The Book of the Thousand Nights and One Night, Volume IV

by Unknown

THE MAN OF YEMEN AND HIS SIX SLAVE-GIRLS

The Khalif El-Mamoun was sitting one day in his palace, surrounded by his grandees and officers of state, and there were present also before him all his poets and minions, amongst the rest one named Mohammed of Bassora. Presently, the Khalif turned to the latter and said to him, 'O Mohammed, I wish thee to tell me something that I have never before heard.' 'O Commander of the Faithful,' answered Mohammed, 'shall I tell thee a thing that I have heard with my ears of a thing that I have seen with my eyes?' 'Tell me whichever is the rarer,' said El Mamoun.

'Know then, O Commander of the Faithful,' began Mohammed, 'that there lived once a wealthy man, who was a native of Yemen; but he left his native land and came to this city of Baghdad, whose sojourn so pleased him that he transported hither his family and possessions. Now he had six slave-girls, the first fair, the second dark, the third fat, the fourth thin, the fifth yellow and the sixth black, all fair of face and perfectly accomplished and skilled in the arts of singing and playing upon instruments of music. One day he sent for them all and called for meat and drink; and they ate and drank and made merry. Then he filled the cup and taking it in his hand, said to the blonde, "O new-moon- face, let us hear somewhat pleasing." So she took the lute and tuning it, made music thereon with such melodious trills and modulations that the place danced to the rhythm; after which she played a lively measure and sang the following verses:

I have a friend, whose form is mirrored in mine eye, And deep
within my breast, his name doth buried lie.
Whenas I call him back to mind, I am all heart, And when on him I
gaze, all eyes indeed am I.
"Forswear the love of him," my censor says; and I, "That which is
not to be, how shall it be?" reply.
"Go forth from me," quoth I, "and leave me, censor mine: Feign
not that eath and light, that's grievous to aby."

At this their master was moved to mirth and drinking off his cup, gave the damsels to drink, after which he said to the brunette, "O light of the brasier[FN#35] and delight of souls, let us hear thy lovely voice, wherewith all that hearken are ravished." So she took the lute and trilled upon it, till the place was moved to mirth; then, taking all hearts with her graceful bendings, she sang the following verses:

As thy face liveth, none but thee I'll love nor cherish e'er,
Till death, nor ever to thy love will I be false, I swear.
O full moon, shrouded, as it were a veil, with loveliness, All
lovely ones on earth that be beneath thy banners fare.
Thou, that in pleasantness and grace excellest all the fair, May
God, the Lord of heaven and earth, be with thee everywhere!

The man was pleased and drank off his cup; after which he filled again and taking the goblet in his hand, beckoned to the plump girl and bade her sing and play. So she took the lute and striking a grief-dispelling measure, sang as follows:

If but thy consent be assured, O thou who art all my desire, Be
all the folk angered 'gainst me; I set not a whit by their
ire.
And if thou but show me thy face, thy brilliant and beautiful
face, I reck not if all the kings of the earth from my
vision retire.
Thy favour, O thou unto whom all beauty must needs be referred,
Of the goods and the sweets of the world is all that I seek
and require.

The man was charmed and emptying his cup, gave the girls to drink. Then he beckoned to the slender girl and said to her, "O houri of Paradise, feed thou our ears with sweet sounds." So she took the lute and tuning it, preluded and sang the following verses:

Is it not martyrdom that I for thine estrangement dree, Seeing,
indeed, I cannot live, if thou depart from me?
Is there no judge, in Love its law, to judge betwixt us twain, to
do me justice on thy head and take my wreak of thee?

Their lord rejoiced and emptying the cup, gave the girls to drink. Then he signed to the yellow girl and said to her, "O sun of the day, let us hear some pleasant verses." So she took the lute and preluding after the goodliest fashion, sang as follows:

I have a lover, whenas I draw him nigh, He bares upon me a sword
from either eye.
May God avenge me some whit of him! For lo, He doth oppress me,
whose heart in 's hand doth lie.
Oft though, "Renounce him, my heart," I say, yet it Will to none
other than him itself apply.
He's all I ask for, of all created things; Yet jealous Fortune
doth him to me deny.

The man rejoiced and drank and gave the girls to drink; then he filled the cup and taking it in his hand, signed to the black girl, saying, "O apple of the eye, let us have a taste of thy fashion, though it be but two words." So she took the lute and preluded in various modes, then returned to the first and sang the following verses to a lively air:

O eyes, be large with tears and pour them forth amain, For, lo,
for very love my senses fail and wane.
All manner of desire I suffer for his sake I cherish, and my foes
make merry at my pain.
My enviers me forbid the roses of a cheek; And yet I have a heart
that is to roses fain.
Ay, once the cups went round with joyance and delight And to the
smitten lutes, the goblets did we drain,
What time my love kept troth and I was mad for him And in faith's
heaven, the star of happiness did reign.
But lo, he turned away from me, sans fault of mine! Is there a
bitterer thing than distance and disdain?
Upon his cheeks there bloom a pair of roses red, Blown ready to
be plucked; ah God, those roses twain!
Were't lawful to prostrate oneself to any else Than God, I'd sure
prostrate myself upon the swain.

Then rose the six girls and kissing the ground before their lord, said to him, "Judge thou between us, O our lord!" He looked at their beauty and grace and the difference of their colours and praised God the Most High and glorified Him: then said he, "There is none of you but has read the Koran and learnt to sing and is versed in the chronicles of the ancients and the doings of past peoples; so it is my desire that each of you rise and pointing to her opposite, praise herself and dispraise her rival; that is to say, let the blonde point to the black, the plump to the slender and the yellow to the brunette; and after, the latter shall, each in turn, do the like with the former; and be this illustrated with citations from the Holy Koran and somewhat of anecdotes and verse, so as to show forth your culture and elegance of discourse." Quoth they, "We hear and obey."

So the blonde rose first and pointing at the black, said to her, "Out on thee, blackamoor! It is told that whiteness saith, 'I am the shining light, I am the rising full moon.' My colour is patent and my forehead is resplendent, and of my beauty quoth the poet:

A blonde with smooth and polished cheeks, right delicate and
fair, As if a pearl in beauty hid, as in a shell, she were.
Her shape a splendid Alif[FN#36] is, her smile a medial
Mim[FN#37] And over it her eyebrows make inverted
Nouns,[FN#38] a pair.
Yes, and the glances of her eyes are arrows, and her brows A bow
that therewithal is horned with death and with despair.
If to her cheeks and shape thou pass, her cheeks are roses red,
Sweet basil, ay, and eglantine and myrtles rich and rare.
'Tis of the saplings' wont, to be implanted in the meads But, in
the saplings of thy shape, how many meads are there!

My colour is like the wholesome day and the newly-gathered orange-blossom and the sparkling star; and indeed quoth God the Most High, in His precious book, to His prophet Moses (on whom be peace), 'Put thy hand into thy bosom and it shall come forth white without hurt.'[FN#39] And again He saith, 'As for those whose faces are made white, they are in the mercy of God and dwell for ever therein.'[FN#40] My colour is a miracle and my grace an extreme and my beauty a term. It is in the like of me that clothes show fair and to the like of me that hearts incline. Moreover, in whiteness are many excellences; for instance, the snow falls white from heaven, and it is traditional that white is the most beautiful of colours. The Muslims also glory in white turbans; but I should be tedious, were I to repeat all that may be said in praise of white; little and enough is better than too much. So now I will begin with thy dispraise, O black, O colour of ink and blacksmith's dust, thou whose face is like the crow that brings about lovers' parting! Verily, the poet saith in praise of white and dispraise of black:

Seest not that for their milky hue white pearls in price excel
And charcoal for a groat a load the folk do buy and sell?
And eke white faces, 'tis well known, do enter Paradise, Whilst
faces black appointed are to fill the halls of Hell.

And indeed it is told in certain histories, related on the authority of devout men, that Noah (on whom be peace) was sleeping one day, with his sons Ham and Shem seated at his head, when a wind sprang up and lifting his clothes, uncovered his nakedness; whereat Ham laughed and did not cover him; but Shem rose and covered him. Presently, Noah awoke and learning what had passed, blessed Shem and cursed Ham. So Shem's face was whitened and from him sprang the prophets and the orthodox Khalifs and Kings; whilst Ham's face was blackened and he fled forth to the land of Ethiopia, and of his lineage came the blacks. All people are of a mind in affirming the lack of understanding of the blacks, even as saith the adage, 'How shall one find a black having understanding?'"

Quoth her master, "It sufficeth; sit down, thou hast been prodigal." And he signed to the negress, who rose, and pointing at the blonde, said, "Doth thou not know that, in the Koran sent down to His prophet and apostle, is transmitted the saying of God the Most High, 'By the night, when it veileth [the world with darkness], and by the day, when it appeareth in all its glory!'[FN#41] If the night were not more illustrious than the day, why should God swear by it and give it precedence of the day? And indeed those of sense and understanding accept this. Knowst now that black [hair] is the ornament of youth and that, when whiteness descends upon the head, delights pass away and the hour of death draws nigh? Were not black the most illustrious of things, God had not set it in the kernel of the heart and the apple of the eye; and how excellent is the saying of the poet:

An if I cherish the dusky maids, this is the reason why; They
have the hue of the core of the heart and the apple of the
eye
And youth; nor in error I eschew the whiteness of the blondes;
For 'tis the colour of hoary hair and shrouds in them shun
I.

And that of another:

The brown, not the white, are first in my love And worthiest
eke to be loved of me,
For the colour of damask lips have they, Whilst the white have
the hue of leprosy.

And of a third:

Black women, white of deeds, are like indeed to eyne That, though
jet-black they be, with peerless splendours shine.
If I go mad for her, be not amazed; for black The source of
madness is, when in the feminine.[FN#42]
'Tis as my colour were the middle dark of night; For all no moon
it be, yet brings it light, in fine.

Moreover, is the companying together of lovers good but in the night? Let this quality and excellence suffice thee. What protects lovers from spies and censors like the blackness of the shadows? And nought gives them cause to fear discovery like the whiteness of the dawn. So, how many claims to honour are there not in blackness and how excellent is the saying of the poet:

I visit them, and the mirk of night doth help me to my will And seconds me, but the white of dawn is hostile to me still.

And that of another:

How many a night in joy I've passed with the beloved one, What
while the darkness curtained us about with tresses dun!
Whenas the light of morn appeared, it struck me with affright,
And I to him, 'The Magians lie, who worship fire and sun.'

And saith a third:

He came forth to visit me, shrouding himself in the cloak of the
night, And hastened his steps, as he wended, for caution and
fear and affright.
Then rose I and laid in his pathway my cheek, as a carpet it
were, For abjection, and trailed o'er my traces my skirts,
to efface them from sight.
But lo, the new moon rose and shone, like a nail-paring cleft
from the nail, And all but discovered our loves with the
gleam of her meddlesome light.
And then there betided between us what I'll not discover, i'
faith: So question no more of the matter and deem not of ill
or unright.

And a fourth:

Foregather with thy lover, whilst night your loves may screen;
For that the sun's a telltale, the moon a go-between.

And a fifth:

I love not white women, with fat blown out and overlaid; The girl
of all girls for me is the slender dusky maid.
Let others the elephant mount, if it like them; as for me, I'll
ride but the fine-trained colt on the day of the cavalcade.

And a sixth:

My loved one came to me by night And we did clip and interlace
And lay together through the dark; But, lo, the morning broke
apace.
To God, my Lord, I pray that He Will reunite us of His grace
And make night last to me, what while I hold my love in my
embrace.

Were I to set forth all the praise of blackness, I should be tedious; but little and enough is better than great plenty and too much. As for thee, O blonde, thy colour is that of leprosy and thine embrace is suffocation; and it is of report that frost and intense cold[FN#43] are in Hell for the torment of the wicked. Again, of black things is ink, wherewith is written the word of God; and were is not for black ambergris and black musk, there would be no perfumes to carry to kings. How many glories are there not in blackness and how well saith the poet:

Dost thou not see that musk, indeed, is worth its weight in gold,
Whilst for a dirhem and no more a load of lime is sold?
Black eyes cast arrows at men's hearts; but whiteness of the
eyes, In man, is judged of all to be unsightly to behold."

"It sufficeth," said her master. "Sit down." So she sat down and he signed to the fat girl, who rose and pointing at the slim girl, uncovered her arms and legs and bared her stomach, showing its creases and the roundness of her navel. Then she donned a shift of fine stuff, that showed her whole body, and said, "Praised be God who created me, for that He beautified my face and made me fat and fair and likened me to branches laden with fruit and bestowed upon me abounding beauty and brightness; and praised be He no less, for that He hath given me the precedence and honoured me, when He speaks of me in His holy book! Quoth the Most High, 'And he brought a fat calf.'[FN#44] And indeed He hath made me like unto an orchard, full of peaches and pomegranates. Verily, the townsfolk long for fat birds and eat of them and love not lean birds; so do the sons of Adam desire fat meat and eat of it. How many precious attributes are there not in fatness, and how well saith the poet:

Take leave of thy love, for the caravan, indeed, is on the
start. O man, canst thou bear to say farewell and thus
from her to part?
'Tis as her going were, I trow, but to her neighbour's house,
The faultless gait of a fat fair maid, that never tires
the heart.

Sawst thou ever one stop at a butcher's stall, but sought fat meat of him? The wise say, 'Pleasure is in three things, eating flesh and riding on flesh and the thrusting of flesh into flesh.' As for thee, O thin one, thy legs are like sparrow's legs or pokers, and thou art like a cruciform plank or a piece of poor meat; there is nought in thee to gladden the heart; even as saith of thee the poet:

Now God forfend that aught enforce me take for bedfellow A
woman like a foot-rasp, wrapt in palm-fibres and tow!
In every limb she has a horn, that butts me in my sleep, So
that at day-break, bruised and sore, I rise from her and
go."

"It is enough," quoth her master. "Sit down." So she sat down and he signed to the slender girl, who rose, as she were a willow-wand or a bamboo-shoot or a plant of sweet basil, and said, "Praised be God who created me and beautified me and made my embraces the end of all desire and likened me to the branch, to which all hearts incline. If I rise, I rise lightly; if I sit, I sit with grace; I am nimble-witted at a jest and sweeter-souled than cheerfulness [itself]. Never heard I one describe his mistress, saying, 'My beloved is the bigness of an elephant or like a long wide mountain;' but rather, 'My lady hath a slender waist and a slim shape.'

A little food contents me and a little water stays my thirst; my sport is nimble and my habit elegant; for I am sprightlier than the sparrow and lighter-footed than the starling. My favours are the desire of the longing and the delight of the seeker; for I am goodly of shape, sweet of smile and graceful as the willow-wand or the bamboo-cane of the basil-plant; nor is there any can compare with me in grace, even as saith one of me:

Thy shape unto the sapling liken I And set my hope to win thee or
to die.
Distraught, I follow thee, and sore afraid, Lest any look on thee
with evil eye.

It is for the like of me that lovers run mad and that the longing are distracted. If my lover be minded to draw me to him, I am drawn to him, and if he would have me incline to him, I incline to him and not against him. But as for thee, O fat of body, thine eating is as that of an elephant, and neither much not little contents thee. When thou liest with a man, he hath no ease of thee, nor can he find a way to take his pleasure of thee; for the bigness of thy belly holds him off from clipping thee and the grossness of thy thighs hinders him from coming at thy kaze. What comeliness is there in thy grossness and what pleasantness or courtesy in thy coarse nature? Fat meat is fit for nought but slaughter, nor is there aught therein that calls for praise. If one joke with thee, thou art angry; if one sport with thee, thou art sulky; if thou sleep, thou snorest; if thou walk, thou pantest; if thou eat, thou art never satisfied. Thou art heavier than mountains and fouler than corruption and sin. Thou hast in thee nor movement nor blessing nor thinkest of aught but to eat and sleep. If thou make water, thou scatterest; if thou void, thou gruntest like a bursten wine-skin or a surly elephant. If thou go to the draught-house, thou needest one to wash out thy privy parts and pluck out the hairs; and this is the extreme of laziness and the sign of stupidity. In fine, there is no good thing in thee, and indeed the poet saith of thee:

Heavy and swollen with fat, like a blown-out water-skin, With
thighs like the pillars of stone that buttress a mountain's
head,
Lo, if she walk in the West, so cumbrous her corpulence is The
Eastern hemisphere hears the sound of her heavy tread."

Quoth her master, "It is enough: sit down." So she sat down and he signed to the yellow girl, who rose to her feet and praised God and magnified His name, calling down peace and blessing on the best of His creatures;[FN#45] after which she pointed at the brunette and said to her, "I am praised in the Koran, and the Compassionate One hath described my colour and its excellence over all others in His manifest Book, where He saith, 'A yellow [heifer], pure yellow, whose colour rejoices the beholders.' [FN#46] Wherefore my colour is a portent and my grace an extreme and my beauty a term; for that my colour is the colour of a dinar and of the planets and moons and of apples. My fashion is the fashion of the fair, and the colour of saffron outvies all other colours; so my fashion is rare and my colour wonderful. I am soft of body, and of great price, comprising all attributes of beauty. My colour, in that which exists, is precious as virgin gold, and how many glorious qualities are there not in me! Of the like of me quoth the poet:

Yellow she is, as is the sun that shineth in the sky, And like to
golden dinars, eke, to see, her beauties are.
Nor with her brightness, anywise, can saffron hold compare, And
even the very moon herself her charms outvie by far.

And now I will begin in thy dispraise, O brown of favour! Thy colour is that of the buffalo, and all souls shudder at thy sight. If thy colour be in aught, it is blamed; if it be in food, it is poisoned; for thy colour is that of flies and is a mark of ugliness in dogs. It is, among colours, one which strikes with amazement and is of the signs of mourning. Never heard I of brown gold or brown pearls or brown jewels. If thou enter the wardrobe, thy colour changes, and when thou comest out, thou addest a new ugliness to thine ugliness. Thou art neither black, that thou mayst be known, nor white, that thou mayst be described; and there is no good quality in thee, even as saith of thee the poet:

As a complexion unto her, the hue of soot doth serve; Her mirky
colour is as dust on couriers' feet upcast.
No sooner fall mine eyes on her, thou but a moment's space, Than
troubles and misgivings straight beset me thick and fast."

"Enough," said her master. "Sit down." So she sat down and he signed to the brunette. Now she was endowed with grace and beauty and symmetry and perfection, delicate of body, with coal-back hair, slender shape, rosy, oval cheeks, liquid black eyes, fair face, eloquent tongue, slim waist and heavy buttocks. So she rose and said, "Praised be God who hath created me neither blameably fat nor lankily slender, neither white like leprosy nor yellow like colic nor black like coal, but hath made my colour to be beloved of men of wit; for all the poets praise brunettes in every tongue and exalt their colour over all others. Brown of hue, praiseworthy of qualities; and God bless him who saith:

In the brunettes a meaning is, couldst read its writ aright,
Thine eyes would never again look on others, red or white.
Free-flowing speech and amorous looks would teach Harout[FN#47]
himself The arts of sorcery and spells of magic and of
might.

And saith another:

Give me brunettes; the Syrian spears, so limber and so
straight, Tell of the slender dusky maids, so lithe and
proud of gait.
Languid of eyelids, with a down like silk upon her cheek,
Within her wasting lover's heart she queens it still in
state.

And yet another:

Yea, by my life, such virtues in goodly brownness lie, One spot
thereof makes whiteness the shining moons outvie;
But if the like of whiteness is borrowed, then, for sure, Its
beauty were transmuted unto reproach thereby.
Not with her wine[FN#48] I'm drunken, but with her
tresses[FN#49] bright That make all creatures drunken that
dwell beneath the sky.
Each of her charms doth envy the others; yea, and each To be
the down so silky upon her cheek doth sigh.

And again:

Why should I not incline me unto the silken down On the cheeks
of a dusky maiden, like the cane straight and brown,
Seeing the spot of beauty in waterlilies' cups Is of the poets
fabled to be all beauty's crown?
Yea, and I see all lovers the swarthy-coloured mole, Under the
ebon pupil, do honour and renown.
Why, then, do censors blame me for loving one who's all A mole?
May Allah rid me of every railing clown!

My form is beautiful and my shape slender; kings desire my colour and all love it, rich and poor. I am pleasant, nimble, handsome, elegant, soft of body and great of price. I am perfect in beauty and breeding and eloquence; my aspect is comely and my tongue fluent, my habit light and my sport graceful. As for thee, [O yellow girl,] thou art like unto a mallow of Bab el Louc, yellow and made all of sulphur. Perdition to thee, O pennyworth of sorrel, O rust of copper, O owl's face and food of the damned! Thy bedfellow, for oppression of spirit, is buried in the tombs, and there is no good thing in thee, even as saith the poet of the like of thee:

Paleness[FN#50] is sore on her, for all no illness doth her
fret; My breast is straitened by its sight; ay, and my
head aches yet.
If thou repent thee not, my soul, to punish thee, I vow, I'll
humble thee with a kiss of her face, my teeth on edge
shall set."

"Enough," said her master; "sit down." Then he made peace between them and clad them all in sumptuous dresses of honour and handselled them with precious jewels of land and sea. And never, O Commander of the Faithful, in any place or time have I seen fairer than these six fair damsels.'

When the Khalif El Mamoun heard this story from Mohammed of Bassora, he said to him, 'O Mohammed, knowest thou the abiding-place of these damsels and their master, and canst thou make shift to buy them of him for us?' 'O Commander of the Faithful,' answered he, 'I have heard that their master is wrapped up in them and cannot endure to be parted from them.' 'Take threescore thousand dinars, —that is, ten thousand for each girl,—' rejoined the Khalif, 'and go to his house and buy them of him.' So Mohammed took the money and betaking himself to the man of Yemen, acquainted him with the Khalif's wish. He consented to sell them at that price, to pleasure him, and despatched them to El Mamoun, who assigned them an elegant lodging and used to sit with them therein, marvelling at their beauty and grace, no less than at their varied colours and the excellence of their speech.

After awhile, when their former owner could no longer endure separation from them, he sent a letter to the Khalif, complaining of his ardent love for them and containing, amongst the rest, the following verses:

Six damsels fair and bright have captivated me; My blessing and
my peace the six fair maidens greet!
My life, indeed, are they, my hearing and my sight, Yea, and my
very drink, my pleasance and my meat.
No other love can bring me solace for their charms, And
slumber, after them, no more to me is sweet.
Alas, my long regret, my weeping for their loss! Would I have
ne'er been born, to know this sore defeat!
For eyes, bedecked and fair with brows like bended bows, Have
smitten me to death with arrows keen and fleet.

When the letter came to El Mamoun's hands, he clad the six damsels in rich apparel and giving them threescore thousand dinars, sent them back to their master, who rejoiced in them with an exceeding joy,—more by token of the money they brought him,—and abode with them in all delight and pleasance of life, till there came to them the Destroyer of Delights and the Sunderer of Companies.

HAROUN ER RASHID AND THE DAMSEL AND ABOU NUWAS.

The Khalif Haroun er Reshid, being one night exceeding restless and oppressed with melancholy thought, went out and walked about his palace, till he came to a chamber, over whose doorway hung a curtain. He raised the curtain and saw, at the upper end of the room, a bed, on which lay something black, as it were a man asleep, with a candle on his right hand and another on his left and by his side a flagon of old wine, over against which stood the cup. The Khalif wondered at this, saying, 'How came yonder black by this wine-service?' Then, drawing near the bed, he found that it was a girl asleep there, veiled with her hair, and uncovering her face, saw that it was like the moon on the night of her full. So he filled a cup of wine and drank it to the roses of her cheeks; then bent over her and kissed a mole on her face, whereupon she awoke and cried out, saying, 'O Trusty One of God,[FN#51], what is to do?' 'A guest who knocks at thy dwelling by night,' replied the Khalif, '[hoping] that thou wilt give him hospitality till the dawn.' 'It is well,' answered she; 'I will grace the guest with my hearing and my sight.'

So she brought the wine and they drank it together; after which she took the lute and tuning it, preluded in one-and-twenty modes, then returning to the first, struck a lively measure and sang the following verses:

The tongue of passion in my heart bespeaks thee for my soul,
Telling I love thee with a love that nothing can control.
I have an eye, that testifies unto my sore disease, And eke a
heart with parting wrung, a-throb for love and dole.
Indeed, I cannot hide the love that frets my life away; Longing
increases still on me, my tears for ever roll.
Ah me, before the love of thee, I knew not what love was; But
God's decree must have its course on every living soul.

Then said she, 'O Commander of the Faithful, I am a wronged woman.' 'How so?' quoth he, 'and who hath wronged thee?' She answered, 'Thy son bought me awhile ago, for ten thousand dirhems, meaning to give me to thee; but the daughter of thine uncle[FN#52] sent him the price aforesaid and bade him shut me up from thee in this chamber.' Whereupon, 'Ask a boon of me,' said the Khalif; and she, 'I ask thee to lie to-morrow night with me.' 'If it be the will of God,' replied the Khalif, and leaving her, went away.

Next morning, he repaired to his sitting-room and called for Abou Nuwas, but found him not and sent his chamberlain to seek for him. The chamberlain found him in pawn, in a tavern, for a score of a thousand dirhems, that he had spent on a certain boy, and questioned him. So he told him what had befallen him with the boy and how he had spent a thousand dirhems upon him; whereupon quoth the chamberlain, 'Show him to me; and if he be worth this, thou art excused.' 'Wait awhile,' replied the poet, 'and thou shalt see him presently.' As they were talking, up came the boy, clad in a white tunic, under which was another of red and yet another of black. When Abou Nuwas saw him, he sighed and repeated the following verses:

To me he appeared in a garment of white, His eyes and his
eyelids with languor bedight.
Quoth I, "Dost thou pass and salutest me not? Though God knows
thy greeting were sweet to my spright.
Be He blessed who mantled with roses thy cheeks, Who creates,
without let, what He will, of His might!"
"Leave prating," he answered; "for surely my Lord Is wondrous
of working, sans flaw or dissight.
Yea, truly, my garment is even as my face And my fortune, each
white upon white upon white."

When the boy heard this, he put off the white tunic and appeared in the red one; whereupon Abou Nuwas redoubled in expressions of admiration and repeated the following verses:

Appeared in a garment, the colour of flame, A foeman of mine,
"The beloved," by name.
"Thou'rt a full moon," I said in my wonder, "And com'st In a
garment that putteth the roses to shame.
Hath the red of thy cheek clad that vest upon thee Or in
heart's blood of lovers hast tinctured the same?"
Quoth he, "'Twas the sun lately gave me the wede; From the
rubicund hue of his setting it came.
So my garment and wine and the colour so clear Of my cheek are
as flame upon flame upon flame."

Then the boy doffed the red tunic and abode in the black; whereupon Abou Nuwas redoubled in attention to him and repeated the following verses:

He came in a tunic all sable of hue And shone out, thus veiled
in the dark, to men's view.
"Thou passest," quoth I, "without greeting, and thus Givest
cause to exult to the rancorous crew.
Thy garment resembles thy locks and my lot, Yea, blackness and
blackness and blackness thereto."

Then the chamberlain returned to Haroun er Reshid and acquainted him with the poet's predicament, whereupon he bade him take a thousand dirhems and go and take him out of pawn. So he returned to Abou Nuwas and paying his score, carried him to the Khalif, who said, 'Make me some verses containing the words, "O Trusty One of God, what is to do?"' 'I hear and obey, O Commander of the Faithful,' answered he and improvised the following verses:

My night was long for sleeplessness and care. Weary I was and
many my thoughts were.
I rose and walked awhile in my own place, Then midst the
harem's cloistered courts did fare,
Until I chanced on somewhat black and found It was a damsel
shrouded in her hair.
God bless her for a shining moon! Her shape A willow-wand, and
pudour veiled the fair.
I quaffed a cup to her; then, drawing near, I kissed the mole
upon her cheek so rare.
She woke and swayed about in her amaze, Even as the branch
sways in the rain-fraught air;
Then rose and said, "O Trusty One of God, What is to do, and
thou, what dost thou there?"
"A guest", quoth I, "that sues to thee, by night, For shelter
till the hour of morning-prayer."
"Gladly," she said; "with hearing and with sight To grace the
guest, my lord, I will not spare."

'Confound thee!' cried the Khalif. 'It is as if thou hadst been present with us.' Then he took him by the hand and carried him to the damsel, who was clad in a dress and veil of blue. When Abou Nuwas saw her, he was profuse in expressions of admiration and recited the following verses:

Say to the lovely maid, i' the veil of azure dight, "By Allah,
O my life, have pity on my plight!
For when the fair entreats her lover cruelly, Sighs of all
longing rend his bosom day and night.
So, by thy charms and by the whiteness of thy cheek, Have ruth
upon a heart for love consumed outright.
Incline to him and be his stay 'gainst stress of love, Nor let
what fools may say find favour in thy sight."

Then the damsel set wine before the Khalif and taking the lute, played a lively measure and sang the following verses:

Wilt thou be just in thy love to others and deal with me
Unjustly and put me away, while others have joy in thee?
Were there for lovers a judge, to whom I might complain Of
thee, he would do me justice and judge with equity.
If thou forbid me to pass thy door, yet from afar To greet thee
and to bless, at least, I shall be free.

The Khalif bade her ply Abou Nuwas with wine, till he lost his wits; when he gave him a full cup, and he drank a draught of it and held the cup in his hand. Er Reshid bade the girl take the cup from him and conceal it; so she took it and hid it between her thighs. Then he drew his sword and standing at the poet's head, pricked him with the point; whereupon he awoke and saw the Khalif standing over him, with a drawn sword. At this sight the fumes of the wine fled from his head and the Khalif said to him, 'Make me some verses and tell me therein what is come of thy cup; or I will cut off thy head.' So he improvised the following verses:

My tale, indeed is hard to tell: The thief was none but yon
gazelle.
She stole my cup of wine, whereof My lips had drunken but one
spell,
And hid it in a place, for which My heart's desire's
unspeakable.
I name it not, for awe of him, In whom the right thereof doth
dwell.

'Confound thee!' quoth the Khalif. 'How knewst thou that? But we accept what thou sayst.' Then he ordered him a dress of honour and a thousand dinars, and he went away, rejoicing.

THE MAN WHO STOLE THE DISH OF GOLD IN WHICH THE DOG ATE.

There was once a man, who was overborne with debt, and his case was straitened upon him, so that he left his people and family and went forth in distraction. He wandered on at random till he came to a high-walled and splendidly built city and entered it in a state of wretchedness and despair, gnawed with hunger and worn with the toil of his journey. As he passed through one of the streets, he saw a company of notables going along; so he followed them, till they entered a house like to a royal palace. He entered with them, and they stayed not till they came in presence of a man of the most dignified and majestic aspect, seated at the upper end of a saloon and surrounded by pages and servants, as he were of the sons of the Viziers. When he saw the visitors, he rose and received them with honour; but the poor man was confounded at the goodliness of the place and the crowd of servants and attendants and drawing back, in fear and perplexity, sat down apart in a place afar off, where none should see him.

After awhile, in came a man with four hunting-dogs, clad in various kinds of silk and brocade and having on their necks collars of gold with chains of silver, and tied up each dog in a place set apart for him; after which he went out and presently returned with four dishes of gold, full of rich meats, one of which he set before each dog. Then he went away and left them, whilst the poor man began to eye the food, for stress of hunger, and would fain have gone up to one of the dogs and eaten with him; but fear of them withheld him. Presently, one of the dogs looked at him and God the Most High inspired him with a knowledge of his case; so he drew back from the platter and beckoned to the man, who came and ate, till he was satisfied. Then he would have withdrawn, but the dog pushed the dish towards him with his paw, signing to him to take it and what was left in it for himself. So the man took the dish and leaving the house, went his way, and none followed him. Then he journeyed to another city, where he sold the dish and buying goods with the price, returned to his own town. There he sold his stock and paid his debts; and he prospered and became rich and at his ease.

After some years had passed, he said to himself, 'Needs must I repair to the city of the owner of the dish, which the dog bestowed on me, and carry him its price, together with a fit and handsome present.' So he took the price of the dish and a suitable present and setting out, journeyed night and day, till he came to the city and entering, went straight to the place where the man's house had been; but lo, he found there nothing but mouldering ruins and dwelling-places laid waste, over which the raven croaked; for the place was desert and the environs changed out of knowledge. At this, his heart and soul were troubled and he repeated the words of him who saith:

The privy chambers are void of all their hidden store, As
hearts of the fear of God and the virtues all of yore.
Changed is the vale and strange to me are its gazelles, And
those I knew of old its sandhills are no more.

And those of another:

The phantom of Saada came to me by night, near the break of
day, And roused me, whenas my comrades all in the desert
sleeping lay.
But, when I awoke to the dream of the night, that came to visit
me, I found the air void and the wonted place of our
rendezvous far away.

When he saw what the hand of time had manifestly done with the place, leaving but traces of the things that had been aforetime, the testimony of his eyes made it needless for him to enquire of the case; so he turned away and seeing a wretched man, in a plight that made the skin quake and would have moved the very rock to pity, said to him, 'Harkye, sirrah! What have time and fortune done with the master of this place? Where are his shining full moons[FN#53] and splendid stars;[FN#54] and what is the cause of the ruin that is come upon his abode, so that but the walls thereof remain?' Quoth the other, 'He is the miserable wretch thou seest bewailing that which hath befallen him. Knowest thou not the words of the Prophet (whom God bless and preserve), wherein is a lesson to him who will profit by it and an admonition to whoso will be guided thereby in the right way? "Verily it is the way of God the Most High to raise up nothing of this world, except He cast it down again." If thou enquire of the cause of this thing, indeed, it is no wonder, considering the vicissitudes of fortune. I was the master of this place and its builder and founder and owner and lord of its shining full moons and radiant damsels and of all its splendid circumstance an magnificent garniture; but Fortune turned and did away from me wealth and servants, overwhelming me unawares with disasters unforeseen and bringing me to this sorry plight. But there must needs be some reason for this thy question: tell it me and leave wondering.'

So the other told him the whole story, sore concerned at what he heard and saw, and added, 'I have brought thee a present such as souls desire, and the price of thy dish of gold, that I took; for it was the cause of my becoming rich, after poverty, and of the reinstating of my dwelling-place, after desolation, and of the doing away of my trouble and straitness from me.' But the poor man shook his head, groaning and weeping and lamenting, and answered, 'O man, methinks thou art mad; for this is not the fashion of a man of understanding. How should a dog of mine make gift to thee of a dish of gold and I receive back its price? This were indeed a strange thing! By Allah, were I in the straitest misery and unease, I would not accept of thee aught, no, not the worth of a nail-paring! So return whence thou camest, in health and safety.'

The merchant kissed his feet and taking leave of him, returned whence he came, praising him and reciting the following verse:

The men and eke the dogs are gone and vanished all. Peace be
upon the men and dogs, whate'er befall!

THE SHARPER OF ALEXANDRIA AND THE MASTER OF POLICE.

There was once, in the coast-fortress of Alexandria, a Master of Police, Husameddin by name, who was one night sitting in his seat of office, when there came in to him a trooper, who said to him, 'Know, O my lord, that I entered the city this night and alighted at such a khan and slept there, till a third part of the night was past, when I awoke and found my saddle-bags cut open and a purse of a thousand dinars stolen from them.' No sooner had he done speaking than the magistrate called his officers and bade them lay hands on all in the khan and clap them in prison till the morning; and on the morrow, he caused bring the instruments of torment and sending for the prisoners, was about to torture them, [to make them confess], in the presence of the owner of the stolen money, when, behold, a man pressed through the crowd and coming up to the chief of the police, said, 'O Amir, let these folk go, for they are wrongly accused. It was I who robbed the trooper, and here is the purse I stole from his saddle-bags.' So saying, he pulled out the purse from his sleeve and laid it before Husameddin, who said to the soldier, 'Take thy money; thou hast no ground of complaint now against the people of the khan.' Thereupon the latter and all who were present fell to blessing the thief and praising him; but he said, 'O Amir, the skill is not in that I came to thee and brought thee the purse, but in taking it a second time from the trooper.' 'And how didst thou take it, O sharper?' asked Husameddin.

'O Amir,' replied the thief, 'I was standing in the money-changers' bazaar at Cairo, when I saw yonder man receive the gold and put it in his purse; so I followed him from street to street, but found no occasion of stealing it from him. Then he left Cairo and I followed him from place to place, casting about by the way to rob him, but without avail, till he entered this city and I followed him to the khan. I took up my lodging beside him and watched him till he fell asleep and I heard him snoring, when I went softly up to him and cutting open his saddlebags with this knife, took the purse thus—'

So saying, he put out his hand and took the purse from before the chief of the police, whilst the latter and the trooper and the folk drew back, watching him and thinking he would show them how he took the purse from the saddle-bags; but, of a sudden, he broke into a run and threw himself into a reservoir hard by. The chief of the police called to his officers to pursue him, but before they could put off their clothes and descend the steps, he had made off; and they sought for him, but found him not; for the streets of Alexandria all communicate one with another. So they came back, empty-handed, and the chief of the police said to the trooper, 'Thou hast no recourse against the folk; for thou foundest him who robbed thee and receivedst back thy money, but didst not keep it.' So the trooper went away, having lost his money, whilst the folk were delivered from his hands and those of the chief of the police; and all this was of the favour of God the Most High.

EL MELIK EN NASIR AND THE THREE MASTERS OF POLICE.

El Melik en Nasir[FN#55] once sent for the chiefs of the police of New Cairo, Boulac and Old Cairo and said to them, 'I wish each of you to tell me the most remarkable thing that hath befallen him during his term of office.' 'We hear and obey,' answered they. Then said the chief of the police of New Cairo, 'O our lord the Sultan, the most remarkable thing that befell me, during my term of office, was on this wise:

Story of the Chief of the Police of New Cairo.

There were once, in this city, two men apt to bear witness in matters of blood and wounds; but they were both given to wine and women and debauchery; nor, do what I would, could I succeed in bringing them to account. So I charged the vintners and confectioners and fruiterers and chandlers and bagnio-keepers to acquaint me of these two, when ever they should anywhere be engaged in drinking or debauchery, whether together or apart, and that, if they or either of them bought of them aught for the purpose of carousal, they should not conceal it from me. And they replied, "We hear and obey."

One night, a man came to me and said, "O my lord, know that the two witnesses are in such a house in such a street, engaged in sore wickedness." So I disguised myself and went out, accompanied by none but my page, to the street in question. When I came to the house, I knocked at the door, whereupon a slave-girl came out and opened to me, saying, "Who art thou?" I made her no answer, but entered and saw the two witnesses and the master of the house sitting, and lewd women with them, and great plenty of wine before them. When they saw me, they rose to receive me, without showing the least alarm, and made much of me, seating me in the place of honour and saying to me, "Welcome for an illustrious guest and a pleasant cup-companion!"

Presently, the master of the house went out and returning after awhile with three hundred dinars, said to me, without the least fear, "O my lord, it is, we know, in thy power both to disgrace and punish us; but this will bring thee nothing but weariness. So thou wouldst do better to take this money and protect us; for God the Most High is named the Protector and loveth those of His servants who protect each other; and thou shalt have thy reward in the world to come." The money tempted me and I said in myself, "I will take the money and protect them this once; but, if ever again I have them in my power, I will take my wreak of them."

So I took the money and went away; but, next day, one of the Cadi's serjeants came to me and cited me before the court. I accompanied him thither, knowing not the meaning of the summons; and when I came into the Cadi's presence, I saw the two witnesses and the master of the house sitting by him. The latter rose and sued me for three hundred dinars, nor was it in my power to deny the debt; for he produced a written obligation and the two others testified against me that I owed the amount.

Their evidence satisfied the Cadi and he ordered me to pay the money; nor did I leave the Court till they had of me the three hundred dinars. So I went away, in the utmost wrath and confusion, vowing vengeance against them and repenting that I had not punished them.'

Then rose the chief of the Boulac police and said, 'As for me, O our lord the Sultan, the most remarkable thing that befell me, during my term of office, was as follows:

Story of the Chief of the Boulac Police.

I was once in debt to the amount of three hundred thousand dinars, and being distressed thereby, I sold what was behind me and what was before me and all I could lay my hands on, but could raise no more than a hundred thousand dinars and abode in great perplexity. One night, as I sat at home, in this state of mind, there came a knocking at the gate; so I said to one of my servants, "See who is at the door." He went out and returned, pale and trembling in every nerve; so I said to him, "What ails thee?" "There is a man at the door, seeking thee," answered he. "He is half naked, clad in skins, with a sword and a knife in his girdle, and with him are a company of the same fashion." So I took my sword and going out to see who these were, found them as the boy had reported and said to them, "What is your business?" "We are thieves," answered they, "and have made great purchase to-night and appointed it to thy use, that thou mayst pay therewith the debts that oppress thee and free thyself from thy distress." "Where is it?" asked I; and they brought me a great chest, full of vessels of gold and silver; which when I saw, I rejoiced and said in myself, "It were ungenerous to let them go away empty-handed."

So I took the hundred thousand dinars I had by me and gave it to them, thanking them; and they took it and went their way, under cover of the night. But, on the morrow, when I examined the contents of the chest, I found them gilded brass and pewter, worth five hundred dirhems at the most; and this was grievous to me, for I had lost what money I had, and trouble was added to my trouble.'

Then rose the chief of the police of Old Cairo and said, 'O our lord the Sultan, the most remarkable thing that befell me, during my term of office, was on this wise:

Story of the Chief of the Old Cairo Police

I once had ten thieves hanged, each on his own gibbet, and set guards to watch them and hinder the folk from taking them down. Next morning, when I came to look at them, I found two bodies hanging from one gibbet and said to the guards, "Who did this, and where is the tenth gibbet?" But they denied all knowledge of it, and I was about to beat them, when they said, "Know, O Amir, that we fell asleep last night, and when we awoke, we found one of the bodies gone, gibbet and all, whereat we were alarmed, fearing thy wrath. But, presently, up came a peasant, jogging along on his ass; so we laid hands on him and killing him, hung his body upon this gibbet, in the stead of the missing thief."

When I heard this, I marvelled and said to them, "Had he aught with him?" "He had a pair of saddle-bags on the ass," answered they. "What was in them?" asked I and they said, "We know not." Quoth I, "Bring them hither." So they brought them to me and I bade open them, when, behold, therein was the body of a murdered man, cut in pieces. When I saw this, I marvelled and said in myself, "Glory be to God! The cause of the hanging of this peasant was no other but his crime against this murdered man; and the Lord is no unjust dealer with [His] servants."' [FN#56]