Chapter IV: Part 4

"I should do you wrong," I replied, "to lay it to your charge; I have only myself to accuse."

"If," said they, "it be a subject of consolation to the afflicted to know that others share their sufferings, you have in us this alleviation of your misfortune. All that has happened to you we also have endured; we each of us tasted the same pleasures during a year; and we had still continued to enjoy them had we not opened the golden door when the princesses were absent. You have been no wiser than we, and have incurred the same punishment. We would gladly receive you into our company, to join with us in the penance to which we are bound, the duration of which we know not. But we have already stated to you the reasons that render this impossible; depart, therefore, and proceed to the court of Bagdad,[25] where you will meet with the person who is to decide your destiny."

[Footnote 25: Bagdad was founded in the 145th year of the Hejira or flight of Mohammed to Medina, 767. It was destroyed by Hulakoo, grandson of Gengis Khan, in the 656th of the Hejira, A.D. 1277, when the dynasty of the Ambassides was terminated.]

After they had explained to me the road I was to travel, I departed.

On the road I caused my beard and eyebrows to be shaven, and assumed a calender's habit. I have had a long journey, but at last I arrived this evening, and met these my brother calenders at the gate, being strangers as well as myself. We were mutually surprised at one another, to see that we were all blind of the same eye; but we had not leisure to converse long on the subject of our misfortunes. We have only had time enough to bring us hither, to implore those favors which you have been generously pleased to grant us.

* * * * *

The third calender having finished this relation of his adventures, Zobeide addressed him and his fellow-calenders thus: "Go wherever you think proper; you are at liberty."

But one of them answered, "Madam, we beg you to pardon our curiosity, and permit us to hear the stories of your other guests who have not yet spoken."

Then the lady turned to the caliph, the vizier Giafar, and Mesrour, and said to them, "It is now your turn to relate your adventures; therefore speak."

The grand vizier, who had all along been the spokesman, answered Zobeide: "Madam, in order to obey you, we need only repeat what we have already said to the fair lady who opened for us the door. We are merchants come to Bagdad to sell our merchandise, which lies in the khan[26] where we lodge. We dined to-day with several other persons of our condition, at a merchant's house of this city; who, after he had treated us with choice dainties and excellent wines, sent for men and women dancers and musicians. The great noise we made brought in the watch, who arrested some of the company, but we had the good fortune to escape. But it being already late, and the door of our khan shut up, we knew not whither to retire. We chanced, as we passed along this street, to hear music at your house, which made us determine to knock at your gate. This is all the account that we can give you, in obedience to your commands."

[Footnote 26: "Khan, or caravansary, a large building of a quadrangular form, being one story in height. The ground floor serves for warehouses and stables, while the upper is used for lodgings. They always contain a fountain, and have cook shops and other conveniences attached to them in town. The erection of them is considered meritorious both among Hindus and Mussulmans. They are erected on the sides of public highways, and are then only a set of bare rooms and outhouses."--_Popular Cyclopedia_, Vol. II, p. 108.]

"Well, then," said Zobeide, "you shall all be equally obliged to me; I pardon you all, provided you immediately depart!"

Zobeide having given this command, the caliph, the vizier, Mesrour, the three calenders, and the porter, departed; for the presence of the seven slaves with their weapons awed them into silence. As soon as they had quitted the house, and the gate was closed after them, the caliph said to the calenders, without making himself known, "You, gentlemen, who are newly come to town, which way do you design to go, since it is not yet day?"

"It is this," they replied, "that perplexes us."

"Follow us," resumed the caliph, "and we will convey you out of danger."

He then whispered to the vizier: "Take them along with you, and to-morrow morning bring them to me."

The vizier Giafar took the three calenders along with him; the porter went to his quarters, and the caliph and Mesrour returned to the palace.

On the following morning, as the day dawned, the sultan Haroun al Raschid arose and went to his council chamber, and sat upon his throne. The grand vizier entered soon after, and made his obeisance.

"Vizier," said the caliph, "go, bring those ladies and the calenders at the same time; make haste, and remember that I impatiently expect your return."

The vizier, who knew his master's quick and fiery temper, hastened to obey, and conducted them to the palace with so much expedition that the caliph was much pleased.

When the ladies had arrived the caliph turned toward them and said, "I was last night in your house, disguised in a merchant's habit; but I am at present Haroun al Raschid, the fifth caliph of the glorious house of Abbas, and hold the place of our great prophet. I have sent for you only to know who you are, and to ask for what reason one of you, after severely whipping the two black dogs, wept with them. And I am no less curious to know why another of you has her bosom so full of scars."

Upon hearing these words, Zobeide thus related her story:

THE STORY OF ZOBEIDE

Commander of the Faithful, my story is truly wonderful. The two black dogs and myself are sisters by the same father and mother. The two ladies who are now here are also my sisters, but by another mother. After our father's death, the property that he left was equally divided among us. My two half sisters left me, that they might live with their mother. My two sisters and myself resided with our own mother. At her death she left us three thousand sequins each. Shortly after my sisters had received their portions, they married; but their husbands, having spent all their fortunes, found some pretext for divorcing them, and put them away. I received them into my house, and gave them[27] a share of all my goods. At the end of a twelvemonth my sisters again resolved to marry, and did so. After some months were passed, they returned again in the same sad condition; and as they accused themselves a thousand times, I again forgave them, and admitted them to live with me as before, and we dwelt together for the space of a year. After this I determined to engage in a commercial speculation. For this purpose I went with my two sisters to Bussorah,[28] where I bought a ship ready fitted for sea, and laded her with such merchandise[29] as I had carried with me from Bagdad. We set sail with a fair wind, and soon cleared the Persian Gulf; when we had reached the open sea we steered our course to the Indies, and on the twentieth day saw land. It was a very high mountain, at the bottom of which we perceived a great town; having a fresh gale, we soon reached the harbor, and cast anchor.

[Footnote 27: "The giving of alms is commanded in the Koran. Hasan, the son of Ali, grandson of Mohammed, is related to have thrice in his life divided his substance equally between himself and the poor."--Sale's _Preliminary Dissertation_, p. 110.]

[Footnote 28: "At the distance of fourscore miles from the Persian Gulf, the Euphrates and Tigris unite in a broad and direct current. In the midway, between the junction and the mouth of these famous streams, the new settlement of Bussorah was planted on the western bank; the first colony was composed of eight hundred Moslems; but the influence of the situation soon reared a flourishing and populous capital. The air, though excessively hot, is pure and healthy; the meadows are filled with palm trees and cattle; and one of the adjacent valleys has been celebrated among the four paradises or gardens of Asia. Under the first caliphs, the jurisdiction of this Arab colony extended over the southern provinces of Persia; the city has been sanctified by the tombs of the companions and martyrs and the vessels of Europe still frequent the port of Bussorah, as a convenient station and passage of the Indian trade."--Gibbon's _Decline and Fall_, 41, C.]

[Footnote 29: Bussorah was built by the caliph Omar. The city has four kinds of inhabitants--Jews, Persians, Mohammedans, and Christians. It is looked upon by the Arabs as one of the most delightful spots in Asia. The commerce of Bussorah consisted in the interchange of rice, sugar, spices from Ceylon, coarse white and blue cottons from Coromandel, cardamom, pepper, sandalwood from Malabar, gold and silver stuffs, brocades, turbans, shawls, indigo from Surat, pearls from Bahara, coffee from Mocha, iron, lead, woolen cloths, etc.]

I had not patience to wait till my sisters were dressed to go along with me, but went ashore alone in the boat. Making directly to the gate of the town, I saw there a great number of men upon guard, some sitting, and others standing with weapons in their hands; and they had all such dreadful countenances that I was greatly alarmed; but perceiving they remained stationary, and did not so much as move their eyes, I took courage and went nearer, when I found they were all turned into stone. I entered the town, and passed through several streets, where at different intervals stood men in various attitudes, but all motionless and petrified. In the quarter inhabited by the merchants I found most of the shops open; here I likewise found the people petrified.[30]

[Footnote 30: "There is a city in Upper Egypt (Ishmonie), called the petrified city, on account of a great number of statues of men, women, and children, and other animals, which are said to be seen thereat this day; all which, as it is believed by the inhabitants, were once animated beings, but were miraculously changed into stone in all the various positions of falling, standing, eating, sitting, which they acted at the instant of their supposed transubstantiation. We did not fail to inquire after these things, and desired to have a sight of them; but they told us they were in a certain part, pointing westward, but were too sacred to be seen by any except believers."--Perry's _View of the Levant._]

Having reached a vast square, in the heart of the city, I perceived a large folding gate, covered with plates of gold, which stood open; a curtain of silk stuff seemed to be drawn before it; a lamp hung over the entrance. After I had surveyed the building, I made no doubt but it was the palace of the prince who reigned over that country; and being much astonished that I had not met with one living creature, I approached in hopes of finding some. I lifted up the curtain, and was surprised at beholding no one but the guards in the vestibule, all petrified.

I came to a large court. I went from thence into a room richly furnished, where I perceived a lady turned into a statue of stone. The crown of gold on her head, and a necklace of pearls about her neck, each of them as large as a nut, proclaimed her to be the queen. I quitted the chamber where the petrified queen was, and passed through several other apartments richly furnished, and at last came into a large room where there was a throne of massy gold, raised several steps above the floor, and enriched with large enchased emeralds, and upon the throne there was a bed of rich stuff embroidered with pearls. What surprised me most was a sparkling light which came from above the bed. Being curious to know whence it proceeded, I ascended the steps, and, lifting up my head, saw a diamond as large as the egg of an ostrich, lying upon a low stool; it was so pure that I could not find the least blemish in it, and it sparkled with so much brilliancy that when I saw it by daylight I could not endure its luster.

At the head of the bed there stood on each side a lighted flambeau, but for what use I could not comprehend; however, it made me imagine that there must be some one living in the place; for I could not believe that the torches continued thus burning of themselves.

The doors being all open, I surveyed some other apartments, that were as beautiful as those I had already seen. In short, the wonders that everywhere appeared so wholly engrossed my attention that I forgot my ship and my sisters, and thought of nothing but gratifying my curiosity. In the meantime night came on, and I tried to return by the way I had entered, but I could not find it; I lost myself among the apartments; and perceiving I was come back again to the large room, where the throne, the couch, the large diamond, and the torches stood, I resolved to take my night's lodging there, and to depart the next morning early, to get aboard my ship. I laid myself down upon a costly couch, not without some dread to be alone in a desolate place; and this fear hindered my sleep.

About midnight I heard a man reading the Koran,[31] in the same tone as it is read in our mosques. I immediately arose, and taking a torch in my hand passed from one chamber to another, on that side from whence the voice proceeded, until looking through a window I found it to be an oratory. It had, as we have in our mosques, a niche,[32] to direct us whither we are to turn to say our prayers; there were also lamps hung up, and two candlesticks with large tapers of white wax burning.

[Footnote 31: Koran (derived from the word Karaa, to read) signifies "the Reading--that which ought to be read." It is the collection of revelations supposed to be given from heaven to Mohammed during a period of twenty-three years. Some were given at Mecca, and some at Medina. Each was regarded by some as a mystery full of divine meaning. It is divided into thirty parts; and as each mosque has thirty readers, it is read through once a day. These readers chant it in long lines with rhythmical ending, and in the absence of definite vowels they alone know the right pronunciation of the Koran.--Sale's _Preliminary Dissertation_, p. 56.]

[Footnote 32: This is the _kaaba_ or _kebla_, a sacred stone in the center of the temple at Mecca, over which is a lofty building, from which the name is by some said to be derived--Caaba, high. Mr. Ferguson, in his account of "The Holy Sepulcher," thus describes it: "The precept of the Koran is, that all men, when they pray, shall turn toward the _kaaba_, or holy house, at Mecca; and consequently throughout the Moslem world, indicators have been put up to enable the Faithful to fulfill this condition. In India they face west, in Barbary east, in Syria south. It is true that when rich men, or kings, built mosques, they frequently covered the face of this wall with arcades, to shelter the worshiper from the sun or rain. They inclosed it in a court that his meditations might not be disturbed by the noises of the outside world. They provided it with fountains, that he might perform the required ablutions before prayer. But still the essential part of the mosques is the _mihrab_ or niche, which points toward Mecca, and toward which, when he bows, the worshiper knows that the _kaaba_ also is before him." The holy house erected over the _kaaba_ was decorated annually with rich tapestries and a deep golden band, at the cost of the caliphs.]

I saw a little carpet laid down like those we have to kneel upon when we say our prayers, and a comely young man sat on this carpet, with great devotion reading the Koran, which lay before him on a desk. At this sight I was transported with admiration. I wondered how it came to pass that he should be the only living creature in a town where all the people were turned into stone, and I do not doubt but there was something in the circumstance very extraordinary.

The door being only half shut I opened it, went in, and standing upright before the niche, I exclaimed, "Bismillah![33] Praise be to God." The young man turned toward me, and, having saluted me, inquired what had brought me to this desolate city. I told him in a few words my history, and I prayed him to tell me why he alone was left alive in the midst of such terrible desolation. At these words he shut the Koran, put it into a rich case, and laid it in the niche. Then he thus addressed me:

[Footnote 33: Bismillah. All the chapters of the Koran, except nine, begin with this word. Its meaning is, "In the name of the merciful God." It is said to be frequently used in conversation by the Arabs.--Sale's _Preliminary Dissertation_, p. 153.]

"Know that this city was the metropolis of a mighty kingdom, over which the sultan, who was my father, reigned. That prince, his whole court, the inhabitants of the city, and all his other subjects, were magi, worshipers of fire instead of God.

"But though I was born of an idolatrous father and mother I had the good fortune in my youth to have a nurse who was a good Mussulman, believing in God and in His prophet. 'Dear Prince,' would she oftentimes say, 'there is but one true God; take heed that you do not acknowledge and adore any other.' She taught me to read Arabic, and the book she gave me to study was the Koran. As soon as I was capable of understanding it, she explained to me all the passages of this excellent book, unknown to my father or any other person. She died, but not before she had perfectly instructed me in the Mussulman religion. After her death, I persisted in worshiping according to its directions; and I abhor the adoration of fire.

"About three years and some months ago, a thundering voice was suddenly sounded so distinctly through the whole city that nobody could miss hearing it. The words were these: 'Inhabitants, abandon the worship of fire, and worship the only God who shows mercy.' This voice was heard three years successively, but no one was converted. On the last day of that year, at the break of day, all the inhabitants were changed in an instant into stone, each one in the condition and posture in which he happened to be. The sultan, my father, and the queen, my mother, shared the same fate.

"I am the only person who did not suffer under that heavy judgment, and ever since I have continued to serve God with more fervency than before. I am persuaded, dear lady, that He has sent you hither for my comfort, for which I render Him infinite thanks, for I must own that I have become weary of this solitary life."

On hearing these words, I said, "Prince, who can doubt that Providence has brought me into your port, to afford you an opportunity of withdrawing from this dismal place? I am a lady at Bagdad, where I have considerable property; and I dare engage to promise you sanctuary there, until the mighty Commander of the Faithful, caliph of our prophet, whom you acknowledge, shows you the honor that is due to your merit. This renowned prince lives at Bagdad, and as soon as he is informed of your arrival in his capital you will find it not in vain to implore his assistance. Stay no longer in a city where you can only renew your grief; my vessel is at your service, which you may absolutely command as you shall think fit." He accepted the offer, and as soon as it was day we left the palace, and went aboard my ship, where we found my sisters, the captain, and the slaves, all much troubled at my absence. After I had presented my sisters to the prince, I told them what had hindered my return the day before, how I had met with the young prince, his story, and the cause of the desolation of so fine a city.

The seamen were taken up several days in unloading the merchandise I brought with me, and embarking in its stead many of the precious things in the palace, especially jewels, gold, and money. We left the furniture and goods, which consisted of an infinite quantity of silver vessels, because our vessel could not carry it, for it would have required several vessels more to convey to Bagdad all the riches that we might have taken with us.

After we had laden the vessel with what we thought most desirable, we took such provisions and water aboard as were necessary for our voyage. At last we set sail with a favorable wind.

The young prince, my sisters, and myself passed our time very agreeably. But, alas! this good understanding did not last long, for my sisters grew jealous of the friendship between the prince and myself, and maliciously asked me, one day, what we should do with him when we came to Bagdad. Resolving to put this question off with a joke, I answered, "I will take him for my husband." Upon that, turning myself to the prince, I said, "Sir, I humbly beg of you to give your consent, for as soon as we come to Bagdad I design to offer you my person to be your slave, to do you all the service that is in my power, and to resign myself wholly to your commands."

The prince replied, "I know not, madam, whether you be in jest or no; but for my part, I seriously declare before these ladies, your sisters, that from this moment I heartily accept your offer, not with any intention to have you as a slave, but as my lady and wife." At these words my sisters changed color, and I could perceive afterward that they did not love me as before.

We entered the Persian Gulf, and had come within a short distance of Bussorah (where I hoped, considering the fair wind, we might have arrived the day following), when, in the night, while I was asleep, my sisters watched their opportunity and threw me overboard. They did the same to the prince, who was drowned. I floated some minutes on the water, and by good fortune, or rather miracle, I felt ground. I went toward a dark spot, that, by what I could discern, seemed to be land, and which, when day appeared, I found to be a desert island, lying about twenty miles from Bussorah. I soon dried my clothes in the sun, and as I walked along I found several kinds of fruit, and likewise fresh water, which gave me some hopes of preserving my life.

I had just laid myself down to rest in a shade, when I perceived a very large winged serpent coming toward me, with an irregular waving movement, and hanging out its tongue, which induced me to conclude it had received some injury. I instantly arose, and perceived that it was pursued by a larger serpent which had hold of its tail, and was endeavoring to devour it. This perilous situation of the first serpent excited my pity; and instead of retreating, I took up a stone that lay near me, and threw it with all my strength at its pursuer, whom I hit upon the head and killed. The other, finding itself at liberty, took wing and flew away. I looked after it for some time till it disappeared. I then sought another shady spot for repose, and fell asleep.

Judge what was my surprise, when I awoke, to see standing by me a black woman of lively and agreeable features, who held in her hand two dogs of the same color, fastened together. I sat up, and asked her who she was.

"I am," said she, "the serpent whom you lately delivered from my mortal enemy, and I wish to requite the important services you have rendered me. These two black dogs are your sisters, whom I have transformed into this shape. But this punishment will not suffice; and my will is that you treat them hereafter in the way I shall direct."

As soon as she had thus spoken the fairy took me under one of her arms, and the two black dogs under the other, and conveyed us to my house in Bagdad, where I found in my storehouses all the riches with which my vessel had been laden. Before she left me, she delivered to me the two dogs, and said, "If you would not be changed into a similar form, I command you to give each of your sisters every night one hundred lashes with a rod, as the punishment of the crime they have committed against yourself and the young prince, whom they have drowned." I was forced to promise obedience. Since that time I have whipped them every night, though with regret, whereof your majesty has been a witness. My tears testify with how much sorrow and reluctance I perform this painful duty. If there be anything else relating to myself that you desire to know, my sister Amina will give you full information in the relation of her story.

* * * * *

After the caliph had heard Zobeide with much astonishment, he desired his grand vizier to request Amina to acquaint him wherefore her breast was disfigured with so many scars.

THE HISTORY OF AMINA

Commander of the Faithful, that I may not repeat those things which your majesty has already been informed of by my sister, I will only mention that my mother, having taken a house to pass her widowhood in private, first bestowed me in marriage on the heir of one of the richest men in this city.

I had not been married quite a year before my husband died. I thus became a widow, and was in possession of all his property, which amounted to above ninety thousand sequins. When the first six months of my mourning was over, I caused to be made for me ten different dresses, of such magnificence that each came to a thousand sequins; and at the end of the year I began to wear them.

One day, while I was alone, a lady[34] desired to speak to me. I gave orders that she should be admitted. She was a very old woman. She saluted me by kissing the ground, and said to me, kneeling, "Dear lady, the confidence I have in your charity makes me thus bold. I have an orphan daughter, whose wedding is on this night. She and I are both strangers, and have no acquaintance in this town, which much perplexes me. Therefore, most beautiful lady, if you would vouchsafe to honor the wedding with your presence, we shall be infinitely obliged, because the family with whom we shall be allied will then know that we are not regarded here as unworthy and despised persons. But, alas, madam, if you refuse this request, how great will be our mortification! We know not where else to apply."

[Footnote 34: For the choice of a wife a man generally relies on his mother, or some other near relation, or a professional female betrother (who is called, _khatebeh_), for there are women who perform this office for hire.--Lane's Notes to the _Arabian Nights_, Vol. I, iv, p. 285.]

This poor woman's address, which she spoke with tears, moved my compassion.

"Good woman," said I, "do not afflict yourself; I will grant you the favor you desire. Tell me whither I must go, and I will meet you as soon as I am dressed." The old woman was so transported with joy at my answer that she kissed my feet before I had time to prevent her.

"Compassionate lady," said she, rising, "God will reward the kindness you have shown to your servants, and make your heart as joyful as you have made theirs. You need not at present trouble yourself; I will call for you in the evening."

As soon as she was gone I took the suit I liked best, with a necklace of large pearls, bracelets, pendants for my ears, and rings set with the finest and most sparkling diamonds, and prepared to attend the ceremony.

When the night closed in, the old woman called upon me, with a countenance full of joy, and said, "Dear lady, the relations of my son-in-law, who are the principal ladies of the city, are now met together. You may come when you please; I am ready to conduct you."

We immediately set out; she walked before me, and I was followed by a number of my women and slaves, richly robed for the occasion. We stopped in a wide street, newly swept and watered, at a spacious gate with a lamp, by the light of which I read this inscription, in golden letters, over the entrance: "This is the continual abode of pleasure and joy."

The old woman knocked, and the gate was opened immediately.

I was conducted toward the lower end of the court, into a large hall, where I was received by a young lady of exceeding beauty. She drew near, and after having embraced me, made me sit down by her upon a sofa, on which was raised a throne of precious wood set with diamonds.

"Madam," said she, "you are brought hither to assist at a wedding; but I hope it will be a different wedding from what you expected. I have a brother, one of the handsomest men in the world. His fate depends wholly upon you, and he will be the unhappiest of men if you do not take pity on him. If my prayers, madam, can prevail, I shall join them with his, and humbly beg you will not refuse the proposal of being his wife."

After the death of my husband I had not thought of marrying again; but I had no power to refuse the solicitation of so charming a lady. As soon as I had given consent by my silence, accompanied with a blush, the young lady clapped her hands, and immediately a curtain was withdrawn, from behind which came a young man of so majestic an air, and so graceful a countenance, that I thought myself happy to have made such a choice. He sat down by me, and I found from his conversation that his merits far exceeded the account of him given by his sister.

When she perceived that we were satisfied with one another, she clapped her hands a second time, and a cadi[35] with four witnesses, entered, who wrote and signed our contract of marriage.

[Footnote 35: Marriage among the Mohammedans is an exclusively civil ceremony; and therefore the cadi, a civil judge, and not an imaun, or minister of religion, was summoned.]

There was only one condition that my new husband imposed upon me, that I should not be seen by nor speak to any other man but himself; and he vowed to me that, if I complied in this respect, I should have no reason to complain of him. Our marriage was concluded and finished after this manner; so I became the principal actress in a wedding to which I had only been invited as a guest.

About a month after our marriage, having occasion for some stuffs, I asked my husband's permission to go out to buy them, which he granted; and I took with me the old woman of whom I spoke before, she being one of the family, and two of my own female slaves.

When we came to the street where the merchants reside, the old woman said, "Dear mistress, since you want silk stuffs, I must take you to a young merchant of my acquaintance, who has a great variety; and that you may not fatigue yourself by running from shop to shop, I can assure you that you will find in his what no other can furnish." I was easily persuaded, and we entered a shop belonging to a young merchant. I sat down, and bade the old woman desire him to show me the finest silk stuffs he had. The woman desired me to speak myself; but I told her it was one of the articles of my marriage contract not to speak to any man but my husband, which I ought to keep.

The merchant showed me several stuffs, of which one pleased me better than the rest; and I bade her ask the price. He answered the old woman: "I will not sell it for gold or money; but I will make her a present of it, if she will give me leave to kiss her cheek."

I ordered the old woman to tell him that he was very rude to propose such a freedom. But instead of obeying me, she said, "What the merchant desires of you is no such great matter; you need not speak, but only present him your cheek."

The stuff pleased me so much that I was foolish enough to take her advice. The old woman and my slaves stood up, that nobody might see, and I put up my veil;[36] but instead of kissing me, the merchant bit me so violently as to draw blood.

[Footnote 36: "No woman, of what rank soever, is permitted to go into the streets without two muslins; one that covers her face all but her eyes, and another that hides the whole dress of her head, and hangs halfway down her back. Their shapes are also wholly concealed by a thing they call a _ferigee_, which no woman appears without. This has straight sleeves, that reach to their finger ends, and it laps all round them, not unlike a riding-hood. In winter it is of cloth, and in summer, of plain stuff or silk."--Lady M. W. Montague's _Letters_, Vol. VII, p. 373.]

The pain and my surprise were so great that I fell down in a swoon, and continued insensible so long that the merchant had time to escape. When I came to myself I found my cheek covered with blood. The old woman and my slaves took care to cover it with my veil, and the people who came about us could not perceive it, but supposed I had only had a fainting fit.

The old woman who accompanied me being extremely troubled at this accident, endeavored to comfort me.

"My dear mistress," said she, "I beg your pardon, for I am the cause of this misfortune, having brought you to this merchant, because he is my countryman; but I never thought he would be guilty of such a villainous action. But do not grieve. Let us hasten home, and I will apply a remedy that shall in three days so perfectly cure you that not the least mark shall be visible."

The pain had made me so weak that I was scarcely able to walk. But at last I got home, where I again fainted, as I went into my chamber. Meanwhile, the old woman applied her remedy. I came to myself, and went to bed.

My husband came to me at night, and seeing my head bound up, asked me the reason. I told him I had the headache, which I hoped would have satisfied him; but he took a candle, and saw my cheek was hurt.

"How comes this wound?" he said.

Though I did not consider myself as guilty of any great offense, yet I could not think of owning the truth. Besides, to make such an avowal to a husband, I considered as somewhat indecorous.

I therefore said, "That as I was going, under his permission, to purchase a silk stuff, a camel,[37] carrying a load of wood, came so near to me in a narrow street, that one of the sticks grazed my cheek, but had not done me much hurt."

"If that is the case," said my husband, "to-morrow morning, before sunrise, the grand vizier Giafar shall be informed of this insolence, and cause all the camel drivers to be put to death."

"Pray, sir," said I, "let me beg of you to pardon them, for they are not guilty."

[Footnote 37: The streets of Eastern cities are often so narrow as to be blocked up with a wide camel load, or to prevent two horsemen riding abreast. This is the cause of those footmen who run before great men to prepare the way for them.]

"How, madam," he demanded, "what, then, am I to believe? Speak; for I am resolved to know the truth from your own mouth."

"Sir," I replied, "I was taken with a giddiness, and fell down, and that is the whole matter."

At these words my husband lost all patience.

"I have," said he, "too long listened to your tales."

As he spoke, he clapped his hands, and in came three slaves. "Strike," said he; "cut her in two, and then throw her into the Tigris. This is the punishment I inflict on those to whom I have given my heart, when they falsify their promise."

I had recourse to entreaties and prayers; but I supplicated in vain, when the old woman, who had been his nurse, coming in just at that moment, fell down upon her knees and endeavored to appease his wrath.

"My son," said she, "since I have been your nurse, and brought you up, let me beg you to consider, 'he who kills shall be killed,' and that you will stain your reputation and forfeit the esteem of mankind."

She spoke these words in such an affecting manner, accompanied with tears, that she prevailed upon him at last to abandon his purpose.

"Well, then," said he to his nurse, "for your sake I will spare her life; but she shall bear about her person some marks to make her remember her offense."

When he had thus spoken, one of the slaves, by his order, gave me upon my sides and breast so many blows[38] with a little cane, that he tore away both skin and flesh, which threw me into a swoon. In this state he caused the same slaves, the executioners of his will, to carry me into the house, where the old woman took care of me. I kept my bed for four months. At last I recovered. The scars which, contrary to my wish, you saw yesterday, have remained ever since.

[Footnote 38: The Mussulmans are allowed by the Koran to beat their wives, so long as they do not make a bruise. The husband on this occasion must have broken the law.

Some such permission was given by an English judge, Sir John Buller; who declared the stick used must not be thicker than his thumb, from whence he obtained the sobriquet of "Thumb Buller."]

As soon as I was able to walk and go abroad, I resolved to retire to the house which was left me by my first husband, but I could not find the site whereon it stood, as my second husband had caused it to be leveled with the ground.

Being thus left destitute and helpless, I had recourse to my dear sister Zobeide. She received me with her accustomed goodness, and advised me to bear with patience my affliction, from which, she said, none are free. In confirmation of her remark, she gave me an account of the loss of the young prince her husband, occasioned by the jealousy of her two sisters. She told me also by what accident they were transformed into dogs; and in the last place, after a thousand testimonials of her love toward me, she introduced me to my youngest sister, who had likewise taken sanctuary with her after the death of her mother; and we have continued to live together in the house in which we received the guests whom your highness found assembled on your visit last night.

* * * * *

The caliph publicly expressed his admiration of what he had heard, and inquired of Zobeide, "Madam, did not this fairy whom you delivered, and who imposed such a rigorous command upon you, tell you where her place of abode was, or that she would restore your sisters to their natural shape?"

"Commander of the Faithful," answered Zobeide, "the fairy did leave with me a bundle of hair, saying that her presence would one day be of use to me; and then, if I only burned two tufts of this hair, she would be with me in a moment."

"Madam," demanded the caliph, "where is the bundle of hair?"

She answered, "Ever since that time I have been so careful of it that I always carry it about me."

Upon which she pulled it out of the case which contained it, and showed it to him.

"Well, then," said the caliph, "let us bring the fairy hither; you could not call her in a better time, for I long to see her."

Zobeide having consented, fire was brought in, and she threw the whole bundle of hair into it. The palace at that instant began to shake, and the fairy appeared before the caliph in the form of a lady very richly dressed.

"Commander of the Faithful," said she to the prince, "you see I am ready to receive your commands. At your wish I will not only restore these two sisters to their former shape, but I will also cure this lady of her scars, and tell you who it was that abused her."

The caliph sent for the two dogs from Zobeide's house, and when they came a glass of water was brought to the fairy by her desire. She pronounced over it some words, which nobody understood; then, throwing some part of it upon Amina and the rest upon the dogs, the latter became two ladies of surprising beauty, and the scars that were upon Amina disappeared.

After this the fairy said to the caliph, "Commander of the Faithful, I must now discover to you the unknown husband you inquire after. He is Prince Amin, your eldest son, who by stratagem brought this lady to his house, where he married her. As to the blows he caused to be given her, he is in some measure excusable; for this lady, his spouse, by the excuses she made, led him to believe she was more in fault than she really was."

At these words she saluted the caliph, and vanished.

The caliph, much satisfied with the changes that had happened through his means, acted in such a manner as will perpetuate his memory to all ages. First, he sent for his son Amin, and told him that he was informed of his secret marriage and how he had ill-treated Amina upon a very slight cause. Upon this, the prince, upon his father's commands, received her again immediately.

After which Haroun al Raschid declared that he would give his own heart and hand to Zobeide, and offered the other three sisters to the calenders, sons of sultans, who accepted them for their brides with much joy. The caliph assigned each of them a magnificent palace in the city of Bagdad, promoted them to the highest dignities of his empire, and admitted them to his councils.

The chief cadi of Bagdad being called, with witnesses, he wrote the contracts of marriage; and the caliph, in promoting by his patronage the happiness of many persons who had suffered such incredible calamities, drew a thousand blessings upon himself.

STORY OF THE THREE SISTERS

There was an emperor of Persia, named Khoonoo-shah. He often walked in disguise through the city, attended by a trusty minister, when he met with many adventures. On one of these occasions, as he was passing through a street in that part of the town inhabited only by the meaner sort, he heard some people talking very loud; and going close to the house whence the noise proceeded, he perceived a light, and three sisters sitting on a sofa, conversing together after supper. By what the eldest said, he presently understood the subject of their conversation was wishes: "For," said she, "since we have got upon wishes, mine shall be to have the sultan's baker for my husband, for then I shall eat my fill of that bread which by way of excellence is called the sultan's. Let us see if your tastes are as good as mine."

"For my part," replied the second sister, "I wish I was wife to the sultan's chief cook, for then I should eat of the most excellent dishes; and, as I believe the sultan's bread is common in the palace, I should not want any of that. Therefore, you see," addressing herself to her eldest sister, "that I have better taste than you."

The youngest sister, who was very beautiful, and had more charms and wit than the two elder, spoke in her turn: "For my part, sisters," said she, "I shall not limit my desires to such trifles, but take a higher flight; and since we are upon wishing, I wish to be the emperor's queen consort. I would make him father of a prince whose hair should be gold on one side of his head, and silver on the other; when he cried, the tears from his eyes should be pearl; and when he smiled, his vermilion lips should look like a rose-bud fresh blown."

The three sisters' wishes, particularly that of the youngest, seemed so singular to the sultan that he resolved to gratify them in their desires; but without communicating his design to his grand vizier he charged him only to take notice of the house, and bring the three sisters before him the following day.

The grand vizier, in executing the emperor's orders, would give the sisters but just time to dress themselves to appear before him, without telling them the reason. He brought them to the palace and presented them to the emperor, who said to them, "Do you remember the wishes you expressed last night, when you were all in so pleasant a mood? Speak the truth; I must know what they were."

At these unexpected words of the emperor the three sisters were much confounded. They cast down their eyes and blushed. Modesty, and fear lest they might have offended the emperor by their conversation, kept them silent.

The emperor, perceiving their confusion, said, to encourage them, "Fear nothing; I did not send for you to distress you; and since I see that, without my intending it, is the effect of the question I asked, as I know the wish of each I will relieve you from your fears. You," added he, "who wished to be my wife shall have your desire this day; and you," continued he, addressing himself to the two elder sisters, "shall also be married, to my chief baker and cook."

The nuptials were all celebrated that day, as the emperor had resolved, but in a different manner. The youngest sister's were solemnized with all the rejoicings usual at the marriages of the emperors of Persia; and those of the other two sisters according to the quality and distinction of their husbands; the one as the sultan's chief baker, and the other as head cook.

The two elder sisters felt strongly the disproportion of their marriages to that of their younger sister. This consideration made them far from being content, though they were arrived at the utmost height of their late wishes, and much beyond their hopes. They gave themselves up to an excess of jealousy, and frequently met together to consult how they might revenge themselves on the queen. They proposed a great many ways, which they could not accomplish, but dissimulated all the time to flatter the queen with every demonstration of affection and respect.

Some months after her marriage, the queen gave birth to a young prince, as bright as the day; but her sisters, to whom the child was given at his birth, wrapped him up in a basket and floated it away on a canal that ran near the palace, and declared that the queen had given birth to a little dog. This made the emperor very angry.

In the meantime, the basket in which the little prince was exposed was carried by the stream toward the garden of the palace. By chance the intendant of the emperor's gardens, one of the principal and most considerable officers of the kingdom, was walking by the side of this canal, and perceiving a basket floating called to a gardener, who was not far off, to bring it to shore that he might see what it contained. The gardener, with a rake which he had in his hand, drew the basket to the side of the canal, took it up, and gave it to him.

The intendant of the gardens was extremely surprised to see in the basket a child, which, though he knew it could be but just born, had very fine features. This officer had been married several years, but though he had always been desirous of having children, Heaven had never blessed him with any. He made the gardener follow him with the child; and when he came to his own house, which was situated at the entrance into the gardens of the palace, went into his wife's apartment. "Wife," said he, "as we have no children of our own, God hath sent us one. I recommend him to you; provide him a nurse, and take as much care of him as if he were our own son; for, from this moment, I acknowledge him as such." The intendant's wife received the child with great joy.

The following year the queen consort gave birth to another prince, on whom the unnatural sisters had no more compassion than on his brother; but exposed him likewise in a basket, and set him adrift in the canal, pretending this time that the sultaness was delivered of a cat. It was happy also for this child that the intendant of the gardens was walking by the canal side. He carried this child to his wife, and charged her to take as much care of it as of the former, which was as agreeable to her inclination as it was to that of the intendant.

This time the Emperor of Persia was more enraged against the queen than before, and she had felt the effects of his anger, as the grand vizier's remonstrances had not prevailed.

The next year the queen gave birth to a princess, which innocent babe underwent the same fate as the princes her brothers; for the two sisters, being determined not to desist from their detestable schemes till they had seen the queen their younger sister at least cast off, turned out, and humbled, exposed this infant also on the canal. But the princess, as had been the two princes her brothers, preserved from death by the compassion and charity of the intendant of the gardens.

To this inhumanity the two sisters added a lie and deceit, as before. They procured a piece of wood, of which they said the queen had been delivered.

Khoonoo-shah could no longer contain himself at this third disappointment. He ordered a small shed to be built near the chief mosque, and the queen to be confined in it, so that she might be subjected to the scorn of those who passed by; which usage, as she did not deserve it, she bore with a patient resignation that excited the admiration as well as compassion of those who judged of things better than the vulgar.

The two princes and the princess were in the meantime nursed and brought up by the intendant of the gardens and his wife with all the tenderness of a father and mother; and as they advanced in age, they all showed marks of superior dignity, by a certain air which could only belong to exalted birth. All this increased the affection of the intendant and his wife, who called the eldest prince Bahman, and the second Perviz, both of them names of the most ancient emperors of Persia, and the princess Perie-zadeh, which name also had been borne by several queens and princesses of the kingdom.[39]

[Footnote 39: Parizadeh, the Parisatis of the Greeks, signifies born of a fairy.--D'Herbelot.]