A plain and literal translation of the Arabian nights entertainments, now entituled The Book of the Thousand Nights and a Night, Volume 1 (of 17)

Who trusteth secret to another's hand ✿ Upon his brow deserveth burn of brand!"

When the Porter heard their words he rejoined, "By your lives! I am a man of sense and a discreet, who hath read books and perused chronicles; I reveal the fair and conceal the foul and I act as the poet adviseth: —

None but the good a secret keep ✿ And good men keep it unrevealed:
It is to me a well-shut house ✿ With keyless locks and door ensealed."[154 - i. e., sealed with the Kazi or legal authority's seal of office.]

When the maidens heard his verse and its poetical application addressed to them they said, "Thou knowest that we have laid out all our monies on this place. Now say, hast thou aught to offer us in return for entertainment? For surely we will not suffer thee to sit in our company and be our cup-companion, and gaze upon our faces so fair and so rare without paying a round sum.[155 - "Nothing for nothing" is a fixed idea with the Eastern woman: not so much for greed as for a sexual point d'honneur when dealing with the adversary – man.] Wottest thou not the saying: —

Sans hope of gain
Love's not worth a grain?"

Whereto the lady-portress added, "If thou bring anything thou art a something; if no thing, be off with thee, thou art a nothing;" but the procuratrix interposed, saying, "Nay, O my sisters, leave teasing him, for by Allah he hath not failed us this day, and had he been other he never had kept patience with me, so whatever be his shot and scot I will take it upon myself." The Porter, overjoyed, kissed the ground before her and thanked her saying, "By Allah, these monies are the first fruits this day hath given me." Hearing this they said, "Sit thee down and welcome to thee," and the eldest lady added, "By Allah, we may not suffer thee to join us save on one condition, and this it is, that no questions be asked as to what concerneth thee not, and frowardness shall be soundly flogged." Answered the Porter, "I agree to this, O my lady, on my head and my eyes be it! Lookye, I am dumb, I have no tongue." Then arose the provisioneress and tightening her girdle set the table by the fountain and put the flowers and sweet herbs in their jars, and strained the wine and ranged the flasks in row and made ready every requisite. Then sat she down, she and her sisters, placing amidst them the Porter who kept deeming himself in a dream; and she took up the wine flagon, and poured out the first cup and drank it off, and likewise a second and a third.[156 - She drinks first, the custom of the universal East, to show that the wine she had bought was unpoisoned. Easterns, who utterly ignore the "social glass" of Western civilisation, drink honestly to get drunk; and, when far gone are addicted to horseplay (in Pers. "Badmasti"=le vin mauvais) which leads to quarrels and bloodshed. Hence it is held highly irreverent to assert of patriarchs, prophets and saints that they "drank wine;" and Moslems agree with our "Teatotallers" in denying that, except in the case of Noah, inebriatives are anywhere mentioned in Holy Writ.] After this she filled a fourth cup which she handed to one of her sisters; and, lastly, she crowned a goblet and passed it to the Porter, saying: —

Drink the dear draught, drink free and fain ✿ What healeth every grief and pain.

He took the cup in his hand and, louting low, returned his best thanks and improvised: —

Drain not the bowl save with a trusty friend ✿ A man of worth whose good old blood all know:
For wine, like wind, sucks sweetness from the sweet ✿ And stinks when over stench it haply blow:

Adding: —

Drain not the bowl, save from dear hand like thine ✿ The cup recalls thy gifts; thou, gifts of wine.

After repeating this couplet he kissed their hands and drank and was drunk and sat swaying from side to side and pursued: —

All drinks wherein is blood the Law unclean ✿ Doth hold save one, the bloodshed of the vine:
Fill! fill! take all my wealth bequeathed or won ✿ Thou fawn! a willing ransom for those eyne.

Then the cateress crowned a cup and gave it to the portress, who took it from her hand and thanked her and drank. Thereupon she poured again and passed to the eldest lady who sat on the couch, and filled yet another and handed it to the Porter. He kissed the ground before them; and, after drinking and thanking them, he again began to recite: —

Here! Here! by Allah, here! ✿ Cups of the sweet, the dear!
Fill me a brimming bowl ✿ The Fount o' Life I speer

Then the Porter stood up before the mistress of the house and said, "O lady, I am thy slave, thy Mameluke, thy white thrall, thy very bondsman;" and he began reciting: —

A slave of slaves there standeth at thy door ✿ Lauding thy generous boons and gifts galore:
Beauty! may he come in awhile to 'joy ✿ Thy charms? for Love and I part nevermore!

She said to him, "Drink; and health and happiness attend thy drink." So he took the cup and kissed her hand and recited these lines in sing-song: —

I gave her brave old wine that like her cheeks ✿ Blushed red or flame from furnace flaring up:
She bussed the brim and said with many a smile ✿ How durst thou deal folk's cheek for folk to sup?
"Drink!" (said I) "these are tears of mine whose tinct ✿ Is heart-blood sighs have boilèd in the cup."

She answered him in the following couplet: —

"An tears of blood for me, friend, thou hast shed ✿ Suffer me sup them, by thy head and eyes!"

Then the lady took the cup, and drank it off to her sisters' health, and they ceased not drinking (the Porter being in the midst of them), and dancing and laughing and reciting verses and singing ballads and ritornellos. All this time the Porter was carrying on with them, kissing, toying, biting, handling, groping, fingering; whilst one thrust a dainty morsel in his mouth, and another slapped him; and this cuffed his cheeks, and that threw sweet flowers at him; and he was in the very paradise of pleasure, as though he were sitting in the seventh sphere among the Houris[157 - Arab. "Húr al-Ayn," lit. (maids) with eyes of lively white and black, applied to the virgins of Paradise who will wive with the happy Faithful. I retain our vulgar "Houri," warning the reader that it is a masc. for a fem. ("Huríyah") in Arab, although accepted in Persian, a genderless speech.] of Heaven. They ceased not doing after this fashion until the wine played tricks in their heads and worsted their wits; and, when the drink got the better of them, the portress stood up and doffed her clothes till she was mother-naked. However, she let down her hair about her body by way of shift, and throwing herself into the basin disported herself and dived like a duck and swam up and down, and took water in her mouth, and spurted it all over the Porter, and washed her limbs, and between her breasts, and inside her thighs and all around her navel. Then she came up out of the cistern and throwing herself on the Porter's lap said, "O my lord, O my love, what callest thou this article?" pointing to her slit, her solution of continuity. "I call that thy cleft," quoth the Porter, and she rejoined, "Wah! wah! art thou not ashamed to use such a word?" and she caught him by the collar and soundly cuffed him. Said he again, "Thy womb, thy vulva;" and she struck him a second slap crying, "O fie, O fie, this is another ugly word; is there no shame in thee?" Quoth he, "Thy coynte;" and she cried, "O thou! art wholly destitute of modesty?" and thumped him and bashed him. Then cried the Porter, "Thy clitoris,"[158 - Arab. "Zambúr," whose head is amputated in female circumcision. See Night cccclxxiv.] whereat the eldest lady came down upon him with a yet sorer beating, and said, "No;" and he said, "'Tis so," and the Porter went on calling the same commodity by sundry other names, but whatever he said they beat him more and more till his neck ached and swelled with the blows he had gotten; and on this wise they made him a butt and a laughing-stock. At last he turned upon them asking, "And what do you women call this article?" Whereto the damsel made answer, "The basil of the bridges."[159 - Ocymum basilicum noticed in Introduction; the bassilico of Boccaccio iv. 5. The Book of Kalilah and Dimnah represents it as "sprouting with something also whose smell is foul and disgusting and the sower at once sets to gather it and burn it with fire." (The Fables of Bidpai translated from the later Syriac version by I. G. N. Keith-Falconer, etc., etc., etc., Cambridge University Press, 1885). Here, however, Habk is a pennyroyal (mentha puligium), and probably alludes to the pecten.] Cried the Porter, "Thank Allah for my safety: aid me and be thou propitious, O basil of the bridges!" They passed round the cup and tossed off the bowl again, when the second lady stood up; and, stripping off all her clothes, cast herself into the cistern and did as the first had done; then she came out of the water and throwing her naked form on the Porter's lap pointed to her machine and said, "O light of mine eyes, do tell me what is the name of this concern?" He replied as before, "Thy slit;" and she rejoined, "Hath such term no shame for thee?" and cuffed him and buffeted him till the saloon rang with the blows. Then quoth she, "O fie! O fie! how canst thou say this without blushing?" He suggested, "The basil of the bridges;" but she would not have it and she said, "No! no!" and struck him and slapped him on the back of the neck. Then he began calling out all the names he knew, "Thy slit, thy womb, thy coynte, thy clitoris;" and the girls kept on saying, "No! no!" So he said, "I stick to the basil of the bridges;" and all the three laughed till they fell on their backs and laid slaps on his neck and said, "No! no! that's not its proper name." Thereupon he cried, "O my sisters, what is its name?" and they replied, "What sayest thou to the husked sesame-seed?" Then the cateress donned her clothes and they fell again to carousing, but the Porter kept moaning, "Oh! and Oh!" for his neck and shoulders, and the cup passed merrily round and round again for a full hour. After that time the eldest and handsomest lady stood up and stripped off her garments, whereupon the Porter took his neck in hand, and rubbed and shampoo'd it, saying, "My neck and shoulders are on the way of Allah!"[160 - i. e. common property for all to beat.] Then she threw herself into the basin, and swam and dived, sported and washed; and the Porter looked at her naked figure as though she had been a slice of the moon[161 - "A digit of the moon" is the Hindú equivalent.] and at her face with the sheen of Luna when at full, or like the dawn when it brighteneth, and he noted her noble stature and shape, and those glorious forms that quivered as she went; for she was naked as the Lord made her. Then he cried "Alack! Alack!" and began to address her, versifying in these couplets: —

"If I liken thy shape to the bough when green ✿ My likeness errs and I sore mistake it;
For the bough is fairest when clad the most ✿ And thou art fairest when mother-naked."

When the lady heard his verses she came up out of the basin and, seating herself upon his lap and knees, pointed to her genitory and said, "O my lordling, what be the name of this?" Quoth he, "The basil of the bridges;" but she said, "Bah, bah!" Quoth he, "The husked sesame;" quoth she, "Pooh, pooh!" Then said he, "Thy womb;" and she cried, "Fie, Fie! art thou not ashamed of thyself?" and cuffed him on the nape of the neck. And whatever name he gave declaring "'Tis so," she beat him and cried "No! no!" till at last he said, "O my sisters, and what is its name?" She replied, "It is entitled the Khan[162 - Better known to us as Caravanserai, the "Travellers' Bungalow" of India: in the Khan, however, shelter is to be had, but neither bed nor board.] of Abu Mansur;" whereupon the Porter replied, "Ha! ha! O Allah be praised for safe deliverance! O Khan of Abu Mansur!" Then she came forth and dressed and the cup went round a full hour. At last the Porter rose up, and stripping off all his clothes, jumped into the tank and swam about and washed under his bearded chin and armpits, even as they had done. Then he came out and threw himself into the first lady's lap and rested his arms upon the lap of the portress, and reposed his legs in the lap of the cateress and pointed to his prickle[163 - Arab. "Zubb." I would again note that this and its synonyms are the equivalents of the Arabic, which is of the lowest. The tale-teller's evident object is to accentuate the contrast with the tragical stories to follow.] and said, "O my mistresses, what is the name of this article?" All laughed at his words till they fell on their backs, and one said, "Thy pintle!" But he replied, "No!" and gave each one of them a bite by way of forfeit. Then said they, "Thy pizzle!" but he cried "No," and gave each of them a hug; – And Shahrazad perceived the dawn of day and ceased saying her permitted say.

Now when it was the Tenth Night,

Quoth her sister Dunyazad, "Finish for us thy story;" and she answered, "With joy and goodly gree." It hath reached me, O auspicious King, that the damsels stinted not saying to the Porter "Thy prickle, thy pintle, thy pizzle," and he ceased not kissing and biting and hugging until his heart was satisfied, and they laughed on till they could no more. At last one said, "O our brother, what, then, is it called?" Quoth he, "Know ye not?" Quoth they, "No!" "Its veritable name," said he, "is mule Burst-all, which browseth on the basil of the bridges, and muncheth the husked sesame, and nighteth in the Khan of Abu Mansur." Then laughed they till they fell on their backs, and returned to their carousal, and ceased not to be after this fashion till night began to fall. Thereupon said they to the Porter, "Bismillah,[164 - "In the name of Allah," is here a civil form of dismissal.] O our master, up and on with those sorry old shoes of thine and turn thy face and show us the breadth of thy shoulders!" Said he, "By Allah, to part with my soul would be easier for me than departing from you: come let us join night to day, and to-morrow morning we will each wend our own way." "My life on you," said the procuratrix, "suffer him to tarry with us, that we may laugh at him: we may live out our lives and never meet with his like, for surely he is a right merry rogue and a witty."[165 - Lane (i. 124) is scandalized and naturally enough by this scene, which is the only blot in an admirable tale admirably told. Yet even here the grossness is but little more pronounced than what we find in our old drama (e. g., Shakspeare's King Henry V.) written for the stage, whereas tales like The Nights are not read or recited before both sexes. Lastly "nothing follows all this palming work: " in Europe the orgie would end very differently. These "nuns of Theleme" are physically pure: their debauchery is of the mind, not the body. Galland makes them five, including the two doggesses.] So they said, "Thou must not remain with us this night save on condition that thou submit to our commands, and that whatso thou seest, thou ask no questions thereanent, nor enquire of its cause." "All right," rejoined he, and they said, "Go read the writing over the door." So he rose and went to the entrance and there found written in letters of gold wash; "WHOSO SPEAKETH OF WHAT CONCERNETH HIM NOT, SHALL HEAR WHAT PLEASETH HIM NOT!"[166 - So Sir Francis Walsingham's "They which do that they should not, should hear that they would not."] The Porter said, "Be ye witnesses against me that I will not speak on whatso concerneth me not." Then the cateress arose, and set food before them and they ate; after which they changed their drinking-place for another, and she lighted the lamps and candles and burned ambergris and aloes-wood, and set on fresh fruit and the wine service, when they fell to carousing and talking of their lovers. And they ceased not to eat and drink and chat, nibbling dry fruits and laughing and playing tricks for the space of a full hour when lo! a knock was heard at the gate. The knocking in no wise disturbed the seance, but one of them rose and went to see what it was and presently returned, saying, "Truly our pleasure for this night is to be perfect." "How is that?" asked they; and she answered, "At the gate be three Persian Kalandars[167 - The old "Calendar," pleasantly associated with that form of almanac. The Mac. Edit. has "Karandaliyah," a vile corruption, like Ibn Batutah's "Karandar" and Torrens' "Kurundul: " so in English we have the accepted vulgarism of "Kernel" for Colonel. The Bul. Edit. uses for synonym "Su'ulúk"=an asker, a beggar. Of these mendicant monks, for such they are, much like the Sarabaites of mediæval Europe, I have treated, and of their institutions and its founder, Shaykh Sharif Bu Ali Kalandar (ob. A.H. 724=1323-24), at some length in my "History of Sindh," chapt. viii. See also the Dabistan (i, 136) where the good Kalandar exclaims: —If the thorn break in my body, how trifling the pain!But how sorely I feel for the poor broken thorn!D'Herbelot is right when he says that the Kalandar is not generally approved by Moslems: he labours to win free from every form and observance and he approaches the Malámati who conceals all his good deeds and boasts of his evil doings – our "Devil's hypocrite."] with their beards and heads and eyebrows shaven; and all three blind of the left eye – which is surely a strange chance. They are foreigners from Roum-land with the mark of travel plain upon them; they have just entered Baghdad, this being their first visit to our city; and the cause of their knocking at our door is simply because they cannot find a lodging. Indeed one of them said to me: – Haply the owner of this mansion will let us have the key of his stable or some old outhouse wherein we may pass this night; for evening had surprised them and, being strangers in the land, they knew none who would give them shelter. And, O my sisters, each of them is a figure o' fun after his own fashion; and if we let them in we shall have matter to make sport of." She gave not over persuading them till they said to her, "Let them in, and make thou the usual condition with them that they speak not of what concerneth them not, lest they hear what pleaseth them not." So she rejoiced and going to the door presently returned with the three monoculars whose beards and mustachios were clean shaven.[168 - The "Kalandar" disfigures himself in this manner to show "mortification."] They salam'd and stood afar off by way of respect; but the three ladies rose up to them and welcomed them and wished them joy of their safe arrival and made them sit down. The Kalandars looked at the room and saw that it was a pleasant place, clean swept and garnished with flowers; and the lamps were burning and the smoke of perfumes was spiring in air; and beside the dessert and fruits and wine, there were three fair girls who might be maidens; so they exclaimed with one voice, "By Allah, 'tis good!" Then they turned to the Porter and saw that he was a merry-faced wight, albeit he was by no means sober and was sore after his slappings. So they thought that he was one of themselves and said, "A mendicant like us! whether Arab or foreigner."[169 - Arab. "Gharíb: " the porter is offended because the word implies "poor devil;" esp. one out of his own country.] But when the Porter heard these words, he rose up, and fixing his eyes fiercely upon them, said, "Sit ye here without exceeding in talk! Have you not read what is writ over the door? surely it befitteth not fellows who come to us like paupers to wag your tongues at us." "We crave thy pardon, O Fakír,"[170 - A religious mendicant generally.] rejoined they, "and our heads are between thy hands." The ladies laughed consumedly at the squabble; and, making peace between the Kalandars and the Porter, seated the new guests before meat and they ate. Then they sat together, and the portress served them with drink; and, as the cup went round merrily, quoth the Porter to the askers, "And you, O brothers mine, have ye no story or rare adventure to amuse us withal?" Now the warmth of wine having mounted to their heads they called for musical instruments; and the portress brought them a tambourine of Mosul, and a lute of Irák, and a Persian harp; and each mendicant took one and tuned it; this the tambourine and those the lute and the harp, and struck up a merry tune while the ladies sang so lustily that there was a great noise.[171 - Very scandalous to Moslem "respectability": Mohammed said the house was accursed when the voices of women could be heard out of doors. Moreover the neighbours have a right to interfere and abate the scandal.] And whilst they were carrying on, behold, some one knocked at the gate, and the portress went to see what was the matter there. Now the cause of that knocking, O King (quoth Shahrazad) was this, the Caliph, Hárún al-Rashíd, had gone forth from the palace, as was his wont now and then, to solace himself in the city that night, and to see and hear what new thing was stirring; he was in merchant's gear, and he was attended by Ja'afar, his Wazir, and by Masrúr his Sworder of Vengeance.[172 - I need hardly say that these are both historical personages; they will often be mentioned, and Ja'afar will be noticed in the terminal Essay.] As they walked about the city, their way led them towards the house of the three ladies; where they heard the loud noise of musical instruments and singing and merriment; so quoth the Caliph to Ja'afar, "I long to enter this house and hear those songs and see who sing them." Quoth Ja'afar, "O Prince of the Faithful; these folk are surely drunken with wine, and I fear some mischief betide us if we get amongst them." "There is no help but that I go in there," replied the Caliph, "and I desire thee to contrive some pretext for our appearing among them." Ja'afar replied, "I hear and I obey;"[173 - Arab. "Sama'an wa tá'atan;" a popular phrase of assent generally translated "to hear is to obey;" but this formula may be and must be greatly varied. In places it means "Hearing (the word of Allah) and obeying" (His prophet, viceregent, etc.)] and knocked at the door, whereupon the portress came out and opened. Then Ja'afar came forward and kissing the ground before her said, "O my lady, we be merchants from Tiberias-town: we arrived at Baghdad ten days ago; and, alighting at the merchants' caravanserai, we sold all our merchandise. Now a certain trader invited us to an entertainment this night; so we went to his house and he set food before us and we ate: then we sat at wine and wassail with him for an hour or so when he gave us leave to depart; and we went out from him in the shadow of the night and, being strangers, we could not find our way back to our Khan. So haply of your kindness and courtesy you will suffer us to tarry with you this night, and Heaven will reward you!"[174 - Arab. "Sawáb"=reward in Heaven. This word for which we have no equivalent has been naturalised in all tongues (e. g. Hindostani) spoken by Moslems.] The portress looked upon them and seeing them dressed like merchants and men of grave looks and solid, she returned to her sisters and repeated to them Ja'afar's story; and they took compassion upon the strangers and said to her, "Let them enter." She opened the door to them, when said they to her, "Have we thy leave to come in?" "Come in," quoth she; and the Caliph entered followed by Ja'afar and Masrur; and when the girls saw them they stood up to them in respect and made them sit down and looked to their wants, saying, "Welcome, and well come and good cheer to the guests, but with one condition!" "What is that?" asked they, and one of the ladies answered, "Speak not of what concerneth you not, lest ye hear what pleaseth you not." "Even so," said they; and sat down to their wine and drank deep. Presently the Caliph looked on the three Kalandars and, seeing them each and every blind of the left eye, wondered at the sight; then he gazed upon the girls and he was startled and he marvelled with exceeding marvel at their beauty and loveliness. They continued to carouse and to converse and said to the Caliph, "Drink!" but he replied, "I am vowed to Pilgrimage;"[175 - Wine-drinking, at all times forbidden to Moslems, vitiates the Pilgrimage-rite: the Pilgrim is vowed to a strict observance of the ceremonial law and many men date their "reformation" from the "Hajj." Pilgrimage, iii., 126.] and drew back from the wine. Thereupon the portress rose and spreading before him a table-cloth worked with gold, set thereon a porcelain bowl into which she poured willow flower water with a lump of snow and a spoonful of sugar-candy. The Caliph thanked her and said in himself, "By Allah, I will recompense her to-morrow for the kind deed she hath done." The others again addressed themselves to conversing and carousing; and, when the wine gat the better of them, the eldest lady who ruled the house rose and making obeisance to them took the cateress by the hand, and said, "Rise, O my sister and let us do what is our devoir." Both answered "Even so!" Then the portress stood up and proceeded to remove the table-service and the remnants of the banquet; and renewed the pastiles and cleared the middle of the saloon. Then she made the Kalandars sit upon a sofa at the side of the estrade, and seated the Caliph and Ja'afar and Masrur on the other side of the saloon; after which she called the Porter, and said, "How scant is thy courtesy! now thou art no stranger; nay, thou art one of the household." So he stood up and, tightening his waist-cloth, asked, "What would ye I do?" and she answered, "Stand in thy place." Then the procuratrix rose and set in the midst of the saloon a low chair and, opening a closet, cried to the Porter, "Come help me," So he went to help her and saw two black bitches with chains round their necks; and she said to him, "Take hold of them;" and he took them and led them into the middle of the saloon. Then the lady of the house arose and tucked up her sleeves above her wrists and, seizing a scourge, said to the Porter, "Bring forward one of the bitches." He brought, her forward, dragging her by the chain, while the bitch wept, and shook her head at the lady who, however, came down upon her with blows on the sconce; and the bitch howled and the lady ceased not beating her till her forearm failed her. Then, casting the scourge from her hand, she pressed the bitch to her bosom and, wiping away her tears with her hands, kissed her head. Then said she to the Porter, "Take her away and bring the second;" and, when he brought her, she did with her as she had done with the first. Now the heart of the Caliph was touched at these cruel doings; his chest straitened and he lost all patience in his desire to know why the two bitches were so beaten. He threw a wink at Ja'afar wishing him to ask, but the Minister turning towards him said by signs, "Be silent!" Then quoth the portress to the mistress of the house, "O my lady, arise and go to thy place that I in turn may do my devoir."[176 - Here some change has been necessary; as the original text confuses the three "ladies."] She answered, "Even so"; and, taking her seat upon the couch of juniper-wood, pargetted with, gold and silver, said to the portress and cateress, "Now do ye what ye have to do." Thereupon the portress sat upon a low seat by the couch side; but the procuratrix, entering a closet, brought out of it a bag of satin with green fringes and two tassels of gold. She stood up before the lady of the house and shaking the bag drew out from it a lute which she tuned by tightening its pegs; and when it was in perfect order, she began to sing these quatrains: —

Ye are the wish, the aim of me ✿ And when, O love, thy sight I see[177 - In Arab-the plural masc. is used by way of modesty when a girl addresses her lover; and for the same reason she speaks of herself as a man.]
The heavenly mansion openeth;[178 - Arab. "Al-Na'im;" in full "Jannat al-Na'im"=the Garden of Delights, i. e. the fifth Heaven made of white silver. The generic name of Heaven (the place of reward) is "Jannat," lit. a garden; "Firdaus" being evidently derived from the Persian through the Greek παράδεισος, and meaning a chase, a hunting-park. Writers on this subject should bear in mind Mandeville's modesty, "Of Paradise I cannot speak properly, for I was not there."] ✿ But Hell I see when lost thy sight.
From thee comes madness; nor the less ✿ Comes highest joy, comes ecstasy:
Nor in my love for thee I fear ✿ Or shame and blame, or hate and spite.
When Love was throned within my heart ✿ I rent the veil of modesty;
And stints not Love to rend that veil ✿ Garring disgrace on grace to alight;
The robe of sickness then I donned ✿ But rent to rags was secrecy:
Wherefore my love and longing heart ✿ Proclaim your high supremest might;
The tear-drop railing adown my cheek ✿ Telleth my tale of ignomy:
And all the hid was seen by all ✿ And all my riddle ree'd aright.
Heal then my malady, for thou ✿ Art malady and remedy!
But she whose cure is in thy hand ✿ Shall ne'er be free of bane and blight;
Burn me those eyne that radiance rain ✿ Slay me the swords of phantasy;
How many hath the sword of Love ✿ Laid low, their high degree despite?
Yet will I never cease to pine ✿ Nor to oblivion will I flee.
Love is my health, my faith, my joy ✿ Public and private, wrong or right.
O happy eyes that sight thy charms ✿ That gaze upon thee at their gree!
Yea, of my purest wish and will ✿ The slave of Love I'll aye be hight.

When the damsel heard this elegy in quatrains she cried out "Alas! Alas!" and rent her raiment, and fell to the ground fainting; and the Caliph saw scars of the palm-rod[179 - Arab. "Mikra'ah," the dried mid-rib of a date-frond used for many purposes, especially the bastinado.] on her back and welts of the whip; and marvelled with exceeding wonder. Then the portress arose and sprinkled water on her and brought her a fresh and very fine dress and put it on her. But when the company beheld these doings their minds were troubled, for they had no inkling of the case nor knew the story thereof; so the Caliph said to Ja'afar, "Didst thou not see the scars upon the damsel's body? I cannot keep silence or be at rest till I learn the truth of her condition and the story of this other maiden and the secret of the two black bitches." But Ja'afar answered, "O our lord, they made it a condition with us that we speak not of what concerneth us not, lest we come to hear what pleaseth us not." Then said the portress, "By Allah, O my sister, come to me and complete this service for me." Replied the procuratrix, "With joy and goodly gree;" so she took the lute; and leaned it against her breasts and swept the strings with her finger-tips, and began singing: —

Give back mine eyes their sleep long ravishèd ✿ And say me whither be my reason fled:
I learnt that lending to thy love a place ✿ Sleep to mine eyelids mortal foe was made.
They said, "We held thee righteous, who waylaid ✿ Thy soul?" "Go ask his glorious eyes," I said.
I pardon all my blood he pleased to spill ✿ Owning his troubles drove him blood to shed.
On my mind's mirror sun-like sheen he cast ✿ Whose keen reflection fire in vitals bred
Waters of Life let Allah waste at will ✿ Suffice my wage those lips of dewy red:
An thou address my love thou'lt find a cause ✿ For plaint and tears or ruth or lustihed.
In water pure his form shall greet your eyne ✿ When fails the bowl nor need ye drink of wine.[180 - According to Lane (i., 229) these and the immediately following verses are from an ode by Ibn Sahl al-Ishbili. They are in the Bul. Edit. not the Mac. Edit.]
Then she quoted from the same ode: —
I drank, but the draught of his glance, not wine; ✿ And his swaying gait swayed to sleep these eyne:
'Twas not grape-juice gript me but grasp of Past ✿ 'Twas not bowl o'erbowled me but gifts divine:
His coiling curl-lets my soul ennetted ✿ And his cruel will all my wits outwitted.[181 - The original is full of conceits and plays on words which are not easily rendered in English.]

After a pause she resumed: —

If we 'plain of absence what shall we say? ✿ Or if pain afflict us where wend our way?
An I hire a truchman[182 - Arab. "Tarjumán," same root as Chald. Targum (=a translation), the old "Truchman," and through the Ital. "tergomano" our "Dragoman;" here a messenger.] to tell my tale ✿ The lovers' plaint is not told for pay:
If I put on patience, a lover's life ✿ After loss of love will not last a day: