The Book of the Thousand Nights and a Night, vol 5 by Sir Richard Francis Burton (red novels txt) 📖

embark and depart: but Ali bin Hisham said to him, “O

Commander of the Faithful, I have a slave girl, whom I bought for ten thousand diners; she hath taken my heart in whole and part, and I would fain display her to the Commander of the Faithful. If she please him and he will accept of her, she is his: and if not, let him hear something from her.” Said the Caliph, “Bring her to me;” and forth came a damsel, as she were a branchlet of willow, with seducing eyes and eyebrows set like twin bows; and on her head she wore a crown of red gold crusted with pearls and jewelled, under which was a fillet bearing this couplet wrought in letters of chrysolite,

 

“A Jinniyah this, with her Jinn, to show *

How to pierce man’s heart with a stringless bow!”

 

The handmaiden walked, with the gait of a gazelle in flight and fit to damn a devotee, till she came to a chair, whereon she seated herself.—And Shahrazad perceived the dawn of day and ceased saying her permitted say.

 

When it was the Four Hundred and Seventeenth Night, She said, It hath reached me, O auspicious King, that the hand maiden walked with the gait of a gazelle in flight, fit to damn a devotee, till she came to a chair whereon she seated herself. And Al-Maamun marvelled at her beauty and loveliness; but, when Abu Isa saw her, his heart throbbed with pain, his colour changed to pale and wan and he was in evil case. Asked the Caliph, “O Abu Isa, what aileth thee to change thus?”; and he answered, “O

Commander of the Faithful, it is because of a twitch that seizeth me betimes.” Quoth the Caliph, “Hast thou known yonder damsel before to day?” Quoth he, “Yes, O Commander of the Faithful, can the moon be concealed?” Then said al-Maamun to her, “What is thy name, O damsel?”; and she replied, “My name is Kurrat al-Ayn. O

Commander of the Faithful,” and he rejoined, “Sing to us, O

Kurrat al-Ayn.” So she sang these two couplets, “The loved ones left thee in middle night, *

And fared with the pilgrims when dawn shone bright: The tents of pride round the domes they pitched, *

And with broidered curtains were veiled fro’ sight.”

 

Quoth the Caliph, “Favoured of Heaven art thou, O Kurrat al-Ayn!

Whose song is that?”; whereto she answered “The words are by Di’ibil al-Khuza’i, and the air by Zurz�r al-Sagh�r.” Abu Isa looked at her and his tears choked him; so that the company marvelled at him. Then she turned to al-Maamun and said to him, “O Commander of the Faithful, wilt thou give me leave to change the words?” Said he, “Sing what thou wilt;” so she played a merry measure and carolled these couplets,

 

“If thou should please a friend who pleaseth thee *

Frankly, in public practise secrecy.

And spurn the slanderer’s tale, who seldom[FN#222] *

seeks Except the severance of true love to see.

They say, when lover’s near, he tires of love, *

And absence is for love best remedy: Both cures we tried and yet we are not cured, *

Withal we judge that nearness easier be: Yet nearness is of no avail when he *

Thou lovest lends thee love unwillingly.”

 

But when she had finished, Abu Isa said, “O Commander of the Faithful,” —And Shahrazad perceived the dawn of day and ceased to say her permitted say.

 

When it was the Four Hundred and Eighteenth Night, She said, It hath reached me, O auspicious King, that when Kurrat al-Ayn had finished her verse, Abu Isa said, “O Commander of the Faithful, though we endure disgrace, we shall be at ease.[FN#223]

Dost thou give me leave to reply to her?” Quoth the Caliph, “Yes, say what thou wilt to her.” So he swallowed his tears and sang these two distichs,

 

“Silent I woned and never owned my love; *

But from my heart I hid love’s blissful boon; Yet, if my eyes should manifest my love, *

‘Tis for my nearness to the shining moon.”

 

Then Kurrat al-Ayn took the lute and played a lively tune and rejoined with these couplets,

 

“An what thou claimest were the real truth, *

With only Hope content thou hadst not been Nor couldest patient live without the girl *

So rare of inner grace and outward mien.

But there is nothing in the claim of thee *

At all, save tongue and talk that little mean.”

 

When Abu Isa heard this he fell to weeping and wailing and evidencing his trouble and anguish. Then he raised his eyes to her and sighing, repeated these couplets, “Under my raiment a waste body lies, *

And in my spirit all comprising prize.

I have a heart, whose pain shall aye endure, *

And tears like torrents pour these woeful eyes.

Whene’er a wise man spies me, straight he chides *

Love, that misleads me thus in ways unwise: O Lord, I lack the power this dole to bear: *

Come sudden Death or joy in bestest guise!”

 

When he had ended, Ali bin Hisham sprang up and kissing his feet, said, “O my lord, Allah hearing thy secret hath answered thy prayer and consenteth to thy taking her with all she hath of things rare and fair, so the Commander of the Faithful have no mind to her.” Quoth Al Maamun, “Had we a mind to her, we would prefer Abu Isa before ourselves and help him to his desire.” So saying, he rose and embarking, went away, whilst Abu Isa tarried for Kurrat al-Ayn, whom he took and carried to his own house, his breast swelling with joy. See then the generosity of Ali son of Hisham! And they tell a tale of

 

AL-AMIN SON OF AL-RASHID AND HIS UNCLE

IBRAHIM BIN AL-MAHDI.

 

Al-Amin,[FN#224] brother of al-Maamun, once entered the house of his uncle Ibrahim bin al-Mahdi, where he saw a slave girl playing upon the lute; and, she being one of the fairest of women, his heart inclined to her. Ibrahim, seeing how it was with him, sent the girl to him, with rich raiment and precious ornaments. When he saw her, he thought that his uncle had lain with her; so he was loath to have to do with her, because of that, and accepting what came with her sent her back to Ibrahim. His uncle learnt the cause of this from one of al-Amin’s eunuchs; so he took a shift of watered silk and worked upon its skirt, in letters of gold, these two couplets,

 

“No! I declare by Him to whom all bow, *

Of nothing ‘neath her petticoat I trow: Nor meddle with her mouth; nor aught did I *

But see and hear her, and it was enow!”

 

Then he clad her in the shift and, giving her a lute, sent her back again to his nephew. When she came into al-Amin’s presence, she kissed ground before him and tuning the lute, sang thereto these two couplets,

 

“Thy breast thou baredst sending back the gift; *

Showing unlove for me withouten shift: An thou bear spite of Past, the Past forgive, *

And for the Caliphate cast the Past adrift.”

 

When she had made an end of her verse, Al-Amin looked at her and, seeing what was upon her skirt, could no longer control him self, And Shahrazad perceived the dawn of day and ceased saying her permitted say.

 

When it was the Four Hundred and Nineteenth Night, She said, It hath reached me, O auspicious King, that when Al-Amin looked at the damsel and saw what was upon her skirt, he could no longer control himself, but drew near unto her and kissed her and appointed her a separate lodging in his palace.

Moreover, he thanked his uncle for this and bestowed on him the government of Rayy. And a tale is told of

 

AL-FATH BIN KHAKAN AND THE CALIPH

AL-MUTAWAKKIL.

 

Al-Mutawakkil[FN#225] was once taking medicine, and folk sent him by way of solace all sorts of presents and rarities and things costly and precious. Amongst others, al-Fath bin Kh�k�n[FN#226]

sent him a virgin slave, high breasted, of the fairest among women of her time, and with her a vase of crystal, containing ruddy wine, and a goblet of red gold, whereon were graven in black these couplets,

 

“Since our Imam came forth from medicine, *

Which made him health and heartiness rewin, There is no healing draught more sovereign *

Than well boiled wine this golden goblet in: Then let him break the seal for him secured; *

‘Tis best prescription after medicine[FN#227]

 

Now when the damsel entered, the physician Yohann�[FN#228] was with the Caliph, and as he read the couplets, he smiled and said, “By Allah, O Commander of the Faithful, Fath is better versed than I in the art of healing: so let not the Prince of True Believers gainsay his prescription.” Accordingly, the Caliph followed the recipe contained in the poetry and was made whole by the blessing of Allah and won his every wish. And among tales they tell is one of

 

THE MAN’S DISPUTE WITH THE LEARNED WOMAN

CONCERNING THE RELATIVE EXCELLENCE OF

MALE AND FEMALE.

 

Quoth a certain man of learning, “I never saw amongst woman kind one wittier, and wiser, better read and by nature more generously bred; and in manners and morals more perfected than a preacher of the people of Baghdad, by name Sitt al-Mash�‘ikh.[FN#229] It chanced that she came to Hamah city in the year of the Flight five hundred and sixty and one[FN#230]; and there delivered salutary exhortations to the folk from the professorial chair.

Now there used to visit her house a number of students of divinity and persons of learning and polite letters, who would discuss with her questions of theology and dispute with her on controversial points. I went to her one day, with a friend of mine, a man of years and education; and when we had taken our seats, she set before us a dish of fruit and seated herself behind a curtain. Now she had a brother, a handsome youth, who stood behind us, to serve us. And when we had eaten we fell to disputing upon points of divinity, and I propounded to her a theological question bearing upon a difference between the Imams, the Founders of the Four Schools. She proceeded to speak in answer, whilst I listened; but all the while my friend fell to looking upon her brother’s face and admiring his beauties without paying any heed to what she discoursed. Now as she was watching him from behind the curtain; when she had made an end of her speech, she turned to him and said, ‘Methinks thou be of those who give men the preference over women!’ He replied, ‘Assuredly,’

and she asked, ‘And why so?’; whereto he answered, ‘For that Allah hath made the masculine worthier than the feminine,’” —And Shahrazad perceived the dawn of day and ceased to say her permitted say.

 

When it was the Four Hundred and Twentieth Night, She said, It hath reached me, O auspicious King, that the Shaykh replied, ” ‘For that Allah hath made the masculine worthier than the feminine; and I like the excelling and mislike the excelled.’

She laughed and presently said, ‘Wilt thou deal fairly with me in debate, if I battle the matter with thee?’ and he rejoined, ‘Yes.’ Then quoth she, ‘What is the evidence of the superiority of the male to the female?’ Quoth he, ‘It is of two kinds, traditional and reasonable. The authoritative part deriveth from the Koran and the Traditions of the Apostle. As for the first we have the very words of