Arrival at Koom--Mahomedan Ladies--Their Rights and Privileges
after Marriage--Divorces--Story of Hajee Sâlah, the Cross-Grained.
We went from Cashan to Koom, a very ancient and once populous city,
but the greater part of it is now in ruins. Several of the Seffavean
monarchs, and many celebrated and pious persons are interred at this
place; but notwithstanding the tombs of learned priests and great
monarchs, with which it is honoured, its present fame and sanctity are
chiefly derived from its containing the mortal remains of Fatima the
Immaculate,[99] who was the sister of the Imâm Mehdee.
The city of Koom was given sometime ago by the king as an estate to his
mother, a pious liberal old lady, who expended considerable sums in
restoring it to prosperity. She bestowed especial care in ornamenting
the shrine of the female saint, the dome of which being gilt has a
splendid appearance. This is a sanctuary even for murderers.
Whatever ignorant Europeans may say of the exclusion of females from
the Mahomedan Paradise, the ladies who profess that religion have
the consolation to know, that not only in this instance, but that of
Fatima, the daughter of the Prophet, and in many others, they receive a
homage which proves their title to the adoration of man, as saints in
heaven, as well as angels upon earth.
I have had frequent discussions with my Persian friends upon the
general condition of the female sex in this country; and cannot better
illustrate the subject than by relating what passed on an occasion
when I made a violent attack on their usages in this particular, and
brought them into strong contrast with those of the civilized nations
of Europe.
I began by stating, that, by making slaves of one half of the creation
they made tyrants of the other. "I am only surprised," I said, "how
your females can bear the subjection and confinement to which they are
doomed. How our Christian ladies would scorn such restraints! Their
minds are cultivated as carefully as those of their fathers, brothers,
or husbands, who trust for their good conduct to their sense of virtue
and religion, rather than to strong doors and high walls. We desire,"
I added, "that those who share our pleasures and our toils should be
acquainted with the world in which they live, that we may possess not
only an affectionate wife, but an intelligent friend.
"Your Mahomedan ladies, on the contrary, are shut up like wild
animals: whilst moving from one inclosure to another they travel in a
curtained carriage; or, if walking, they are enveloped in robes which
merely admit of their breathing and seeing their way through small
eye-windows. Besides, they are not allowed to have any communication
but with their husbands, children, or slaves. What with flattering
one, coaxing another, beating a third, and fighting a fourth, these
ladies must have a fine time of it in this world; and as to the next,
though they are not denied Paradise, as we Europeans often erroneously
believe, they are only promised, as a reward for the most pious life,
half those blessings which await the virtuous of the male part of the
creation!
"Your females," I said, "are married while mere children, and the
consequence is, they are old women at twenty-five. This furnishes you
with an excuse for forming other connexions, and treating your first
wives with neglect."
This attack was listened to with symptoms of impatience; every one
seemed anxious to answer, but precedence was given to Jaffier Ali Khan,
and the ladies of his country could not have had a better advocate.
"Really, sir, you form a very erroneous judgment of the condition of
our women. In this, as in many other instances, where our religion or
our customs are concerned, vulgar errors pass from one to another till
they are believed by all. Many persons in England imagine that a pigeon
was taught to pick peas from the ears of the Prophet, who thought he
might succeed by this device in persuading the ignorant that the pigeon
was a celestial messenger. They also say that his tomb at Mecca is
supported between heaven and earth by means of a loadstone. If true,
it would be a miracle; but it is not true: nevertheless people believe
it, and the more readily, because it is wonderful. Now," said Jaffier,
"it is the same with half the stories about our women. Why, I am told,
it is a common belief with you that Mahomed has declared women have
no souls! If you read the Koran you will find that our Prophet not
only ranks women with men as true believers, but particularly ordains
that they shall be well treated and respected by their husbands; he
has indeed secured that by establishing their right to dowers as well
as to claims of inheritance. He also has put it out of the power of a
husband to hurt the reputation of his wife, unless he can produce four
witnesses of her guilt; and should he have witnessed that himself, he
must swear four times to the fact, and then by a fifth oath imprecate
the wrath of God if he is a liar. Even after this, if the wife goes
through the same ceremony, and imprecates the wrath of God upon her
head if her husband does not swear falsely, her punishment is averted;
or if she is divorced, her whole dower must be paid to her, though it
involve the husband in ruin. What protection can be more effectual than
this?
"Then a woman who is divorced may marry again after four months,
which is believed to be soon enough. These widows, I assure you, sir,
when they have a good dower, are remarkable for consulting their own
judgment as to a second choice; they are not like young giddy girls,
who are guided by their parents or the reports of old nurses or
match-makers."
"But how do they see or hear," said I, "sufficient to direct them in
their choice?"
"Why," said Jaffier Ali, "they see and hear much more than you imagine.
Besides the liberty they enjoy of going abroad, some of the rooms in
the merdâneh, or man's apartments, are only divided by a curtain or
skreen from the zenâneh, or female apartment; and the ladies can, when
they choose, both see and hear through that as much as they desire."
"But what is the use of those peeps and chance meetings to your young
ladies, if they have not the liberty of choice with regard to their
husbands?"
"Why, sir," said my friend, "our daughters are usually betrothed
when children, and married when very young; the husband is commonly
selected from equality of condition and age. All this is settled by the
parents, whose regard for their children, it is supposed, will make
them take every means to promote their happiness. It must be confessed,
however, that worldly motives often lead to youth and age being united;
but this, I am told, occurs even in England. You will say an English
father cannot force his daughter to marry, but he can no doubt use such
means as may oblige her to marry a man for whom she has an aversion,
or she may run away from her parents with some person of whom they
disapprove.
"So you see," said Jaffier, "this liberty of choice which your forward,
though inexperienced, young ladies exercise, has bad as well as good
effects. Now our daughters never run away; and as they have seldom ever
seen their destined husbands, if they have no love for them, neither
have they any dislike. The change from the condition of a girl under
the strict subjection of her mother to that of a wife at the head of
her own part of the household is so agreeable, that they are too happy
to adopt it.
"You English take your ideas of the situation of females in Asia from
what you hear and read of the harems of kings, rulers, and chiefs,
who being absolute over both the men and women of their territories,
indulge in a plurality of wives and mistresses. These, undoubtedly,
are immured within high walls, and are kept during life like slaves;
but you ought to recollect, that the great and powerful, who have such
establishments, are not in the proportion of one to ten thousand of
the population of the country. If a person of inferior rank marry a
woman of respectable connexions, she becomes mistress of his family;
and should he have only one house, he cannot place another on an
equality without a certainty of involving himself in endless trouble
and vexation, if not disgrace. The dower usually settled upon such a
lady, added to other privileges, and an unlimited authority over her
children and servants, give her much importance; and she is supported
by her relations in the assertion of every right with which custom has
invested her.
"With regard to liberty, such a lady can not only go to the public
bath, but she visits for one or two days, as she chooses, at the house
of her father, brother, sister, or son. She not only goes to all these
places unattended, but her husband's following her would be deemed
an unpardonable intrusion. Then she has visitors at home; friends,
musicians, and dancers; the husband cannot enter the lady's part of the
house without giving notice. I only wish," said Jaffier Ali, laughing,
"you could see the bold blustering gentleman of the merdâneh in the
ladies' apartment; you would hardly believe him to be the same person.
The moment his foot crosses the threshold, every thing reminds him
he is no longer lord and master; children, servants, and slaves look
alone to the lady. In short, her authority is paramount: when she is
in good humour, everything goes on well; and when in bad, nothing goes
right. It is very well for grandees, who, besides power and wealth,
have separate houses and establishments, and are above all regard for
law and usage, to have harems, and wives, and female slaves; but for
others, though they may try the experiment, it can never answer;" and
he shook his head, apparently with that sincere conviction which is the
result of experience.
Hajee Hoosein, who had brought our evening kelliâns, and was listening
to this defence of Mahomedan ladies with great attention, exclaimed at
this last sentence, "Sâdee says very truly,
'Two dervishes can sleep on one carpet,
But two kings cannot rest in one kingdom.'"
"Very true, Hajee," said Jaffier Ali, "nor can two mistresses be at
peace in one house."
"Why, then," said I, "did your Prophet permit polygamy, and set so
bad an example? for while he limited his followers to four wives, he
obtained a peculiar dispensation to have nine himself, besides 'Slaves
of his right hand.'"[100]
Meerzâ Aga Meer, who is a holy Syed, and consequently of the Prophet's
family, took the word, as he is wont to do upon all occasions when he
hears a name so sacred irreverently treated.
"The reasons of Mahomed (on whom be the blessing of God)," said the
Meerzâ, calmly, "are inscrutable; but as far as his acts can be judged
by erring mortals, or considered otherwise than as proceeding from
Divine authority, we may believe that in permitting polygamy, he
only followed the custom of the Jews; in whose Prophet, Moses, you
Christians, as well as we Musselmans, believe. The limitation to four
legitimate wives was intended as a check, no doubt, upon those habits
of sensual indulgence, into which not only the affluent of the Jews,
but the Pagan Arabs, had fallen; and it was the enormity of their
vices which led our Prophet to denounce such severe punishment now and
hereafter upon those who continued to follow wicked courses.
"There is no doubt," said Aga Meer, "that the custom to which you
have alluded, of very early marriages, and the effects of climate and
sedentary habits, bring on a premature old age in many of our females.
But after all, the number who take advantage of the license to have
a plurality of wives is not near so great as you imagine. Take a
thousand Persians and you will not find ten with more than two wives,
and not thirty with more than one. Who can afford it? The expense of
a marriage, the maintenance of females, and, above all, the dower
which is required, and which remaining at the lady's sole disposal,
is independent of that inheritance to which she and her children are
entitled from the remainder of the husband's property, are insuperable
objections.
"You speak," said he, addressing himself to me, "as if your pity
were limited to our ladies; if you were more intimately acquainted
with the condition of us husbands, we should have some share of your
sympathy. Jaffier Ali has already explained to you some of the rights
and privileges of our ladies, which are usually supported by a host
of relations, but he has not enumerated one half. We may, it is true,
escape from one wife by marrying another; but if we are not rich, such
a proceeding involves the giving up most of our comforts in life. What
I have said applies to men of moderate means; and as to the great mass
of the population who live by their labour, few can support two wives.
If you have any doubts respecting the equality of condition of their
partners, do but listen now and then near their houses, and you will
hear a shrill and sharp voice rating the supposed lord and master in a
manner which will instantly relieve your mind from any anxiety you may
now feel for the rights of the softer sex in Persia."
This sally of the good Meer produced the more mirth, from its being
unusual for him to depart from his gravity. But resuming his serious
air, he continued; "Mahomedan women have never real power until they
have offspring. Mâder, or the mother, is, from the prince to the
peasant, the chief object of affection and respect. On her not only
domestic concerns, but the making of marriages usually depends. The
care and indulgence she bestows upon her children is often in strong
contrast to the neglect and harshness of the father, which deepens
the impression of gratitude they entertain for her during life. This
sentiment is so general, that nothing causes such complete loss of
character as want of love and duty towards a mother.
"Have you studied our law," said Meerzâ Aga Meer to me, "particularly
that part of it which relates to property and inheritance?" I
confesssed I had not given the subject that attention it merited. "I
thought so," said the Meer, "or you would not have judged so lightly of
the condition of our females."
"It is," said the Meer, "the possession of property, and the right of
inheriting and using it, which gives respect and consequence to persons
with others as well as themselves. Now you will find, both by the
Koran, which is the fountain of our law, and by the commentaries, which
are streams from that sacred source, that females have equal rights
with males to use property; and their claim to inheritance, though
somewhat smaller, as is the case in other countries, is on a scale that
shows the light in which they are held by our laws and institutions."
The Meerzâ supported his argument by more quotations from the book of
Mahomed, from traditions, and commentaries by learned doctors, than I
shall repeat. The sum of it, however, was to this effect, that a woman
who has property of her own, which includes her dower, has full command
of it during her life. At her death the husband has half if there are
no children, and a fourth if there are. The remainder is divided among
them equally, females having the same share as males.
When the husband dies, his wife or wives (legally married) inherit one
fourth of his property, if there are no children; if there are, the
wife or wives have only one eighth: but this is always independent of
the dower or settlement made at the period of marriage.
If a man leave an only daughter or grand-daughter, she has the half of
his estate; if two or more, they have two-thirds. If he leave a son
and daughters, the son has the share of two females, besides becoming,
after the shares are allotted, the heir-general or residuary legatee.
The daughters born in wedlock have their allotted shares of
inheritance, but in no case can they become heirs to any property
beyond that amount, except to their manumitted slave. On the death of
such a person they have a right to share as a relation, and can inherit
as heirs. "The following text of the Koran is curious," said the Meer,
"and merits to be quoted: 'There is not among women any heiress except
her who kindly freed the enslaved neck.'"
"All you have said," I observed, "is very well. I understand the
rights of your legitimate wives and daughters; but what becomes of the
numerous progeny of slaves and others of the Harem?"
"What becomes of your illegitimate children in England?" replied the
Meer, with more asperity than was usual to him; but my attack had
roused him. "If," he continued, "the book which was written by Meerzâ
Aboo Tâlib, who travelled in your country, is at all true, a great
proportion of your females and their offspring are in a much more
miserable and degraded state than any in our country! But perhaps,"
said he, in a milder tone, "Aboo Tâlib has exaggerated, which
travellers are in the habit of doing."
I made no answer, for I thought of the parable of the "mote and the
beam," and turned the conversation from this part of the subject by
asking whether a man or woman could not bequeath their property, "I
am no Moollâh," said Aga Meer, "to give a precise answer to such a
question; but I know this, they can bestow it during life, and I
believe that though, according to the strict interpretation of the
Koran, pious or charitable bequests are alone legal, others are
attended to by the judges when not very injurious or improper. I
conclude this is the case, by my knowledge that wills are frequently
made; but I am," he repeated, "no Moollâh."
"That you are not a Moollâh, I am very glad," said Jaffier Ali, "for
I never can understand these doctors of our law; they have always so
many reasons to state on both sides of every question, that they quite
confuse me, and I really believe that wise and learned as they are,
they often confuse themselves." "There is nothing, I can assure you,
sir," said Jaffier Ali to me "that these Moollâhs like better than
advocating the cause of our ladies, who, what with their aid, and that
of other supporters, as well as their own spirit, have, I think, more
than an equal share of power and authority."
"But why," said I, "if they have this power, and such rights of
property, are they cooped up, and never allowed to stir abroad without
veils? with such usages how can they attain that knowledge of the world
which is necessary to enable them to perform their duties?"
"As to cooping up," said Aga Meer, who here resumed the contest,
"Jaffier Ali has already explained the indulgences they have, in going
abroad, and seeing their friends at home; and with respect to wearing
veils, what you deem a punishment they consider a distinction, and look
down with pity on the women of the Eelyât tribes and others, who do not
follow this custom.
"I do not exactly know," said he, "what you mean by a knowledge of the
world; nor do I distinctly understand the benefits you expect them to
derive from such knowledge. "We," he added, smiling, "consider that
loving and obeying their husbands, giving proper attention to their
children, and their domestic duties, are the best occupations for
females."
"That is," I replied, "your females are either the slaves of your
pleasures, or drudges to perform the work of your house. This is their
lot in the present world, and in the next, though you do not exclude
them from heaven, you only allow, even to the most virtuous, as I said
before, half the joys which are destined for a good man. They are in
fact neither treated nor instructed in a manner that can elevate them
to the rank which God meant them to hold, as the companions and friends
of man; and, in the condition in which your laws and usages place them,
they never can have that respect for themselves, nor receive it from
others, which is essential to form a civilized community."
"But," said the Meer, "we are not a civilized community, such as you
allude to; some of our ladies, whose husbands or fathers are learned
men, have considerable knowledge, and many of these have received
an excellent education." "This," said I, "is a fact of which I am
aware; my friend Jaffier Ali, who married the daughter of a physician,
informed me how well the mind of his consort had been cultivated by her
wise and pious father, and I have seen a small volume of poems copied
by her, which he means to present to the Elchee; but I consider her,
and some others with similar endowments, as exceptions to the general
rule."
"Very fortunately," replied Aga Meer, "they are exceptions: if the
majority of our females were so well instructed, they would be far
before their fathers and husbands, and that would never do. Changes
must begin with the men or we shall have all in confusion.
"With respect to the difference of rewards and punishments between the
male and female sex, it has been considered," said the Meer, "that as
the latter have not the same opportunities of acquiring knowledge,
their responsibility should be less, and it is decreed that they shall
only receive for any crime half the punishment that would be inflicted
upon a man. The same principle, in reference to their good actions,
has led to their being only deemed entitled to half the enjoyment that
a man can attain in the next world. But this is a point," said the
Meer, "that I do not well comprehend. It has puzzled many of our wisest
Moollâhs, and volumes upon volumes of contradictory opinions have been
written by the expounders of the Koran, upon the duties, rewards, and
punishments of women here and hereafter; God alone knows who is right
and who is wrong."
"I know as little as you or the Moollâhs either," said Jaffier Ali,
"of what will be the lot of our ladies in the next world, but I am
positive they enjoy plenty of power in this. Really, my good friend,"
said he, addressing me, "if you could get a peep behind the curtain,
you would find that from the palace of the king to the hut of the
peasant, some personage, either in the shape of a wife or a mother,
secretly or openly rules the whole household, the master not excepted.
Some men, in the hope of preserving their authority, marry a woman of
low connexions, or a slave, who cannot claim a dower. Such wives, being
pennyless and unsupported by relations, will, they expect, continue
mild and submissive, and neither give themselves airs nor leave the
house in a pet. These wary gentlemen, however, are often disappointed;
for if the partners they select are handsome and beloved, they too
become tyrants and tormentors."
"That may be," said Mahomed Hoosein Khan, who had hitherto listened to
our discussion with much more patience than I had expected, "but in
such a case a man becomes a slave of his own passions, which is far
better than selling himself, as many do, to be the slave of those of
an arrogant woman, who, from superior birth or great wealth, considers
herself as the ruler of him she has condescended to espouse."
Hajee Hoosein, on hearing this remark, eagerly exclaimed, "How exactly
that was the case with Sâdee! 'My termagant of a wife,' (said that wise
man), 'with whom, after my release from the Christians at Tripoli,[101]
I had received a dower of a hundred dinars, one day addressed me in a
reproachful tone, and asked, 'Are not you the contemptible wretch whom
my father ransomed from the slavery of the Franks at the cost of ten
dinars?' 'Yes,' I replied, 'I am the same wretch whom he delivered from
the infidels for ten dinars, and enslaved to you for one hundred!'"
"Poor Sâdee!" said Khan Sâhib, with a half sigh that indicated
fellow-feeling: "but," added he, "there is a possibility of escape from
such a condition. I will tell you a story of an acquaintance of mine,
who had the good fortune to terrify one of these high-born shrews into
good behaviour, but his success, as you will hear, was of no benefit to
his friends.
"Sâdik Beg was of good family, handsome in person, and possessed of
both sense and courage; but he was poor, having no property but his
sword and his horse, with which he served as a gentleman retainer of
a nabob. The latter, satisfied of the purity of Sâdik's descent, and
entertaining a respect for his character, determined to make him the
husband of his daughter Hooseinee, who, though beautiful, as her name
implied, was remarkable for her haughty manner and ungovernable temper.
"Giving a husband of the condition of Sâdik Beg to a lady of
Hooseinee's rank was, according to usage in such unequal matches, like
giving her a slave, and as she heard a good report of his personal
qualities, she offered no objections to the marriage, which was
celebrated soon after it was proposed, and apartments were assigned to
the happy couple in the nabob's palace.
"Some of Sâdik Beg's friends rejoiced in his good fortune; as they saw,
in the connexion he had formed, a sure prospect of his advancement.
Others mourned the fate of so fine and promising a young man, now
condemned to bear through life all the humours of a proud and
capricious woman; but one of his friends, a little man called Merdek,
who was completely henpecked, was particularly rejoiced, and quite
chuckled at the thought of seeing another in the same condition with
himself.
"About a month after the nuptials Merdek met his friend, and with
malicious pleasure wished him joy of his marriage. 'Most sincerely do I
congratulate you, Sâdik,' said he, 'on this happy event!' 'Thank you,
my good fellow, I am very happy indeed, and rendered more so by the joy
I perceive it gives my friends.' 'Do you really mean to say you are
happy?' said Merdek, with a smile. 'I really am so,' replied Sâdik.
'Nonsense,' said his friend; 'do we not all know to what a termagant
you are united? and her temper and high rank combined must no doubt
make her a sweet companion.' Here he burst into a loud laugh, and the
little man actually strutted with a feeling of superiority over the
bridegroom.
"Sâdik, who knew his situation and feelings, was amused instead of
being angry. 'My friend,' said he, 'I quite understand the grounds of
your apprehension for my happiness. Before I was married I had heard
the same reports as you have done of my beloved bride's disposition;
but I am happy to say I have found it quite otherwise: she is a most
docile and obedient wife.' 'But how has this miraculous change been
wrought?' 'Why,' said Sâdik, 'I believe I have some merit in effecting
it, but you shall hear.
"'After the ceremonies of our nuptials were over, I went in my military
dress, and with my sword by my side, to the apartment of Hooseinee. She
was sitting in a most dignified posture to receive me, and her looks
were anything but inviting. As I entered the room a beautiful cat,
evidently a great favourite, came purring up to me. I deliberately drew
my sword, struck its head off, and taking that in one hand and the body
in the other, threw them out of the window. I then very unconcernedly
turned to the lady, who appeared in some alarm: she, however, made
no observations, but was in every way kind and submissive, and has
continued so ever since.'
"'Thank you, my dear fellow,' said little Merdek, with a significant
shake of the head--'a word to the wise;' and away he capered, obviously
quite rejoiced.
"It was near evening when this conversation took place; soon after,
when the dark cloak of night had enveloped the bright radiance of day,
Merdek entered the chamber of his spouse, with something of a martial
swagger, armed with a scimitar. The unsuspecting cat came forward
to welcome the husband of her mistress, but in an instant her head
was divided from her body by a blow from the hand which had so often
caressed her. Merdek having proceeded so far courageously, stooped to
take up the dissevered members of the cat, but before he could effect
this, a blow upon the side of the head from his incensed lady laid him
sprawling on the floor.
"The tattle and scandal of the day spreads from zenâneh to zenâneh
with surprising rapidity, and the wife of Merdek saw in a moment whose
example it was that he imitated. 'Take that,' said she, as she gave him
another cuff, 'take that, you paltry wretch; you should,' she added,
laughing him to scorn, 'have killed the cat on the wedding day.'"
We were all highly entertained with Khan Sâhib's story, which closed
the discussion upon the rights, privileges, and usages of Persian
ladies; but though I left the party satisfied that these were
greater than I imagined, I continued unchanged in my opinion that
the civilization of Mahomedan countries must ever be retarded by the
condition assigned to the female sex by their Prophet, who, though he
neither denies that they have souls, nor shuts the gates of Paradise
against them, yet gives them only half the responsibility, half the
punishment, and half the enjoyments assigned here and hereafter to the
lords of the creation.
Some days after our discussion concerning the rights of Mahomedan
ladies, I had a long conversation with Aga Meer as to divorces. These,
he told me, were very rare in Persia, it being deemed a greater scandal
for a man to put away his wife than for a woman to be divorced.
The usual ground of such a proceeding is a sudden fit of passion or
jealousy. That is followed by repentance, and the lady is taken back.
"But here," he added, "the law has interposed to prevent the abuse
of this indulgence by capricious husbands. If a man pronounces three
divorces against a free woman, or two against a slave,[102] he can
lawfully wed neither of them again unless they have been espoused by
another, and this second husband dies, or shall divorce them."
When it happens that a husband wishes to recover his wife whom he had
divorced in a passion, a convenient husband is sought; but the law
forbids a mockery being made of such marriages. They may be short in
duration, but the parties must live during the period they are united
as man and wife.
The consequence of this law is, that none but those who add to caprice
and passion, doting fondness for the lady, will ever seek a re-union
that is attended with such indelicacy and shame. Nevertheless, this
proceeding sometimes takes place, and no doubt often gives rise to
extraordinary incidents. These become the groundwork of many an amusing
tale, in which the imagination of the narrator has ample range for
exaggeration without exceeding the bounds of possibility.
In all the stories I ever heard, grounded on divorces, the lady
is always young and beautiful, the husband old, ugly, rich, and
passionate; and the person chosen to be the medium of regaining the
wife is, though apparently in such distress that a few piastres will
tempt him to act the part required, usually a lover in disguise, or one
who becomes, like the Cymon of our great poet, animated by love of the
object with whom he is united, to a degree that transforms the supposed
clod into a perfect hero of romance, who rather than give up the fair
lady, who prefers him, to her old mate, suffers every hardship, and
braves every danger in pursuance of her plans and intrigues to prevent
their separation. The framing of the plot is invariably given to the
female, and it is often such as to do honour to the genius of the sex.
In the Arabian Tales on this subject Hâroon-oor-Rasheed, and his vizier
Bermekee, are employed to aid the lovers in their night wanderings
in Bagdad. In Persia Shâh Abbas the Great, and his minister, act the
part of the caliph and his vizier, and both parties are described as
promoting by their advice, generosity, and power, the happiness of the
new married couple, and bringing to shame the old hunks of a husband
and the corrupt ministers of justice, whom his wealth had bribed to
lend their endeavours to compel the lovers by all kinds of threats and
punishments to consent to a separation.
The stories on this subject are of infinite variety, nor will a well
practised story-teller give any tale twice in the same words, or with
the same incidents.
Moollâh Adeenah, the story-teller to his majesty, of whom I shall have
occasion to speak hereafter, told me, that he considered it as much as
his head was worth to tell a tale twice without variations to the king
of kings.
"Besides my own invention," said he, "I have a great book, containing
anecdotes on all subjects, and an infinite quantity of amusing matter,
which I select at pleasure, and adapt my story to the circumstances of
the moment, and to the characters of those who form my audience."
There are no tales in Persia that undergo more changes than those which
relate to divorces. The different sects of Mahomedans hold different
doctrines on this head, and the story-teller must not offend any of his
auditors. Besides, there is often a fear of personal allusions, which
compels him to remove his characters from one country to another, to
keep them out of harm's way; as my Uncle Toby advised Trim to do with
his giants, in that best of all good stories, "The King of Bohemia and
his seven Castles."
I have heard a celebrated story of a merchant called Hajee Sâlah
Kej-Khoolk, the cross-grained, told in four or five different ways, and
particularly that incident in his life relating to his having, in one
of those bursts of passion to which he was liable, divorced, for the
third time, a beautiful young female of high rank, whose parents this
old, ugly, ill-humoured, wealthy man, had bribed, by settling a large
dowry upon her.
According to the edition of this tale, which will serve as a specimen
of those grounded on divorces, the old Hajee was at the town of
Nishâpoor in Khorassan, when in a violent fit of rage he pronounced the
last divorce upon the lady, whose name was Maidee.
She immediately left his house and went to her parents. They, though
moved at first by the tears with which she implored them to assist
her in resisting all proposals for a re-union with a husband whom she
abhorred, soon gave way to the worldly motives which induced them to
desire her return to a person who was continually making them presents,
and who was now more generous than ever, in the hope of inducing them
to promote his interests with one of whom, notwithstanding his conduct,
he was distractedly fond.
Maidee seeing no other opportunity of escape from the continued
importunities to which she was exposed, listened to the proposals made
through the old nurse, of a youth of the name of Omar, who, though
poor, was of a respectable family, and whose sister was one of the
wives of the governor of the town. This sister had seen Maidee at the
public bath, and it was the account which she gave of her surprising
beauty and great dower that determined Omar to try every means to make
her his wife.
The good nurse, who was attached to the family of Omar, painted his
personal appearance and qualities to Maidee in such colours, that she
was quite willing to allow him to be the instrument of her deliverance.
The plot was soon settled; Maidee, with affected reluctance, consented
to the proposals of Hajee Sâlah for a re-union, provided the person
chosen to be her husband for twenty-four hours was of respectable
family and good appearance. These conditions she insisted upon as
indispensable to her reputation. Besides she now also pretended that
absence had revived her regard for the old Hajee, and she desired the
merit of showing (by the sacrifice of a husband whom many might prefer
to him) that her attachment was sincere.
The old merchant, in raptures at the prospect of repossessing his
favourite, agreed to all she proposed. An agent was immediately
appointed to look out for a person of the description she desired,
but whose circumstances were such as to make him consent to act the
discreditable part of a convenient husband.
Omar threw himself in the way of this agent, and contrived to utter in
his hearing boastings of his family, complaints of his relatives, and
of the consequent poverty and despair to which he was reduced. "If I
had been a dishonourable fellow," said he (speaking to a companion, but
loud enough for the agent to hear), "and one that could have consented
to break my pledged word, I might have made my fortune; but, thank
God, I am not such a man: I would embrace ruin, and encounter death a
thousand times before I would depart from or violate any promise I had
made. I have made up my mind to leave Nishâpoor; why should I remain?
I know not that I shall have a morsel to eat to-morrow." So saying
he abruptly quitted his friend, and walked down the street. He was
followed by the agent, who saw, in the respectability of his family,
his poverty, and above all his determined adherence to his word, the
very person of whom he was in search.
Omar stopped under some trees at the skirts of the town, where the
agent came up to him. "A fine evening," said the latter. "I am
indifferent as to the state of the weather," replied the apparently
agitated Omar. "You seem to have some distress of mind?" "That cannot
concern you," said the youth. "You know not," said the wily agent;
"aid often comes through means the least expected: if you confide your
griefs to me, humble as I appear, I may be able to administer relief."
This and some more soothing speeches led Omar with apparent reluctance
to open his heart and relate his story.
He was, he told the agent, the youngest son of a Tûrkûmân chief, well
known in the plains of Kipchâk. He had lately offended his father, by
refusing to reveal the place of concealment of a man to whom he had
promised protection, and was therefore banished from his presence. He
had made an offer of his services at Nishâpoor; but after these were
accepted, he had been compelled to abandon this prospect, and to part
with his horse, his sword, and all he possessed in the world, rather
than violate a pledge he had given to an unfortunate friend, whose
debts he had just paid by expending the last dinar he had in the world.
"But," he added, "to-morrow's sun will not find me in Nishâpoor; I
shall trust my stars to guide me to some land where I may be more
fortunate."
The agent praised his high sense of honour; and, after much
circumlocution, proposed to present him with a hundred tomans,
provided he would consent to marry the beautiful Maidee one day,
divorce her the next, and instantly quit the country never to return.
Omar pretended at first to be highly indignant at a proposal which
he thought derogatory to his honour: but his scruples were gradually
removed, and he at length took the money and pledged that word and
honour, which had hitherto been his ruin, that he would do everything
which was required.
No time was lost in preparing the contract of marriage; the nuptials
were celebrated with all due ceremony, and the new-married couple
remained alone in a house in a retired part of the town, which had been
prepared for them. When Maidee was unveiled, her beauty far exceeded
all that the imagination of Omar had dared to depict her. He was in
raptures, and she was equally enchanted with him. They mutually vowed
that whatever was the success of their plan, no power should ever
separate them.
The dawn of the following morning found Hajee Sâlah at the door,
anxious to abridge the happiness of the lovers as much as the law
would permit. He had knocked several times and called to the inmates
without receiving any answer, when he was nearly stunned by a blow on
the head, and turning round, saw a savage looking Tûrkûmân mounted on
a large horse, armed with a long spear, with the shaft of which he had
inflicted the blow. "Hold my horse," said the fellow as he dismounted,
"while I go into the house." "You have two hands, you old rascal,"
said another savage, giving him a second blow, and making him hold the
horse on which he rode. Before the poor Hajee could recover from his
surprise, a party of twenty Tûrkûmâns, with their chief, were around
him. He showed an intention of escaping, but that only produced an
order for his being put to death if he attempted to move from the spot.
"Where is the darling boy?" exclaimed the chief; "I have forgiven him
all: I long to clasp him in my arms!" "Renowned Kâdir Beg," said one
of his followers, who had just come out of the house, "you have more
to forgive than you are aware of; your son is married." "Married!"
exclaimed the old chief. "Is the blood of the first race on the plains
of Kipchâk contaminated? Has he married the daughter of a citizen of
Nishâpoor?" "No," said the man, "she belongs to a family of rank; she
is beautiful as the full moon, and has besides a rich dower; having
been divorced, in a fit of passion, by an ill-tempered wealthy old
merchant, who was wholly unworthy of her, but who threatens to take
this inestimable pearl from your highness's son Omar Beg."
"Where is the old villain," said the chief, "that dares to claim any
one whom I protect?" and he struck his spear on the ground in a rage
that made Hajee Sâlah tremble for his life; "but let me see and embrace
my long lost boy." He went into the house, but soon returning, directed
two of his finest led horses to be brought to the door, on one of which
Omar was mounted, and on the other his bride; and away they rode at
full speed.
Three men were left behind; two remained in the house; and the third
guarded Hajee Sâlah, who stood trembling and holding the two horses,
inwardly cursing himself and his agent for selecting a wild Tûrkûmân as
a convenient bridegroom to a beautiful Persian lady.
After a delay of some hours the Tûrkûmâns followed their companions.
The house at which this scene occurred had been so cautiously selected
by Hajee Sâlah to avoid observation, that nobody observed what was
passing. The moment he was relieved he ran to the palace of the
governor, calling aloud for justice. The governor had gone a hunting,
and was not expected till night. When he returned he was so fatigued
that he could not be seen till next day. Then so many proofs were
required, and so many delays took place, that the Hajee began to
suspect the ruler of the city was in league with the Tûrkûmân chief.
But when he afterwards learnt that the whole was a contrivance, that
Omar's sister was the wife of the governor, and that the parents
of Maidee had been reconciled to the marriage, all hope of redress
vanished, and he immediately left Nishâpoor, amid the laughter of high
and low, for all seemed equally delighted at what had happened to
Hajee Sâlah, the cross-grained. His name has ever since been recorded
in story, as an example of the fate which awaits age and ill temper
when they aspire to possess youth and beauty, without knowing how to
appreciate and guard such blessings, when they have obtained them.
FOOTNOTES:
[99] Fatima-ool-Masoomah.
[100] This phrase is applied to those slaves acquired in wars with
infidels.
[101] Tripoli in Syria: the Christians must have been some of the
Crusaders.
[102] The same principle which subjects slaves to only half punishment
for crimes, renders them liable to less suffering from the caprice of
the man who marries them. The husband should, strictly speaking, only
have the power to pronounce one divorce and a half on a slave: but the
fraction puzzled the doctors of the law, and they have agreed it should
be two divorces.