Chapter VI (2)

Upon this, Enees-el-Jelees looked towards the sheykh, and said to him, O sheykh Ibráheem, see how this man hath treated me.--O my mistress, said he, what aileth him? She rejoined, Always doth he treat me thus: he drinketh a while, and then sleepeth, and I remain alone, and find no one to keep me company over my cup. If I drink, who will serve me? And if I sing, who will hear me?--The sheykh, moved with tenderness and affection for her by her words, replied, It is not proper that a cup-companion be thus. The damsel then filled a cup, and, looking at the sheykh Ibráheem, said to him, I conjure thee, by my life that thou take it and drink it; reject it not, but accept it, and refresh my heart. So he stretched forth his hand, and took the cup, and drank it; and she filled for him a second time, and handed it to him, saying, O my master, this remaineth for thee. He replied, By Allah, I cannot drink it: that which I have drunk is enough for me. But she said, By Allah, it is indispensable:--and he took the cup, and drank it. She then gave him the third; and he took it, and was about to drink it, when, lo, Noor-ed-Deen raised himself, and said to him, O sheykh Ibráheem, what is this? Did I not conjure thee a while ago, and thou refusedst, and saidst, Verily, for thirteen years I have not done it?--The sheykh Ibráheem, touched with shame, replied, By Allah, I am not in fault; for she pressed me. And Noor-ed-Deen laughed, and they resumed their carousal, and the damsel, turning her eyes towards her master, said to him, O my master, drink thou, and do not urge the sheykh Ibráheem; that I may divert thee with the sight of him. So she began to fill and to hand to her master, and her master filled and gave to her, and thus they continued to do, time after time; till at length the sheykh Ibráheem looked towards them and said, What meaneth this? And what sort of carousal is this? Wherefore do ye not give me to drink, since I have become your cup-companion?--At this they both laughed until they became almost senseless; and then drank, and gave him to drink; and they continued thus until the expiration of a third of the night, when the damsel said, O sheykh Ibráheem, with thy permission shall I rise and light one of the candles which are arranged here?--Rise, he answered; but light not more than one candle. But she sprang upon her feet, and, beginning with the first candle, proceeded until she had lighted eighty. She then sat down again; and presently Noor-ed-Deen said, O sheykh Ibráheem, in what favour am I held with thee? Wilt thou not allow me to light one of these lamps?--The sheykh answered, Arise, and light one lamp, and be not thou also troublesome. So he arose, and, beginning with the first lamp, lighted all the eighty; and the saloon seemed to dance. And after this, the sheykh Ibráheem, overcome by intoxication, said to them, Ye are more frolicksome than I:--and he sprang upon his feet, and opened all the windows, and sat down again with them, and they continued carousing and reciting verses; and the place rang with their merriment.

Now God, the All-seeing and All-knowing, who hath appointed a cause to every event, had decreed that the Khaleefeh should be sitting that night at one of the windows looking towards the Tigris, by moonlight; and he looked in that direction, and saw the light of lamps and candles reflected in the river, and, turning his eyes up towards the palace in the garden, he beheld it beaming with those candles and lamps, and exclaimed, Bring hither to me Jaạfar El-Barmekee! In the twinkling of an eye, Jaạfar stood before the Prince of the Faithful; and the Khaleefeh said to him, O dog of Wezeers, dost thou serve me and not acquaint me with what happeneth in the city of Baghdád?--What, asked Jaạfar, is the occasion of these words? The Khaleefeh answered, If the city of Baghdád were not taken from me, the Palace of Diversion were not enlivened with the light of the lamps and candles, and its windows were not opened. Wo to thee! Who could do these things unless the office of Khaleefeh were taken from me?--Who, said Jaạfar (the muscles of his side quivering from fear), informed thee that the lamps and candles were lighted in the Palace of Diversion, and that its windows were opened? The Khaleefeh replied, Advance hither to me, and look. So Jaạfar approached the Khaleefeh, and, looking towards the garden, beheld the palace as it were a flame of fire, its light surpassing that of the moon. He desired, therefore, to make an excuse for the sheykh Ibráheem, the superintendent, thinking, from what he beheld, that the event might have occurred through his permission: and accordingly he said, O Prince of the Faithful, the sheykh Ibráheem last week said to me, O my master Jaạfar, I am desirous of entertaining my children during my life and the life of the Prince of the Faithful.--And what, said I, is thy design in saying this? He answered, It is my wish that thou wouldst obtain for me permission from the Khaleefeh that I may celebrate the circumcision of my sons in the palace. So I said, Do what thou wilt with respect to the entertainment of thy sons, and, if God will, I shall have an interview with the Khaleefeh, and will acquaint him with it. And he left me thus; and I forgot to acquaint thee.--O Jaạfar, said the Khaleefeh, thou wast guilty of one offence against me, and then thine offence became two: for thou hast erred in two points: the first, thy not acquainting me with this affair; and the second, thy not accomplishing the desire of the sheykh Ibráheem; for he did not come to thee and address thee with these words but to hint a request for some money by the aid of which to effect his design, and thou neither gavest him anything nor acquaintedst me that I might give him.--O Prince of the Faithful, replied Jaạfar, I forgot.

The Khaleefeh then said, By my forefathers, I will not pass the remainder of my night but with him, for he is a just man, who frequenteth the sheykhs,[VI_26] and attendeth to the poor, and favoureth the indigent; and I imagine all his acquaintances are with him this night; so I must repair to him: perhaps one of them may offer up for us a prayer productive of good to us in this world and the next; and probably some advantage may accrue to him from my presence, and he will receive pleasure from this, together with his friends.--O Prince of the Faithful, replied Jaạfar, the greater part of the night hath passed, and they are now about to disperse. But the Khaleefeh said, We must go to them. And Jaạfar was silent, and was perplexed in his mind, not knowing what to do. So the Khaleefeh rose upon his feet, and Jaạfar rose and preceded him, and Mesroor the eunuch went with them. The three walked on reflecting, and, departing from the palace, proceeded through the streets, in the attire of merchants; until they arrived at the gate of the garden above mentioned; and the Khaleefeh, approaching it, found it open; and he was surprised, and said, See, O Jaạfar, how the sheykh Ibráheem hath left the gate open until this hour, which is not his usual custom. They then entered, and came to the end of the garden, where they stopped beneath the palace; and the Khaleefeh said, O Jaạfar, I desire to take a view of them secretly before I go up to them, that I may see how the sheykhs are occupied in the dispensing of their blessings and the employment of their miraculous powers; for they have qualities which distinguish them both in their private retirements and in their public exercises; and now we hear not their voices, nor discover any indication of their presence. Having thus said, he looked around, and, seeing a tall walnut tree, he said, O Jaạfar, I would climb this tree (for its branches are near to the windows) and look at them. And accordingly he ascended the tree, and climbed from branch to branch until he came to that which was opposite to one of the windows, and there he sat, and, looking in through this window of the palace, beheld a damsel and a young man, like two moons (extolled be the perfection of Him who created them!); and he saw the sheykh Ibráheem sitting with a cup in his hand, and saying, O mistress of beauties, drinking unaccompanied by merry sounds is not pleasant. Hast thou not heard the saying of the poet?--

Circulate it in the large cup, and in the small; and receive it
from the hand of the shining moon:[VI_27]
And drink not without merry sounds; for I have observed that
horses drink to the sound of whistling.

When the Khaleefeh witnessed this conduct of the sheykh Ibráheem, the vein of anger swelled between his eyes, and he descended, and said, O Jaạfar, I have never seen anything of the miraculous performances of the just such as I have beheld this night: ascend, therefore, thyself also, into this tree, and look, lest the blessings of the just escape thee.[VI_28]--On hearing the words of the Prince of the Faithful, Jaạfar was perplexed at his situation; and he climbed up into the tree, and looked, and saw Noor-ed-Deen and the sheykh Ibráheem and the damsel, and the sheykh Ibráheem had the cup in his hand. As soon as he beheld this, he made sure of destruction; and he descended, and stood before the Prince of the Faithful, and the Khaleefeh said, O Jaạfar, praise be to God who hath made us to be of the number of those who follow the external ordinances of the holy law, and averted from us the sin of disguising ourselves by the practice of hypocrisy! But Jaạfar was unable to reply, from his excessive confusion. The Khaleefeh then looked towards him, and said, Who can have brought these persons hither, and admitted them into my palace? But the like of this young man and this damsel, in beauty and loveliness and symmetry of form, mine eye hath never beheld.--Jaạfar, now conceiving a hope that the Khaleefeh might be propitiated, replied, Thou hast spoken truly, O Prince of the Faithful. And the Khaleefeh said, O Jaạfar, climb up with us upon this branch which is opposite them, that we may amuse ourselves by observing them. So they both climbed up into the tree, and, looking at them, heard the sheykh Ibráheem say, O my mistress, I have relinquished decorum by the drinking of wine; but the pleasure of this is not complete without the melodious sounds of stringed instruments.--O sheykh Ibráheem, replied Enees-el-Jelees, by Allah, if we had any musical instrument, our happiness were perfect. And when the sheykh Ibráheem heard her words, he rose upon his feet.--The Khaleefeh said to Jaạfar, What may he be going to do? Jaạfar replied, I know not.--And the sheykh Ibráheem went away, and returned with a lute; and the Khaleefeh, looking attentively at it, saw that it was the lute of Is-ḥáḳ, the cup-companion; and said, By Allah, if this damsel sing not well, I will crucify you all; but if she sing well, I will pardon them, and crucify thee. So Jaạfar said, O Allah, let her not sing well!--Why? asked the Khaleefeh.--That thou mayest crucify all of us, answered Jaạfar; and then we shall cheer one another by conversation. And the Khaleefeh laughed: and the damsel took the lute, and tuned its strings, and played upon it in a manner that would melt iron, and inspire an idiot with intellect; after which she sang with such sweetness that the Khaleefeh exclaimed, O Jaạfar, never in my life have I heard so enchanting a voice as this!--Perhaps, said Jaạfar, the anger of the Khaleefeh hath departed from him?--Yea, he answered; it hath departed. He then descended with Jaạfar from the tree, and, looking towards him, said, I am desirous of going up to them, to sit with them, and to hear the damsel sing before me.--O Prince of the Faithful, replied Jaạfar, if thou go up to them, probably they will be troubled by thy presence; and as to the sheykh Ibráheem, he will assuredly die of fear. The Khaleefeh therefore said, O Jaạfar, thou must acquaint me with some stratagem by means of which I may learn the truth of the affair without their knowing that I have discovered them. And he and Jaạfar walked towards the Tigris, reflecting upon this matter; and lo, a fisherman stood beneath the windows of the palace, and he threw his net, hoping to catch something by means of which to obtain his subsistence.--Now the Khaleefeh had, on a former occasion, called to the sheykh Ibráheem, and said to him, What was that noise that I heard beneath the windows of the palace?--and he answered, The voices of the fishermen, who are fishing:--so he said, Go down and forbid them from coming to this place. They were therefore forbidden to come thither; but this night there came a fisherman named Kereem, and, seeing the garden-gate open, he said within himself, This is a time of inadvertence, and perhaps I may catch some fish on this occasion:--so he took his net, and threw it into the river, and then recited some verses, contrasting the condition of the poor fisherman, toiling throughout the night, with that of the lord of the palace, who, awaking from a pleasant slumber, findeth the fawn in his possession; and as soon as he had finished his recitation, lo, the Khaleefeh, unattended, stood at his head. The Khaleefeh knew him, and exclaimed, O Kereem!--and the fisherman, hearing him call him by his name, turned towards him; and when he beheld the Khaleefeh, the muscles of his side quivered, and he said, By Allah, O Prince of the Faithful, I did not this in mockery of the mandate; but poverty and the wants of my family impelled me to the act of which thou art witness. The Khaleefeh replied, Throw thy net for my luck. And the fisherman advanced, rejoicing exceedingly, and cast the net, and, having waited until it had attained its limit and become steady at the bottom, drew it in again, and there came up in it a variety of fish that could not be numbered.

The Khaleefeh was delighted at this, and said, O Kereem, strip off thy clothes:--and he did so. He was clad in a jubbeh[VI_29] in which were a hundred patches of coarse woollen stuff, containing vermin of the most abominable kind, and among them fleas in such numbers that he might almost have been transported by their means over the face of the earth; and he took from his head a turban which for three years he had never unwound; but when he happened to find a piece of rag he twisted it around it: and when he had taken off the jubbeh and turban, the Khaleefeh pulled off from his own person two vests of silk of Alexandria and Baạlabekk, and a melwaṭah[VI_30] and a farajeeyeh,[VI_31] and said to the fisherman, Take these, and put them on. The Khaleefeh then put on himself the fisherman's jubbeh and turban, and, having drawn a lithám[VI_32] over his face, said to the fisherman, Go about thy business;--and he kissed the feet of the Khaleefeh, and thanked him, reciting these two verses:--

Thou hast granted me favours beyond my power to acknowledge,
and completely satisfied all my wants.
I will thank thee, therefore, as long as I live; and when I die,
my bones will thank thee in their grave.[VI_33]

But scarcely had he finished his verses, when the vermin overran the person of the Khaleefeh, and he began to seize them with his right hand and his left from his neck, and to throw them down; and he exclaimed, O fisherman, wo to thee! What are these abundant vermin in this jubbeh?--O my lord, he answered, at present they torment thee; but when a week shall have passed over thee, thou wilt not feel them, nor think of them. The Khaleefeh laughed, and said to him, How can I suffer this jubbeh to remain upon me? The fisherman replied, I wish to tell thee something; but I am ashamed, through my awe of the Khaleefeh. Impart, said the Khaleefeh, what thou hast to tell me. So he said to him, It hath occurred to my mind, O Prince of the Faithful, that thou desirest to learn the art of fishing, in order that thou mayest be master of a trade that may profit thee; and if such be thy desire, this jubbeh is suitable to thee. And the Khaleefeh laughed at his words.

The fisherman then went his way, and the Khaleefeh took the basket of fish, and, having put upon it a little grass, went with it to Jaạfar, and stood before him; and Jaạfar, thinking that he was Kereem the fisherman, feared for him, and said, O Kereem, what brought thee hither? Save thyself by flight; for the Khaleefeh is here this night.--And when the Khaleefeh heard the words of Jaạfar, he laughed until he fell down upon his back. So Jaạfar said, Perhaps thou art our lord the Prince of the Faithful?--Yes, O Jaạfar, answered the Khaleefeh, and thou art my Wezeer, and I came with thee hither, and thou knowest me not. How then should the sheykh Ibráheem know me when he is drunk? Remain where thou art until I return to thee.--Jaạfar replied, I hear and obey:--and the Khaleefeh advanced to the door of the palace, and knocked. The sheykh Ibráheem arose, therefore, and said, Who is at the door? He answered, I, O sheykh Ibráheem. The sheykh said, Who art thou?--and the Khaleefeh answered, I am Kereem the fisherman: I heard that there were guests with thee, and have therefore brought thee some fish; for it is excellent.--Now Noor-ed-Deen and the damsel were both fond of fish, and when they heard the mention of it they rejoiced exceedingly, and said, O my master, open to him, and let him come in to us with the fish which he hath brought. So the sheykh Ibráheem opened the door, and the Khaleefeh, in his fisherman's disguise, entered, and began by salutation; and the sheykh Ibráheem said to him, Welcome to the robber, the thief, the gambler! Come hither, and shew us the fish which thou hast brought.--He therefore shewed it to them; and lo, it was alive, and moving; and the damsel exclaimed, By Allah, O my master, this fish is excellent! I wish it were fried!--By Allah, said the sheykh Ibráheem, thou hast spoken truth. Then, addressing the Khaleefeh, he said, O fisherman, I wish thou hadst brought this fish fried. Arise, and fry it for us, and bring it.--On the head be thy commands, replied the Khaleefeh: I will fry it, and bring it.--Be quick, said they, in doing it.

The Khaleefeh therefore arose and ran back to Jaạfar, and said, O Jaạfar, they want the fish fried.--O Prince of the Faithful, replied he, give it me, and I will fry it. But the Khaleefeh said, By the tombs of my ancestors, none shall fry it but myself; with my own hand will I do it! He then repaired to the hut of the superintendent, and, searching there, found in it everything that he required, the frying-pan, and even the salt, and wild marjoram, and other things. So he approached the fire-place, and put on the frying-pan, and fried it nicely; and when it was done, he put it upon a banana-leaf, and having taken from the garden some limes, he went up with the fish, and placed it before them. The young man, therefore, and the damsel and the sheykh Ibráheem advanced and ate; and when they had finished, they washed their hands, and Noor-ed-Deen said, By Allah, O fisherman, thou hast done us a kindness this night. Then putting his hand into his pocket, he took forth for him three pieces of gold, of those which Senjer had presented to him when he was setting forth on his journey, and said, O fisherman, excuse me; for, by Allah, if I had known thee before the events that have lately happened to me, I would have extracted the bitterness of poverty from thy heart: but take this as accordant with my present circumstances. So saying, he threw the pieces of gold to the Khaleefeh, who took them, and kissed them,[VI_34] and put them in his pocket. The object of the Khaleefeh in doing this was only that he might hear the damsel sing: so he said to him, Thou hast treated me with beneficence, and abundantly recompensed me; but I beg of thy unbounded indulgence that this damsel may sing an air, that I may hear her. Noor-ed-Deen therefore said, O Enees-el-Jelees! She replied, Yes.--By my life, said he, sing to us something for the gratification of this fisherman; for he desireth to hear thee. And when she had heard what her master said, she took the lute, and tried it with her fingers, after she had twisted its pegs, and sang to it these two verses:--

The fingers of many a fawn-like damsel have played upon the lute,
and the soul hath been ravished by the touch.
She hath made the deaf to hear her songs; and the dumb hath exclaimed,
Thou hast excelled in thy singing!

Then she played again, in an extraordinary manner, so as to charm the minds of her hearers, and sang the following couplet:--

We are honoured by your visiting our abode, and your splendour
hath dispelled the darkness of the moonless night:
It is therefore incumbent upon me to perfume my dwelling with musk
and rose-water and camphor.

Upon this, the Khaleefeh was affected with violent emotion, and overcome by ecstasy, so that he was no longer master of himself from excessive delight; and he began to exclaim, Allah approve thee! Allah approve thee! Allah approve thee! So Noor-ed-Deen said to him, O fisherman, have the damsel and her art in striking the chords pleased thee?--Yea, by Allah! exclaimed the Khaleefeh. And Noor-ed-Deen immediately said, She is bestowed upon thee as a present from me, the present of a generous man who will not revoke his gift. And he rose upon his feet, and took a melwaṭah, and threw it upon the Khaleefeh in the fisherman's disguise, ordering him to depart with the damsel. But she looked towards him, and said, O my master, wilt thou part from me without bidding me farewell? If we must be separated, pause while I take leave of thee.--And she recited the following couplet:--

If you depart from me, still your abode will be in my heart,
in the recess of my bosom.
I implore the Compassionate to grant our reunion; and a boon
such as this, God will grant to whom He pleaseth.

And when she had finished, Noor-ed-Deen thus replied to her:--

She bade me farewell on the day of separation, saying, while
she wept from the pain that it occasioned,
What wilt thou do after my departure?--Say this, I replied,
unto him who will survive it.

The Khaleefeh, when he heard this, was distressed at the thought of separating them, and, looking towards the young man, he said to him, O my master, art thou in fear on account of any crime, or art thou in debt to any one? Noor-ed-Deen answered, By Allah, O fisherman, a wonderful event, and an extraordinary adventure, happened to me and this damsel: if it were engraved on the understanding, it would be a lesson to him who would be admonished.--Wilt thou not, rejoined the Khaleefeh, relate to us thy story, and acquaint us with thy case? Perhaps thy doing so may be productive of relief; for the relief of God is near.--So Noor-ed-Deen said, Wilt thou hear our story in poetry or in prose?--Prose, answered the Khaleefeh, is mere talk; and verse, words put together like pearls. And Noor-ed-Deen hung down his head towards the ground, and then related his story in a series of verses: but when he had finished, the Khaleefeh begged him to explain his case more fully. He therefore acquainted him with the whole of his circumstances from beginning to end; and when the Khaleefeh understood the affair, he said to him, Whither wouldst thou now repair? He answered, God's earth is wide. The Khaleefeh then said to him, I will write for thee a letter which thou shalt convey to the Sulṭán Moḥammad the son of Suleymán Ez-Zeynee, and when he shall have read it, he will do thee no injury.--Is there in the world, said Noor-ed-Deen, a fisherman who correspondeth with Kings? Verily this is a thing that can never be.--Thou hast spoken truly, rejoined the Khaleefeh; but I will acquaint thee with the cause. Know that I read in the same school with him, under a master, and I was his monitor; and after that, prosperity was his lot, and he became a Sulṭán, while God made me to be a fisherman: yet I have never sent to request anything of him, but he hath performed my wish; and if I sent to him every day to request a thousand things of him, he would do what I asked. When Noor-ed-Deen, therefore, heard his words, he said to him, Write, that I may see. And he took an inkhorn and a pen, and wrote (after the phrase, In the name of God, the Compassionate, the Merciful).--To proceed.--This letter is from Hároon Er-Rasheed the son of El-Mahdee, to his highness Moḥammad the son of Suleymán Ez-Zeynee, who hath been encompassed by my beneficence, and whom I constituted my viceroy of a portion of my dominions. I acquaint thee that the bearer of this letter is Noor-ed-Deen the son of El-Faḍl the son of Kháḳán the Wezeer, and on his arrival in thy presence thou shalt divest thyself of the regal authority, and seat him in thy place; for I have appointed him to the office to which I formerly appointed thee: so disobey not my commands: and peace be on thee.--He then gave the letter to 'Alee Noor-ed-Deen, who took it and kissed it and put it in his turban, and immediately set forth on his journey.

The sheykh Ibráheem now looked towards the Khaleefeh in his fisherman's disguise, and said to him, O most contemptible of fishermen, thou hast brought us two fish worth twenty half-dirhems,[VI_35] and received three pieces of gold, and desirest to take the slave also. But when the Khaleefeh heard these words, he cried out at him, and made a sign to Mesroor, who immediately discovered himself, and rushed in upon him. Jaạfar, meanwhile, had sent one of the attendants of the garden to the porter of the palace to demand a suit of clothing of him for the Prince of the Faithful; and the man went, and brought the dress, and kissed the ground before the Khaleefeh, who took off and gave to him that with which he was then clad, and put on this suit. The sheykh Ibráheem was sitting on a chair: the Khaleefeh paused to see the result: and the sheykh was astounded, and began to bite the ends of his fingers through his confusion, saying, Am I asleep or awake? The Khaleefeh then looked at him, and said, O sheykh Ibráheem, what is this predicament in which thou art placed? And upon this, the sheykh recovered from his intoxication, and, throwing himself upon the ground, implored forgiveness: and the Khaleefeh pardoned him; after which he gave orders that the damsel should be conveyed to the palace where he resided; and when she had arrived there, he appropriated to her a separate lodging, and appointed persons to wait upon her, and said to her, Know that I have sent thy master as Sulṭán of El-Baṣrah, and, if God please, I will despatch to him a dress of honour, and send thee also to him with it.

As to Noor-ed-Deen, he continued his journey until he entered El-Baṣrah, and went up to the palace of the Sulṭán, when he uttered a loud cry, whereupon the Sulṭán desired him to approach; and when he came into the presence of the King, he kissed the ground before him, and produced the letter, and handed it to him. And as soon as the Sulṭán saw the superscription in the handwriting of the Prince of the Faithful, he rose upon his feet, and, having kissed it three times, said, I hear and pay obedience to God (whose name be exalted!) and to the Prince of the Faithful. He then summoned before him the four Ḳáḍees,[VI_36] and the Emeers, and was about to divest himself of the regal office: but, lo, the Wezeer El-Mo'een the son of Sáwee was before him, and the Sulṭán gave him the letter of the Prince of the Faithful, and when he saw it, he rent it in pieces, and put it into his mouth, and chewed it, and threw it down. The Sulṭán, enraged, cried, Wo to thee! What hath induced thee to act thus?--He answered, This man hath had no interview with the Khaleefeh nor with his Wezeer; but is a young wretch, an artful devil, who, having met with a paper containing the handwriting of the Khaleefeh, hath counterfeited it, and written what he desired: wherefore then shouldst thou abdicate the sovereignty, when the Khaleefeh hath not sent to thee an envoy with a royal autographical mandate; for if this affair were true, he had sent with him a Chamberlain or a Wezeer; but he came alone.--What then is to be done? said the Sulṭán. The Wezeer answered, Send away this young man with me, and I will take charge of him, and despatch him in company with a Chamberlain to the city of Baghdád; and if his words be true, he will bring us a royal autographical mandate and diploma of investiture; and if not true, they will send him back to us with the Chamberlain, and I will take my revenge upon my offender.

When the Sulṭán heard what the Wezeer said, it pleased him; and the Wezeer took him away,[VI_37] and cried out to the pages, who threw down Noor-ed-Deen, and beat him until he became insensible. He then ordered to put a chain upon his feet, and called to the jailer; and when he came, he kissed the ground before him. This jailer was named Ḳuṭeyṭ;[VI_38] and the Wezeer said to him, O Ḳuṭeyṭ, I desire that thou take this person, and cast him into one of the subterranean cells which are in thy prison, and torture him night and day. The jailer replied, I hear and obey:--and he put Noor-ed-Deen into the prison, and locked the door upon him; but after having done this, he gave orders to sweep a maṣṭabah within the door, and furnished it with a prayer-carpet and a pillow, and seated Noor-ed-Deen upon it, and loosed his chain, and treated him with kindness. The Wezeer every day sent to him, commanding him to beat him; and the jailer pretended that he tortured him, while, on the contrary, he treated him with benignity.

Thus he continued to do for forty days; and on the forty-first day, there came a present from the Khaleefeh, and when the Sulṭán saw it, it pleased him, and he conferred with the Wezeers upon the subject; but one said, Perhaps this present was designed for the new Sulṭán. Upon this, the Wezeer El-Mo'een the son of Sáwee remarked, It were proper to have slain him on his arrival:--and the Sulṭán exclaimed, Now thou hast reminded me of him, go down and bring him, and I will strike off his head. The Wezeer replied, I hear and obey:--and arose, saying, I desire to proclaim throughout the city, He who wisheth to witness the decapitation of Noor-ed-Deen 'Alee the son of El-Faḍl the son of Kháḳán, let him come to the palace:--so that all the people may come to behold it, and I may gratify my heart, and mortify my enviers. The Sulṭán said, Do what thou wilt. So the Wezeer descended, full of joy and happiness, and went to the Wálee, and ordered him to make this proclamation; and when the people heard the crier, they all grieved and wept, even the boys in the schools, and the tradesmen in their shops; and numbers of the people strove together to take for themselves places where they might behold the spectacle, while others repaired to the prison, to accompany him thence. The Wezeer then went forth, attended by ten memlooks, to the prison: and Ḳuṭeyṭ the jailer said to him, What dost thou desire, O our lord the Wezeer?--Bring forth to me, said the Wezeer, this young wretch. The jailer replied, He is in a most miserable state from the excessive beating that I have inflicted upon him. And he entered, and found him reciting some verses, commencing thus:--

Who is there to aid me in my affliction? For my pain hath become
intense, and my remedy is scarce procurable!

And the jailer pulled off from him his clean clothes, and, having clad him in two dirty garments, brought him out to the Wezeer. Noor-ed-Deen then looked at him, and saw that he was his enemy who had incessantly desired his destruction; and when he beheld him, he wept, and said to him, Art thou secure from misfortune? Hast thou not heard the saying of the poet?--

They made use of their power, and used it tyrannically; and soon
it became as though it never had existed.

O Wezeer, know that God (whose perfection be extolled, and whose name be exalted!) is the doer of whatsover He willeth.--O 'Alee, replied the Wezeer, wouldst thou frighten me by these words? I am now going to strike off thy head, in spite of the people of El-Baṣrah; and I will pay no regard to thy counsel; but I will rather attend to the saying of the poet:--

Let fortune do whatever it willeth, and bear with cheerful mind
the effects of fate.

How excellent also is the saying of another poet:--

He who liveth after his enemy a single day, hath attained
his desire.

The Wezeer then ordered his pages to convey him on the back of a mule; whereupon they said to him (being distressed to obey), Suffer us to stone him and cut him in pieces, though our lives should be sacrificed in consequence. But he replied, Never do it. Have ye not heard what the poet hath said:--

A decreed term is my inevitable lot; and as soon as its days
have expired, I die.
If the lions dragged me into their forest, they could not close it
while aught of it remained.

So they proceeded to proclaim before Noor-ed-Deen, This is the smallest recompense of him who forgeth a letter from the Khaleefeh to the Sulṭán. And they continued to parade him throughout El-Baṣrah until they stationed him beneath the window of the palace, and in the place of blood,[VI_39] when the executioner approached him, and said to him, I am a slave under command; and if thou hast any want, acquaint me with it, that I may perform it for thee; for there remaineth not of thy life any more than the period until the Sulṭán shall put forth his face from the window. And upon this, Noor-ed-Deen looked to the right and left, and recited these verses:--

Is there among you a merciful friend, who will aid me? I conjure
you by Allah to answer me!
My life hath passed, and my death is at hand! Is there any who
will pity me, to obtain my recompense,[VI_40]
And consider my state, and relieve my anguish, by a draught
of water that my torment may be lightened?

And the people were excited to tears for him; and the executioner took some water to hand it to him; but the Wezeer arose from his place, and struck the ḳulleh[VI_41] of water with his hand, and broke it, and called to the executioner, commanding him to strike off his head; whereupon he bound Noor-ed-Deen's eyes. The people, however, called out against the Wezeer, and raised a tumultuous cry against him, and many words passed between them; and while they were in this state, lo, a dust rose, and filled the sky and the open tracts; and when the Sulṭán beheld it, as he sat in the palace, he said to his attendants, See what is the news. The Wezeer said, After thou shalt first have beheaded this man. But the Sulṭán replied, Wait thou until we see what is the news.

Now this dust was the dust of Jaạfar, the Wezeer of the Khaleefeh, and of his attendants; and the cause of their coming was this:--The Khaleefeh had passed thirty days without remembering the affair of 'Alee the son of El-Faḍl the son of Kháḳán, and no one mentioned it to him, until he came one night to the private apartment of Enees-el-Jelees, and heard her lamenting, as she recited, with a soft voice, the saying of the poet:--

Thine image [is before me] whether distant or near, and my tongue
never ceaseth to mention thee.

Her lamentation increased, and lo, the Khaleefeh opened the door, and entered the chamber, and saw Enees-el-Jelees weeping. On beholding the Khaleefeh, she fell at his feet, and, having kissed them three times, recited these two verses:--

O thou of pure origin, and of excellent birth; of ripe-fruitful branch,
and of unsullied race!
I remind thee of the promise thy beneficence granted, and far be it
from thee that thou shouldst forget it.

The Khaleefeh said to her, Who art thou? She answered, I am the present given to thee by 'Alee the son of El-Faḍl the son of Kháḳán; and I request the fulfilment of the promise which thou gavest me, that thou wouldst send me to him with the honorary gift; for I have now been here thirty days, and have not tasted sleep. And upon this, the Khaleefeh summoned Jaạfar El-Barmekee, and said to him, For thirty days I have heard no news of 'Alee the son of El-Faḍl the son of Kháḳán, and I imagine nothing less than that the Sulṭán hath killed him: but, by my head! by the tombs of my ancestors! if any evil event hath happened to him, I will destroy him who hath been the cause of it, though he be the dearest of men in my estimation! I desire, therefore, that thou journey immediately to El-Baṣrah, and bring me an account of the conduct of the King Moḥammad the son of Suleymán Ez-Zeynee to 'Alee the son of El-Faḍl the son of Kháḳán.

So Jaạfar obeyed his commands, and set forth on his journey, and when he approached, and saw this tumult and crowd, he said, What is the occasion of this crowd? They related to him, therefore, the situation in which they were with regard to Noor-ed-Deen; and when he heard their words, he hastened to go up to the Sulṭán, and, having saluted him, acquainted him with the cause of his coming, and told him, that if any evil event had happened to 'Alee Noor-ed-Deen, the Khaleefeh would destroy him who was the cause of it. He then arrested the Sulṭán, and the Wezeer El-Mo'een the son of Sáwee, and gave orders to liberate 'Alee Noor-ed-Deen, and enthroned him as Sulṭán in the place of the Sulṭán Moḥammad the son of Suleymán Ez-Zeynee; after which he remained in El-Baṣrah three days, the usual period of entertainment; and on the morning of the fourth day, 'Alee Noor-ed-Deen said to Jaạfar, I have a longing desire to see the Prince of the Faithful. So Jaạfar said to the King Moḥammad the son of Suleymán, Prepare thyself for travelling; for we will perform the morning-prayers, and depart to Baghdád. He replied, I hear and obey:--and they performed the morning-prayers, and mounted all together, with the Wezeer El-Mo'een the son of Sáwee, who now repented of what he had done. As to 'Alee Noor-ed-Deen, he rode by the side of Jaạfar: and they continued their journey until they arrived at Baghdád, the Abode of Peace.

They then presented themselves before the Khaleefeh, and related to him the case of Noor-ed-Deen; whereupon the Khaleefeh addressed him, saying, Take this sword, and strike off with it the head of thine enemy. And he took it, and approached El-Mo'een the son of Sáwee; but he looked at him, and said to him, I did according to my nature, and do thou according to thine. And Noor-ed-Deen threw down the sword from his hand, and, looking towards the Khaleefeh, said, O Prince of the Faithful, he hath beguiled me. So the Khaleefeh said, Do thou leave him:--and he said to Mesroor, O Mesroor, advance thou, and strike off his head. Mesroor, therefore, did so: and upon this, the Khaleefeh said to 'Alee the son of El-Faḍl the son of Khákán, Request of me what thou wilt. He replied, O my lord, I have no want of the sovereignty of El-Baṣrah, and desire nothing but to have the honour of serving thee.--Most willingly I assent, said the Khaleefeh:--and he summoned the damsel, and when she had come before him, he bestowed favours upon them both: he gave to them one of the palaces of Baghdád, and assigned to them regular allowances, and made Noor-ed-Deen one of his companions at the table; and he remained with him until death overtook him.

NOTES TO CHAPTER SIXTH.

NOTE 1. In the old version, the person here named Enees-el-Jelees is called "The Fair Persian;" but I do not find her so described in any copy of the original. The name here given to her may be rendered "the Companion's Cheerer;" "Enees" being a term applied to any person or thing serving as an agreeable, cheering companion; and "Jelees" signifying "a companion," or "one in the habit of sitting with another."

NOTE 2. "Khaṭṭeeyeh" is derived from "khaṭṭ," which signifies "writing," but which is also the name of a place (Khaṭṭ Hejer) in the province of El-Baḥreyn, a famous mart for spears. Of the figure of speech employed in the couplet in which this word occurs (considered by the Arabs an elegant mode of ætiology, and called by them "ḥosn et-taạleel") my sheykh gives the following example in a marginal note:--

"And the rain fell not but for the purpose of kissing the ground
before thee."

NOTE 3. "El-Mo'een" signifies "the Aider," or "the Assistant."

NOTE 4. "El-Faḍl," signifying "the Excellence," is here, as a proper name, an abbreviation of "Faḍl-ed-Deen," "the Excellence of the Religion."

NOTE 5. This phrase (a person of auspicious aspect[345]) is often used by the modern Arabs and the Turks, and signifies "a virtuous or beneficent man."

NOTE 6. This answer is not to be understood in its literal sense; it has become a common form of speech which an Arab often uses for the purpose of obtaining something more than he would venture to demand.

NOTE 7. "May it be favourable," or "----beneficial," is a compliment usually addressed to a person who has just been to the bath, and to a man who has just had his head shaved. The reply is, "May God bestow favours upon thee."

NOTE 8.--_On the Law respecting Murder and unintentional Homicide._ The Ḳur-án ordains that murder shall be punished with death; or, rather, that the free shall die for the free, the slave for the slave, and a woman for a woman; or that the perpetrator of the crime shall pay, to the heirs of the person whom he has killed, if they will allow it, a fine, which is to be divided according to the laws of inheritance.[346] It also ordains, that unintentional homicide shall be expiated by freeing a believer from slavery, and paying, to the family of the person killed, a fine, unless they remit it.[347] But these laws are amplified and explained by the same book and by the Imáms.--A fine is not to be accepted for murder unless the crime has been attended by some palliating circumstance. This fine, the price of blood, is a hundred camels; or a thousand deenárs (about 500_l._) from him who possesses gold; or, from him who possesses silver, twelve thousand dirhems[348] (about 300_l._). This is for killing a free man; for a woman, half that sum; for a slave, his or her value, but that must fall short of the price of blood for the free. A person unable to free a believer must fast two months as in Ramaḍán. The accomplices of a murderer are liable to the punishment of death. By the Sunneh also, a man is obnoxious to capital punishment for the murder of a woman; and by the Ḥanafee law, for the murder of another man's slave. But he is exempted from this punishment who kills his own child or other descendant, or his own slave, or his son's slave, or a slave of whom he is part-owner: so also are his accomplices: and according to Esh-Sháfe'ee, a Muslim, though a slave, is not to be put to death for killing an infidel, though the latter be free. A man who kills another in self-defence, or to defend his property from a robber, is exempt from all punishment. The price of blood is a debt incumbent on the family, tribe, or association, of which the homicide is a member. It is also incumbent on the inhabitants of an enclosed quarter, or the proprietor or proprietors of a field, in which the body of a person killed by an unknown hand is found; unless the person has been found killed in his own house.

Hence it appears, that the punishment with which the Wezeer El-Faḍl threatened his son is not to be regarded as a grave criminal act; especially when we consider the nature of the son's offence: for the slave was the property of the king, and it was not allowable to any other man even to see her without his permission. Many of the characters depicted in the present work would seem incongruous in the extreme, if judged according to European notions of justice and other moral qualities.

NOTE 9. "The two professions of the faith," "There is no deity but God," and "Moḥammad is God's Apostle," are generally repeated by a dying Muslim.

NOTE 10. This is said to imply (as my sheykh has remarked in a marginal note) that El-Faḍl was a charitable person who bestowed pensions upon the professors of the Ḳur-án and of science. There are many among the modern Muslims who do so, and numbers also who found and endow public schools.

NOTE 11.--_On the Washing, Shrouding, and Burial of the Dead._ The ceremonies attendant upon death and burial are nearly the same in the cases of men and women. The face or the head of the dying person is turned towards the direction of Mekkeh. When the spirit is departing, the eyes are closed; and then, or immediately after, the women of the house commence a loud lamentation, in which many of the females of the neighbourhood generally come to join. Hired female mourners are also usually employed; each of whom accompanies her exclamations of "Alas for him!" &c., by beating a tambourine. If possible, the corpse is buried on the day of the death; but when this cannot be done, the lamentation of the women is continued during the ensuing night; and a recitation of several chapters, or of the whole, of the Ḳur-án is performed by one or more men hired for the purpose.

The washing consists, first, in the performance of the ordinary ablution which is preparatory to prayer, with the exception of the cleansing of the mouth and nose; and secondly, in an ablution of the whole body with warm water and soap, or with water in which some leaves of the lote-tree have been boiled. The jaw is bound up, the eyes are closed, and the nostrils &c., are stuffed with cotton; and the corpse is sprinkled with a mixture of water, pounded camphor, dried and pounded leaves of the lote-tree, and sometimes other dried and pulverized leaves, &c., and with rose-water. The ankles are bound together; and the hands placed upon the breast.

The grave-clothing of a poor man consists of a piece or two of cotton, or a kind of bag: but the corpse of a man of wealth is generally wrapped first in muslin; then, in cotton cloth of a thicker texture; next, in a piece of striped stuff of silk and cotton intermixed, or in a ḳafṭán (a long vest) of similar stuff, merely stitched together; and over these is wrapped a Kashmeer shawl. The colours most approved for the grave-clothes are white and green. The body thus shrouded is placed in a bier, which is usually covered with a Kashmeer shawl, and borne on the shoulders of three or four men, generally friends of the deceased.

There are some slight differences in the funeral-ceremonies observed in different Arab countries; but a sufficient notion of them will be conveyed by briefly describing those which prevail in Cairo. The procession to the tomb is generally headed by a number of poor men, mostly blind, who, walking two and two, or three and three, together, chant, in a melancholy tone, the profession (or two professions) of the faith, mentioned above (in Note 9), or sometimes other words. They are usually followed by some male relations and friends of the deceased; and these, by a group of schoolboys, chanting in a higher tone, and one of them bearing a copy of the Ḳur-án, or of one of its thirty sections, placed upon a kind of desk formed of palm-sticks, and covered with an embroidered kerchief. Then follows the bier, borne head-foremost. Friends of the deceased relieve one another in the office of carrying it; and casual passengers often take part in this service, which is esteemed highly meritorious. Behind the bier walk the female mourners, composing a numerous group, often more than a dozen; or, if of a wealthy family, they ride. Each of those who belong to the family of the deceased has a strip of cotton stuff or muslin, generally blue, bound round her head, over the head-veil, and carries a handkerchief, usually dyed blue (the colour of mourning), which she sometimes holds over her shoulders, and at other times twirls with both hands over her head or before her face, while she cries and shrieks almost incessantly; and the hired female mourners, accompanying the group, often celebrate the praises of the deceased in the manner described in the preceding tale, though this was forbidden by the Prophet.--The funeral-procession of a man of wealth is sometimes preceded by several camels, bearing bread and water to give to the poor at the tomb; and closed by the led horses of some of the attendants, and by a buffalo or other animal to be sacrificed at the tomb, where its flesh is distributed to the poor, to atone for some of the minor sins of the deceased.[349]

The bier used for conveying the corpse of a boy or a female has a cover of wood, over which a shawl is spread; and at the head is an upright piece of wood: upon the upper part of this, in the case of a boy, is fixed a turban, with several ornaments of female head-dress; and in the case of a female, it is similarly decked, but without the turban.

A short prayer is recited over the dead, either in a mosque or in a place particularly dedicated to this service in, or adjacent to, the burial-ground. The body is then conveyed, in the same manner as before, to the tomb. This is a hollow, oblong vault, one side of which faces the direction of Mekkeh, generally large enough to contain four or more bodies, and having an oblong monument of stone or brick constructed over it, with a stela at the head and foot. Upon the former of these two stelæ (which is often inscribed with a text from the Ḳur-án, and the name of the deceased, with the date of his death), a turban, cap, or other head-dress, is sometimes carved, shewing the rank or class of the person or persons buried beneath; and in many cases, a cupola supported by four walls, or by columns, &c., is constructed over the smaller monument. The body is laid on its right side, or inclined by means of a few crude bricks, so that the face is turned towards Mekkeh; and a person is generally employed to dictate to the deceased the answers which he should give when he is examined by the two angels Munkar and Nekeer, whom I have mentioned in No. 21 of the Notes to the Introduction. If the funeral be that of a person of rank or wealth, the bread and water &c. before mentioned are then distributed to the poor.[350]

The principal ceremonies observed _after_ the funeral have been described in Note 15 to Chapter iv.