Then returning to the house, he took in the

things, and when the damsel saw him, she laughed, and kissed him, and

embraced him, and began to caress him, so that the love which he felt

increased, and took entire possession of his heart. They then ate and

drank until the approach of night, and their love was mutual: for they

were both of the same age, and both equal in comeliness; and when the

night approached, the Distracted Slave of Love, Ghánim the son of

Eiyoob, rose and lighted the candles and lamps, and the chamber

glistened: he then brought forth the wine-service, and prepared the

table, and sat down with her; he filling and handing to her, and she

filling and handing to him, while they both toyed and laughed and

recited verses: their gaiety increased, and they were engrossed by

mutual love.--Extolled be the perfection of the Uniter of Hearts!--Thus

they continued until it was near morning, when sleep overcame them, and

each of them slept apart from the other till morning came.

Ghánim the son of Eiyoob then arose, and went forth to the market, and

bought what was requisite of vegetables and meat and wine and other

provisions, and brought them to the house; and he again sat with her to

eat, and they ate until they were satisfied; after which he brought the

wine, and they drank and toyed together till their cheeks reddened and

their eyes became more intensely black;[VII_19] and Ghánim said, O

my mistress, have compassion on the captive of thy love, and him whom

thine eyes have slain. I had remained sound of heart but for thee.--Then

he wept a while; and she replied, O my master, and light of mine eye, By

Allah, I love thee and confide in thee; but I know that thou canst not

be united to me.--And what hindereth? said he. She answered, I will this

night relate to thee my story, that thou mayest accept my excuse. But

they continued thus a whole month; and after this, one night, when

Ghánim was complaining to her of his passion, she said to him, I will

now explain to thee my case, that thou mayest know my dignity, and that

my secret may be revealed to thee, and my excuse become manifest to

thee. He replied, Well. And she took hold of a band which confined a

part of her dress, and said to him, O my master, read what is on this

border. So he took the border in his hand, and looked at it, and found

worked upon it in gold, I am thine, and thou art mine, O descendant of

the Prophet's Uncle.[VII_20] And when he had read this, he let fall

his hand, and said to her, Reveal to me thy history. She answered,

Well:--and thus began:--

Know that I am a favourite slave of the Prince of the Faithful, and my

name is Ḳoot-el-Ḳuloob.[VII_21] The Prince of the Faithful, after

he had reared me in his palace, and I had grown up, observed my

qualities, and the beauty and loveliness with which my Lord had endowed

me, and loved me excessively: he took me and lodged me in a private

apartment, and appointed me ten female slaves to serve me, and then gave

me those ornaments which thou seest with me. After this, the Khaleefeh

went forth one day on a journey to one of the surrounding provinces, and

the lady Zubeydeh came to one of the female slaves who were in my

service, and said, When thy mistress Ḳoot-el-Ḳuloob sleepeth, put this

piece of benj into her nose and her drink, and thou shalt receive from

me a sum of money that will satisfy thee. The slave replied, Most

willingly:--and she received the benj from her, rejoicing on account of

the money, and because she had been originally Zubeydeh's slave; and she

insinuated the benj into me, whereupon I fell upon the floor, with my

head bent down to my feet, and seemed to be in another world. And when

she could devise no other stratagem, she put me into that chest, and

privily summoned the black slaves, and, after having given presents to

them and to the door-keepers, sent me with the black slaves on the night

when thou wast reposing at the top of the palm-tree: and they did with

me as thou sawest, and my deliverance was effected through thy means.

Then thou broughtest me unto this place, where thou hast treated me with

the utmost kindness. This is my story; and I know not what hath happened

to the Khaleefeh during my absence. Know, therefore, my dignity; and

divulge not my case.

When Ghánim the son of Eiyoob heard these words of Ḳoot-el-Ḳuloob, and

discovered that she was the favourite of the Khaleefeh, he drew back, in

his awe of the Khaleefeh, and sat alone at one side of the chamber,

blaming himself, and reflecting upon his situation, perplexed by love of

her to whom he could not be united; and he wept from the violence of his

desire, and the fierceness of his passion and distraction, and began to

complain of fortune and its injustice.--Extolled be the perfection of

Him who causeth the hearts of the generous to be troubled with love, and

endueth not the mean with so much of it as equalleth the weight of a

grain!--And upon this, Ḳoot-el-Ḳuloob rose to him, and embraced and

kissed him, and, her heart being entirely captivated by his love, she

revealed what she had hidden of the extent of her passion, and encircled

his neck with her arms, and kissed him again; but he withdrew from her

embrace, in his fear of the Khaleefeh. They then conversed a while,

drowned in the sea of mutual love, and so remained until day, when

Ghánim arose, and went forth to the market as usual, and procured what

was requisite, and, returning to the house, found Ḳoot-el-Ḳuloob

weeping: but as soon as she beheld him, she ceased from her tears, and

smiled, and said to him, Thou hast made me desolate by thine absence, O

beloved of my heart! By Allah, this hour during which thou hast been

away from me hath appeared as a year; for I cannot endure thy

separation; and see, I have thus shewn thee my state, through the

violence of my passion. Arise therefore now, and mind not what hath

happened, but take me as thy wife.--But he replied, I seek refuge with

Allah! This is a thing that cannot be. How should the dog sit in the

place of the lion? What belongeth to my lord is forbidden me to

approach.--He then tore himself from her, and sat apart; and she

increased in love through his refusal.--In this manner they passed three

long months; and whenever she made any advances to him he withdrew from

her, and said, Whatever belongeth to the master is forbidden to the

slave.--Such was the case of the Distracted Slave of Love, Ghánim the

son of Eiyoob.

Meanwhile, Zubeydeh, during the absence of the Khaleefeh, having acted

thus with Ḳoot-el-Ḳuloob, became perplexed, saying within herself, What

shall I say to the Khaleefeh when he cometh and inquireth respecting

her; and what shall be my answer to him? She then called for an old

woman who resided with her, and acquainted her with her secret, and said

to her, What shall I do, now that Ḳoot-el-Ḳuloob is no more? The old

woman answered, when she understood the affair, Know, O my mistress,

that the return of the Khaleefeh is near; but I will send to a

carpenter, and desire him to make a wooden image of a corpse, and they

shall dig for it a grave, and thou shalt light candles and lamps around

it, and command every one who is in the palace to wear black,[VII_22]

and order thy female slaves and eunuchs, as soon as they know of the

Khaleefeh's return from his journey, to raise lamentations in the

vestibules, and when he enters and asks the news, they shall answer him,

Ḳoot-el-Ḳuloob is dead; and may God abundantly compensate thee for the

loss of her!--and from the esteem with which she was regarded by our

mistress, she hath buried her in her own palace. So when he heareth

this, he will weep, and the event will distress him. Then he will cause

the readers to sit up by night at her tomb to perform recitations of the

Ḳur-án: and if he say within himself, Surely the daughter of my uncle,

through her jealousy, hath been led to destroy Ḳoot-el-Ḳuloob,--or the

distraction of love overpower him, and he give orders to take her forth

from the tomb, fear not from that; for if they dig down to the image in

the form of a human being, and take it forth, shrouded in costly

grave-clothes, and the Khaleefeh desire to remove the grave-clothes from

it, to behold her, do thou prevent him, and the fear of the world to

come will withhold him; and do thou say to him, To behold her corpse

uncovered is unlawful. Then he will believe her death, and will return

her image to its place, and thank thee for thy conduct, and thou shalt

escape, if it please God, from this difficulty.--When the lady Zubeydeh,

therefore, heard what she said, she approved it, and bestowed upon her a

dress of honour, and commanded her to do this, having given her a sum of

money. So the old woman set about the business immediately, and ordered

the carpenter to make for her an image as above described; and when it

was finished, she brought it to the lady Zubeydeh, and she shrouded it,

and lighted the candles and lamps, and spread the carpets around the

tomb, and clad herself in black, ordering the female slaves to do the

same; and the news was spread through the palace, that Ḳoot-el-Ḳuloob

had died.

[Illustration]

Some time after this, the Khaleefeh returned from his journey, and went

up to his palace; but his mind was occupied only with Ḳoot-el-Ḳuloob;

and seeing the pages and eunuchs and female slaves all clad in black,

his heart was agitated; and when he entered the palace of the lady

Zubeydeh, and beheld her also clad in black, he inquired the reason of

it, and they informed him of the death of Ḳoot-el-Ḳuloob. Upon hearing

this, he fell down in a swoon; and when he recovered, he asked where was

her tomb; and the lady Zubeydeh answered, Know, O Prince of the

Faithful, that, on account of the esteem in which she was held by me, I

buried her in my palace. So the Khaleefeh, entering the palace in his

travelling-dress, proceeded to visit the tomb of Ḳoot-el-Ḳuloob, and

found the carpets spread, and the candles and lamps lighted; and when he

beheld this, he thanked her for what she had done. But afterwards he

became perplexed, and wavered a while between belief and disbelief,

until suspicion overcame him, and he gave orders to open the tomb and to

take her out: when, however, he saw the grave-clothes, and was about to

remove them that he might behold her, he feared God (whose name be

exalted!), and the old woman said, Restore her to her place. Then

immediately the Khaleefeh commanded to bring the professors of religion

and law, and the readers, and they performed recitations of the whole of

the Ḳur-án at her tomb, while he sat by the side of it weeping until he

became insensible.

He continued to frequent the tomb for the space of a month; after which

it happened that he entered the Ḥareem, after the emeers and wezeers had

dispersed from before him to their houses, and he slept a while, and a

female slave sat at his head, and another at his feet; and after sleep

had overcome him he awoke, and opened his eyes, and heard the damsel who

was at his head say to her who was at his feet, Wo to thee, O

Kheyzurán!--Wherefore, O Ḳaḍeeb?[VII_23] said the other.--Our lord,

rejoined the first, is ignorant of what hath happened; so he sitteth up

by night at a tomb in which there is nothing but a carved image, the

work of the carpenter.--And what then, asked the other damsel, hath

befallen Ḳoot-el-Ḳuloob? Her companion answered, Know that our mistress

Zubeydeh sent some benj by a female slave, and she stupified her with

it, and when the benj had taken effect upon her, she put her in a chest,

and sent her away with Ṣawáb and Káfoor, commanding them to throw her

into the tomb. Upon this, Kheyzurán said, Wo to thee, O Ḳaḍeeb! Is not

the lady Ḳoot-el-Ḳuloob dead?--Heaven preserve her youth from death!

answered Ḳaḍeeb: I heard the lady Zubeydeh say that Ḳoot-el-Ḳuloob was

with a young merchant named Ghánim of Damascus, and that she had been

with him, including this day, four months; and our lord here weepeth and

passeth sleepless nights at a tomb in which there is no corpse.--Thus

they conversed together, while the Khaleefeh heard their words; and

when they had finished their conversation, and he had become acquainted

with the event, that this tomb was a false one, and that Ḳoot-el-Ḳuloob

had been with Ghánim the son of Eiyoob for the space of four months, he

was violently incensed, and arose, and summoned the emeers of his court;

whereupon the Wezeer Jaạfar El-Barmekee presented himself and kissed the

ground before him, and the Khaleefeh said to him, in anger, Descend, O

Jaạfar, with a body of men, and inquire for the house of Ghánim the son

of Eiyoob, and assault it suddenly, and bring him hither with my female

slave Ḳoot-el-Ḳuloob; and I will assuredly torture him.

Jaạfar replied, I hear and obey;--and he went forth with his attendants,

the Wálee also accompanying him, and they proceeded until they arrived

at Ghánim's house. Ghánim had just before gone out and brought a pot of

meat, and was about to stretch forth his hand to eat of it with

Ḳoot-el-Ḳuloob, when she looked out, and found that the house was beset

on all sides, and the Wezeer and the Wálee and the officers of violence

and the memlooks with drawn swords were surrounding it as the black

surrounds the pupil of the eye; and upon this she knew that tidings of

her situation had reached the ears of the Khaleefeh her lord, and she

made sure of destruction; her countenance became pale, and her beauty

changed, and, looking towards Ghánim, she said to him, O my beloved,

save thyself!--How shall I do, said he, and whither shall I flee, when

my wealth and means of subsistence are in this house? But she answered,

Delay not, lest thou perish, and thy wealth also be lost.--O my

mistress, and light of mine eye, rejoined he, how can I contrive to go

forth when they are surrounding the house?--Fear not, she answered:--and

she pulled off his clothes, and clad him in worn-out, ragged garments,

and, taking the pot that had contained the meat, placed it upon his

head, and put in it a little bread and a saucer of meat, and said to

him, Go forth by the help of this stratagem, and thou hast nothing to

fear with respect to me, for I know what I am able to do with the

Khaleefeh. When Ghánim, therefore, heard the words of Ḳoot-el-Ḳuloob,

and the advice which she gave him, he went forth through the midst of

them, bearing the pot, and Providence protected him so that he escaped

from the snares and injuries which menaced him, by the blessing of his

good conscience.

And when the Wezeer Jaạfar arrived at the house, he dismounted from his

horse, and entered, and looked at Ḳoot-el-Ḳuloob, who had adorned

herself, and filled a chest with gold and ornaments and jewels and

rarities, such as were light to carry and of great value; and when

Jaạfar came in to her, she rose upon her feet, and kissed the ground

before him, saying to him, O my master, the Pen hath written what God

hath decreed.[VII_24] But Jaạfar, when he beheld her situation,

replied, By Allah, O my mistress, he gave me no order but to arrest

Ghánim the son of Eiyoob. And she said, Know that he hath packed up some

bales of merchandise, and gone with them to Damascus, and I know nothing

more than this; and I request thee to take care of this chest for me,

and to convey it to the palace of the Prince of the Faithful. So Jaạfar

answered, I hear and obey:--and he took the chest, and gave orders that

it should be conveyed, together with Ḳoot-el-Ḳuloob, to the palace of

the Khaleefeh, treating her with honour and respect. This took place

after they had plundered the house of Ghánim; and they went to the

Khaleefeh, and Jaạfar related to him all that had happened; whereupon

the Khaleefeh appointed to Ḳoot-el-Ḳuloob a dark chamber, and there

lodged her, commissioning an old woman to serve her; for he imagined

that Ghánim had acted dishonestly towards her.

He then wrote a letter to the Emeer Moḥammad the son of Suleymán

Ez-Zeynee, who was viceroy of Damascus, containing as follows:--As soon

as this letter cometh to thy hands, thou shalt arrest Ghánim the son of

Eiyoob, and send him unto me.--So when the mandate was brought to him,

he kissed it, and put it upon his head, and caused it to be proclaimed

through the market-street, Whosoever desireth to plunder, let him repair

to the house of Ghánim the son of Eiyoob. And they came to the house,

and found that the mother of Ghánim, and his sister, had made for them a

tomb, and sat by it weeping; and they laid hold upon them, and plundered

the house, and the mother and sister knew not the cause: and when they

brought them before the Sulṭán,[VII_25] he inquired of them

respecting Ghánim the son of Eiyoob; and they answered him, For the

space of a year we have obtained no tidings of him.--And they restored

them to their place.[VII_26]

[Illustration]

In the mean time, Ghánim the son of Eiyoob, the Distracted Slave of

Love, when his wealth had been seized, was perplexed, and began to weep

for himself so as to break his heart. He walked on, and ceased not on

his way to the close of day, suffering from excessive hunger and

fatigue, until he arrived at a village, where he entered a mosque, and

seated himself upon a round mat,[VII_27] and he leaned his back

against one of the walls of the building, and then threw himself down,

under the influence of extreme hunger and weariness. There he remained

until the morning, his heart palpitating from want of food; vermin

attacked his body, his breath became fetid, and he was altogether

changed; and the people of that village, coming to perform the

morning-prayers, found him lying there sick through want of food, yet

exhibiting evident traces of former affluence; and when they approached

him, they found him cold and hungry. They clad him, therefore, with an

old garment having ragged sleeves, and said to him, Whence art thou, O

stranger, and what is the cause of thine infirmity? And Ghánim opened

his eyes and looked at them and wept; but he returned them no answer.

Then one of them, knowing the violence of his hunger, went and brought

him a saucer of honey and two cakes of bread, and he ate, while they sat

around him until the sun rose, when they departed to their several

occupations.--In this state he remained among them for a month, and his

infirmity and disease increased; so the people, commiserating him,

consulted together respecting his case, and agreed to transport him to

the hospital at Baghdád.

Now while they were thus conversing, lo, two women, beggars, came in to

him; and they were his mother and sister; and when he beheld them, he

gave them the bread that was at his head, and they slept by him the next

night; but he knew them not. And on the following day, the people of the

village came to him, bringing a camel, and said to its owner, Convey

this sick person on the camel, and when thou hast arrived at Baghdád,

put him down at the door of the hospital: perhaps he may recover his

health, and thou wilt receive a recompense. He answered them, I hear and

obey. So they brought forth Ghánim the son of Eiyoob from the mosque,

and placed him, with the round mat upon which he was sleeping, on the

camel; and his mother and sister came to look at him among the other

people; but they knew him not. Then observing him attentively, they

said, Verily he resembleth our Ghánim! Can he be this sick person or

not?--But as to Ghánim, he awoke not until he was mounted on the camel,

and he began to weep and moan; and the people of the village saw his

mother and sister weeping for him, though they did not know him. Then

his mother and sister journeyed onwards to Baghdád, while the

camel-driver also proceeded without stopping until he had deposited

Ghánim at the door of the hospital, when he took his camel, and

returned.

Ghánim remained lying there until the morning; and when the people began

to pass along the street, they beheld him. He had become so emaciated

that his form resembled that of a toothpick, and the people ceased not

to gaze at him until the Sheykh of the market came and repelled them

from him, and said, I will gain Paradise by means of this poor person;

for if they take him into the hospital they will kill him in one day. He

then ordered his young men to carry him, and they conveyed him to his

house, where he spread for him a new bed, and put for him a new cushion,

and said to his wife, Serve him faithfully. She replied, On the

head:--and she tucked up her sleeves, and, having heated for him some

water, washed his hands and feet and body, and clothed him in a vest of

one of her female slaves. She then gave him to drink a cup of wine, and

sprinkled rose-water upon him: so he recovered his senses; and he

remembered his beloved, Ḳoot-el-Ḳuloob, and his anguish increased.--Thus

did it happen to Ghánim.

Now as to Ḳoot-el-Ḳuloob,--when the Khaleefeh, incensed against her,

had lodged her in the dark chamber, she remained there in the same state

for eighty days; and it happened that the Khaleefeh passed one day by

that place, and heard her reciting verses; and when she had finished her

recitation of them, she exclaimed, O my beloved! O Ghánim! How kind art

thou, and how chaste is thy disposition! Thou hast acted with kindness

unto him who hath injured thee, and hast guarded the honour of him who

hath violated thine, and hast protected his ḥareem and he hath enslaved

both thee and thy family; but thou wilt assuredly stand, with the Prince

of the Faithful, before a Just Judge, and thou wilt obtain justice

against him on the day when the judge shall be God; and the witnesses,

the angels!--And when the Khaleefeh heard her words, and understood her

complaint, he knew that she was injured; and he entered his palace, and

sent the eunuch to her, and when she came before him she hung down her

head, with weeping eye, and sorrowful heart; and he said to her, O

Ḳoot-el-Ḳuloob, I see that thou complainest of my oppression, and

accusest me of tyranny, and thinkest that I have injured him who hath

acted kindly unto me. Who then is he who hath guarded my honour and I

have violated his; and who hath protected my ḥareem and I have enslaved

his?[VII_28]--She answered him, Ghánim the son of Eiyoob; for he

hath not attempted any dishonest action towards me, by thy beneficence,

O Prince of the Faithful!--Upon this the Khaleefeh exclaimed, There is

no strength nor power but in God!--and then added, O Ḳoot-el-Ḳuloob,

desire of me what thou wilt, and I will grant thy wish. So she replied,

I desire of thee my beloved, Ghánim the son of Eiyoob. And when he heard

her words, he said, I will cause him to be brought hither, if it be the

will of God, in honour.--O Prince of the Faithful, she rejoined, when

thou shalt have caused him to be brought, wilt thou present me to him?

He answered, When I have had him brought, I will present thee to him,

the present of a generous man who will not revoke his gift. So she said,

O Prince of the Faithful, permit me to search about for him: perhaps God

may unite me with him. And he replied, Do as thou wilt.

Upon this she rejoiced, and went forth, taking with her a thousand

pieces of gold and visited the sheykhs, and gave alms for the sake of

Ghánim:[VII_29] and on the following day she went to the market of

the merchants, and gave to the chief of the market some money, saying to

him, Bestow it in alms upon the strangers. Then again, in the following

week, she went forth, taking with her a thousand pieces of gold, and,

entering the market of the goldsmiths and jewellers, summoned the chief

of the market, and he came, and she gave him the thousand pieces of

gold, and said to him, Bestow it in alms upon the strangers: whereupon

the chief, who was the Sheykh of the market before mentioned, looked at

her, and said to her, Wilt thou go with me to my house, to look at a

young stranger there, and see how elegant he is, and how perfectly

charming? For it is probable that he is Ghánim the son of Eiyoob, the

Distracted Slave of Love.--But the chief had no knowledge of him, and

imagined that he was a poor person involved in debt, whose wealth had

been taken from him, or a lover parted from his beloved. And when she

heard his words, her heart beat, and her affections were engrossed by

him, and she answered, Send with me some one to conduct me to thy house.

So he sent with her a young boy, who conducted her to the house where

the stranger was lodged, and she thanked him for doing so; and when she

entered the house, and saluted the chief's wife, the latter arose, and

kissed the ground before her; for she knew her. Then Ḳoot-el-Ḳuloob said

to her, Where is the sick person who is with you? And she wept, and

answered, Here he is, O my mistress: but he is of a respectable family,

and exhibiteth traces of former affluence. And Ḳoot-el-Ḳuloob looked

towards the bed upon which he was lying, and, regarding him narrowly,

beheld him as though he were Ghánim himself; but his condition was

changed, and he had become so emaciated that he resembled a toothpick,

and the truth of his case was disguised from her, so that she did not

discover him to be the person whom she sought; but she was moved with

compassion for him, and she wept, and exclaimed, Verily, strangers are

objects of pity, though they be emeers in their own countries! She then

ordered for him supplies of wine and medicines, and sat at his head a

while, and mounted, and returned to her palace; and she continued to go

forth to every market for the purpose of searching for Ghánim.

[Illustration]

Soon after, the chief of the market brought the mother of Ghánim, and

his sister Fitneh, and went with them to Ḳoot-el-Ḳuloob, and said to

her, O most charitable lady, there have entered our city this day a

woman and a girl of respectable origin, bearing evident traces of former

affluence, but they are clad in garments of hair-cloth, and each of them

hath a wallet hung to her neck, and their eyes are weeping, and their

hearts sorrowful: so I have brought them unto thee, that thou mayest

give them refuge, and preserve them from the disgrace of beggary; for

they are not persons suited to ask alms of the sordid; and if it please

God, we shall enter Paradise by their means.--By Allah, O my master,

she replied, thou hast made me long to behold them! Where are they?

Order them to come in.--So, upon this, Fitneh and her mother came in to

Ḳoot-el-Ḳuloob, who, when she saw them, and observed that they were both

distinguished by beauty, wept for them, and said, By Allah, they are

persons of an affluent family, and traces of wealth are conspicuous in

their appearance.--O my mistress, replied the chief of the market, we

love the poor and indigent for the sake of future recompense;[VII_30]

and probably the extortioners have oppressed these two persons, and

plundered them of their wealth, and ruined their houses. Then these two

females wept violently, and, remembering Ghánim the son of Eiyoob, the

Distracted Slave of Love, their wailing increased, and Ḳoot-el-Ḳuloob

wept with them; and the mother of Ghánim exclaimed, We pray God to unite

us with him whom we seek, and he is my son Ghánim the son of Eiyoob.

When Ḳoot-el-Ḳuloob, therefore, heard these words, she knew that this

woman was the mother of her beloved, and that the other was his sister,

and she wept until she fell down in a swoon; and when she recovered, she

approached them, and said to them, Ye have nothing to fear; for this day

is the first of your prosperity, and the last of your adversity:

therefore grieve not. She then ordered the chief of the market to take

them to his house, and to let his wife conduct them into the bath, and

attire them in handsome clothing, and take care of them, and treat them

with the utmost honour; and she gave him a sum of money.

Then, on the following day, Ḳoot-el-Ḳuloob mounted and went again to the

house of the chief of the market, and went in to visit his wife, who

rose to her, and kissed the ground before her, and thanked her for her

charity; and she saw that his wife had conducted the mother of Ghánim,

and his sister, to the bath, and taken off their former clothes, and

that the traces of their original affluence had become more conspicuous

in consequence; and she sat a while conversing with them; after which

she asked the wife of the chief of the market respecting the sick person

who was with her. She answered, He is in the same state. And

Ḳoot-el-Ḳuloob said, Arise, and let us look at him and visit him. So

they both arose, with Ghánim's mother and sister, and went in to him,

and seated themselves by him; and when Ghánim the son of Eiyoob, the

Distracted Slave of Love, heard one of them mention Ḳoot-el-Ḳuloob,

emaciated as he was in body and limbs, his soul returned to him, and he

raised his head from the pillow, and called out, O Ḳoot-el-Ḳuloob! She

looked at him, therefore, and knew him, and cried, saying, Yes, O my

beloved! He then said to her, Draw near to me. And she asked him, Art

thou Ghánim the son of Eiyoob, the Distracted Slave of Love? He answered

her, Yes: I am he. And upon this, she fell down in a swoon; and when his

sister and his mother heard their words, they cried out, Oh, our

joy!--and in like manner fainted. And when they recovered,

Ḳoot-el-Ḳuloob said to Ghánim, Praise be to God who hath united us with

thee and with thy mother and sister! Then, approaching him, she related

to him all that had happened to her with the Khaleefeh, adding, I said

to him, I have declared to thee the truth, O Prince of the

Faithful:--and he believed my words, and approved thee; and he is now

desiring to see thee. And she said to him, The Khaleefeh hath given me

to thee:--whereupon he was filled with the utmost joy: and

Ḳoot-el-Ḳuloob said to them all, Quit not this place until I come again.

She then arose immediately, and departed to her palace, and removed

thence the chest that she had brought from Ghánim's house, and took

forth from it some pieces of gold, which she gave to the chief of the

market, saying to him, Take these pieces of gold, and buy for each of

them four complete suits of dress of the best kinds of stuff, and twenty

handkerchiefs, and whatever else they require. And after this, she

conducted them to the bath, and gave orders to wash them, and prepared

for them boiled meats, and infusion of galangal, and apple-water, after

they had come forth from the bath and dressed themselves. For three days

she remained with them, feeding them with fowls and with boiled meats,

and giving them sherbet of refined sugar to drink; and after the three

days their spirits returned to them. Then she conducted them again to

the bath, and they came forth, and she changed their clothes, and,

leaving them in the house of the chief of the market, went to the

Khaleefeh, and kissed the ground before him, and related to him the

story, telling him that her master, Ghánim the son of Eiyoob, the

Distracted Slave of Love, had come, and that his mother and sister also

had arrived. When the Khaleefeh, therefore, heard these words of

Ḳoot-el-Ḳuloob, he said to the eunuchs, Bring hither to me Ghánim. And

Jaạfar went down with them to bring him: but Ḳoot-el-Ḳuloob had gone

before him; and she went in unto Ghánim, and said to him, The Khaleefeh

hath sent to thee to bring thee before him: have a care then to display

eloquence of tongue, and firmness of heart, and sweetness of speech. And

she attired him in a magnificent dress, and gave him pieces of gold in

abundance, saying to him, Bestow plentifully upon the domestics of the

Khaleefeh as thou goest in to him. And lo, Jaạfar approached him,

mounted upon his mule, and Ghánim advanced to meet him, and greeted him

with a prayer for long life, kissing the ground before him.

The planet of his prosperity had appeared, and the star of his glory had

risen aloft, and Jaạfar took him, and they proceeded until they entered

into the presence of the Prince of the Faithful; and when Ghánim came

before him, he looked towards the wezeers and emeers and chamberlains

and lieutenants and the other officers of the court, and the warriours,

and, being eloquent of tongue, firm of heart, delicate in the style of

his language, and pleasing in the allusions it conveyed, he hung down

his head towards the ground, and then looked towards the Khaleefeh, and

addressed him in a series of complimentary verses. And when he had

finished his recitation, the Khaleefeh was delighted with the graces of

his person, and pleased with the eloquence of his tongue and the

sweetness of his speech; and he said to him, Approach me. He therefore

approached him, and the Khaleefeh said to him, Explain to me thy tale,

and acquaint me with the truth of thy history. So Ghánim sat, and

related to the Khaleefeh all that had happened to him from beginning to

end; and when the Khaleefeh knew that he spoke truth, he bestowed upon

him a dress of honour, and admitted him into his favour, and said to

him, Acquit me of responsibility.[VII_31] And he did so, and said

to him, O Prince of the Faithful, the slave and all that his hands

possess belong to his master:--and the Khaleefeh rejoiced. He then gave

orders to appropriate a palace to him exclusively, and appointed him

abundant pensions and allowances, and removed to him his mother and his

sister. And the Khaleefeh, hearing that his sister Fitneh was, in beauty

(as her name imported), a temptation, demanded her of him in marriage.

Ghánim therefore replied, She is thy handmaid,[VII_32] and I am thy

memlook. And the Khaleefeh thanked him, and gave him a hundred thousand

pieces of gold,[VII_33] and summoned the Ḳáḍee and witnesses, and

they performed the marriage-contract. Then he and Ghánim visited their

wives on the same day, the Khaleefeh going to Fitneh, and Ghánim the son

of Eiyoob to Ḳoot-el-Ḳuloob; and on the following morning, the Khaleefeh

ordered that all that had happened to Ghánim, from first to last, should

be committed to writing and inserted in the records, that his posterity

might consider it, and wonder at the disposals of destiny, and commit

their affairs unto the Creator of the night and the day.[VII_34]

[Illustration]

[Illustration]

NOTES TO CHAPTER SEVENTH.

NOTE 1. Damascus is afterwards mentioned in the original as the abode of

this merchant's family; but not here.

NOTE 2. "Ghánim" signifies "a taker of spoil," "a fortunate acquirer of

anything;" and "Eiyoob" is the name which _we_ call "Job."

NOTE 3. "Fitneh" signifies "temptation," "seduction," "disturbance," &c.

NOTE 4. By the term "loads" we are always to understand "camel-loads,"

unless it is otherwise expressed. A camel-load is generally about three

hundred-weights.

NOTE 5. Or vesicles of musk. In the original, "nawáfeḥ" is put for

"nawáfij."

NOTE 6. A great recompense in the world to come is to be the lot of him

who takes part in a funeral-procession.

NOTE 7. The ablution was necessary to qualify Ghánim for joining in the

prayer over the dead.

NOTE 8. "Ṣawáb" signifies "rectitude."

NOTE 9. "Káfoor" is the Arabic for "camphor." Instances of antiphrasis

in the names given to black slaves are very common.

NOTE 10. "Bakheet" signifies "fortunate," from "bakht" ("fortune"), a

word borrowed from the Persian.

NOTE 11. I am not sure that this is to be understood as a jest; for I

have been assured, by a slave-dealer and other persons in Cairo, that

sometimes slaves brought to that city are found to be cannibals; and

that a proof lately occurred there; an infant having been eaten by its

black nurse. I was also told that these cannibals are generally

distinguished by an elongation of the os coccygis; or in other words,

that they have tails!

NOTE 12. The story here alluded to is inserted in the original; but,

being extremely objectionable, and too short and simple to be abridged,

I have been compelled to omit it altogether.

NOTE 13. This story is not in the old version; but I think the reader

will consider it worthy of insertion in the present series, as an

amusing illustration of the customs which are often observed by the

Arabs on the occasion of the death of the master of a family. I can bear

testimony to the general correctness of the picture which it presents;

or rather state, that the greatest of the extravagances which it

describes are not unfrequently practised in the present day.

NOTE 14. As the Arab women are much more reluctant to uncover the upper

and back part of the head than they are to shew the face, before strange

men, such a scene as that which is here described is very seldom

witnessed; but I have seen not so unfrequently a woman with her face

uncovered, and besmeared with mud, on her receiving the news of the

sudden death of a near relation.

NOTE 15. This, to some readers, may require explanation. To free a slave

who has no means of providing for himself, and not to grant him any

means to do so, is almost the heaviest punishment that can be inflicted

upon him; and to do this, unless for a heinous crime, is considered

disgraceful.

NOTE 16. This is not just; for as soon as the slave is emancipated he is

legally free, without doubt: but it is inserted in the tale as a

jest.[354]

NOTE 17. See Note 46 to Chapter ii.--This mode of disposing of a rival

in the ḥareem is said to have been not very unfrequently adopted.

NOTE 18. I suspect that the original presents here an error, which I

have endeavoured to correct.--The names which the lady ejaculates are to

be understood as those of female slaves, her attendants.

"Zahr-el-Bustán" signifies "Flower of the Garden;" "Ṣabeeḥah,"

"Beautiful;" "Shejeret-ed-Durr," "Tree of Pearls" (this is the vulgar

mode of pronouncing "Shejer-ed-Durr," which was the name of the wife of

the Sulṭán Eṣ-Ṣáleḥ Nejm-ed-Deen, afterwards Queen of Egypt);

"Noor-el-Hudà," "Light of Day," or "Light of Guidance;"

"Nejmet-eṣ-Ṣubḥ," "Star of the Morning;" "Nuzheh," "Delight;" "Ḥulweh,"

"Sweet;" and "Ẓareefeh," "Elegant."

NOTE 19. From this point, to the relation of the stratagem employed by

Zubeydeh, I omit much that is unsuitable for insertion in the

translation, as approaching to licentiousness.

NOTE 20. Perhaps it is unnecessary to mention, that "the Prophet's

Uncle" here alluded to was El-'Abbás; and that the "descendant" was

Hároon Er-Rasheed.

NOTE 21. "Ḳoot-el-Ḳuloob" signifies "Food (or Sustenance) of Hearts."

NOTE 22. As black, which was the distinguishing colour of the banners

and dress of the 'Abbásee Khaleefehs, was originally assumed in token of

mourning for such of their relations as were victims of the Umawees, it

may have continued for a long time to be used for a similar purpose: but

the modern colour of mourning among the Arabs is blue; and it is

remarkable that the term which properly signifies "black" is commonly

applied by them to dark blue.--On the subject of mourning, see Note 52

to Chapter ii.

NOTE 23. "Kheyzurán" and "Ḳaḍeeb" signify respectively, "a Cane"

(particularly "Indian Cane"), and "a Rod," or "a long and slender

Branch."

NOTE 24. See note 85 to Chapter iii.

NOTE 25. By "the Sulṭán" is meant the Viceroy of Damascus, though the

title is improperly used in this sense.

NOTE 26. The account of the disgusting treatment of Ghánim's mother and

sister, which follows in this place in the old version, is not in either

of the copies of the original which I possess, containing this tale.

Hence, and as it is extremely inconsistent with Arab customs and

feelings, I have little doubt of its being an interpolation by some

ignorant copyist.

NOTE 27. See Note 18 to Chapter vi.

NOTE 28, By Ghánim's ḥareem, we are here to understand his mother and

sister; the term "ḥareem" being often used to signify a man's female

relations residing in his house.

NOTE 29. It is implied that she visited the sheykhs (by which are here

meant the devotees) to request the aid of their prayers; and gave alms

for the sake (or in the name) of Ghánim in order to propitiate

Providence in his favour.

NOTE 30.--_On the Charitable Disposition of the Arabs._ Some remarks

which I have made on this subject with reference to the Egyptians, in a

former work, are equally applicable to the Arabs in general.

"Benevolence and charity to the poor are virtues which the Egyptians

possess in an eminent degree, and which are instilled into their hearts

by religion; but from their own profession it appears that they are as

much excited to the giving of alms by the expectation of enjoying

corresponding rewards in heaven, as by pity for the distresses of their

fellow-creatures, or a disinterested wish to do the will of God. It may

be attributed, in some measure, to the charitable disposition of the

inhabitants, that beggars are so numerous in Cairo. The many handsome

Sebeels, or public fountains (buildings erected and endowed for the

gratuitous supply of water to passengers), which are seen in this city,

and the more humble structures of the same kind in the villages and

fields, are monuments of the same virtue."[355] So also the numerous

Kháns for the reception of travellers, in countries occupied by the

Arabs, bear testimony to the charity of this people.

NOTE 31. This is often said by an Arab to a person against whom he knows

or fears himself to have committed an offence. The most urgent reason

for doing so may be seen by reverting to No. 9 of the notes to Chapter

iv.

NOTE 32. This compliment has occasioned, in the old version, an error of

the most serious kind, by its having been understood in its literal

sense. Ghánim is made to propose that the Khaleefeh should take his

sister as one of his favourites (_i. e._ concubines); which, as she was

a free woman, would be a crime of the foulest nature.

NOTE 33. We are to understand this sum of money as being Fitneh's

dowry.--Here it may be mentioned, that the Khaleefeh, by marrying

Fitneh, severely punished Zubeydeh: for he thus gave her a wife, instead

of a concubine, as a rival.

NOTE 34.--_On the Passion of Love among the Arabs._ A few remarks on

this subject may be inserted to justify the picture of love presented in

the foregoing tale. That sensual passion is most prevalent among the

Arabs cannot be doubted; but I think it unjust to suppose them generally

incapable of a purer feeling, worthy, if constancy be a sufficient test,

of being termed true love. That they are not so, appears evident to

almost every person who mixes with them in familiar society; for such a

person must have opportunities of being acquainted with many Arabs

sincerely attached to wives whose personal charms have long vanished,

and who have neither wealth nor influence of their own, nor wealthy nor

influential relations, to induce their husbands to refrain from

divorcing them. It very often happens, too, that an Arab is sincerely

attached to a wife possessed, even in the best portion of her age, of

few charms; and that the lasting favourite among two or more wives is

not the most handsome. This opinion, I am sorry to observe, is at

variance, as far as the Arabs of the _towns_ are concerned, with that

entertained by one of the most intelligent and experienced of modern

travellers, who long resided among this people,--the justly-celebrated

Burckhardt:[356] but it is confirmed by numerous facts related by

respectable Arab authors (and therefore not regarded by them as of an

incredible nature), as well as by cases which have fallen under my own

observation. The tale of Leylà and Mejnoon, "the Juliet and Romeo of

Arabia," is too well known to be here repeated; but among many other

anecdotes of strong and constant love, the following may be inserted:--

The Khaleefeh Yezeed the son of 'Abd-El-Melik, it is said, had two

female slaves; one of whom was named Ḥabbábeh, and the other, Selámeh;

to the former of whom he was most ardently attached: he had purchased

her for a hundred thousand dirhems; and the other, for ten thousand. In

the company of these two females he sometimes shut himself up for three

months together, utterly neglecting the affairs of his people. At

length, being reproved for this conduct by his brother Meslemeh, he

promised to return to his duty: but the two slaves diverted him from his

purpose; and on the following morning, excited by their songs and

caresses, and by wine, he became frantic with pleasure, and danced and

sang like a madman, till a fatal accident put a stop to his joy:

Ḥabbábeh, eating a pomegranate, was choked by one of the grains, and

immediately died. The grief of Yezeed was so poignant that he would not

quit the corpse, but continued to kiss and fondle it until it became

putrid. Being then admonished by his attendants that proper respect

required its burial, he consented to commit it to the earth: after five

days, however, his desire again to behold the object of his love induced

him to open the grave, and though the corpse had become hideous, he

declared that it was lovely as ever in his eyes. At the earnest request

of Meslemeh, he ordered the grave to be closed again; but he was unable

to exist when deprived of the sight of the remains of her who was at the

same time his slave and his mistress: he threw himself upon his bed,

speechless; and after lingering seventeen nights, expired, and was

buried by the side of Ḥabbábeh. "May God," says the narrator, "have

mercy on them both!"[357]

In the same work from which the above is taken, it is related that

Hároon Er-Rasheed, visiting Suleymán the son of Aboo-Jaạfar, one of his

chief officers, saw with him a female slave, named Ḍa'eefeh, of

excessive beauty, and being smitten by her charms, demanded her as a

present. His request was granted; but Suleymán from grief at the loss of

his mistress, fell sick; and during his illness was heard to exclaim,--

"I appeal unto God against the affliction which He hath sent

upon me through the Khaleefeh.

The world heareth of his justice; but he is a tyrant in the affair

of Ḍa'eefeh.[358]

Love of her is fixed in my heart as ink upon the surface of paper."

Er-Rasheed, being informed of his complaint, restored to him his

mistress, and, with her, his peace of mind.--This anecdote is given as a

proof of strong love; but perhaps may not be thought much to the

purpose. The following, from the same work, is more apt.

During the hottest hour of an excessively sultry day, the Khaleefeh

Mo'áwiyeh the son of Aboo-Sufyán was sitting in a chamber which was open

on each side to allow free passage to the air, when he beheld a

barefooted Bedawee approaching him. Wondering what could induce this man

to brave the scorching heat, he declared to his attendants that, if he

were come to demand of him any favour or aid or act of justice, his

request should be granted. The Bedawee addressed him, in verse, with a

pathetic appeal for justice against the tyranny of Marwán the son of

El-Ḥakam (afterwards Khaleefeh, Mo'áwiyeh's fourth successor), by whom

he had been forcibly deprived of his beloved wife, named Soạdà. The

Khaleefeh requiring a more particular account of his case, he related

the following facts. He had a wife, the daughter of his paternal uncle,

excessively beloved by him, and he possessed a number of camels, which

enabled him to live in comfort; but a year of terrible drought deprived

him of his property, and reduced him to utter want: his friends deserted

him, and his wife was taken away from him by her father. To seek

redress, he repaired to Marwán, the Governor of his district, at

El-Medeeneh, who, having summoned the father of his wife, and herself,

was so smitten by the beauty of the woman that he determined to obtain

her for himself in marriage; to accomplish which, he threw the husband

into prison, and offered the father of the woman a thousand deenárs and

ten thousand dirhems for his consent to his marriage with her, promising

to compel her actual husband to divorce her; and this latter object,

having obtained the father's approval, he gained by severely torturing

the unfortunate Bedawee. It would have been vain for the woman to

attempt resistance; and so she became the wife of Marwán.--The oppressed

Bedawee, having related these circumstances, fell down in a swoon, and

lay on the floor senseless, coiled up like a dead snake. As soon as he

recovered, the Khaleefeh wrote a poetical epistle to Marwán, severely

reproaching him for his baseness, and commanding him, on pain of death,

to divorce the woman and send her with his messenger. She was

accordingly divorced and sent, with an answer composed in the same

measure and rhyme, assuring the Khaleefeh that the sight of Soạdà would

convince him that her charms were irresistible; and this proved too

true. Mo'áwiyeh himself no sooner saw her than he coveted the possession

of her, and offered to give the Bedawee, if he would resign her to him,

three virgins from among his female slaves, together with a thousand

deenárs, and an ample annual pension. The Bedawee shrieked with dismay,

as though he had received his death-blow; and indignantly rejected the

offer. The Khaleefeh then said to him, "Thou confessest that thou hast

divorced her, and Marwán has married her and acknowledged that he has

divorced her: we will therefore give her her choice: if she desire any

other than thee as her husband we will marry her to him, and if she

prefer thee we will restore her to thee." She however preferred the

destitute Bedawee, and the Khaleefeh gave her up to him, with a present

of ten thousand dirhems.

Numerous instances of unreasonable love are recorded in the writings of

Arabs. It is related that a man fell in love with a female from seeing

the impression of her hand upon a wall; and being unable to obtain

possession of her, died. Many men are said, to have conceived a violent

passion for females seen in dreams: others, again, to have been thus

affected merely by the ear. An author relates his having been acquainted

with an accomplished schoolmaster who lost his heart from hearing a man

sing the praises of a woman named Umm-'Amr, and two days after, shut

himself up in his house to mourn for her death, in consequence of his

hearing the same man sing,--

"The ass went away with Umm-'Amr; and she returned not, nor did

the ass return."[359]

But a few anecdotes may be considered as rare exceptions to a general

rule. I think, however, that strong evidences of the existence of true

love among all classes of the Arabs are afforded by their very numerous

tales of fiction descriptive of this passion.

[354] Marginal note by my sheykh.

[355] Modern Egyptians, vol. i. ch. xiii.

[356] I may suffer in public estimation for my differing in opinion from

this accomplished traveller and most estimable man; but I cannot, on

that account, abstain from the expression of my dissent. Our difference,

I think, may be thus explained. He conformed, in a great degree, to the

habits of the Arabs; but not to such an extent as I consider necessary

to obtain from them that confidence in his sympathy which would induce

them to lay open to him their character; and when a man is often treated

with coldness and reserve, I doubt whether the people from whom he

experiences such treatment can be judged by him with strict

impartiality. To be received on terms of equality by Arabs of the more

polished classes, an undeviating observance of their code of etiquette

is absolutely indispensable: but Burckhardt, I have been assured, often

violated this code, by practices harmless enough to our notions, and

probably, also, in the opinion of the Arabs of the Desert, but extremely

offensive to the people who enjoyed the least share of his esteem: his

most intimate acquaintances in Cairo generally refused, in speaking of

him, to designate him by the title of "sheykh" which he had adopted; and

yet the heaviest charge that I heard brought against him was his

frequent habit of _whistling_!--This fact has been mentioned, as

corroborating an observation of the same kind, by Mr. Urquhart ("Spirit

of the East," vol. i. pp. 417 and 418), all of whose opinions relating

to the East, expressed in the work here referred to, and especially

those regarding the characteristics of the Eastern _mind_, are entitled

to the highest respect.

[A very remarkable instance, confirming Mr. Lane's opinion of the

existence of true love among the Arabs, occurred during my residence

with him in Cairo. The wife of a man of good birth, and holding a high

position in that city, was accused of carrying on an intrigue while

visiting the tombs of her relations. Her family claimed her in

accordance with the law, and threatened to put her to death, as the law

would undoubtedly have justified them in doing, if the case were proved

against her. Her husband was much attached to her--she was his first and

only wife--and he believed, with reason, that the accusation was false:

at the same time he knew that she would in all likelihood find it

impossible to clear herself in a court of law, where justice is only

accidentally awarded, and had good cause to fear that her male relations

would put her to death without a hearing. He therefore adopted the

extraordinary expedient of taking her secretly to the house of a married

European gentleman of his acquaintance. There she remained concealed for

some time, her husband visiting her daily, and shewing the most perfect

confidence in his friend; while the latter was almost confined to one

room, never venturing into the ḥareem without calling "Permission!" at

every few steps. In the mean time, the indignation of the lady's friends

cooled, and the affair was cleared up. She has since lived in perfect

happiness with her husband.

To any one familiar with Eastern customs and modes of thought, a

stronger proof of sincere love could scarcely be given, than that a man

should thus set aside the strongest prejudices of his nation to save the

honour, and perhaps the life, of his wife, disbelieving a report which,

from its plausibility, might have been accepted without hesitation. The

facilities afforded by the visits to the cemeteries are notorious, and

the state of morals among the women of Egypt unfortunately makes their

defence difficult in a suspicious case.--ED.]

[357] Kitáb el-'Onwán fee Mekáïd en-Niswán (MS. in my

possession).

[358] This word slightly varied (changed to ḍa'eefih) bears

another meaning; namely, "his weak one:" the final vowel being

suppressed by the rule of waḳf.

[359] Kitáb el-'Onwán, &c.

[Illustration]

[Illustration]