NUR AL-DIN ALI OF DAMASCUS AND THE DAMSEL SITT AL-MILAH.[280]

There was once, in days of yore and in ages and times long gone before,

a merchant of the merchants of Damascus, by name Abu al-Hasan, who had

money and means, slave-blacks and slave-girls, lands and gardens, houses

and Hammams in that city; but he was not blessed with boon of child and

indeed his age waxed great. So he addressed himself to supplicate[281]

Allah Almighty in private and in public and in his bows and his

prostrations and at the season of prayer-call, beseeching Him to

vouchsafe him, before his decease, a son who should inherit his wealth

and possessions. The Lord answered his prayer; his wife conceived and

the days of her pregnancy were accomplished and her months and her

nights; and the travail-pangs came upon her and she gave birth to a boy,

as he were a slice of Luna. He had not his match for beauty and he put

to shame the sun and the resplendent moon; for he had a beaming face and

black eyes of Bábilí witchery[282] and aquiline nose and carnelian lips;

in fine, he was perfect of attributes, the loveliest of folk of his

time, sans dubitation or gainsaying. His father joyed in him with

exceeding joy and his heart was solaced and he was at last happy: he

made banquets to the folk and he clad the poor and the widows. Presently

he named the boy Sídí Nur al-Din Ali and reared him in fondness and

delight among the hand-maids and thralls. When he had passed his seventh

year, his father put him to school, where he learned the sublime Koran

and the arts of writing and reckoning; and when he reached his tenth

year, he was taught horsemanship and archery and to occupy himself with

arts and sciences of all kinds, part and parts.[283] He grew up pleasant

and polite, winsome and lovesome; a ravishment to all who saw him, and

he inclined to companying with brethren and comrades and mixing with

merchants and travelled men. From these he heard tell of that which they

had witnessed of the wonders of the cities in their wayfare and heard

them say, “Whoso journeyeth not enjoyeth naught;[284] especially of the

city of Baghdad.” So he was concerned with exceeding concern for his

lack of travel and disclosed this to his sire, who said to him, “O my

son, why do I see thee chagrined?” Quoth he, “I would fain travel;” and

quoth Abu al-Hasan, “O my son, none travelleth save those whose need is

urgent and those who are compelled thereto by want. As for thee, O my

son, thou enjoyest ample means; so do thou content thyself with that

which Allah hath given thee and be bounteous to others, even as He hath

been bountiful to thee; and afflict not thyself with the toil and

tribulation of travel, for indeed it is said that travel is a piece of

Hell-torment.”[285] But the youth said, “Needs must I journey to

Baghdad, the House of Peace.” When his father saw the strength of his

resolve to travel, he fell in with his wishes and fitted him out with

five thousand dinars in cash and the like in merchandise and sent with

him two serving-men. So the youth fared forth, on the blessing of Allah

Almighty;[286] and his parent went out with him, to take leave of him,

and returned to Damascus. As for Nur al-Din Ali, he ceased not

travelling days and nights till he entered Baghdad city, and laying up

his loads in the Wakálah[287], made for the Hammam-bath, where he did

away that which was upon him of the soil of the road and doffing his

travelling clothes, donned a costly suit of Yamaní stuff, worth an

hundred dinars. Then he loaded his sleeve with a thousand miskals of

gold and sallied forth a-walking and swaying gracefully as he paced

along. His gait confounded all those who gazed upon him, as he shamed

the branches with his shape and belittled the rose with the redness of

his cheeks and his black eyes of Babilí witchcraft: thou wouldst deem

that whoso looked on him would surely be preserved from bane and

bale;[288] for he was even as saith of him one of his describers in

these couplets:—

Thy haters and enviers say for jeer ✿ A true say that profits what ears

will hear;

“No boast is his whom the gear adorns; ✿ The boast be his who adorns the

gear!”

So Sidi Nur al-Din went walking in the highways of the city and viewing

its edifices and its bazars and thoroughfares and gazing on its folk.

Presently, Abú Nowás met him. (Now he was of those of whom it is said,

“They love fair lads,” and indeed there is said what is said concerning

him).[289] When he saw Nur al-Din Ali, he stared at him in amazement and

exclaimed, “Say, I take refuge with the Lord of the Daybreak!” Then he

accosted the youth and saluting him, asked him, “Why do I see my lord

lone and lorn? Meseemeth thou art a stranger and knowest not this

country; so, with leave of my lord, I will put myself at his service and

acquaint him with the streets, for that I know this city.” Nur al-Din

answered, “This will be of thy favour, O nuncle.” Abu Nowas rejoiced at

this and fared on with him, showing him the streets and bazars, till

they came to the house of a slave-dealer, where he stopped and said to

the youth, “From what city art thou?” “From Damascus,” replied Nur

al-Din; and Abu Nowas said, “By Allah, thou art from a blessed city,

even as saith of it the poet in these couplets:—

Now is Damascus a garth adorned ✿ For her seekers, the Houris and

Paradise-boys.”

Sidi Nur al-Din thanked him and the twain entered the mansion of the

slave-merchant. When the people of the house saw Abu Nowas, they rose to

do him reverence, for that which they knew of his rank with the

Commander of the Faithful; and the slave-dealer himself came up to them

with two chairs whereon they seated themselves. Then the slave-merchant

went inside and returning with a slave-girl, as she were a branch of Ban

or a rattan-cane, clad in a vest of damask silk and tired with a black

and white headdress whose ends fell down over her face, seated her on a

chair of ebony; after which he cried to those who were present, “I will

discover to you a favour as it were a full moon breaking forth from

under a cloud-bank.” They replied, “Do so;” whereupon he unveiled the

damsel’s face and behold, she was like the shining sun, with shapely

shape and dawn-bright cheeks and thready waist and heavy hips; brief,

she was endowed with an elegance, whose description is unfound, and was

even as saith of her the poet:[290]—

A fair one, to idolaters if she herself should show, They’d leave their

idols and her face for only Lord would know;

And if into the briny sea one day she chanced to spit, Assuredly the

salt sea’s floods straight fresh and sweet would grow.

The dealer stood at the hand-maid’s head and one of the merchants said,

“I bid a thousand dinars for her.” Quoth another, “I bid one thousand

one hundred dinars;” and a third, “I bid twelve hundred.” Then said a

fourth merchant, “Be she mine for fourteen hundred ducats.” And the

biddings standing still at that sum, her owner said, “I will not sell

her save with her consent: an if she desire to be sold, I will sell her

to whom she willeth.” The slave-dealer asked him, “What is her name?”

Answered the other, “Her name is Sitt al-Miláh;”[291] whereupon the

dealer said to her, “With thy leave, I will sell thee to yonder merchant

for this price of fourteen hundred dinars.” Quoth she, “Come hither to

me.” So the man-vendor came up to her and when he drew near, she gave

him a kick with her foot and cast him to the ground, saying, “I will not

have that oldster.” The slave-dealer arose, shaking the dust from his

dress and head, and cried, “Who biddeth more of us? Who is

desirous?”[292] Said one of the merchants, “I,” and the dealer said to

her, “O Sitt al-Milah, shall I sell thee to this merchant?” She replied,

“Come hither to me;” but he rejoined, “Nay; speak and I will hear thee

from my place, for I will not trust myself to thee nor hold myself safe

when near thee.” So she cried, “Indeed I will not have him.” Then the

slave-dealer looked at her and seeing her fix eyes on the young

Damascene, for that in very deed he had fascinated her with his beauty

and loveliness, went up to him and said to him, “O my lord, art thou a

looker-on or a buyer? Tell me.” Quoth Nur al-Din, “I am both looker-on

and buyer. Wilt thou sell me yonder slave-girl for sixteen hundred

ducats?” And he pulled out the purse of gold. Hereupon the dealer

returned, dancing and clapping his hands and saying, “So be it, so be

it, or not at all!” Then he came to the damsel and said to her, “O Sitt

al-Milah, shall I sell thee to yonder young Damascene for sixteen

hundred dinars?” But she answered, “No,” of bashfulness before her

master and the bystanders; whereupon the people of the bazar and the

slave-merchant departed, and Abu Nowas and Ali Nur al-Din arose and went

each his own way, whilst the damsel returned to her owner’s house, full

of love for the young Damascene. When the night darkened on her, she

called him to mind and her heart hung to him and sleep visited her not;

and on this wise she abode days and nights, till she sickened and

abstained from food. So her lord went in to her and asked her, “O Sitt

al-Milah, how findest thou thyself?” Answered she, “O my lord, dead

without chance of deliverance and I beseech thee to bring me my shroud,

so I may look upon it ere I die.” Therewith he went out from her, sore

concerned for her, and betaking himself to the bazar, found a friend of

his, a draper, who had been present on the day when the damsel was cried

for sale. Quoth his friend to him, “Why do I see thee troubled?” and

quoth he, “Sitt al-Milah is at the point of death and for three days she

hath neither eaten nor drunken. I questioned her to-day of her case and

she said:—O my lord, buy me a shroud so I may look upon it ere I die.”

The draper replied, “Methinks naught aileth her but that she is in love

with the young Damascene, and I counsel thee to mention his name to her

and declare to her that he hath foregathered with thee on her account

and is desirous of coming to thy quarters, so he may hear somewhat of

her singing. An she say:—I reck not of him, for there is that to do with

me which distracteth me from the Damascene and from other than he, know

that she saith sooth concerning her sickness; but, an she say thee other

than this, acquaint me therewith.” So the man returned to his lodging

and going in to his slave-girl said to her, “O Sitt al-Milah, I went out

for thy need and there met me the young man of Damascus, and he saluted

me with the salam and saluteth thee; he seeketh to win thy favour and

prayed me to admit him as a guest in our dwelling, so thou mayst let him

hear somewhat of thy singing.” When she heard speak of the young

Damascene, she gave a sob, that her soul was like to leave her body, and

answered, “He knoweth my plight and how these three days past I have not

eaten nor drunken, and I beseech thee, O my lord, by Allah of All-Might,

to do thy duty by the stranger and bring him to my lodging and make

excuse to him for me.” When her master heard this, his reason fled for

joy, and he went to his familiar the draper and said to him, “Thou wast

right in the matter of the damsel, for that she is in love with the

young Damascene; so how shall I manage?” Said the other, “Go to the

bazar and when thou seest him, salute him, and say to him:—Thy departure

the other day, without winning thy wish, was grievous to me; so, an thou

be still minded to buy the maid, I will abate thee of that which thou

badest for her an hundred sequins by way of gaining thy favour; seeing

thou be a stranger in our land. If he say to thee:—I have no desire for

her and hold off from thee, be assured that he will not buy; in which

case, let me know, so I may devise thee another device; and if he say to

thee other than this, conceal not from me aught.” So the girl’s owner

betook himself to the bazar, where he found the youth seated at the

upper end of the place where the merchants mostly do meet, selling and

buying and taking and giving, as he were the moon on the night of its

full, and saluted him. The young man returned his salam and he said to

him, “O my lord, be not offended at the damsel’s speech the other day,

for her price shall be lowered to the intent that I may secure thy

favour. An thou desire her for naught, I will send her to thee or an

thou wouldst have me abate to thee her price, I will well, for I desire

nothing save what shall content thee; seeing thou art a stranger in our

land and it behoveth us to treat thee hospitably and have consideration

for thee.” The youth replied, “By Allah, I will not take her from thee

but at an advance on that which I bade thee for her afore; so wilt thou

now sell her to me for one thousand and seven hundred dinars?” And the

other rejoined, “O my lord, I sell her to thee, may Allah bless thee in

her!” Thereupon the young man went to his quarters and fetching a purse,

sent for the girl’s owner and weighed out to him the price aforesaid,

whilst the draper was between the twain. Then said he, “Bring her

forth;” but the other replied, “She cannot come forth at this present;

but be thou my guest the rest of this day and night, and on the morrow

thou shalt take thy slave-girl and go in the ward of Allah.” The youth

agreed with him on this and he carried him to his house, where, after a

little, he bade meat and wine be brought, and they ate and drank. Then

said Nur al-Din to the girl’s owner, “I would have thee bring me the

damsel, because I bought her not but for the like of this time.” So he

arose and going in to the girl, said to her, “O Sitt al-Milah, the young

man hath paid down thy price and we have bidden him hither; so he hath

come to our quarters and we have entertained him, and he would fain have

thee be present with him.” Therewith the damsel rose deftly and doffing

her dress, bathed and donned sumptuous apparel and perfumed herself and

went out to him, as she were a branch of Ban or a cane of rattan,

followed by a black slave-girl, bearing the lute. When she came to the

young man, she saluted him and sat down by his side. Then she took the

lute from the slave-girl and screwing up its pegs,[293] smote thereon in

four-and-twenty modes, after which she returned to the first and sang

these couplets:—

My joy in this world is to see and sit near thee, ✿ Thy love’s my

religion; thy Union my pleasure.

Attest it these tears when in memory I speer thee, ✿ And unchecked down

my cheeks pours the flood without measure.

By Allah, no rival in love hast to fear thee; ✿ I’m thy slave as I

sware, and this troth is my treasure.

Be not this our last meeting: by Allah I swear thee ✿ Thy severance to

me were most bitter displeasure!

The young man was moved to delight and cried, “By Allah, thou sayest

well, O Sitt al-Milah! Let me hear more.” Then he largessed her with

fifty gold pieces and they drank and the cups made circuit among them;

and her seller said to her, “O Sitt al-Milah, this is the season of

farewelling; so let us hear somewhat thereon.” Accordingly she struck

the lute and touching upon that which was in her heart, improvised these

couplets:—

I thole longing, remembrance and sad repine, ✿ Nor my heart can brook

woes in so lengthened line.

O my lords think not I forget your love; ✿ My case is sure case and cure

shows no sign.

If creature could swim in the flood of his tears, ✿ I were first to swim

in these floods of brine:

O Cup-boy withhold cup and bowl from a wretch ✿ Who ne’er ceaseth to

drink of her tears for wine!

Had I known that parting would do me die, ✿ I had shirked to part,

but—’twas Fate’s design.

Now whilst they were thus enjoying whatso is most delicious of ease and

delight, and indeed the wine was to them sweet and the talk a treat,

behold, there came a knocking at the door. So the house-master went out,

that he might see what might be the matter, and found ten head of the

Caliph’s eunuchs at the entrance. When he saw this, he was startled and

said, “What is to do?” “The Commander of the Faithful saluteth thee and

requireth of thee the slave-girl whom thou hast exposed for sale and

whose name is Sitt al-Milah.” “By Allah, I have sold her.” “Swear by the

head of the Commander of the Faithful that she is not in thy quarters.”

The slaver made oath that he had sold her and that she was no longer at

his disposal: yet they paid no heed to his word and forcing their way

into the house, found the damsel and the young Damascene in the

sitting-chamber. So they laid hands upon her, and the youth said, “This

is my slave-girl, whom I have bought with my money;” but they hearkened

not to his speech and taking her, carried her off to the Prince of True

Believers. Therewith Nur al-Din’s pleasure was troubled: he arose and

donned his dress, and his host said, “Whither away this night, O my

lord?” Said he, “I purpose going to my quarters, and to-morrow I will

betake myself to the palace of the Commander of the Faithful and demand

my slave-girl.” The other replied, “Sleep till the morning, and fare not

forth at the like of this hour.” But he rejoined, “Needs must I go;” and

the host said to him, “Go in Allah his safeguard.” So the youth went

forth and, drunkenness having got the mastery of his wits, he threw

himself down on a bench before one of the shops. Now the watchmen were

at that hour making their rounds and they smelt the sweet scent of

essences and wine that reeked from him; so they made for it and suddenly

beheld the youth lying on the bench, without sign of recovering. They

poured water upon him, and he awoke, whereupon they carried him to the

office of the Chief of Police and he questioned him of his case. He

replied, “O my lord, I am an alien in this town and have been with one

of my friends: I came forth from his house and drunkenness overcame me.”

The Wali bade carry him to his lodging; but one of those in attendance

upon him, Al-Murádi hight, said to him, “What wilt thou do? This man is

robed in rich raiment and on his finger is a golden ring, whose bezel is

a ruby of great price; so we will carry him away and slay him and take

that which is upon him of clothes and bring to thee all we get; for that

thou wilt not often see profit the like thereof, especially as this

fellow is a foreigner and there is none to ask after him.”[294] Quoth

the Chief, “This wight is a thief and that which he saith is leasing.”

Nur al-Din said, “Allah forfend that I should be a thief!” but the Wali

answered, “Thou liest.” So they stripped him of his clothes and taking

the seal-ring from his finger, beat him with a grievous beating, what

while he cried out for succour, but none succoured him, and besought

protection, but none protected him. Then said he to them, “O folk, ye

are quit[295] of that which ye have taken from me; but now restore me to

my lodging.” They replied, “Leave this knavery, O rascal! thine intent

is to sue us for thy clothes on the morrow.” The youth cried, “By the

truth of the One, the Eternal One, I will not sue any for them!” but

they said, “We find no way to this.” And the Prefect bade them bear him

to the Tigris and there slay him and cast him into the stream. So they

dragged him away, while he wept and said the words which shall nowise

shame the sayer: “There is no Majesty and there is no Might save in

Allah, the Glorious, the Great!” When they came to the Tigris, one of

them drew the sword upon him and Al-Muradi said to the sworder, “Smite

off his head;” but one of them, hight Ahmad, cried, “O folk, deal softly

with this poor wretch and slay him not unjustly and wickedly, for I

stand in fear of Allah Almighty, lest He burn me with his fire.” Quoth

Al-Muradi, “A truce to this talk!” and quoth the Ahmad aforesaid, “An ye

do with him aught, I will acquaint the Commander of the Faithful.” They

asked, “How, then, shall we do with him?” and he answered, “Let us

deposit him in prison and I will be answerable to you for his provision;

so shall we be quit of his blood, for indeed he is a wronged man.”

Accordingly they agreed to this and taking him up cast him into the

Prison of Blood,[296] and then went their ways. So far as regards them;

but returning to the damsel, they carried her to the Commander of the

Faithful and she pleased him; so he assigned her a chamber of the

chambers of choice. She tarried in the palace, neither eating nor

drinking and weeping sans surcease night and day, till, one night, the

Caliph sent for her to his sitting-hall and said to her, “O Sitt

al-Milah, be of good cheer and keep thine eyes cool of tear, for I will

make thy rank higher than any of the concubines and thou shalt see that

which shall rejoice thee.” She kissed ground and wept; whereupon the

Prince of True Believers called for her lute and bade her sing: so in

accordance with that which was in her heart, she sang these improvised

couplets:—

By the sheen of thy soul and the sheen of thy smile[297], ✿ Say, moan’st

thou for doubt or is’t ring-dove’s moan?

How many have died who by love were slain! ✿ Fails my patience but

blaming my blamers wone.

Now when she had made an end of her song, she threw the lute from her

hand and wept till she fainted away, whereupon the Caliph bade carry her

to her chamber. But he was fascinated by her and loved her with

exceeding love; so, after a while, he again commanded to bring her in to

the presence, and when she came, he ordered her sing. Accordingly, she

took the lute and chanted to it that which was in her heart and

improvised these couplets:—

Have I patience and strength to support this despair? ✿ Ah, how couldst

thou purpose afar to fare?

Thou art swayed by the spy to my cark and care: ✿ No marvel an branchlet

sway here and there![298]

With unbearable load thou wouldst load me, still ✿ Thou loadest with

love which I theewards bear.

[Illustration]

Then she cast the lute from her hand and fainted away; so she was

carried to her sleeping-chamber and indeed passion grew upon her. After

a long while, the Prince of True Believers sent for her a third time and

commanded her to sing. So she took the lute and chanted these couplets:—

O of piebald wild ye dunes sandy and drear, ✿ Shall the teenful lover

’scape teen and tear?

Shall ye see me joined with a lover, who ✿ Still flies or shall meet we

in joyful cheer?

O hail to the fawn with the Houri eye, ✿ Like sun or moon on horizon

clear!

He saith to lovers, “What look ye on?” ✿ And to stony hearts, “Say, what

love ye dear”?[299]

I pray to Him who departed us ✿ With severance-doom, “Be our union

near!”

When she had made an end of her verse, the Commander of the Faithful

said to her, “O damsel, thou art in love.” She replied, “Yes;” and he

asked, “With whom?” Answered she, “With my lord and sovran of my

tenderness, for whom my love is as the love of the earth for rain, or as

the desire of the female for the male; and indeed the love of him is

mingled with my flesh and my blood and hath entered into the channels of

my bones. O Prince of True Believers, whenever I call him to mind my

vitals are consumed, for that I have not yet won my wish of him, and but

that I fear to die, without seeing him, I had assuredly slain myself.”

Thereupon quoth he, “Art thou in my presence and durst bespeak me with

the like of these words? Forsure I will gar thee forget thy lord.” Then

he bade take her away; so she was carried to her pavilion and he sent

her a concubine, with a casket wherein were three thousand ducats and a

collar of gold set with seed-pearls and great unions, and jewels, worth

other three thousand, saying to her, “The slave-girl and that which is

with her are a gift from me to thee.” When she heard this, she cried,

“Allah forfend that I be consoled for the love of my lord and my master,

though with an earth-full of gold!” And she improvised and recited these

couplets:—

By his life I swear, by his life I pray; ✿ For him fire I’d enter unful

dismay!

“Console thee (cry they) with another fere ✿ Thou lovest!” and I, “By’s

life, nay, NAY!”

He’s moon whom beauty and grace array; ✿ From whose cheeks and brow

shineth light of day.

Then the Commander of the Faithful summoned her to his presence a fourth

time and said, “O Sitt al-Milah, sing.” So she recited and sang these

couplets:—

The lover’s heart by his beloved is oft disheartenèd ✿ And by the hand

of sickness eke his sprite dispiritèd,

One asked, “What is the taste of love?”[300] and I to him replied, ✿

“Love is a sweet at first but oft in fine unsweetenèd.”

I am the thrall of Love who keeps the troth of love to them[301] ✿ But

oft they proved themselves ’Urkúb[302] in pact with me they made.

What in their camp remains? They bound their loads and fared away; ✿ To

other feres the veilèd Fairs in curtained litters sped;

At every station the beloved showed all of Joseph’s charms: ✿ The lover

woned with Jacob’s woe in every shift of stead.

When she had made an end of her song, she threw the lute from her hand

and wept herself a-swoon. So they sprinkled on her musk-mingled

rose-water and willow-flower water; and when she came to her senses,

Al-Rashid said to her, “O Sitt al-Milah, this is not just dealing in

thee. We love thee and thou lovest another.” She replied, “O Commander

of the Faithful, there is no help for it.” Thereupon he was wroth with

her and cried, “By the virtue of Hamzah[303] and ’Akíl[304] and

Mohammed, Prince of the Apostles, an thou name in my presence one other

than I, I will assuredly order strike off thy head!” Then he bade return

her to her chamber, whilst she wept and recited these couplets:—

“Oh brave!” I’d cry an I my death could view; ✿ My death were better

than these griefs to rue,

Did sabre hew me limb by limb; this were ✿ Naught to affright a lover

leal-true.

Then the Caliph went in to the Lady Zubaydah, complexion-altered with

anger, and she noted this in him and said to him, “How cometh it that I

see the Commander of the Faithful changed of colour?” He replied, “O

daughter of my uncle, I have a beautiful slave-girl, who reciteth verses

by rote and telleth various tales, and she hath taken my whole heart;

but she loveth other than myself and declareth that she affecteth her

former lord; so I have sworn a great oath that, if she come again to my

sitting-hall and sing for other than for me, I will assuredly shorten

her highest part by a span.”[305] Quoth Zubaydah, “Let the Commander of

the Faithful favour me by presenting her, so I may look on her and hear

her singing.” Accordingly he bade fetch her and she came, upon which the

Lady Zubaydah withdrew behind the curtain,[306] where the damsel saw her

not, and Al-Rashid said to her, “Sing to us.” So she took the lute and

tuning it, recited these couplets:—

O my lord! since the day when I lost your sight, ✿ My life was

ungladdened, my heart full of teen;

The memory of you kills me every night; ✿ And by all the worlds is my

trace unseen;

All for love of a Fawn who hath snared my sprite ✿ By his love and his

brow as the morning sheen.

Like a left hand parted from brother right ✿ I became by parting thro’

Fortune’s spleen.

On the brow of him Beauty deigned indite ✿ “Blest be Allah, whom best of

Creators I ween!”

And Him I pray, who could disunite ✿ To reunite us. Then cry

“Ameen!”[307]

When Al-Rashid heard the end of this, he waxed exceeding wroth and said,

“May Allah not reunite you twain in gladness!” Then he summoned the

headsman, and when he presented himself, he said to him, “Strike off the

head of this accursed slave-girl.” So Masrur took her by the hand and

led her away; but, when she came to the door, she turned and said to the

Caliph, “O Commander of the Faithful, I conjure thee, by thy fathers and

forefathers, behead me not until thou give ear to that I shall say!”

Then she improvised and recited these couplets:—

Emir of Justice, be to lieges kind ✿ For Justice ever guides thy

generous mind;

And, oh, who blamest love to him inclining! ✿ Are lovers blamed for

lâches undesigned?

By Him who gave thee rule, deign spare my life ✿ For rule on earth He

hath to thee assigned.

Then Masrur carried her to the other end of the sitting-hall and bound

her eyes and making her sit, stood awaiting a second order: whereupon

quoth the Lady Zubaydah, “O Prince of True Believers, with thy

permission, wilt thou not vouchsafe this damsel a portion of thy

clemency? An thou slay her, ’twere injustice.” Quoth he, “What is to be

done with her?” and quoth she, “Forbear to slay her and send for her

lord. If he be as she describeth him in beauty and loveliness, she is

excused, and if he be not on this wise then kill her, and this shall be

thy plea against her.”[308] Al-Rashid replied, “No harm in this rede;”

and caused return the damsel to her chamber, saying to her, “The Lady

Zubaydah saith thus and thus.” She rejoined, “God requite her for me

with good! Indeed, thou dealest equitably, O Commander of the Faithful,

in this judgment.” And he retorted, “Go now to thy place, and to-morrow

we will bid them bring thy lord.” So she kissed ground and recited these

couplets:—

I indeed will well for whom love I will: ✿ Let chider chide and let

blamer blame:

All lives must die at fixt tide and term ✿ But I must die ere my

life-term came:

Then Oh whose love hath afflicted me ✿ Well I will but thy presence in

haste I claim.

Then she arose and returned to her chamber. Now on the morrow, the

Commander of the Faithful sat in his hall of audience and his Wazir

Ja’afar bin Yahya the Barmecide came in to him; whereupon he called to

him, saying, “I would have thee bring me a youth who is lately come to

Baghdad, hight Sidi Nur al-Din Ali the Damascene.” Quoth Ja’afar,

“Hearing and obeying,” and going forth in quest of the youth, sent to

the bazars and Wakalahs and Khans for three successive days, but

discovered no trace of him, neither happened upon the place of him. So

on the fourth day he presented himself before the Caliph and said to

him, “O our lord, I have sought him these three days, but have not found

him.” Said Al-Rashid, “Make ready letters to Damascus. Peradventure he

hath returned to his own land.” Accordingly Ja’afar wrote a letter and

despatched it by a dromedary-courier to the Damascus-city; and they

sought him there and found him not. Meanwhile, news was brought that

Khorasan had been conquered;[309] whereupon Al-Rashid rejoiced and bade

decorate Baghdad and release all in the gaol, giving each of them a

ducat and a dress. So Ja’afar applied himself to the adornment of the

city and bade his brother Al-Fazl ride to the prison and robe and set

free the prisoners. Al-Fazl did as his brother commanded and released

all save the young Damascene, who abode still in the Prison of Blood,

saying, “There is no Majesty, and there is no Might save in Allah, the

Glorious, the Great! Verily, we are God’s and to Him are we returning.”

Then quoth Al-Fazl to the gaoler, “Is there any left in the prison?”

Quoth he, “No,” and Al-Fazl was about to depart, when Nur al-Din called

out to him from within the prison, saying, “O our lord, tarry awhile,

for there remaineth none in the prison other than I and indeed I am

wronged. This is a day of pardon and there is no disputing concerning

it.” Al-Fazl bade release him; so they set him free and he gave him a

dress and a ducat. Thereupon the young man went out, bewildered and

unknowing whither he should wend, for that he had sojourned in the gaol

a year or so and indeed his condition was changed and his favour fouled,

and he abode walking and turning round, lest Al-Muradi come upon him and

cast him into another calamity. When Al-Muradi learnt his release, he

betook himself to the Wali and said, “O our lord, we are not assured of

our lives from that youth, because he hath been freed from prison and we

fear lest he complain of us.” Quoth the Chief, “How shall we do?” and

quoth Al-Muradi, “I will cast him into a calamity for thee.” Then he

ceased not to follow the Damascene from place to place till he came up

with him in a narrow stead and _cul-de-sac_; whereupon he accosted him

and casting a cord about his neck, cried out, “A thief!” The folk

flocked to him from all sides and fell to beating and abusing Nur

al-Din,[310] whilst he cried out for aidance but none aided him, and

Al-Muradi kept saying to him, “But yesterday the Commander of the

Faithful released thee and to-day thou robbest!” So the hearts of the

mob were hardened against him and again Al-Muradi carried him to the

Chief of Police, who bade hew off his hand. Accordingly, the hangman

took him and bringing out the knife, proceeded to cut off his hand,

while Al-Muradi said to him, “Cut and sever the bone and fry[311] not in

oil the stump for him, so he may lose all his blood and we be at rest

from him.” But Ahmad, he who had before been the cause of his

deliverance, sprang up to him and cried, “O folk, fear Allah in your

action with this youth, for that I know his affair, first and last, and

he is clear of offence and guiltless: he is of the lords of houses,[312]

and unless ye desist from him, I will go up to the Commander of the

Faithful and acquaint him with the case from beginning to end and that

the youth is innocent of sin or crime.” Quoth Al-Muradi, “Indeed, we are

not assured from his mischief;” and quoth Ahmad, “Set him free and

commit him to me and I will warrant you against his doings, for ye shall

never see him again after this.” So they delivered Nur al-Din to him and

he took him from their hands and said to him, “O youth, have ruth on

thyself, for indeed thou hast fallen into the hands of these folk twice

and if they prevail over thee a third time, they will make an end of

thee; and I in doing thus with thee, aim at reward for thee and

recompense in Heaven and answer of prayer.”[313] So Nur al-Din fell to

kissing his hand and blessing him said, “Know that I am a stranger in

this your city and the completion of kindness is better than its

commencement; wherefore I pray thee of thy favour that thou make perfect

to me thy good offices and generosity and bring me to the city-gate. So

will thy beneficence be accomplished unto me and may God Almighty

requite thee for me with good!” Ahmad replied, “No harm shall betide

thee: go; I will bear thee company till thou come to thy place of

safety.” And he left him not till he brought him to the city-gate and

said to him, “O youth, go in Allah’s guard and return not to the city;

for, an they fall in with thee again, they will make an end of thee.”

Nur al-Din kissed his hand and going forth the city, gave not over

walking till he came to a mosque that stood in one of the suburbs of

Baghdad and entered therein with the night. Now he had with him naught

wherewith he might cover himself; so he wrapped himself up in one of the

mats of the mosque and thus abode till dawn, when the Muezzins came and

finding him seated in such case, said to him, “O youth, what is this

plight?” Said he, “I cast myself on your protection, imploring your

defence from a company of folk who seek to slay me unjustly and

wrongously, without cause.” And one of the Muezzins said, “I will

protect thee; so be of good cheer and keep thine eyes cool of tear.”

Then he brought him old clothes and covered him therewith; he also set

before him somewhat of victual and seeing upon him signs of fine

breeding, said to him, “O my son, I grow old and desiring help from

thee, I will do away thy necessity.” Nur al-Din replied, “To hear is to

obey;” and abode with the old man, who rested and took his ease, while

the youth did his service in the mosque, celebrating the praises of

Allah and calling the Faithful to prayer and lighting the lamps and

filling the spout-pots[314] and sweeping and cleaning out the place of

worship on thiswise it befel the young Damascene; but as regards Sitt

al-Milah, the Lady Zubaydah, the wife of the Commander of the Faithful,

made a banquet in her palace and assembled her slave-girls. And the

damsel came, weeping-eyed and heavy-hearted, and those present blamed

her for this, whereupon she recited these couplets:—

Ye blame the mourner who weeps his woe; ✿ Needs must the mourner sing,

weeping sore;

An I see not some happy day I’ll weep ✿ Brine-tears till followed by

gouts of gore.

When she had made an end of her verses, the Lady Zubaydah bade each

damsel sing a song, till the turn came round to Sitt al-Milah, whereupon

she took the lute and tuning it, carolled thereto four-and-twenty carols

in four-and-twenty modes; then she returned to the first and sang these

couplets:—

The World hath shot me with all her shafts ✿ Departing friends

parting-grief t’ aby:

So in heart the burn of all hearts I bear ✿ And in eyes the tear-drops

of every eye.

When she had made an end of her song, she wept till she garred the

bystanders weep and the Lady Zubaydah condoled with her and said to her,

“Allah upon thee, O Sitt al-Milah, sing us somewhat, so we may hearken

to thee.” The damsel replied, “Hearing and obeying,” and sang these

couplets:—

People of passion, assemble ye! ✿ This day be the day of our agony:

The Raven o’ severance croaks at our doors; ✿ Our raven which nigh to us

aye see we.

The friends we love have appointed us ✿ The grievousest parting-dule to

dree.

Rise, by your lives, and let all at once ✿ Fare to seek our friends

where their sight we see.

Then she threw the lute from her hand and shed tears till she drew tears

from the Lady Zubaydah who said to her, “O Sitt al-Milah, he whom thou

lovest methinks is not in this world, for the Commander of the Faithful

hath sought him in every place, but hath not found him.” Whereupon the

damsel arose and kissing the Princess’s hands, said to her, “O my lady,

an thou wouldst have him found, I have this night a request to make

whereby thou mayst win my need with the Caliph.” Quoth the Lady, “And

what is it;” and quoth Sitt al-Milah, “’Tis that thou get me leave to

fare forth by myself and go round about in quest of him three days, for

the adage saith, Whoso keeneth for herself is not like whoso is hired to

keen![315] An if I find him, I will bring him before the Commander of

the Faithful, so he may do with us what he will, and if I find him not,

I shall be cut off from hope of him and the heat of that which is with

me will be cooled.” Quoth the Lady Zubaydah, “I will not get thee leave

from him but for a whole month; so be of good cheer and eyes cool and

clear.” Whereat Sitt al-Milah rejoiced and rising, kissed ground before

her once more and went away to her own place, and right glad was she. As

for Zubaydah, she went in to the Caliph and talked with him awhile; then

she fell to kissing him between the eyes and on his hand and asked him

for that which she had promised to Sitt al-Milah, saying, “O Commander

of the Faithful, I doubt me her lord is not found in this world; but, an

she go about seeking him and find him not, her hopes will be cut off and

her mind will be set at rest and she will sport and laugh; and indeed

while she nourisheth hope, she will never take the right direction.” And

she ceased not cajoling him till he gave Sitt al-Milah leave to fare

forth and make search for her lord a month’s space and ordered her a

riding-mule and an eunuch to attend her and bade the privy purse give

her all she needed, were it a thousand dirhams a day or even more. So

the Lady Zubaydah arose and returning to her palace bade summon Sitt

al-Milah and, as soon as she came, acquainted her with that which had

passed; whereupon she kissed her hand and thanked her and called down

blessings on her. Then she took leave of the Princess and veiling her

face with a mask[316], disguised herself;[317] after which she mounted

the she-mule and sallying forth, went round about seeking her lord in

the highways of Baghdad three days’ space, but happed on no tidings of

him; and on the fourth day, she rode forth without the city. Now it was

the noon-hour and fierce was the heat, and she was aweary and thirst

came upon her. Presently, she reached the mosque of the Shaykh who had

lodged the young Damascene, and dismounting at the door, said to the old

Muezzin, “O Shaykh, hast thou a draught of cold water? Verily, I am

overcome with heat and thirst.” Said he, “’Tis with me in my house.” So

he carried her up into his lodging and spreading her a carpet, seated

her; after which he brought her cold water and she drank and said to the

eunuch, “Go thy ways with the mule and to-morrow come back to me here.”

Accordingly he went away and she slept and rested herself. When she

awoke, she asked the old man, “O Shaykh, hast thou aught of food?” and

he answered, “O my lady, I have bread and olives.” Quoth she, “That be

food which befitteth only the like of thee. As for me, I will have

naught save roast lamb and soups and reddened fowls right fat and ducks

farcis with all manner stuffing of pistachio-nuts and sugar.” Quoth the

Muezzin, “O my lady, I have never heard of this chapter[318] in the

Koran, nor was it revealed to our lord Mohammed, whom Allah save and

assain!”[319] She laughed and said, “O Shaykh, the matter is even as

thou sayest; but bring me pen-case and paper.” So he brought her what

she sought and she wrote a note and gave it to him, together with a

seal-ring from her finger, saying, “Go into the city and enquire for

Such-an-one the Shroff and give him this my note.” Accordingly the

oldster betook himself to the city, as she bade him, and asked for the

money-changer, to whom they directed him. So he gave him ring and writ,

seeing which, he kissed the letter and breaking it open, read it and

apprehended its contents. Then he repaired to the bazar and buying all

that she bade him, laid it in a porter’s crate and made him go with the

Shaykh. The old man took the Hammál and went with him to the mosque,

where he relieved him of his burden and carried the rich viands in to

Sitt al-Milah. She seated him by her side and they ate, he and she, of

those dainty cates, till they were satisfied, when the Shaykh rose and

removed the food from before her. She passed that night in his lodging

and when she got up in the morning, she said to him, “O elder, may I not

lack thy kind offices for the breakfast! Go to the Shroff and fetch me

from him the like of yesterday’s food.” So he arose and betaking himself

to the money-changer, acquainted him with that which she had bidden him.

The Shroff brought him all she required and set it on the heads of

Hammals; and the Shaykh took them and returned with them to the damsel,

when she sat down with him and they ate their sufficiency, after which

he removed the rest of the meats. Then she took the fruits and the

flowers and setting them over against herself, wrought them into rings

and knots and writs, whilst the Shaykh looked on at a thing whose like

he had never in his life seen and rejoiced in the sight. Presently said

she to him, “O elder, I would fain drink.” So he arose and brought her a

gugglet of water; but she cried to him, “Who said to thee Fetch that?”

Quoth he, “Saidst thou not to me, I would fain drink?” and quoth she, “I

want not this; nay, I want wine, the solace of the soul, so haply, O

Shaykh, I may refresh myself therewith.” Exclaimed the old man, “Allah

forfend that strong drink be drunk in my house, and I a stranger in the

land and a Muezzin and an Imam, who leadeth the True Believers in

prayer, and a servant of the House of the Lord of the three Worlds!”

“Why wilt thou forbid me to drink thereof in thy house?” “Because ’tis

unlawful.” “O elder, Allah hath forbidden only the eating of blood and

carrion[320] and hog’s flesh: tell me, are grapes and honey lawful or

unlawful?” “They are lawful.” “This is the juice of grapes and the water

of honey.” “Leave this thy talk, for thou shalt never drink wine in my

house.” “O Shaykh, people eat and drink and enjoy themselves and we are

of the number of the folk and Allah is indulgent and merciful.”[321]

“This is a thing that may not be.” “Hast thou not heard what the poet

saith?” And she recited these couplets:—

Cease thou to hear, O Sim’án-son,[322] aught save the say of me; ✿ How

bitter ’twas to quit the monks and fly the monast’ry!

When, on the Fête of Palms there stood, amid the hallowed fane[323], ✿ A

pretty Fawn whose lovely pride garred me sore wrong to dree.

May Allah bless the night we spent when he to us was third, ✿ While

Moslem, Jew, and Nazarene all sported fain and free.

Quoth he, from out whose locks appeared the gleaming of the morn, ✿

“Sweet is the wine and sweet the flowers that joy us comrades three.

The garden of the garths of Khuld where roll and rail amain, ✿ Rivulets

’neath the myrtle shade and Bán’s fair branchery;

And birds make carol on the boughs and sing in blithest lay, ✿ Yea, this

indeed is life, but, ah! how soon it fades away.”

She then asked him, “O Shaykh, an Moslems and Jews and Nazarenes drink

wine, who are we that we should reject it?” Answered he, “By Allah, O my

lady, spare thy pains, for this be a thing whereto I will not hearken.”

When she knew that he would not consent to her desire, she said to him,

“O Shaykh, I am of the slave-girls of the Commander of the Faithful and

the food waxeth heavy on me and if I drink not, I shall die of

indigestion, nor wilt thou be assured against the issue of my case.[324]

As for me, I acquit myself of blame towards thee, for that I have bidden

thee beware of the wrath of the Commander of the Faithful, after making

myself known to thee.” When the Shaykh heard her words and that

wherewith she threatened him, he sprang up and went out, perplexed and

unknowing what he should do, and there met him a Jewish man, which was

his neighbour, and said to him, “How cometh it that I see thee, O

Shaykh, strait of breast? Eke, I hear in thy house a noise of talk, such

as I am unwont to hear with thee.” Quoth the Muezzin, “’Tis of a damsel

who declareth that she is of the slave-girls of the Commander of the

Faithful, Harun al-Rashid; and she hath eaten meat and now would drink

wine in my house, but I forbade her. However she asserteth that unless

she drink thereof, she will die, and indeed I am bewildered concerning

my case.” Answered the Jew, “Know, O my neighbour, that the slave-girls

of the Commander of the Faithful are used to drink wine, and when they

eat and drink not, they die; and I fear lest happen some mishap to her,

when thou wouldst not be safe from the Caliph’s fury.” The Shaykh asked,

“What is to be done?” and the Jew answered, “I have old wine that will

suit her.” Quoth the Shaykh, “By the right of neighbourship, deliver me

from this descent[325] of calamity and let me have that which is with

thee!” Quoth the Jew, “Bismillah, in the name of Allah,” and passing to

his quarters, brought out a glass flask of wine, wherewith the Shaykh

returned to Sitt al-Milah. This pleased her and she cried to him,

“Whence hadst thou this?” He replied, “I got it from the Jew, my

neighbour: I set forth to him my case with thee and he gave me this.”

Thereupon Sitt al-Milah filled a cup and emptied it; after which she

drank a second and a third. Then she crowned the cup a fourth time and

handed it to the Shaykh, but he would not accept it from her. However,

she conjured him, by her own head and that of the Prince of True

Believers, that he take the cup from her, till he received it from her

hand and kissed it and would have set it down; but she sware him by her

life to smell it. Accordingly he smelt it and she said to him, “How

deemest thou?” Said he, “I find its smell is sweet;” and she conjured

him by the Caliph’s life to taste thereof. So he put it to his mouth and

she rose to him and made him drink; whereupon quoth he, “O Princess of

the Fair,[326] this is none other than good.” Quoth she, “So deem I:

hath not our Lord promised us wine in Paradise?” He answered, “Yes! The

Most High saith:—And rivers of wine, delicious to the drinkers.[327] And

we will drink it in this world and in the next world.” She laughed and

emptying the cup, gave him to drink, and he said, “O Princess of the

Fair, indeed thou art excusable in thy love for this.” Then he hent in

hand from her another and another, till he became drunken and his talk

waxed great and his prattle. The folk of the quarter heard him and

assembled under the window; and when the Shaykh was ware of them, he

opened the window and said to them, “Are ye not ashamed, O pimps? Every

one in his own house doth whatso he willeth and none hindereth him; but

we drink one single day and ye assemble and come, panders that ye are!

To-day, wine, and to-morrow business;[328] and from hour to hour cometh

relief.” So they laughed together and dispersed. Then the girl drank

till she was drunken, when she called to mind her lord and wept, and the

Shaykh said to her, “What maketh thee weep, O my lady?” Said she, “O

elder, I am a lover and a separated.” He cried, “O my lady, what is this

love?” Cried she, “And thou, hast thou never been in love?” He replied,

“By Allah, O my lady, never in all my life heard I of this thing, nor

have I ever known it! Is it of the sons of Adam or of the Jinn?” She

laughed and said, “Verily, thou art even as those of whom the poet

speaketh, in these couplets:—

How oft shall they admonish and ye shun this nourishment; ✿ When e’en

the shepherd’s bidding is obeyèd by his flocks?

I see you like in shape and form to creatures whom we term ✿ Mankind,

but in your acts and deeds you are a sort of ox.”[329]

The Shaykh laughed at her speech and her verses pleased him. Then cried

she to him, “I desire of thee a lute.” So he arose and brought her a bit

of fuel.[330] Quoth she, “What is that?” and quoth he “Didst thou not

say: Bring me fuel?” Said she, “I do not want this,” and said he, “What

then is it that is hight fuel, other than this?” She laughed and

replied, “The lute is an instrument of music, whereunto I sing.” Asked

he, “Where is this thing found and of whom shall I get it for thee?” and

answered she, “Of him who gave thee the wine.” So he arose and betaking

himself to his neighbour the Jew, said to him “Thou favouredst us before

with the wine; so now complete thy favours and look me out a thing hight

lute, which be an instrument for singing; for she seeketh this of me and

I know it not.” Replied the Jew, “Hearkening and obedience,” and going

into his house, brought him a lute. The old man carried it to Sitt

al-Milah, whilst the Jew took his drink and sat by a window adjoining

the Shaykh’s house, so he might hear the singing. The damsel rejoiced,

when the old man returned to her with the lute, and taking it from him,

tuned its strings and sang these couplets:—

Remains not, after you are gone, or trace of you or sign, ✿ But hope to

see this parting end and break its lengthy line:

You went and by your wending made the whole world desolate; ✿ And none

may stand this day in stead to fill the yearning eyne.

Indeed, you’ve burdened weakling me, by strength and force of you ✿ With

load no hill hath power t’upheave nor yet the plain low li’en:

And I, whenever fain I scent the breeze your land o’erbreathes, ✿ Lose

all my wits as though they were bemused with heady wine.

O folk no light affair is Love for lover woe to dree ✿ Nor easy ’tis to

satisfy its sorrow and repine.

I’ve wandered East and West to hap upon your trace, and when ✿

Springcamps I find the dwellers cry, “They’ve marched, those friends

o’ thine!”

Never accustomed me to part these intimates I love; ✿ Nay, when I left

them all were wont new meetings to design.

Now when she had ended her song, she wept with sore weeping, till

presently sleep overcame her and she slept. On the morrow, she said to

the Shaykh, “Get thee to the Shroff and fetch me the ordinary;” so he

repaired to the money-changer and delivered him the message, whereupon

he made ready meat and drink, according to his custom, with which the

old man returned to the damsel and they ate their sufficiency. When she

had eaten, she sought of him wine and he went to the Jew and fetched it.

Then the twain sat down and drank; and when she waxed drunken, she took

the lute and smiting it, fell a-singing and chanted these couplets:—

How long ask I the heart, the heart drowned, and eke ✿ Refrain my

complaint while my tear-floods speak?

They forbid e’en the phantom to visit me, ✿ (O marvel!) her phantom my

couch to seek.[331]

And when she had made an end of her song, she wept with sore weeping.

All this time, the young Damascene was listening, and now he likened her

voice to the voice of his slave-girl and then he put away from him this

thought, and the damsel had no knowledge whatever of his presence. Then

she broke out again into song and chanted these couplets:—

Quoth they, “Forget him! What is he?” To them I cried, ✿ “Allah forget

me when forget I mine adored!”

Now in this world shall I forget the love o’ you? ✿ Heaven grant the

thrall may ne’er forget to love his lord!

I pray that Allah pardon all except thy love ✿ Which, when I meet Him

may my bestest plea afford.

After ending this song she drank three cups and filling the old man

other three, improvised these couplets:—

His love he hid which tell-tale tears betrayed; ✿ For burn of coal that

’neath his ribs was laid:

Giv’n that he seek his joy in spring and flowers ✿ Some day, his

spring’s the face of dear-loved maid.

O ye who blame me for who baulks my love! ✿ What sweeter thing than boon

to man denayed?

A sun, yet scorcheth he my very heart! ✿ A moon, but riseth he from

breasts a-shade!

When she had made an end of her song, she threw the lute from her hand

and wept, whilst the Shaykh wept for her weeping. Then she fell down in

a fainting fit and presently recovering, crowned the cup and drinking it

off, gave the elder to drink, after which she took the lute and breaking

out into song, chanted these couplets:—

Thy parting is bestest of woes to my heart, ✿ And changed my case till

all sleep it eschewed:

The world to my being is desolate; ✿ Then Oh grief! and Oh lingering

solitude!

Maybe The Ruthful incline thee to me ✿ And join us despite what our foes

have sued!

Then she wept till her voice rose high and her wailing was discovered to

those without; after which she again began to drink and plying the

Shaykh with wine, sang these couplets:—

An they hid thy person from eyen-sight, ✿ They hid not thy name fro’ my

mindful sprite:

Or meet me; thy ransom for meeting I’ll be![332] ✿ Or fly me; and ransom

I’ll be for thy flight!

Mine outer speaks for mine inner case, ✿ And mine inner speaks for mine

outer plight.

When she had made an end of her verses, she threw the lute from her hand

and wept and wailed. Then she slept awhile and presently awaking, said,

“O Shaykh, say me, hast thou what we may eat?” He replied, “O my lady, I

have the rest of the food;” but she cried, “I will not eat of the orts I

have left. Go down to the bazar and fetch us what we may eat.” He

rejoined, “Excuse me, O my lady, I cannot rise to my feet, because I am

bemused with wine; but with me is the servant of the mosque, who is a

sharp youth and an intelligent. I will call him, so he may buy thee

whatso thou wantest.” Asked she, “Whence hast thou this servant?” and he

answered, “He is of the people of Damascus.” When she heard him say “of

the people of Damascus,” she sobbed such a sob that she swooned away;

and when she came to herself, she said, “Woe is me for the people of

Damascus and for those who are therein! Call him, O Shaykh, that he may

do our need.” Accordingly, the old man put his head forth of the window

and called the youth, who came to him from the mosque and sought leave

to enter. The Muezzin bade him come in, and when he appeared before the

damsel, he knew her and she knew him; whereupon he turned back in

bewilderment and would have fled at hap-hazard; but she sprang up to him

and held him fast, and they embraced and wept together, till they fell

to the floor in a fainting fit. When the Shaykh saw them in this

condition, he feared for himself and fared forth in fright, seeing not

the way for drunkenness. His neighbour the Jew met him and asked him,

“How is it that I behold thee astounded?” Answered the old man, “How

should I not be astounded, seeing that the damsel who is with me is

fallen in love with the mosque servant and they have embraced and

slipped down in a swoon? Indeed, I fear lest the Caliph come to know of

this and be wroth with me; so tell me thou what is thy device for that

wherewith I am afflicted in the matter of this damsel.” Quoth the Jew,

“For the present, take this casting-bottle of rose-water and go

forthright and sprinkle them therewith: an they be aswoon for this their

union and embrace, they will recover, and if otherwise, then take to

flight.” The Shakyh snatched the casting-bottle from the Jew and going

up to the twain, sprinkled their faces, whereupon they came to

themselves and fell to relating each to other that which they had

suffered, since both had been parted, for the pangs of severance. Nur

al-Din also acquainted Sitt al-Milah with that which he had endured from

the folk who would have killed[333] him and utterly annihilated him; and

she said to him, “O my lord, let us for the nonce leave this talk and

praise Allah for reunion of loves, and all this shall cease from us.”

Then she gave him the cup and he said, “By Allah, I will on no wise

drink it, whilst I am in this case!” So she drank it off before him and

taking the lute, swept the strings and sang these couplets:—

O absent fro’ me and yet present in place, ✿ Thou art far from mine eyes

and yet ever nigh!

Thy farness bequeathed me all sorrow and care ✿ And my troublous life

can no joy espy:

Lone, forlorn, weeping-eyelidded, miserablest, ✿ I abide for thy sake as

though banisht I:

Then (ah grief o’ me!) far thou hast fared from sight ✿ Yet canst no

more depart me than apple of eye!

When she had made an end of her verse, she wept and the young man of

Damascus, Nur al-Din, wept also. Then she took the lute and improvised

these couplets:—

Well Allah wots I never namèd you ✿ But tears o’erbrimming eyes in

floods outburst;

And passion raged and pine would do me die, ✿ Yet my heart rested wi’

the thought it nurst;

O eye-light mine, O wish and O my hope! ✿ Your face can never quench

mine eyes’ hot thirst.

When Nur al-Din heard these his slave-girl’s verses, he fell a-weeping,

while she strained him to her bosom and wiped away his tears with her

sleeve and questioned him and comforted his mind. Then she took the lute

and sweeping its strings, played thereon with such performing as would

move the staidest to delight and sang these couplets:—

Indeed, what day brings not your sight to me. ✿ That day I rem’mber not

as dight to me!

And, when I vainly long on you to look, ✿ My life is lost, Oh life and

light o’ me!

After this fashion they fared till the morning, tasting not the

nourishment of sleep[334]; and when the day lightened, behold the eunuch

came with the she-mule and said to Sitt al-Milah, “The Commander of the

Faithful calleth for thee.” So she arose and taking by the hand her

lord, committed him to the Shaykh, saying, “This is the deposit of

Allah, then thy deposit,[335] till this eunuch cometh to thee; and

indeed, O elder, my due to thee is the white hand of favour such as

filleth the interval betwixt heaven and earth.” Then she mounted the

mule and repairing to the palace of the Commander of the Faithful, went

in to him and kissed ground before him. Quoth he to her, as who should

make mock of her, “I doubt not but thou hast found thy lord;” and quoth

she, “By thy felicity and the length of thy continuance on life, I have

indeed found him!” Now Al-Rashid was leaning back; but, when he heard

this, he sat upright and said to her, “By my life, true?” She replied,

“Ay, by thy life!” He said, “Bring him into my presence, so I may see

him;” but she said, “O my lord, there have happened to him many

hardships and his charms are changed and his favour faded; and indeed

the Prince of True Believers vouchsafed me a month; wherefore I will

tend him the rest of the month and then bring him to do his service to

the Commander of the Faithful.” Quoth Al-Rashid, “Sooth thou sayest: the

condition certainly was for a month; but tell me what hath betided him.”

Quoth she, “O my lord (Allah prolong thy continuance and make Paradise

thy place of returning and thine asylum and the fire the abiding-place

of thy foes!), when he presenteth himself to serve thee, he will

assuredly expound to thee his case and will name to thee his

wrong-doers; and indeed this is an arrear that is due to the Prince of

True Believers, by whom may Allah fortify the Faith and vouchsafe him

the victory over rebel and froward wretch!” Thereupon he ordered her a

fine house and bade furnish it with carpets and vessels of choice and

commanded them to give all she needed. This was done during the rest of

the day, and when the night came, she sent the eunuch with a suit of

clothes and the mule, to fetch Nur al-Din from the Muezzin’s lodging. So

the young man donned the dress and mounting, rode to the house, where he

abode in comfort and luxury a full-told month, while she solaced him

with four things, the eating of fowls and the drinking of wine and the

sleeping upon brocade and the entering the bath after horizontal

refreshment.[336] Furthermore, she brought him six suits of linen stuffs

and took to changing his clothes day by day; nor was the appointed time

of delay accomplished ere his beauty and loveliness returned to him;

nay, his favour waxed tenfold fairer and he became a seduction to all

who looked upon him. One day of the days Al-Rashid bade bring him to the

presence; so his slave-girl changed his clothes and robing him in

sumptuous raiment, mounted him on the she-mule. Then he rode to the

palace and presenting himself before the Caliph, saluted him with the

goodliest of salutations and bespake him with Truchman’s[337] speech

eloquent and deep-thoughted. When Al-Rashid saw him, he marvelled at the

seemliness of his semblance and his loquence and eloquence and asking of

him, was told that he was Sitt al-Milah’s lord; whereupon quoth he,

“Indeed, she is excusable in her love for him, and if we had put her to

death wrongfully, as we were minded to do, her blood would have been

upon our heads.” Then he accosted the young man and entering into

discourse with him, found him well-bred, intelligent, clever,

quick-witted, generous, pleasant, elegant, excellent. So he loved him

with exceeding love and questioned him of his native city and of his

sire and of the cause of his journey to Baghdad. Nur al-Din acquainted

him with that which he would know in the goodliest words and concisest

phrases; and the Caliph asked him, “And where hast thou been absent all

this while? Verily, we sent after thee to Damascus and Mosul and all

other cities, but happened on no tidings of thee.” Answered the young

man, “O my lord, there betided thy slave in thy capital that which never

yet betided any.” Then he acquainted him with his case, first and last,

and told him that which had befallen him of evil from Al-Muradi and the

Chief of Police. Now when Al-Rashid heard this, he was chagrined with

sore chagrin and waxed wroth with exceeding wrath and cried, “Shall this

thing happen in a city wherein I am?” And the Háshimí vein[338] started

out between his eyes. Then he bade fetch Ja’afar, and when he came

between his hands, he acquainted him with the adventure and said to him,

“Shall this thing come to pass in my city and I have no news of it?”

Thereupon he bade Ja’afar fetch all whom the young Damascene had named,

and when they came, he bade smite their necks: he also summoned him whom

they called Ahmad and who had been the means of the young man’s

deliverance a first time and a second, and thanked him and showed him

favour and bestowed on him a costly robe of honour and made him Chief of

Police in his city.[339] Then he sent for the Shaykh, the Muezzin, and

when the messenger came to him and told him that the Commander of the

Faithful summoned him, he feared the denunciation of the damsel and

walked with him to the palace, farting for fear as he went, whilst all

who passed him by laughed at him. When he came into the presence of the

Commander of the Faithful, he fell a-trembling and his tongue was

tied,[340] so that he could not speak. The Caliph smiled at him and

said, “O Shaykh, thou hast done no offence; so why fearest thou?”

Answered the old man (and indeed he was in the sorest of that which may

be of fear), “O my lord, by the virtue of thy pure forefathers, indeed I

have done naught, and do thou enquire of my manners and morals.” The

Caliph laughed at him and ordering him a thousand dinars, bestowed on

him a costly robe of honour and made him headman of the Muezzins in his

mosque. Then he called Sitt al-Milah and said to her, “The house wherein

thou lodgest with all it containeth is a largesse to thy lord: so do

thou take him and depart with him in the safeguard of Allah Almighty;

but absent not yourselves from our presence.” Accordingly she went forth

with the young Damascene and when she came to the house, she found that

the Prince of True Believers had sent them gifts galore and good things

in store. As for Nur al-Din, he sent for his father and mother and

appointed for himself agents in the city of Damascus, to receive the

rent of the houses and gardens and Wakalahs and Hammams; and they

occupied themselves with collecting that which accrued to him and

sending it to him every year. Meanwhile, his father and mother came to

him, with that which they had of monies and merchandise of price and,

foregathering with their son, found that he was become of the chief

officers and familiars of the Commander of the Faithful and of the

number of his sitting-companions and nightly entertainers, wherefore

they rejoiced in reunion with him and he also rejoiced in them. The

Caliph assigned them solde and allowances; and as for Nur al-Din, his

father brought him those riches and his wealth waxed and his estate was

stablished, till he became the richest of the folk of his time in

Baghdad and left not the presence of the Commander of the Faithful or by

night or by day. He was vouchsafed issue by Sitt al-Milah, and he ceased

not to live the goodliest of lives, he and she and his father and his

mother, a while of time, till Abu al-Hasan sickened of a sore sickness

and departed to the mercy of Allah Almighty. Presently, his mother also

died and he carried them forth and shrouded them and buried and made

them expiations and funeral ceremonies.[341] In due course his children

grew up and became like moons, and he reared them in splendour and

affection, while his wealth waxed and his case never waned. He ceased

not to pay frequent visits to the Commander of the Faithful, he and his

children and his slave-girl Sitt al-Milah, and they abode in all solace

of life and prosperity till there came to them the Destroyer of delights

and the Sunderer of societies; and laud to the Abiding, the Eternal!

This is all that hath come down to us of their story.

TALE OF KING INS BIN KAYS AND HIS DAUGHTER WITH THE SON OF KING

AL-’ABBAS.[342]

There was once, in days of yore and in ages and times long gone before,

in the city of Baghdad, the House of Peace, a king mighty of estate,

lord of understanding and beneficence and generosity and munificence,

and he was strong of sultanate and endowed with might and majesty and

magnificence. His name was Ins bin Kays bin Rabí’ al-Shaybání,[343] and

when he took horse, there rode about him riders from the farthest parts

of the two Iraks.[344] Almighty Allah decreed that he should take to

wife a woman hight ’Afífah, daughter of Asad al-Sundúsi, who was endowed

with beauty and loveliness and brightness and perfect grace and symmetry

of shape and stature; her face was like the crescent moon and she had

eyes as they were gazelle’s eyes and an aquiline nose like Luna’s cymb.

She had learned cavalarice and the use of arms and had mastered the

sciences of the Arabs; eke she had gotten by heart all the

dragomanish[345] tongues and indeed she was a ravishment to mankind. She

abode with Ins bin Kays twelve years, during which time he was not

blessed with children by her; so his breast was straitened by reason of

the failure of lineage, and he besought his Lord to vouchsafe him a son.

Accordingly the queen conceived, by permission of Allah Almighty; and

when the days of her pregnancy were accomplished, she gave birth to a

maid-child, than whom never saw eyes fairer, for that her face was as it

were a pearl pure-bright or a lamp raying light or a candle gilt with

gold or a full moon breaking cloudy fold, extolled be He who her from

vile water dight and made her to the beholders a delight! When her

father saw her in this fashion of loveliness, his reason fled for joy,

and when she grew up, he taught her writing and _belles-lettres_ and

philosophy and all manner of tongues. So she excelled the folk of her

time and surpassed her peers; and the sons of the kings heard of her and

all of them longed to look upon her. The first who sought her to wife

was King Nabhán[346] of Mosul, who came to her with a great company,

bringing an hundred she-camels, laden with musk and lign-aloes and

ambergris and five score loaded with camphor and jewels and other

hundred laden with silver monies and yet other hundred loaded with

raiment of silken stuffs, sendal and brocade, besides an hundred

slave-girls and a century of choice steeds of swift and generous breeds,

completely housed and accoutred, as they were brides; and all this he

had laid before her father, demanding her of him in wedlock. Now King

Ins bin Kays had bound himself by an oath that he would not marry his

daughter save to him whom she should choose; so, when King Nabhan sought

her in marriage, her father went in to her and consulted her concerning

his affair. She consented not and he repeated to Nabhan that which she

said, whereupon he departed from him. After this came King Bahrám, lord

of the White Island, with treasures richer than the first; but she

accepted not of him and he returned disappointed; nor did the kings

cease coming to her sire, on her account, one after other, from the

farthest of the lands and the climes, each glorying in bringing more

than those who forewent him; but she heeded not any one of them.

Presently, Al-’Abbás, son of King Al-’Azíz, lord of the land of Al-Yaman

and Zabídún[347] and Meccah (which Allah increase in honour and

brightness and beauty!) heard of her; and he was of the great ones of

Meccah and Al-Hijáz[348] and was a youth without hair on his side-face.

So he presented himself one day in his sire’s assembly, whereupon the

folk made way for him and the king seated him on a chair of red gold,

crusted with pearls and gems. The Prince sat, with his head bowed

ground-wards and spake not to any: whereby his father knew that his

breast was straitened and bade the cup-companions and men of wit relate

marvellous histories, such as beseem the sessions of kings; nor was

there one of them but spoke forth the goodliest of that which was with

him; but Al-’Abbás still abode with his head bowed down. Then the king

bade his sitting-companions withdraw, and when the chamber was private,

he looked at his son and said to him, “By Allah, thou cheerest me with

thy coming in to me and chagrinest me for that thou payest no heed to

any of the familiars nor of the cup-companions. What is the cause of

this?” Answered the Prince, “O my papa, I have heard tell that in the

land of Al-Irák is a woman of the daughters of the kings, and her father

is called King Ins bin Kays, lord of Baghdad; she is famed for beauty

and loveliness and brightness and perfect grace, and indeed many of the

kings have sought her in marriage; but her soul consented not unto any

one of them. Wherefore my thought prompteth me to travel herwards, for

that my heart cleaveth to her, and I beseech thee suffer me to go to

her.” His sire replied, “O my son, thou knowest that I have none other

than thyself of children and thou art the coolth of mine eyes and the

fruit of my vitals; nay, I cannot brook to be parted from thee a single

hour and I purpose to seat thee on the throne of the kingship and

espouse thee to one of the daughters of the kings, who shall be fairer

than she.” Al-Abbas gave ear to his father’s word and dared not gainsay

him; wherefore he abode with him awhile, whilst the love-fire raged in

his vitals. Then the king took rede with himself to build his son a

Hammam and adorn it with various paintings, so he might display it to

him and divert him with the sight thereof, to the intent that his body

might be solaced thereby and that the accident of travel might cease

from him and he be turned from his purpose of removal from his parents.

Presently he addressed himself to the building of the bath and

assembling architects and artisans from all his cities and citadels and

islands, assigned them a foundation-site and marked out its boundaries.

Then the workmen occupied themselves with the building of the Hammam and

the ordinance and adornment of its cabinets and roofs. They used paints

and precious minerals of all kinds, according to the contrast of their

colours, red and green and blue and yellow and what not else of all

manner tincts; and each artisan wrought at his craft and each painter at

his art, whilst the rest of the folk busied themselves with transporting

thither vari-coloured stones. One day, as the Master-painter wrought at

his work, there came in to him a poor man, who looked long upon him and

observed his mystery; whereupon quoth the artist to him, “Knowest thou

aught of painting?” Quoth the stranger, “Yes;” so he gave him tools and

paints and said to him, “Limn for us a rare semblance.” Accordingly the

pauper stranger entered one of the bath-chambers and drew on its walls a

double border, which he adorned on both sides, after a fashion than

which eyes never saw a fairer. Moreover, amiddlemost the chamber he

limned a picture to which there lacked but the breath,[349] and it was

the portraiture of Máriyah, daughter to the king of Baghdad. Then, when

he had finished the portrait, he went his way and told none of what he

had done, nor knew any wight the chambers and doors of the bath and the

adornment and ordinance thereof. Presently the chief artisan came to the

palace and sought audience of the king who bade admit him. So he entered

and kissing the earth, saluted him with a salam beseeming Sultans and

said, “O king of the time and lord of the age and the tide, may

prosperity endure to thee and acceptance and eke thy degree over all the

kings both morning and evening[350] exalted be! The work of the bath is

accomplished, by the king’s fair fortune and the purity of his purpose,

and indeed, we have done all that behoved us and there remaineth but

that which behoveth the king.” Al-Aziz ordered him a costly robe of

honour and expended monies galore, giving unto each who had wroughten

after the measure of his work. Then he assembled in the Hammam all the

Lords of his realm, Emirs and Wazirs and Chamberlains and Nabobs, and

the chief officers of his kingdom and household, and sending for his son

Al-Abbas, said to him, “O my son, I have builded thee a bath, wherein

thou mayst take thy pleasance; so enter that thou mayst see it and

divert thyself by gazing upon it and viewing the beauty of its ordinance

and decoration.” “With love and gladness,” replied the Prince and

entered the bath, he and the king and the folk about them, so they might

divert themselves with viewing that which the workmen’s hands had

worked. Al-Abbas went in and passed from place to place and chamber to

chamber, till he came to the room aforesaid and espied the portrait of

Mariyah, whereupon he fell down in a fainting-fit and the workmen went

to his father and said to him, “Thy son Al-Abbas hath swooned away.” So

the king came and finding his son cast down, seated himself at his head

and bathed his face with rose-water. After awhile he revived and the

king said to him, “I seek refuge with Allah for thee, O my son! What

accident hath befallen thee?” The Prince replied, “O my father, I did

but look on yonder picture and it bequeathed me a thousand qualms and

there befel me that which thou beholdest.” Therewith the king bade fetch

the Master-painter, and when he stood before him, he said to him, “Tell

me of yonder portrait and what girl is this of the daughters of the

kings; else I will take thy head.” Said the painter, “By Allah, O king,

I limned it not, neither know I who she is; but there came to me a poor

man and looked hard at me. So I asked him, Knowest thou the art of

painting? and he answered, Yes. Whereupon I gave him the gear and said

to him, Limn for us a rare semblance. Accordingly he painted yonder

portrait and went away and I wot him not neither have I ever set eyes on

him save that day.” Hearing this, the king ordered all his officers to

go round about in the thoroughfares and colleges and to bring before him

all strangers they found there. So they went forth and brought him much

people, amongst whom was the pauper who had painted the portrait. When

they came into the presence, the Sultan bade the crier make public

proclamation that whoso wrought the portrait should discover himself and

have whatso he wished. Thereupon the poor man came forward and kissing

the ground before the king, said to him, “O king of the age, I am he who

limned yonder likeness.” Quoth Al-Aziz, “And knowest thou who she is?”

and quoth the other, “Yes, this is the portrait of Mariyah, daughter of

the king of Baghdad.” The king ordered him a robe of honour and a

slave-girl and he went his way. Then said Al-Abbas, “O my papa, give me

leave to seek her, so I may look upon her: else shall I farewell the

world, withouten fail.” The king his father wept and answered, “O my

son, I builded thee a Hammam, that it might turn thee from leaving me,

and behold, it hath been the cause of thy going forth; but the behest of

Allah is a determinate decree.”[351] Then he wept again and Al-Abbas

said to him, “Fear not for me, for thou knowest my prowess and puissance

in returning answers in the assemblies of the land and my good breeding

and accomplishments together with my skill in rhetoric; and indeed for

him whose father thou art and whom thou hast reared and bred and in whom

thou hast united praiseworthy qualities, the repute whereof hath

traversed the East and the West, thou needest not fear aught, more

especially as I purpose but to seek pleasuring and return to thee, an it

be the will of Allah Almighty.” Quoth the king, “Whom wilt thou take

with thee of attendants and what of monies?” Replied Al-Abbas, “O my

papa, I have no need of horses or camels or weapons, for I purpose not

warfare, and I will have none go forth with me save my page ’Amir and no

more.” Now as he and his father were thus engaged in talk, in came his

mother and caught hold of him; and he said to her, “Allah upon thee, let

me gang my gait and strive not to divert me from what purpose I have

purposed, for needs must I go.” She replied, “O my son, if it must be so

and there be no help for it, swear to me that thou wilt not be absent

from me more than a year.” And he sware to her. Then he entered his

father’s treasuries and took therefrom what he would of jewels and

jacinths and everything weighty of worth and light of load: he also bade

his servant Amir saddle him two steeds and the like for himself, and

whenas the night beset his back,[352] he rose from his couch and

mounting his horse, set out for Baghdad, he and Amir, whilst the page

knew not whither he intended.[353] He gave not over going and the

journey was joyous to him, till they came to a goodly land, abounding in

birds and wild beasts, whereupon Al-Abbas started a gazelle and shot it

with a shaft. Then he dismounted and cutting its throat, said to his

servant, “Alight thou and skin it and carry it to the water.” Amir

answered him with “Hearkening and obedience” and going down to the

water, built a fire and broiled the gazelle’s flesh. Then they ate their

fill and drank of the water, after which they mounted again and fared on

with diligent faring, and Amir still unknowing whither Al-Abbas was

minded to wend. So he said to him, “O my lord, I conjure thee by Allah

of All-might, wilt thou not tell me whither thou intendest?” Al-Abbas

looked at him and in reply improvised these couplets:—

In my vitals are fires of desire and repine; ✿ And naught I reply when

they flare on high:

Baghdad-wards I hie me on life-and-death work, ✿ Loving one who distorts

my right judgment awry:

A swift camel under me shortcuts the wold ✿ And deem it a cloud all who

nearhand espy:

O ’Ámir make haste after model of her ✿ Who would heal mine ill and

Love’s cup drain dry:

For the leven of love burns the vitals of me; ✿ So with me seek my tribe

and stint all reply.

When Amir heard his lord’s verses, he knew that he was a slave of love

and that she whom he loved abode in Baghdad. Then they fared on night

and day, traversing plain and stony way, till they sighted Baghdad and

lighted down in its environs[354] and there lay their night. When they

arose in the morning, they removed to the bank of the Tigris where they

encamped and sojourned a second day and a third. As they abode thus on

the fourth day, behold, a company of folk giving their beasts the rein

and crying aloud and saying, “Quick! Quick! Haste to our rescue, Ho thou

the King!” Therewith the King’s chamberlains and officers accosted them

and said, “What is behind you and what hath betided you?” Quoth they,

“Bring us before the King.” So they carried them to Ins bin Kays; and

when they saw him, they said to him, “O king, unless thou succour us, we

are dead men; for that we are a folk of the Banú Shaybán,[355] who have

taken up our abode in the parts of Bassorah, and Hodhayfah the wild Arab

hath come down on us with his steeds and his men and hath slain our

horsemen and carried off our women and children; nor was one saved of

the tribe but he who fled; wherefore we crave help first by Allah

Almighty, then by thy life.” When the king heard their speech, he bade

the crier proclaim in the highways of the city that the troops should

busk them to march and that the horsemen should mount and the footmen

fare forth; nor was it but the twinkling of the eye ere the kettle-drums

beat and the trumpets blared; and scarce was the forenoon of the day

passed when the city was blocked with horse and foot. Presently, the

king reviewed them and behold, they were four-and-twenty thousand in

number, cavalry and infantry. He bade them go forth to the enemy and

gave the command of them to Sa’ad ibn al-Wákidí, a doughty cavalier and

a dauntless champion; so the horsemen set out and fared on along the

Tigris-bank. Al-Abbas, son of King Al-Aziz, looked at them and saw the

flags flaunting and the standards stirring and heard the kettle-drums

beating; so he bade his page saddle him a blood-steed and look to the

surcingles and bring him his harness of war, for indeed

horsemanship[356] was rooted in his heart. Quoth Amir, “And indeed I saw

Al-Abbas his eyes waxed red and the hair of his hands on end.” So he

mounted his charger, whilst Amir also bestrode a destrier, and they went

forth with the commando and fared on two days. On the third day, after

the hour of the mid-afternoon prayer, they came in sight of the foe and

the two armies met and the two ranks joined in fight. The strife raged

amain and sore was the strain, whilst the dust rose in clouds and hung

in vaulted shrouds, so that all eyes were blinded; and they ceased not

from the battle till the night overtook them,[357] when the two hosts

drew off from the mellay and passed the night, perplexed concerning

themselves. When Allah caused the morning to morrow, the two hosts were

aligned in line and their thousands fixed their eyne and the troops

stood looking one at other. Then sallied forth Al-Háris ibn Sa’ad

between the two lines and played with his lance and cried out and

improvised these couplets:—

You in every way are this day our prey; ✿ And ever we prayèd your sight

to see:

The Ruthful drave you Hodhayfah-wards ✿ To the Brave, the Lion who sways

the free:

Say, amid you’s a man who would heal his ills, ✿ With whose lust of

battle shrewd blows agree?

Then by Allah meet me who come to you ✿ And whoso is wronged shall the

wronger be.[358]