The Thousand and One Nights Volume II Part 3

No lover, longing for his loves, complaineth of desire, But with a doubled stress of woe my heart is overborne.

Of pa.s.sion I complain to one who hath no ruth on me. How soul and body by desire are, one from other, torn!"

Then her eyes brimmed over with tears, and she wrote these verses also:

"Love-longing, the day of our parting, my body with mourning smote, And severance from my eyelids hath made sleep far remote.

I am so wasted for yearning and worn for sickness and woe, That, were it not for my speaking, thou'dst scarce my presence note."

Then she wept and wrote at the foot of the scroll, "This is from her who is far from her people and her native land, the sorrowful-hearted Nuzhet ez Zeman." She folded the letter and gave it to the merchant, who took it and reading what was written in it, rejoiced and exclaimed, "Glory to Him who fas.h.i.+oned thee!"

Then he redoubled in kindness and attention to her all that day; and at nightfall, he sallied out to the market and bought food, wherewith he fed her; after which he carried her to the bath and said to the tire-woman, "As soon as thou hast made an end of was.h.i.+ng her head, clothe her and send and let me know.' Meanwhile he fetched food and fruit and wax candles and set them on the dais in the outer room of the bath; and when the tire-woman had done was.h.i.+ng her, she sent to tell the merchant, and Nuzhet ez Zeman went out to the outer room, where she found the tray spread with food and fruit. So she ate, and the tire-woman with her, and gave what was left to the people and keeper of the bath. Then she slept till the morning, and the merchant lay the night in a place apart. When he awoke, he came to her and waking her, presented her with a s.h.i.+ft of fine silk, a kerchief worth a thousand dinars, a suit of Turkish brocade and boots embroidered with red gold and set with pearls and jewels. Moreover, he hung in each of her ears a circlet of gold, with a fine pearl therein, worth a thousand dinars, and threw round her neck a collar of gold, with bosses of garnet and a chain of amber beads, that hung down between her b.r.e.a.s.t.s to her middle. Now this chain was garnished with ten b.a.l.l.s and nine crescents and each crescent had in its midst a beazel of ruby and each ball a beazel of bala.s.s ruby. The worth of the chain was three thousand dinars and each of the b.a.l.l.s was worth twenty thousand dirhems, so that her dress in all was worth a great sum of money. When she had put these on, the merchant bade her make her toilet, and she adorned herself to the utmost advantage. Then he bade her follow him and walked on before her through the streets, whilst the people wondered at her beauty and exclaimed, "Blessed be G.o.d, the most excellent Creator! O fortunate man to whom she shall belong!" till they reached the Sultan's palace; when he sought an audience of Sherkan and kissing the earth before him, said, "O august King, I have brought thee a rare gift, unmatched in this time and richly covered with beauty and good qualities." "Let me see it," said Sherkan. So the merchant went out and returning with Nuzhet ez Zeman, made her stand before Sherkan. When the latter beheld her, blood drew to blood, though he had never seen her, having only heard that he had a sister called Nuzhet ez Zeman and a brother called Zoulmekan and not having made acquaintance with them, in his jealousy of them, because of the succession. Then said the merchant, "O King, not only is she without peer in her time for perfection of beauty and grace, but she is versed to boot in all learning, sacred and profane, besides the art of government and the abstract sciences." Quoth Sherkan, "Take her price, according to what thou gavest for her, and go thy ways." "I hear and obey,"

replied the merchant; "but first I would have thee write me a patent, exempting me for ever from paying t.i.the on my merchandise." "I will do this," said Sherkan; "but first tell me what you paid for her." Quoth the merchant, "I bought her for a hundred thousand dinars, and her clothes cost me as much more."

When the Sultan heard this, he said, "I will give thee more than this for her," and calling his treasurer, said to him, "Give this merchant three hundred and twenty thousand dinars; so will he have a hundred and twenty thousand dinars profit." Then he summoned the four Cadis and paid him the money in their presence; after which he said to them, "I call you to witness that I free this my slave-girl and purpose to marry her." So the Cadis drew up the act of enfranchis.e.m.e.nt, and the Sultan scattered much gold on the heads of those present, which was picked up by the pages and eunuchs. Then they drew up the contract of marriage between Sherkan and Nuzhet ez Zeman, after which he bade write the merchant a perpetual patent, exempting him from tax and t.i.the upon his merchandise and forbidding all and several to do him let or hindrance in all his government, and bestowed on him a splendid dress of honour. Then all who were present retired, and there remained but the Cadis and the merchant; whereupon quoth Sherkan to the former, "I wish you to hear such discourse from this damsel as may prove her knowledge and accomplishment in all that this merchant avouches of her, that we may be certified of the truth of his pretensions." "Good," answered they; and he commanded the curtains to be drawn before Nuzhet ez Zeman and her attendants, who began to wish her joy and kiss her hands and feet, for that she was become the Viceroy's wife. Then they came round her and easing her of the weight of her clothes and ornaments, began to look upon her beauty and grace. Presently the wives of the Amirs and Viziers heard that King Sherkan had bought a damsel unmatched for beauty and accomplishments and versed in all branches of knowledge, at the price of three hundred and twenty thousand dinars, and that he had set her free and married her and summoned the four Cadis to examine her. So they asked leave of their husbands and repaired to the palace. When they came in to her, she rose and received them with courtesy, welcoming them and promising them all good. Moreover, she smiled in their faces and made them sit down in their proper stations, as if she had been brought up with them, so that their hearts were taken with her and they all wondered at her good sense and fine manners, as well as at her beauty and grace, and said to each other, "This damsel is none other than a queen, the daughter of a king." Then they sat down, magnifying her, and said to her, "O our lady, our city is illumined by thy presence, and our country and kingdom are honoured by thee. The kingdom indeed is thine and the palace is thy palace, and we all are thy handmaids; so do not thou shut us out from thy favours and the sight of thy beauty." And she thanked them for this. All this while the curtains were drawn between Nuzhet ez Zeman and the women with her, on the one side, and King Sherkan and the Cadis and merchant seated by him, on the other. Presently, Sherkan called to her and said, "O queen, the glory of thine age, this merchant describes thee as being learned and accomplished and a.s.serts that thou art skilled in all branches of knowledge, even to astrology: so let us hear something of all this and give us a taste of thy quality."

"O King," replied she, "I hear and obey. The first subject of which I will treat is the art of government and the duties of kings and what behoves governors of lawful commandments and what is inc.u.mbent on them in respect of pleasing manners. Know then, O King, that all men's works tend either to religion or to worldly life, for none attains to religion save through this world, because it is indeed the road to the next world. Now the world is ordered by the doings of its people, and the doings of men are divided into four categories, government (or the exercise of authority), commerce, husbandry (or agriculture) and craftsmans.h.i.+p. To government are requisite perfect (knowledge of the science of) administration and just judgment; for government is the centre (or pivot) of the edifice of the world, which is the road to the future life since that G.o.d the Most High hath made the world to be to His servants even as victual to the traveller for the attainment of the goal: and it is needful that each man receive of it such measure as shall bring him to G.o.d, and that he follow not in this his own mind and desire. If the folk would take of the goods of the world with moderation and equity, there would be an end of contentions; but they take thereof with violence and iniquity and persist in following their own inclinations; and their licentiousness and evil behaviour in this give birth to strife and contention. So they have need of the Sultan, that he may do justice between them and order their affairs prudently, and if he restrain not the folk from one another, the strong will get the mastery over the weak. Ardes.h.i.+r says that religion and the kings.h.i.+p are twin; religion is a treasure and the king its keeper; and the divine ordinances and men's own judgment indicate that it behoves the folk to adopt a ruler to hold the oppressor back from the oppressed and do the weak justice against the strong and to restrain the violence of the proud and the unjust. For know, O King, that according to the measure of the ruler's good morals, even so will be the time; as says the apostle of G.o.d (on whom be peace and salvation), 'There are two cla.s.ses, who if they be virtuous, the people will be virtuous, and if they be depraved, the people also will be depraved: even princes and men of learning.' And it is said by a certain sage, 'There are three kinds of kings, the king of the Faith, the king who watches over and protects those things that are ent.i.tled to respect and honour, and the king of his own inclinations. The king of the Faith constrains his subjects to follow the laws of their faith, and it behoves that he be the most pious of them all, for it is by him that they take pattern in the things of the Faith; and the folk shall do obedience to him in what he commands in accordance with the Divine ordinances; but he shall hold the discontented in the same esteem as the contented, because of submission to the Divine decrees. As for the king of the second order, he upholds the things of the Faith and of the world and compels the folk to follow the Law of G.o.d and to observe the precepts of humanity; and it behoves him to conjoin the sword and the pen; for whoso goeth astray from what the pen hath written, his feet slip, and the king shall rectify his error with the edge of the sword and pour forth his justice upon all men. As for the third kind of king, he hath no religion but the following his own l.u.s.ts and fears not the wrath of his Lord, who set him on the throne; so his kingdom inclines to ruin, and the end of his arrogance is in the House of Perdition.' And another sage says, 'The king has need of many people, but the folk have need of but one king; wherefore it behoves that he be well acquainted with their natures, to the end that he may reduce their difference to concord, that he may encompa.s.s them one and all with his justice and overwhelm them with his bounties.' And know, O King, that Ardes.h.i.+r, styled Jemr Shedid, third of the Kings of Persia, conquered the whole world and divided it into four parts and let make for himself four seal-rings, one for each division of his realm. The first seal was that of the sea and the police and of prohibition, and on it was written, 'Alternatives.'

The second was the seal of revenue and of the receipt of monies, and on it was written, 'Culture.' The third was the seal of the commissariat, and on it was written, 'Plenty.' The fourth was the seal of (the Court of Enquiry into) abuses, and on it was written, 'Justice.' And these remained in use in Persia until the revelation of Islam. King Chosroes also, wrote to his son, who was with the army, 'Be not over-lavish to thy troops, or they will come to have no need of thee; neither be n.i.g.g.ardly with them, or they will murmur against thee. Do thy giving soberly and confer thy favours advisedly; be liberal to them in time of affluence and stint them not in time of stress.' It is said that an Arab of the desert came once to the Khalif Mensour[FN#32] and said to him, 'Starve thy dog and he will follow thee.' When the Khalif heard his words, he was enraged, but Aboulabbas et Tousi said to him, 'I fear that, if some other than thou should show him a cake of bread, the dog would follow him and leave thee.'

Thereupon the Khalif's wrath subsided and he knew that the Bedouin had meant no offence and ordered him a present. And know, O King, that Abdulmelik ben Merwan wrote to his brother Abdulaziz, when he sent him to Egypt, as follows: 'Pay heed to thy secretaries and thy chamberlains, for the first will acquaint thee with necessary matters and the second with matters of etiquette and ceremonial observance, whilst the tribute that goes out from thee will make thy troops known to thee.' Omar ben el Khettab[FN#33] (whom G.o.d accept) was in the habit, when he engaged a servant, of laying four conditions on him, the first that he should not ride the baggage-beasts, the second that he should not wear fine clothes, the third that he should not eat of the spoil and the fourth that he should not delay to pray after the proper time. It is said that there is no wealth better than understanding and no understanding like common sense and prudence and no prudence like the fear of G.o.d; that there is no offering like good morals and no measure like good breeding and no profit like earning the Divine favour;[FN#34] that there is no piety like the observance of the limits of the Law and no science like that of meditation, no devotion like the performance of the Divine precepts, no safeguard like modesty, no calculation like humility and no n.o.bility like knowledge. So guard the head and what it contains and the body and what it comprises and remember death and calamity. Says Ali[FN#35], (whose face G.o.d honour!), 'Beware of the wickedness of women and be on thy guard against them. Consult them not in aught, but be not grudging of complaisance to them, lest they be tempted to have recourse to intrigue.' And also, 'He who leaves the path of moderation and sobriety, his wits become perplexed.' And Omar (whom G.o.d accept) says, 'There are three kinds of women, first, the true-believing, G.o.d-fearing woman, loving and fruitful, helping her husband against fate, not helping fate against her husband; secondly, she who loves and tenders her children, but no more; and thirdly, the woman who is as a shackle that G.o.d puts on the neck of whom He will. Men also are three: the first, who is wise, when he exercises his judgment; the second, wiser than he, who, when there falls on him somewhat of which he knows not the issue, seeks folk of good counsel and acts by their advice; and the third, who is addle-headed, knowing not the right way nor heeding those who would instruct him.' Justice is indispensable in all things; even slave-girls have need of justice; and highway robbers, who live by violence, bear witness of this, for did they not deal equitably among themselves and observe fairness in their divisions, their order would fall to pieces. For the rest, the chief of n.o.ble qualities is generosity and benevolence. How well says the poet:

'By largesse and mildness the youth chief of his tribe became, And it were easy for thee to follow and do the same.'

And quoth another:

'In mildness stability lies and clemency wins us respect, And safety in soothfastness is for him who is soothfast and frank; And he who would get himself praise and renown for his wealth from the folk, In the racecourse of glory must be, for munificence, first in the rank.'"

And Nuzhet ez Zeman discoursed upon the policy and behaviour of kings, till the bystanders said, "Never heard we one reason of the duties of kings like this damsel! Mayhap she will favour us with discourse upon some subject other than this." When she heard this, she said, "As for the chapter of good breeding,[FN#36] it is wide of scope, for it is a compend of perfections. There came in one day to the Khalif Muawiyeh[FN#37] one of his boon-companions, who spoke of the people of Irak and the goodness of their wit; and the Khalif's wife Meisoun, mother of Yezid, heard him. So, when he was gone, she said to the Khalif, 'O Commander of the Faithful, prithee let some of the people of Irak come in to thee and talk with them, that I may hear their discourse.' So the Khalif said to his attendants, 'Who is at the door?' And they answered, 'The Benou Temim.' 'Let them come in,' said he. So they came in and with them Ahnaf ben Cais.[FN#38] Now Muawiyeh had drawn a curtain between himself and Meisoun, that she might hear what they said without being seen herself; and he said to Ahnaf, 'O Abou Behr,[FN#39] pray, near and tell me what counsel thou hast for me.' Quoth Ahnaf, 'Part thy hair and trim thy moustache and clip thy nails and pluck out the hair of thine armpits and shave thy p.u.b.es and be constant in the use of the toothstick, for therein are two-and-seventy virtues, and make the Friday (complete) ablution as an expiation for what is between the two Fridays.' 'What is thy counsel to thyself?' asked Muawiyeh. 'To plant my feet firmly on the ground,' replied Ahnaf, 'to move them with deliberation and keep watch over them with my eyes.' 'How,'

asked the Khalif, 'dost thou carry thyself, when thou goest in to the common folk of thy tribe?' 'I lower my eyes modestly,' replied Ahnaf, 'and salute them first, abstaining from what does not concern me and being sparing of words.' 'And how, when thou goest in to thine equals?' asked Muawiyeh. 'I give ear to them, when they speak,' answered the other, 'and do not a.s.sail them, when they err.'

'And how dost thou,' said the Khalif, 'when thou goest in to thy chiefs?' 'I salute without making any sign,' answered Ahnaf, 'and await the response: if they bid me draw near, I do so, and if they bid me stand aloof, I withdraw.' 'How dost thou with thy wife?'

asked the Khalif. 'Excuse me from answering this, O Commander of the Faithful!' replied he; but Muawiyeh said, 'I conjure thee to answer.' Then said Ahnaf, 'I entreat her kindly and show her pleasant familiarity and am large in expenditure, for women were created of a crooked rib.' 'And how,' asked the Khalif, 'dost thou when thou hast a mind to lie with her?' 'I speak to her to perfume herself,' answered the other, 'and kiss her till she is moved to desire; then, if it be as thou knowest, I throw her on her back. If the seed abide in her womb, I say, "O my G.o.d, make it blessed and let it not be a castaway, but fas.h.i.+on it into a goodly shape!" Then I rise from her and betake myself to the ablution, first pouring water over my hands and then over my body and returning thanks to G.o.d for the delight He hath given me.' 'Thou hast answered excellently well,' said Muawiyeh; 'and now tell me what thou wouldst have.' Quoth Ahnaf, 'I would have thee rule thy subjects in the fear of G.o.d and do equal justice amongst them.' So saying, he withdrew from the Khalif's presence, and when he had gone, Meisoun said, 'Were there but this man in Irak, he would suffice to it.' This (continued Nuzhet ez Zeman) is a small fraction of the chapter of good breeding. Know O King, that Muyekib was intendant of the treasury during the Khalifate of Omar ben Khettab. 'One day (quoth he) the Khalif's son came to me and I gave him a dirhem from the treasury. Then I returned to my own house, and presently, as I was sitting, there came to me a messenger, bidding me to the Khalif. So I was afraid and went to him, and when I came into his presence, I saw in his hand the dirhem I had given his son. "Harkye, Muyekib," said he, "I have found somewhat concerning thy soul." "What is it, O Commander of the Faithful?"

asked I; and he answered, "It is that thou wilt have to render an account of this dirhem to the people of Mohammed (on whom be peace and salvation) on the Day of Resurrection."' This same Omar wrote a letter to Abou Mousa el Ashari,[FN#40] to the following purport, 'When these presents reach thee, give the people what is theirs and send the rest to me.' And he did so. When Othman succeeded to the Khalifate, he wrote a like letter to Abou Mousa, who did his bidding and sent him the tribute accordingly, and with it came Ziad[FN#41] When the latter laid the tribute before Othman, the Khalif's son came in and took a dirhem, whereupon Ziad fell a-weeping. 'Why dost thou weep?' asked Othman. Quoth Ziad, 'I once brought Omar ben Khettab the like of this, and his son took a dirhem, whereupon Omar bade s.n.a.t.c.h it from his hand.

Now thy son hath taken of the tribute, yet have I seen none rebuke him nor take the money from him.' And Othman said, 'Where wilt thou find the like of Omar?' Again, Zeid ben Aslam relates of his father that he said, 'I went out one night with Omar, and we walked on till we espied a blazing fire in the distance. Quoth Omar, "This must be travellers, who are suffering from the cold: let us join them." So we made for the fire, and when we came to it, we found a woman who had lighted a fire under a cauldron, and by her side were two children, crying. "Peace on you, O folk of the light!" said Omar, for he misliked to say, "folk of the fire;"[FN#42] "what ails you?" Quoth she, "The cold and the night irk us." "What ails these children that they weep?" asked he.

"They are hungry," replied she. "And what is in this cauldron?"

asked Omar. "It is what I quiet them with," answered she, "and G.o.d will question Omar ben Khettab of them, on the Day of Resurrection." "And what," rejoined the Khalif, "should Omar know of their case?" "Why then," said she, "should he undertake the governance of the people's affairs and yet be unmindful of them?"

Then Omar turned to me and said, "Come with me." So we both set off running till we reached the treasury, where he took out a sack of flour and a pot of fat and said to me, "Put these on my back." "O Commander of the Faithful," said I, "I will carry them for thee." "Wilt thou bear my burden for me on the Day of Resurrection?" replied he. So I put the things on his back, and we set off, running, till we came to the woman, when he threw down the sack. Then he took out some of the flour and put it in the cauldron and saying to the woman, "Leave it to me," fell to blowing the fire; Now he had a great beard and I saw the smoke issuing from the interstices thereof, till the flour was cooked, when he threw in some of the fat and said to the woman, "Do thou feed the boys whilst I cool the food for them." So they ate their fill and he left the rest with her. Then he turned to me and said, "O Aslam, I see it was indeed hunger made them weep; and I am glad I did not go away without finding out the reason of the light I saw."' It is said that Omar pa.s.sed, one day, by a flock of sheep, kept by a slave, and asked the latter to sell him a sheep. 'They are not mine,' replied the shepherd. 'Thou art the man I sought,' said Omar and buying him of his master, set him free, whereupon the slave exclaimed, 'O my G.o.d, thou hast bestowed on me the lesser emanc.i.p.ation; vouchsafe me now the greater!'[FN#43] They say also, that Omar ben Khettab was wont to give his servants sweet milk and eat coa.r.s.e fare himself and to clothe them softly and wear himself coa.r.s.e garments. He gave all men their due and exceeded in his giving to them. He once gave a man four thousand dirhems and added thereto yet a thousand, wherefore it was said to him, 'Why dost thou not favour thy son as thou favourest this man?' He answered, 'This man's father stood firm in fight on the day of Uhud.'[FN#44] El Ha.s.san relates that Omar once came (back from an expedition) with much money and that Hefseh[FN#45] came to him and said, 'O Commander of the Faithful, be mindful of the due of kins.h.i.+p!' 'O Hefseh,'

replied he, 'G.o.d hath indeed enjoined us to satisfy the dues of kins.h.i.+p, but of our own monies, not those of the true believers.

Indeed, thou pleasest thy family, but angerest thy father.' And she went away, dragging her skirts. Says Omar's son, 'I implored G.o.d one year (after Omar's death) to show me my father, till at last I saw him wiping the sweat from his brow and said to him, "How is it with thee, O my father?" "But for G.o.d's mercy,"

answered he, "thy father had perished." Then said Nuzhet ez Zeman, "Hear, O august King, the second division of the first chapter of the instances of the followers of the Prophet and other pious men. Says El Ha.s.san of Ba.s.sora,[FN#46] 'Not a soul of the sons of Adam goes forth of the world, without grieving for three things, failure to enjoy what he has ama.s.sed, failure to compa.s.s what he hoped and failure to provide himself with sufficient provision for that to which he goes.[FN#47]' It was said to Sufyan,[FN#48] 'Can a man be devout and yet possess wealth?' 'Yes,' replied he, 'so he be patient under affliction and return thanks, when G.o.d giveth to him.' When Abdallah ben Sheddad was on his death-bed, he sent for his son Mohammed and admonished him, saying, 'O my son, I see the messenger of death calling me and so I charge thee to cherish the fear of G.o.d, both in public and private. Praise G.o.d and be true in thy speech, for the praise of G.o.d brings increase of prosperity, and piety in itself is the best of provision,[FN#49] even as says one of the poets:

I see not that bliss lies in filling one's chest; The G.o.d-fearing man can alone be called blest.

For piety aye winneth increase of G.o.d; So of all men's provision 'tis surely the best.

When Omar ben Abdulaziz[FN#50] succeeded to the Khalifate, he went to his own house and laying hands on all that his family and household possessed, put it into the public treasury. So the Ommiades[FN#51] betook themselves for aid to his father's sister, Fatimeh, daughter of Merwan, and she sent to Omar, saying, 'I must needs speak with thee.' So she came to him by night, and when he had made her alight from her beast and sit down, he said to her, 'O aunt, it is for thee to speak first, since it is at thine instance that we meet; tell me, therefore, what thou wouldst with me.' 'O Commander of the Faithful,' replied she, 'it is thine to speak first, for thy judgment perceives that which is hidden from the senses.' Then said the Khalif, 'Of a verity G.o.d sent Mohammed as a mercy to some and a punishment to others; and He chose out for him what was with him and withdrew him to Himself, leaving the people a river, whereof the thirsty of them might drink. After him he made Abou Bekr the Truth-teller Khalif and he left the river in its pristine state, doing what was pleasing to G.o.d. Then arose Omar and worked a work and furnished forth a strife, of which none might do the like When Othman came, he diverted a stream from the river, and Muawiyeh in his turn sundered several streams from it. In like manner, Yezid and the sons of Merwan, Abdulmelik and Welid and Suleiman[FN#52], ceased not to take from the river and dry up the main stream, till the commandment devolved upon me, and now I am minded to restore the river to its normal condition.' When Fatimeh heard this, she said, 'I came, wis.h.i.+ng only to speak and confer with thee, but if this be thy word, I have nothing to say to thee.' Then she returned to the Ommiades and said to them, 'See what you have brought on you by allying yourselves with Omar ben Khettab.' [FN#53] When Omar was on his deathbed, he gathered his children round him, and Meslemeh[FN#54] ben Abdulmelik said to him, 'O Commander of the Faithful, wilt thou leave thy children beggars and thou their protector? None can hinder thee from giving them in thy lifetime what will suffice them out of the treasury; and this indeed were better than leaving it to revert to him who shall come after thee.' Omar gave him a look of wrath and wonder and replied, 'O Meslemeh, I have defended them all the days of my life, and shall I make them miserable after my death?

My sons are like other men, either obedient to G.o.d the Most High or disobedient: if the former, G.o.d will prosper them, and if the latter, I will not help them in their disobedience. Know, O Meslemeh, that I was present, even as thou, when such an one of the sons of Merwan was buried, and I fell asleep by him and saw him in a dream given over to one of the punishments of G.o.d, to whom belong might and majesty. This terrified me and made me tremble, and I vowed to G.o.d that, if ever I came to the throne, I would not do as the dead man had done. This vow I have striven to fulfil all the days of my life, and I hope to be received into the mercy of my Lord.' Quoth Meslemeh, 'A certain man died and I was present at his funeral. I fell asleep and meseemed I saw him, as in a dream, clad in white clothes and walking in a garden full of running waters. He came up to me and said, "O Meslemeh, it is for the like of this that governors (or men who bear rule) should work."' Many are the instances of this kind, and quoth one of the men of authority, 'I used to milk the ewes in the Khalifate of Omar ben Abdulaziz, and one day, I met a shepherd, among whose sheep were wolves. I thought them to be dogs, for I had never before seen wolves; so I said to the shepherd, "What dost thou with these dogs?" "They are not dogs, but wolves," replied he.

Quoth I, "Can wolves be with sheep and not hurt them?" "When the head is whole," replied he, "the body is whole also."' Omar ben Abdulaziz preached once from a mud pulpit, and after praising and glorifying G.o.d the Most High, said three words and spoke as follows, 'O folk, make clean your hearts, that your outward lives may be clean to your brethren, and abstain from the things of the world. Know that from Adam to this present, there is no one man alive among the dead. Dead are Abdulmelik and those who forewent him, and Omar also will die, and those who come after him.' Quoth Meslemeh (to this same Omar, when he was dying), 'O Commander of the Faithful, shall we set a pillow behind thee, that thou mayest lean on it a little?' But Omar answered, 'I fear lest it be a fault about my neck on the Day of Resurrection.' Then he gasped for breath and fell back in a swoon; whereupon Fatimeh cried out, saying, 'Ho, Meryem! Ho, Muzahim! Ho, such an one! Look to this man!' And she began to pour water on him, weeping, till he revived, and seeing her in tears, said to her, 'O Fatimeh, why dost thou weep?' 'O Commander of the Faithful,' replied she, 'I saw thee lying prostrate before us and thought of thy prostration before G.o.d the Most High in death and of thy departure from the world and separation from us. This is what made me weep.'

'Enough, O Fatimeh,' answered he; 'indeed thou exceedest.' Then he would have risen, but fell down, and Fatimeh strained him to her, saying, 'Thou art to me as my father and my mother, O Commander of the Faithful! We cannot speak to thee, all of us.'[FN#55] Again (continued Nuzhet ez Zeman), Omar ben Abdulaziz wrote to the people of the festival at Mecca, as follows, 'I call G.o.d to witness, in the Holy Month, in the Holy City and on the day of the Great Pilgrimage, that I am innocent of your oppression and of the wickedness of him that doth you wrong, in that I have neither commanded this nor purposed it, neither hath any report of aught thereof reached me (till now) nor have I had knowledge of it; and I trust therefore that G.o.d will pardon it to me. None hath authority from me to do oppression, for I shall a.s.suredly be questioned (at the Last Day) concerning every one who hath been wrongfully entreated. So if any one of my officers swerve from the right and act without law or authority,[FN#56] ye owe him no obedience, till he return to the right way.' He said also (may G.o.d accept of him), 'I do not wish to be relieved from death, for that it is the supreme thing for which the true believer is rewarded.' Quoth one of authority, 'I went one day to the Commander of the Faithful, Omar ben Abdulaziz, who was then Khalif, and saw before him twelve dirhems, which he bade take to the treasury. So I said to him, "O Commander of the Faithful, thou impoverishest thy children and reducest them to beggary, leaving nothing for them. Thou wouldst do well to appoint somewhat by will to them and to those who are poor of the people of thy house." "Draw near to me," answered he. So I drew near to him and he said, "As for thy saying, 'Thou beggarest thy children; provide for them and for the poor of thy household,' it is without reason, for G.o.d will replace me to my children and to those who are poor of the people of my house, and He will be their guardian. Verily, they are like other men; he who fears G.o.d, G.o.d will provide him a happy issue, and he that is addicted to sin, I will not uphold him in his disobedience." Then he called his sons before him, and they were twelve in number. When he beheld them, his eyes filled with tears and he said to them, "Your father is between two things; either ye will be rich and he will enter the fire, or ye will be poor and he enter Paradise; and your father's entry into Paradise is liefer to him than that ye should be rich. So go, G.o.d be your helper, for to Him I commit your affair."' Quoth Khalid ben Sefwan,[FN#57] 'Yusuf ben Omar[FN#58] accompanied me to Hisham ben Abdulmelik,[FN#59] and I met him as he came forth with his kinsmen and attendants. He alighted and a tent was pitched for him. When the people had taken their seats, I came up to the side of the carpet (on which the Khalif was reclining) and waiting till my eyes met his, bespoke him thus, "May G.o.d fulfil His bounty to thee, O Commander of the Faithful, and direct into the right way the affairs He hath committed to thy charge, and may no harm mingle with thy cheer! O Commander of the Faithful, I have an admonition for thee, which I have gleaned from the history of the kings of time past!" At this, he sat up and said to me, "O son of Sefwan, say what is in thy mind." "O Commander of the Faithful," quoth I, "one of the kings before thee went forth, in a time before thy time, to this very country and said to his companions, 'Saw ye ever any in the like of my state or to whom hath been given even as it hath been given unto me?' Now there was with him one of those who survive to bear testimony to the Faith and are upholders of the Truth and walkers in its highway, and he said, 'O King, thou askest of a grave matter. Wilt thou give me leave to answer?' 'Yes,' replied the King, and the other said, 'Dost thou judge thy present state to be temporary or enduring?' 'It is a temporary thing,' replied the King. 'Why then,' asked the man, 'do I see thee exult in that which thou wilt enjoy but a little while and whereof thou wilt be questioned at length and for the rendering an account whereof thou wilt be as a pledge?' 'Whither shall I flee,' asked the King, 'and where is that I must seek?'

'Abide in thy kings.h.i.+p,' replied the other, 'and apply thyself to obey the commandments of G.o.d the Most High; or else don thy worn-out clothes and devote thyself to the service of thy Lord, till thine appointed hour come to thee.' Then he left him, saying, 'I will come to thee again at daybreak.' So he knocked at his door at dawn and found that the King had put off his crown and resolved to become an anchorite, for the stress of his exhortation." When Hisham heard this, he wept till his beard was drenched and putting off his rich apparel, shut himself up in his palace. Then the grandees and courtiers came to me and said, "What is this thou hast done with the Commander of the Faithful?

Thou hast marred his cheer and troubled his life!"' "But (continued Nuzhet ez Zeman, addressing herself to Sherkan) how many admonitory instances are there not that bear upon this branch of the subject! Indeed, it is beyond my power to report all that pertains to this head in one sitting; but, with length of days, O King of the age, all will be well."

Then said the Cadis, "O King, of a truth this damsel is the wonder of the time and the unique pearl of the age! Never in all our lives heard we the like." And they called down blessings on Sherkan and went away. Then said he to his attendants, "Prepare the wedding festivities and make ready food of all kinds." So they addressed themselves to do his bidding, and he bade the wives of the amirs and viziers and grandees depart not until the time of the wedding banquet and of the unveiling of the bride.

Hardly was the time of afternoon-prayer come, when the tables were spread with roast meats and geese and fowls and all that the heart can desire or that can delight the eye; and all the people ate till they were satisfied. Moreover, the King had sent for all the singing-women of Damascus and they were present, together with all the slave-girls of the King and the notables who knew how to sing. When the evening came and it grew dark, they lighted flambeaux, right and left, from the gate of the citadel to that of the palace, and the amirs and viziers and grandees defiled before King Sherkan, whilst the singers and the tire-women took Nuzhet ez Zeman, to dress and adorn her, but found she needed no adorning. Meantime King Sherkan went to the bath and coming out, sat down on his bed of estate, whilst they unveiled the bride before him in seven different dresses; after which they eased her of the weight of her dresses and ornaments and gave such injunctions as are usually given to girls on their wedding-night.

Then Sherkan went in to her and took her maidenhead; and she at once conceived by him, whereat he rejoiced with an exceeding joy and commanded the sages to record the date of her conception. On the morrow, he went forth and seated himself on his throne, and the grandees came in to him and gave him joy. Then he called his private secretary and bade him write to his father, King Omar ben Ennuman, a letter to the following effect: "Know that I have bought me a damsel, who excels in learning and accomplishment and is mistress of all kinds of knowledge. I have set her free and married her and she has conceived by me. And needs must I send her to Baghdad to visit my brother Zoulmekan and my sister Nuzhet ez Zeman." And he went on to praise her wit and salute his brother and sister, together with the Vizier Dendan and all the amirs. Then he sealed the letter and despatched it to his father by a courier, who was absent a whole month, after which time he returned with the old King's answer. Sherkan took it and read as follows, after the usual preamble, "In the name of G.o.d," etc., "This is from the afflicted and distraught, him who hath lost his children and is (as it were) an exile from his native land, King Omar ben Ennuman, to his son Sherkan. Know that, since thy departure from me, the place is become contracted upon me, so that I can no longer have patience nor keep my secret: and the reason of this is as follows. It chanced that Zoulmekan sought my leave to go on the pilgrimage, but I, fearing for him the s.h.i.+fts of fortune, forbade him therefrom until the next year or the year after. Soon after this, I went out to hunt and was absent a whole month. When I returned, I found that thy brother and sister had taken somewhat of money and set out by stealth with the caravan of pilgrims. When I knew this, the wide world became strait on me, O my son; but I awaited the return of the caravan, hoping that they would return with it. Accordingly, when the caravan came back, I questioned the pilgrims of them, but they could give me no news of them; so I put on mourning apparel for them, being heavy at heart and sleepless and drowned in the tears of my eyes." Then followed these verses:

Their image is never absent a breathing-while from my breast, I have made it within my bosom the place of the honoured guest, But that I look for their coming, I would not live for an hour, And but that I see them in dreams, I ne'er should lie down to rest.

The letter went on (after the usual salutations to Sherkan and those of his court), "Do not thou therefore neglect to seek news of them, for indeed this is a dishonour to us." When Sherkan read the letter, he mourned for his father, but rejoiced in the loss of his brother and sister. Now Nuzhet ez Zeman knew not that he was her brother nor he that she was his sister, although he paid her frequent visits, both by day and by night, till the months of her pregnancy were accomplished and she sat down on the stool of delivery. G.o.d made the delivery easy to her and she gave birth to a daughter, whereupon she sent for Sherkan and said to him, "This is thy daughter: name her as thou wilt." Quoth he, "Folk use to name their children on the seventh day." Then he bent down to kiss the child and saw, hung about her neck, a jewel, which he knew at once for one of those that the princess Abrizeh had brought from the land of the Greeks. At this sight, his senses fled, his eyes rolled and wrath seized on him, and he looked at Nuzhet ez Zeman and said to her, "O damsel, whence hadst thou this jewel?" When she heard this, she replied, "I am thy lady and the lady of all in thy palace. Art thou not ashamed to say to me, 'O damsel'?[FN#60] Indeed, I am a queen, the daughter of a king; and now concealment shall cease and the truth be made known. I am Nuzhet ez Zeman, daughter of King Omar ben Ennuman." When Sherkan heard this, he was seized with trembling and bowed his head towards the earth, whilst his heart throbbed and his colour paled, for he knew that she was his sister by the same father.

Then he lost his senses; and when he revived, he abode in amazement, but did not discover himself to her and said to her, "O my lady, art thou indeed the daughter of King Omar ben Ennuman?" "Yes," replied she; and he said, "Tell me how thou camest to leave thy father and be sold for a slave." So she told him all that had befallen her, from first to last, how she had left her brother sick in Jerusalem and how the Bedouin had lured her away and sold her to the merchant. When Sherkan heard this all was certified that she was indeed his sister, he said to himself, "How can I have my sister to wife? By Allah, I must marry her to one of my chamberlains; and if the thing get wind, I will avouch that I divorced her before consummation and married her to my chief chamberlain." Then he raised his head and said, "O Nuzhet ez Zeman, thou art my very sister; for I am Sherkan, son of King Omar ben Ennuman, and may G.o.d forgive us the sin into which we have fallen!" She looked at him and seeing that he spoke the truth, became as one bereft of reason and wept and buffeted her face, exclaiming, "There is no power and no virtue but in G.o.d! Verily we have fallen into grievous sin! What shall I do and what answer shall I make my father and my mother, when they say to me, 'Whence hadst thou thy daughter'?" Quoth Sherkan, "I purpose to marry thee to my chief chamberlain and let thee bring up my daughter in his house, that none may know thee to be my sister. This that hath befallen us was ordained of G.o.d for a purpose of His own, and there is no way to cover ourselves but by thy marriage with the chamberlain, ere any know." Then he fell to comforting her and kissing her head, and she said to him, "What wilt thou call the child?" "Call her Kuzia Fekan,"[FN#61] replied he. Then he gave her in marriage to the chief chamberlain, and they reared the child in his house, on the laps of the slave- girls, till, one day, there came to King Sherkan a courier from his father, with a letter to the following purport, "In the name of G.o.d, etc. Know, O puissant King, that I am sore afflicted for the loss of my children: sleep fails me and wakefulness is ever present with me. I send thee this letter that thou mayst make ready the tribute of Syria and send it to us, together with the damsel whom thou hast bought and taken to wife; for I long to see her and hear her discourse; because there has come to us from the land of the Greeks a devout old woman, with five damsels, high-bosomed maids, endowed with knowledge and accomplishments and all fas.h.i.+ons of learning that befit mortals; and indeed the tongue fails to describe this old woman and her companions. As soon as I saw the damsels, I loved them and wished to have them in my palace and at my commandment, for none of the kings possesses the like of them; so I asked the old woman their price, and she replied, 'I will not sell them but for the tribute of Damascus.' And by Allah, this is but little for them, for each one of them is worth the whole price. So I agreed to this and took them into my palace, and they remain in my possession.

Wherefore do thou expedite the tribute to us, that the old woman may return to her own country; and send us the damsel, that she may strive with them before the doctors; and if she overcome them, I will send her back to thee with the year's revenue of Baghdad." When Sherkan read this letter, he went in to his brother-in-law and said to him, "Call the damsel to whom I married thee." So she came, and he showed her the letter and said to her, "O my sister, what answer wouldst thou have me make to this letter?" "It is for thee to judge," replied she. Then she recalled her people and her native land and yearned after them; so she said to him, "Send me and my husband the Chamberlain to Baghdad, that I may tell my father how the Bedouin seized me and sold me to the merchant, and how thou boughtest me of him and gavest me in marriage to the Chamberlain, after setting me free."

"Be it so," replied Sherkan. Then he made ready the tribute in haste and gave it to the Chamberlain, bidding him make ready for Baghdad, and furnished him with camels and mules and two travelling litters, one for himself and the other for the princess. Moreover, he wrote a letter to his father and committed it to the Chamberlain. Then he took leave of his sister, after he had taken the jewel from her and hung it round his daughter's neck by a chain of fine gold; and she and her husband set out for Baghdad the same night. Now their caravan was the very one to which Zoulmekan and his friend the stoker had joined themselves, as before related, having waited till the Chamberlain pa.s.sed them, riding on a dromedary, with his footmen around him. Then Zoulmekan mounted the stoker's a.s.s and said to the latter, "Do thou mount with me." But he said, "Not so: I will be thy servant." Quoth Zoulmekan, "Needs must thou ride awhile." "It is well," replied the stoker; "I will ride when I grow tired." Then said Zoulmekan, "O my brother, thou shalt see how I will do with thee, when I come to my own people." So they journeyed on till the sun rose, and when it was the hour of the noonday rest, the Chamberlain called a halt, and they alighted and rested and watered their camels. Then he gave the signal for departure and they journeyed for five days, till they came to the city of Hemah, where they made a three days' halt; then set out again and fared on, till they reached the province of Diarbekir. Here there blew on them the breezes of Baghdad, and Zoulmekan bethought him of his father and mother and his native land and how he was returning to his father without his sister: so he wept and sighed and complained, and his regrets increased on him, and he repeated the following verses:

How long wilt thou delay from me, beloved one? I wait: And yet there comes no messenger with tidings of thy fate.

Alack, the time of love-delight and peace was brief indeed! Ah, that the days of parting thus would of their length abate!

Take thou my hand and put aside my mantle and thou'lt find My body wasted sore; and yet I hide my sad estate.

And if thou bid me be consoled for thee, "By G.o.d," I say, "I'll ne'er forget thee till the Day that calls up small and great!"

"Leave this weeping and lamenting," said the stoker, "for we are near the Chamberlain's tent." Quoth Zoulmekan, "Needs must I recite somewhat of verse, so haply it may allay the fire of my heart." "G.o.d on thee," cried the stoker, "leave this lamentation, till thou come to thine own country; then do what thou wilt, and I will be with thee, wherever thou art." "By Allah," replied Zoulmekan, "I cannot forbear from this!" Then he set his face towards Baghdad and began to repeat verses. Now the moon was s.h.i.+ning brightly and shedding her light on the place, and Nuzhet ez Zeman could not sleep that night, but was wakeful and called to mind her brother and wept. Presently, she heard Zoulmekan weeping and repeating the following verses:

The southern lightning gleams in the air And rouses in me the old despair, The grief for a dear one, loved and lost, Who filled me the cup of joy whilere.

It minds me of her who fled away And left me friendless and sick and bare.

O soft-s.h.i.+ning lightnings, tell me true, Are the days of happiness past fore'er?

Chide not, O blamer of me, for G.o.d Hath cursed me with two things hard to bear, A friend who left me to pine alone, And a fortune whose smile was but a snare.

The sweet of my life was gone for aye, When fortune against me did declare; She brimmed me a cup of grief unmixed, And I must drink it and never spare.

Or ever our meeting 'tide, sweetheart, Methinks I shall die of sheer despair, I prithee, fortune, bring back the days When we were a happy childish pair; The days, when we from the shafts of fate, That since have pierced us, in safety were!

Ah, who shall succour the exiled wretch, Who pa.s.ses the night in dread and care, And the day in mourning for her whose name, Delight of the Age[FN#62], bespoke her fair?

The hands of the baseborn sons of shame Have doomed us the wede of woe to wear.

Then he cried out and fell down in a swoon, and when Nuzhet ez Zeman heard his voice in the night, her heart was solaced and she rose and called the chief eunuch, who said to her, "What is thy will?" Quoth she, "Go and fetch me him who recited verses but now." "I did not hear him," replied he; "the people are all asleep." And she said, "Whomsoever thou findest awake, he is the man." So he went out and sought, but found none awake but the stoker; for Zoulmekan was still insensible, and, Nuzhet ez Zeman, going up to the former, said to him, "Art thou he who recited verses but now, and my lady heard him?" The stoker concluded that the lady was wroth and was afraid and replied, "By Allah, 'twas not I!" "Who then was it?" rejoined the eunuch. "Point him out to me. Thou must know who it was, seeing that thou art awake." The stoker feared for Zoulmekan and said in himself, "Maybe the eunuch will do him some hurt." So he answered, "I know not who it was." "By Allah," said the eunuch, "thou liest, for there is none awake here but thou! So needs must thou know him." "By Allah,"

replied the stoker, "I tell thee the truth! It must have been some pa.s.ser-by who recited the verses and disturbed me and aroused me, may G.o.d requite him!" Quoth the eunuch, "If thou happen upon him, point him out to me and I will lay hands on him and bring him to the door of my lady's litter; or do thou take him with thine own hand." "Go back," said the stoker, "and I will bring him to thee." So the eunuch went back to his mistress and said to her, "None knows who it was; it must have been some pa.s.ser-by." And she was silent. Meanwhile, Zoulmekan came to himself and saw that the moon had reached the zenith and felt the breath of the breeze that goes before the dawn; whereupon his heart was moved to longing and sadness, and he cleared his throat and was about to recite verses, when the stoker said to him, "What wilt thou do?" "I have a mind to repeat somewhat of verse,"

answered Zoulmekan, "that I may allay therewith the fire of my heart." Quoth the other, "Thou knowest not what befell me, whilst thou wert aswoon, and how I only escaped death by beguiling the eunuch." "Tell me what happened," said Zoulrnekan. "Whilst thou wert aswoon," replied the stoker, "there came up to me but now an eunuch, with a long staff of almond-tree wood in his hand, who looked in all the people's faces, as they lay asleep, and finding none awake but myself, asked me who it was recited the verses. I told him it was some pa.s.ser-by; so he went away and G.o.d delivered me from him; else had he killed me. But first he said to me, 'If thou hear him again, bring him to us.'" When Zoulmekan heard this, he wept and said, "Who is it would forbid me to recite? I will surely do so, come what may; for I am near my own country and care for no one." "Dost thou wish to destroy thyself?" asked the stoker; and Zoulmekan answered, "I cannot help reciting verses." "Verily," said the stoker, "I see this will bring about a parting between us here though I had promised myself not to leave thee, till I had brought thee to thy native city and re-united thee with thy mother and father. Thou hast now been with me a year and a half, and I have never baulked thee or harmed thee in aught. What ails thee then, that thou must needs recite, seeing that we are exceeding weary with travel and watching and all the folk are asleep, for they need sleep to rest them of their fatigue." But Zoulmekan answered, "I will not be turned from my purpose." Then grief moved him and he threw off disguise and began to repeat the following verses:

Halt by the camp and hail the ruined steads by the brake, And call on her name aloud; mayhap she will answer make.

And if for her absence the night of sadness darken on thee, Light in its gloom a fire with longings for her sake.

Though the snake of the sand-hills hiss, small matter is it to me If it sting me, so I the fair with the lips of crimson take.

O Paradise, left perforce of the spirit, but that I hope For ease in the mansions of bliss, my heart would surely break!

And these also:

Time was when fortune was to us even as a servant is, And in the loveliest of lands our happy lives did kiss.

Ah, who shall give me back the abode of my belov'd, wherein The Age's Joy[FN#63] and Place's Light[FN#64] erst dwelt in peace and bliss?

Then he cried out three times and fell down senseless, and the stoker rose and covered him. When Nuzhet ez Zeman heard the first verses, she called to mind her mother and father and brother; and when she heard the second, mentioning the names of herself and her brother and their sometime home, she wept and calling the eunuch, said to him, "Out on thee! But now I heard him who recited the first time do so again, and that hard by. So, by Allah, an thou fetch him not to me, I will rouse the Chamberlain on thee, and he shall beat thee and turn thee away. But take these hundred dinars and give them to him and do him no hurt, but bring him to me gently. If he refuse, give him this purse of a thousand dinars and leave him and return to me and tell me, after thou hast informed thyself of his place and condition and what countryman he is. Return quickly and do not linger, and beware lest thou come back and say, 'I could not find him.'" So the eunuch went out and fell to examining the people and treading amongst them, but found none awake, for the folk were all asleep for weariness, till he came to the stoker and saw him sitting up, with his head uncovered. So he drew near him and seizing him by the hand, said to him, "It was thou didst recite the verses!" The stoker was affrighted and replied, "No, by Allah, O chief of the people, it was not I!" But the eunuch said, "I will not leave thee till thou show me who it was; for I fear to return to my lady without him." Thereupon the stoker feared for Zoulmekan and wept sore and said to the eunuch, "By Allah, it was not I, nor do I know who it was. I only heard some pa.s.ser-by recite verses: so do not thou commit sin on me, for I am a stranger and come from Jerusalem, and Abraham the Friend of G.o.d be with thee!" "Come thou with me," rejoined the eunuch, "and tell my lady this with thine own mouth, for I see none awake but thee." Quoth the stoker, "Hast thou not seen me sitting here and dost thou not know my station? Thou knowest none can stir from his place, except the guards seize him. So go thou to thy mistress and if thou hear any one reciting again, whether it be near or far, it will be I or some one whom I shall know, and thou shalt not know of him but by me." Then he kissed the eunuch's head and spoke him fair, till he went away; but he made a circuit and returning secretly, came and hid himself behind the stoker, fearing to go back to his mistress empty-handed. As soon as he was gone, the stoker aroused Zoulmekan and said to him, "Awake and sit up, that I may tell thee what has happened." So Zoulmekan sat up, and the stoker told him what had pa.s.sed, and he answered, "Let me alone; I will take no heed of this and I care for none, for I am near my own country." Quoth the stoker, "Why wilt thou obey thine own inclinations and the promptings of the devil? If thou fearest no one, I fear for thee and myself; so G.o.d on thee, recite no more verses, till thou come to thine own country! Indeed, I had not thought thee so self-willed. Dost thou not know that this lady is the wife of the Chamberlain and is minded to chide thee for disturbing her. Belike, she is ill or restless for fatigue, and this is the second time she hath sent the eunuch to look for thee." However, Zoulmekan paid no heed to him, but cried out a third time and repeated the following verses:

The carping tribe I needs must flee; Their railing chafes my misery.

They blame and chide at me nor know They do but fan the flame in me.

"She is consoled," they say. And I, "Can one consoled for country be?"

Quoth they, "How beautiful she is!" And I, "How dear-belov'd is she!"

"How high her rank!" say they; and I, "How base is my humility!"

Now G.o.d forfend I leave to love, Deep though I drink of agony!

Nor will I heed the railing race, Who carp at me for loving thee.

Hardly had he made an end of these verses when the eunuch, who had heard him from his hiding, came up to him; whereupon the stoker fled and stood afar off, to see what pa.s.sed between them.

Then said the eunuch to Zoulmekan, "Peace be on thee, O my lord!"

"And on thee be peace," replied Zoulmekan, "and the mercy of G.o.d and His blessing!" "O my lord," continued the eunuch, "this is the third time I have sought thee this night, for my mistress bids thee to her." Quoth Zoulmekan, "Whence comes this b.i.t.c.h that seeks for me? May G.o.d curse her and her husband too!" And he began to revile the eunuch, who could make him no answer, because his mistress had charged him to do Zoulmekan no violence nor bring him, save of his free will, and if he would not come, to give him the thousand dinars. So he began to speak him fair and say to him, "O my lord, take this (purse) and go with me. We will do thee no unright nor wrong thee in aught; but we would have thee bend thy gracious steps with me to my mistress, to speak with her and return in peace and safety; and thou shalt have a handsome present." When Zoulmekan heard this, he arose and went with the eunuch, stepping over the sleeping folk, whilst the stoker followed them at a distance, saying to himself, "Alas, the pity of his youth! To-morrow they will hang him. How base it will be of him, if he say it was I who bade him recite the verses!"