(Quoth Amr ben Mesaadeh[FN#163]), Abou Isa, son or Er Reshid
and brother to El Mamoun, was enamoured of a girl called Curret
el Ain, belonging to Ali ben Hisham,[FN#164] and she also loved
him; but he concealed his passion, complaining of it to none
neither discovering his secret to any, of his pride and
magnanimity; and he had used his utmost endeavour to buy her of
her lord, but in vain. At last, when his patience failed him
and his passion was sore on him and he was at his wits' end
concerning her affair, he went in, one day of state, to El
Mamoun, after the folk had retired, and said to him, "O
Commander of the Faithful, if thou wilt this day make trial of
thy governors,[FN#165] by visiting them unawares, thou wilt the
men of worth from those that lack of it and note each one's
[due] place, after the measure of his faculties." (But he
purposed, in saying this, to win to sit with Curret el Ain in
her lord's house.) El Mamoun approved his proposal and bade
make ready a barge, called the Flyer, in which he embarked,
with his brother and a party of his chief officers. The first
house he visited was that of Hemid et Tawil of Tous, whom he
found seated on a mat and before him singers and players, with
lutes and hautboys and other instruments of music in their
hands. El Mamoun sat with him awhile, and presently he set
before him dishes of nothing but flesh-meat, with no birds
among them. The Khalif would not taste thereof and Abou Isa
said to him, "O Commander of the Faithful, we have taken the
owner of this place unawares, and he knew not of thy coming;
but now let us go to another place, that is prepared and fitted
for thee."
So the Khalif arose and betook himself, with his brother and
his suite, to the abode of Ali ben Hisham, who, on hearing of
their approach, came out and received them after the goodliest
fashion, and kissed the earth before El Mamoun. Then he brought
them into his palace and opened to them a saloon, than which
never saw eyes a goodlier. Its floors and walls and columns
were of vari-coloured marble, adorned with Greek paintings: it
was spread with Indian matting, on which were carpets and
divans of Bassora make, fitted to the length and breadth of the
room. The Khalif sat awhile, examining the house and its roof
and walls, then said, "Give us to eat." So they brought him
forthwith nigh upon a hundred dishes of fowls, besides other
birds and brewises and fricassees and marinades. When he had
eaten, he said, "Give us to drink, O Ali;" and the latter set
before him raisin-wine, boiled with fruits and spices, in
vessels of gold and silver and crystal, served by boys like
moons, clad in garments of Alexandrian cloth of gold and
bearing on their breasts flagons of crystal, full of rose-water
mingled with musk. El Mamoun marvelled exceedingly at all this
and said, "Harkye, Aboulhusn!"[FN#166] Whereupon Ali sprang to
the carpet [on which the Khalif was seated] and kissing it,
said, "At thy service, O Commander of the Faithful!" and stood
before him. Quoth El Mamoun, "Let us hear some pleasant songs."
"I hear and obey, O Commander of the Faithful," replied Ali and
said to one of his servants, "Fetch the singing-women."
So he went out and returned in a moment, followed by ten
eunuchs, bearing ten golden stools, which they set down; and
these in their turn were followed by ten damsels, as they were
shining full moons or flowerful gardens, clad in black brocade,
with crowns of gold on their heads. They sat down on the stools
and sang various songs. Then El Mamoun looked at one of them
and captivated by her elegance and the beauty of her aspect,
said to her, "What is thy name, O damsel?" "My name is Sejahi,
O Commander of the Faithful," answered she; and he said, "Sing
to us, O Sejahi!" So she took the lute and playing a lively
measure, sang the following verses:
Right stealthily, for fearfulness, I fare, the weakling's gait,
Who sees unto the watering-place two lion-whelps draw
near,
With cloak, instead of sword, begirt and bosom love-distraught
And heart for eyes of enemies and spies fulfilled of fear,
Till in to one at last I come, a loveling delicate, Like to a
desert antelope, that's lost its younglings dear.
"Well done, O damsel!" said the Khalif. "Whose is this song?"
"The words are by Amr ben Madi Kerib er Zubeidi,"[FN#167]
answered she, "and the air is Mabid's."[FN#168] Then the Khalif
and Ali and Abou Isa drank and the damsels went away and were
succeeded by other ten, clad in flowered silk of Yemen,
brocaded with gold, who sat down on the chairs and sang various
songs. The Khalif looked at one of them, who was like a wild
cow of the desert, and said to her, "What is thy name, O
damsel?" "My name is Zebiyeh, O Commander of the Faithful,"
answered she. "Sing to us, O Zebiyeh," said he; so she warbled
some roulades and sang the following verses:
Houris, noble ladies, that reck not of disquiet, Like antelopes
of Mecca, forbidden to be slain;
Of their soft speech, they're taken for courtezans; but Islam
Still makes them from unseemliness and lewdness to
refrain.
When she had finished, "Bravo!" cried the Khalif. "Whose is
this song?" "The words are by Jerir,"[FN#169] answered she,
"and the air by Suraij." Then the Khalif and his company drank,
whilst the girls went away and there came yet another ten, as
they were rubies, bareheaded and clad in red brocade, gold
inwoven and broidered with pearls and jewels, who sat down on
the stools and sang various airs. The Khalif looked at one of
them, who was like the sun of the day, and said to her, "What
is thy name?" "O Commander of the Faithful," answered she, "my
name is Fatin." "Sing to us, O Fatin," quoth he. So she played
a lively measure and sang the following verses:
Vouchsafe me of thy grace; 'tis time to yield consent: Enough
have I endured of absence and lament.
Thou'rt he whose face unites all charms, on whose account My
patience have I lost, for very languishment.
I've spent my life for love of thee; ah, would to God I might
receive return for that which I have spent!
"Bravo, O Fatin!" exclaimed the Khalif, when she had finished.
"Whose song is that?" "The words are by Adi ben Zeid," answered
she, "and the tune is an old one." Then they drank, whilst the
damsels retired and were succeeded by other ten, as they were
sparkling stars, clad in flowered silk, embroidered with gold,
and girt with jewelled zones. They sat down and sang various
airs; and the Khalif said to one of them, who was like a
willow-wand, "What is thy name, O damsel!" "My name is Reshaa,
O Commander of the Faithful," answered she. "Sing to us, O
Reshaa," said he. So she played a lively measure and sang the
following verses:
There's a houri healing passion [with her kiss], Like a sapling
or a wild gazelle at gaze.
Wine I quaff unto the vision of her cheeks[FN#170] And dispute
the goblet with her, till she sways.
Then she lies and sleeps the night long in my arms, And I say,
"This is the wish of all my days."
"Well done, O damsel!" said the Khalif. "More." So she rose and
kissing the ground before him, sang the following verse:
She came out to gaze on the bridal at leisure, In a tunic with
ambergris smeared, worth a treasure.
The Khalif was much pleased with this verse, which when Reshaa
saw, she repeated it several times. Then said El Mamoun, "Bring
up the barge," being minded to embark and depart: but Ali said
to him, "O Commander of the Faithful, I have a slave-girl, whom
I bought for ten thousand dinars; she hath taken my whole
heart, and I would fain show her to the Commander of the
Faithful. If she please him and he will accept of her, she is
his: and if not, let him hear something from her." "Bring her
to me," said the Khalif; and there came forth a damsel, as she
were a willow-wand, with heart-seducing eyes and eyebrows like
a double bow. On her head she wore a crown of red gold, set
with pearls and jewels, under which was a fillet, wrought in
letters of chrysolite with the following words:
Behold, a Jinniyeh this is; and Jinn hath she also, I trow, Who
teach her men's hearts to transfix, by means of a
stringless bow.
She walked, with a gait like that of a fleeing gazelle, till
she came to a chair, on which she seated herself. The Khalif
marvelled at her beauty and grace; but when Abou Isa saw her,
his colour changed and he was in ill case. "O Abou Isa," said
the Khalif, "what ails thee, to change colour thus?" "O
Commander of the Faithful," answered he, "it is because of pain
that seizes me bytimes." "Hast thou known yonder damsel before
to-day?" asked El Mamoun. "Yes, O Commander of the Faithful,"
answered he. "Can the moon be hidden?" Then said El Mamoun to
her, "What is thy name, O damsel?" "My name is Curret el Ain, O
Commander of the Faithful," replied she; and he said, "Sing to
us, O Curret el Ain." So she sang the following verses:
The loved ones passed from thee in middle midnight's shade And
fared forth in the dawn, with the pilgrims' cavalcade.
The tents of pride they pitched round their pavilions And
veiled themselves about with hangings of brocade.
Quoth the Khalif, "Bravo, O Curret el Ain! Whose song is that?"
"The words are by Dibil el Khuzai," answered she, "and the air
by Zourzour es Seghir." Abou Isa looked at her and his tears
choked him; so that the company marvelled at him. Then she
turned to El Mamoun and said to him, "O Commander of the
Faithful, wilt thou give me leave to change the words?" "Sing
what thou wilt," answered the Khalif. So she played a lively
measure and sang the following verses:
If thou please me and he please thee in public, look thou hide
And keep in secret straiter watch o'er love, lest ill
betide.
And disregard and put away the tales of slanderers; For seldom
seeks the sland'rer aught but lovers to divide.
They say that when a lover's near, he wearies of his love And
that by absence passion's cured. 'Tis false; for I have
tried
Both remedies, but am not cured of that which is with me,
Withal that nearness easier is than distance to abide.
Yet nearness of abode, forsooth, may nowise profit thee, An If
the grace of him thou lov'st be unto thee denied.
When she finished, Abou Isa said, "O Commander of the Faithful,
we will be at peace, though we be dishonoured. Dost thou give
me leave to reply to her?" "Yes," answered the Khalif. "Say
what thou wilt to her." So he swallowed his tears and sang
these verses:
I held my peace nor said, "I am in love;" and eke The passion
that I felt even from my heart hid I:
And natheless, if my eyes do manifest my love, It is because
they are the shining moon anigh.
Then Curret el Ain took the lute and rejoined with the
following:
If what thou dost pretend were very truth, Thou woulst not with
mere wishing rest content,
Nor couldst endure to live without a girl, In charms and beauty
wonder excellent.
But there is nought in that thou dost avouch, Save only idle
talk and compliment.
When Abou Isa heard this, he fell a-weeping and lamenting and
discovered the trouble and anguish of his soul. Then he raised
his eyes to her and sighing, repeated the following:
Under my wede there is a wasted body And in my soul an all-
absorbing thought.
I have a heart, whose suffering is eternal, and eyes with tears
like torrents ever fraught.
When a wise man meets me, he rebukes me, Chiding the love that
thou in me hath wrought.
Lord, I've no strength all this my dole to suffer; Prithee,
come Death or quick relief be brought!
When he had ended, Ali ben Hisham sprang up and kissing his
feet, said, "O my lord, God hath heard thy prayer and answered
thy supplication, and consenteth to thy taking her with all her
gear, so the Commander of the Faithful have no mind to her."
"Had we a mind to her," answered the Khalif, "we would prefer
Abou Isa before ourselves and help him to his desire." So
saying, he rose and embarking, went away, whilst Abou Isa
tarried for Curret al Ain, whom he took and carried to his own
house, with a breast dilated for gladness. See then the
generosity of Ali ben Hisham.
EL AMIN BEN ER RESHID AND HIS UNCLE
IBRAHIM BEN EL MEHDI.
El Amin,[FN#171] son of Er Reshid, once entered the house of
his uncle Ibrahim ben el Mehdi and saw there a slave-girl
playing upon the lute. She was one of the fairest of women,
and his heart inclined to her. Ibrahim, seeing how it was with
him, sent the girl to him, with rich apparel and precious
jewels. When he saw her, he thought that his uncle had lain
with her; so he was loath to have to do with her, because of
this, and sent her back to Ibrahim, accepting the present that
came with her. Ibrahim learnt the reason of this from one of
El Amin's servants; so he took a shift of flowered silk and let
work upon his skirt, in letters of gold, the following lines:
By Him to whom all fronts do bow, of that which is Beneath her
skirt, I swear, I'm ignorant outright;
Nor have I had in aught to meddle with her mouth, Except it
were by way of hearing and of sight.
Then he clad her in the shift and giving her a lute sent her
once more to his nephew. When she came into the latter's
presence, she kissed the earth before him and tuning the lute,
sang thereto the following verses:
By returning the gift, thou showest what's hid in thy breast,
And thine aversion to me is made manifest.
As thou bear malice for aught that hath been,--forgive The
past, for the Khalifate's sake, and let it rest.
When she had made an end of her song, El Amin looked at her and
reading that which was wrought upon her skirt, could not
control himself, but drew near unto her and kissed her and
appointed her a separate lodging in his palace. Moreover, he
thanked his uncle for this and bestowed on him the government
of Er Reï.[FN#172]
EL FETH BEN KHACAN AND THE KHALIF EL
MUTAWEKKIL.
The Khalid El Mutawekkil[FN#173] was once again taking
medicine, and folk sent him all manner of presents and
rarities. Amongst others, El Feth ben Khacan[FN#174] sent him
a virgin slave, high-bosomed, of the fairest of women of her
time, and with her a vase of crystal, containing red wine, and
a goblet of red gold, whereon were graven in black the following
verses:
When th' Imam's made an end of taking medicine And health and
strength ensue to him thereon, in fine,
There's no medicament befits him but to drink, From out this
cup, a draught of this decocted wine.
And break the seal[FN#175] reserved to him, for this, indeed,
Right salutary is, hard after medicine.
Now the physician Youhenna[FN#176] was with the Khalif, when
the damsel entered; and when he read the above verses, he
smiled and said, 'By Allah, O Commander of the Faithful, Feth
is better versed than I in the art of medicine: so let not
the Commander of the Faithful gainsay his prescription.'
Accordingly, the Khalif followed El Feth's prescription and was
made whole by the blessing of God.
THE MAN'S DISPUTE WITH THE LEARNED
WOMAN OF THE RELATIVE EXCELLENCE OF THE
MALE AND THE FEMALE.
(Quoth a certain man of learning) I never saw a woman sharper-
witted, more intelligent, better furnished in learning, more
excellent of faculties or more pleasant of ingredients than
a female preacher of the people of Baghdad, by name Sitt el
Meshayikh.[FN#177] It chanced that she came to the city of
Hemah in the year [of the Hegira] 561[FN#178] and there
delivered salutary exhortations to the folk from the pulpits.
Now there used to visit her house a number of students of
divinity and [other] persons of learning and culture, who
would argue with her upon questions of theology and discuss
controversial points with her. I went to her one day, with a
friend of mine, a man of education; and when we had taken our
seats, she set before us a dish of fruit and seated herself
behind a curtain. Now she had a [young] brother, a handsome
youth, who stood by us, to serve us.
When we had eaten, we fell to disputing upon points of divinity,
and I propounded to her a theological question, bearing upon a
difference between the Imams.[FN#179] She proceeded to speak in
answer, whilst I listened; but my friend fell the while to
looking upon her brother's face and considering his charms,
without paying any heed to what she said. Now she was watching
him from behind the curtain; so, when she had made an end of
her exposition, she turned to him and said, "Meseems thou art
of those that give men the preference over women!" "Assuredly,"
answered he. "And why so?" asked she. "Because," replied he,
"God hath preferred the male over the female; and I love that
which excels and mislike that which is excelled." She laughed
and said, "Wilt thou deal fairly with me in argument, if I
argue the matter with thee?" "I will," answered he. Then said
she, "What is the evidence of the superiority of the male to
the female?" "It is of two kinds," answered he, "that which
is founded on authority and that which is founded on reason.
The authoritative part derives from the Koran and the Sunneh
[Traditions of the Prophet]. As for the former, quoth God the
Most High, 'Men stand above women, in that God hath given
these the preference over those;'[FN#180] and again, 'If
there be not two men, then [call] one man and two women;'
[FN#181] and again, when treating of the law of inheritance,
'[If there be brothers and sisters,] let each male have the
like of the portion of two females.'[FN#182] Thus God, blessed
and exalted be He, hath in these places preferred the male over
the female and teaches that a woman is as the half of a man,
for that he is worthier than she. As for the Sunneh, is it not
reported of the Prophet (whom God bless and preserve) that he
appointed the blood-wit for a woman to be half that of a man?
As for the evidence of reason, the male is the agent and the
female the patient."
"Thou hast said well, O my lord," rejoined she; "but, by Allah,
thou hast proved my contention with thine own lips and hast
advanced arguments that tell against thee, and not for thee.
Thus: God (blessed and exalted be He) preferred the male above
the female, solely because of the quality of masculinity; and
in this, there is no difference between us. Now this quality
[of masculinity] is common to the child, the boy, the youth,
the adult and the graybeard; nor is there any distinction
between them in this. Since, then, the superior excellence of
man enures to him solely by virtue of the quality of masculinity,
it behoves that thy heart incline to the graybeard and thy soul
delight in him, equally with the boy, seeing that there is no
distinction between them, in point of masculinity. But the
difference between thee and me turns upon the qualities that
are sought as constituting excellence of intercourse and
delight of usance; and thou hast adduced no proof of the
superiority of the male over the female in this."
"O my lady," answered he, "knowest thou not that which is
proper to the boy of symmetry of shape and rosy cheeks and
pleasant smile and sweetness of speech? Boys are, in these
respects, superior to women; and the proof of this is what is
reported of the Prophet, that he said, 'Stay not thy gaze upon
the beardless boys, for in them is the similitude[FN#183] of
the black-eyed girls of Paradise.' Nor indeed is the superiority
of the boy over the girl hidden to any, and how well saith Abou
Nuwas:
The least of his virtues it is that thou'rt free From
uncleanness with him nor with child can he be.
And what another poet says:
Quoth th' Iman Abou Nuwas, past-master sure was he In every
canon of debauch and jolly knavery,
"O ye that love the downy cheeks of younglings, take your fill
Of a delight, in Paradise that will not founden be."
So if one enlarge in praise of a girl and wish to enhance her
value by the mention of her charms, he likens her to a boy,
because of the illustrious qualities that belong to the latter,
even as saith the poet:
Boylike of buttocks, to and fro, in amorous dalliance, She
sways as sway the nodding canes that in the north wind
dance.
If boys, then, were not superior to girls, why should the
latter be likened to them? And know also, may God the Most High
preserve thee, that a boy is easy to be led, adapting himself
to the wish, pleasant of commerce and manners, inclining to
assent rather than difference, especially when the down on his
face creeps lightly and the hair darkens on his lips and the
vermilion of early youth runs in his cheeks, so that he is like
the full moon; and how goodly is the saying of Abou Temmam:
[FN#184]
"The whiskers on his cheek appear;" the slanderers said to me;
Quoth I, "That's none of his defect; so give me no more
prate."
What time he came of age to bear buttocks that here and there
Pulled him and over beads of pearl his lips' hair darkened
late
And eke the rose a solemn oath, full fast and binding, swore
Its ruddy marvels from his cheek should never separate,
I with my eyelids spoke to him, without the need of speech, And
for reply thereto was what his eyebrows answered straight.
His goodliness still goodlier is than that thou knewst of yore,
And the hair guardeth him from those his charms would
violate.
Brighter and sweeter are his charms, now on his cheek the down
Shows and the hair upon his lips grows dark and delicate;
And those who chide me for the love of him, when they take up
Their parable of him and me, say evermore, "His mate."
And quoth El Heriri[FN#185] and saith well:
My censors say, "What is this love and doting upon him? Seest
not the hair upon his cheeks that sprouts? Where is thy
wit?"
Quoth I, "By Allah, an ye chide at me, I rede you note The
exposition of the truth that in his eyes is writ.
But for the blackness of the down, that veils his chin and
cheeks, Upon the brightness of his face no mortal gaze
might sit.
A man who sojourns in a land, wherein no herbage is, Whenas the
very Spring arrives, shall he depart from it?"
And quoth another:
"He is consoled," say the censors of me; but, by heaven, they
lie! For solace and comfort come hardly to those for
longing that sigh.
When the rose of his cheek stood blooming alone, I was not
consoled; So how should I now find solace, that basil has
sprung thereby?
And again:
A slender one, whose glances and the down upon his cheeks Each
other, in the slaying of folk, abet and aid.
A sabre of narcissus[FN#186] withal, he sheddeth blood, The
hangers[FN#187] of its scabbard of very myrtle made.
And again:
Not with his wine I'm drunken, but with his tresses bright,
That make all creatures drunken, yea, all beneath the sky.
Each of his charms doth envy the others; ay, and each To be the
down so silky upon his cheek doth sigh.
These are the excellences of the boy, that women do not
possess, and these suffice and more to give boys the preference
in grace and glory over women."
"God give thee health!" cried she. "Verily, thou hast imposed
the discussion upon thyself; and thou hast spoken and hast not
stinted and hast adduced these arguments, in support of thy
contention. But now is the truth made manifest;[FN#188] so
swerve thou not from the path thereof; and if thou be not
content with a summary of proof, I will set it out to thee in
detail. God on thee, where is the boy beside the girl and who
shall liken the kid to the wild cow? The girl is soft of
speech, fair of shape, like a stalk of sweet basil, with teeth
like chamomile-petals and hair like halters. Her cheeks are
like blood-red anemones and her face like an apple; she hath
lips like wine and breasts like double pomegranates and a shape
flexile as a willow-wand. Her body is rounded and well-formed:
she hath a nose like the point of a shining sword and a
forehead brilliant with whiteness and joined eyebrows and black
and melting eyes. If she speak, fresh pearls are scattered from
her mouth and all hearts are ravished by the daintiness of her
charms; when she smiles, thou wouldst think the moon shone out
from between her lips and when she gazes, swords flash from her
eyes. In her all beauties have their term, and she is the
centre of attraction of traveller and stay-at-home. She hath
two red lips softer than cream and sweeter of taste than honey,
and a bosom, as it were a way between two hills, wherein are a
pair of breasts like globes of ivory; likewise, a smooth belly,
soft of flanks as palm-flowers[FN#189] and creased with folds
and dimples that overlap one another, and luxuriant thighs,
like columns of pearl, and buttocks, that beat together like
seas of crystal or mountains of light, and two slender feet and
hands like ingot of virgin gold. So, O wretched fellow, where
are mortal men besides the Jinn? Knowest thou not that mighty
kings and captains and noble princes still submit themselves
humbly to women and depend on them for delight? Verily, they
[women] say, 'We rule over [all] necks and captivate [all]
hearts.' How many a rich man have they not made poor, how many
a powerful one have they not humbled and how many a noble have
they not reduced to servitude! Indeed, they seduce the learned
and bring the pious to shame and make poor the rich and plunge
the favoured of fortune into misery. Yet, for all this, the
wise but redouble in love and honour of them, nor do they count
this oppression or dishonour. How many a man for them hath
transgressed against his Lord and called down on himself the
wrath of his father and mother! And all this because of the
preponderance of the love of them over hearts. Knowest thou
not, O wretched fellow, that for them are palaces built and
slave-girls bought, and over them curtains are let down, that
for them do tears flow and for them armies levied and pleasure-
houses raised up and riches gathered and heads smitten off? And
indeed he spoke sooth who said, 'The world is a commentary
[FN#190] upon women.'
As for thy citation from the Holy Traditions, it is an argument
against thee and not for thee; for the Prophet (whom God bless
and preserve) compares boys to the houris of Paradise. Now,
without doubt, the subject of comparison is more worthy than
the object compared with it; so, except women be the worthier
and the goodlier, wherefore should other than they be likened
to them? As for thy saying that girls are likened to boys, it
is not so, but the contrary: boys are likened to girls; for
folk say, 'Yonder boy is like a girl.' As for that thou quotest
from the poets, the verses in question were the product of an
unnatural complexion in this respect; and as for the confirmed
sodomists and debauchees, that sin against religion, whom God
hath condemned in His Holy Book, wherein He denounceth their
filthy practices, saying, 'Do ye betake you to males from the
four corners of the world and forsake that which your Lord hath
created for you of your wives? Nay, but ye are a froward
folk.'[FN#191] These it is that liken girls to boys, of their
exceeding profligacy and frowardness and inclination to follow
the devil and their own lusts, so that they say, 'She is apt
for two men;' and these are all wanderers from the path of
right. Quoth their chief Abou Nuwas:
A slender one, boyish of waist and of wit, For wencher as well
as for sodomite fit.
As for what thou sayest of a boy's whiskers and moustaches and
how they add to his beauty and grace, by Allah, thou wanderest
from the right path and sayest that which is other than the
truth; for whiskers change the charms of the comely into
ugliness; even as saith the poet:
The whiskers, that sprout on the cheek of the wight, His lovers
avenge, if he 've done them unright.
I see not on 's face what is like unto smoke, Except that his
curls are as coals to the sight.
If the most of his paper[FN#192] thus blackened be, where Is
there room, deemest thou, for the pen to indite?
If any prefer him another above, 'Tis ignorance makes them thus
turn from the light.
Glory be to God", continued she, "how is it hidden from thee
that the perfection of delight is in women and that abiding
pleasure is not to be found but with them? Seeing that God
(blessed and exalted be He) hath promised His prophets and
saints black-eyed damsels in Paradise and hath appointed them
for a recompense of their pious works: and had God the Most
High known that the supreme delight was in the possession of
other than women, He had rewarded them therewith and promised
it to them. And quoth he whom God bless and preserve, 'The
things in which I most delight of [the things of] your world
are three: women and perfume and the solace of my eyes in
prayer.' Verily, God hath appointed boys to serve His prophets
and saints in Paradise, because Paradise is the abode of
delight and pleasance, which could not be complete without the
service of boys; but, as to the use of them for aught but
service, it is sin and corruption. How well saith the poet:
Men's turning unto boys is very frowardness; Who noble[FN#193]
women loves is noble[FN#194] none the less.
What difference 'twixt the lewd and him whose bedfellow A houri
is, for looks a very sorceress.
He rises from her couch and she hath given him scent; He
perfumes all the house therewith and each recess.
No boy, indeed, is worth to be compared with her: Shall aloes
evened be with what not filthiness?"
Then said she, "O folk, ye have made me overpass the bounds of
modesty and the province of free-born women and indulge in idle
talk and freedoms of speech, that beseem not people of learning.
But the breasts of the noble are the tombs of secrets, and
conversations of this kind are in confidence. Moreover, actions
are according to intents, and I ask pardon of God for myself
and you and all Muslims, seeing that He is forgiving and
merciful."
With this she held her peace and thereafter would answer us of
nought; so we went our way, rejoicing in that we had profited
by her discourses and sorrowing to part from her.
ABOU SUWEID AND THE HANDSOME OLD
WOMAN.
(Quoth Abou Suweid), I entered a garden one day, I and a
company of my friends, to buy somewhat of fruit; and we saw, in
a corner of the place, an old woman, who was bright of face,
but her hair was white, and she was combing it with a comb of
ivory. We stopped before her, but she paid no heed to us
neither veiled her face So I said to her' "O old woman, wert
thou to dye thy hair black, thou wouldst be handsomer than a
girl. What hinders thee from this?" She raised her head and
looking at me with great eyes, recited the following verses:
That which the years had dyed, I dyed erewhen but, sooth to
tell, My dye endureth not, whilst that of Time's
perdurable
Clad in the raiment of my youth and beauty, of old days,
Proudly I walked, and back and front, men had with me to
mell
"By Allah," cried I, "bravo to thee for an old woman! How
sincere art thou in thy yearning remembrance of sin and how
false in thy presence of repentance from for bidden things!"