Project Gutenberg's Khaled, A Tale of Arabia, by F. Marion Crawford This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Khaled, A Tale of Arabia Author: F. Marion Crawford Release Date: January 14, 2011 [EBook #34959] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK KHALED, A TALE OF ARABIA *** Produced by David Edwards, Christine Aldridge and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) K H A L E D: A TA L E O F A R A B I A M. M. & Co. K H ALED A Ta l e o f A r a b i a BY F. MARION CRAWFORD London MACMILLAN AND CO., Limited NEW YORK: THE MACMILLAN COMPANY 1901 All rights reserved COPYRIGHT 1891 BY F. MARION CRAWFORD First Edition (2 Vols. Globe 8vo) May 1891. Second Edition (1 Vol. Crown 8vo) November 1891, 1892 Re-issue 1901 TABLE OF CONTENTS PAGE CHAPTER I 1 CHAPTER II 22 CHAPTER III 43 CHAPTER IV 64 CHAPTER V 86 CHAPTER VI 107 CHAPTER VII 128 CHAPTER VIII 150 CHAPTER IX 171 CHAPTER X 192 CHAPTER XI 213 CHAPTER XII 235 MESSRS. MACMILLAN AND CO.'S PUBLICATIONS. 259 MACMILLAN'S Three-and-Sixpenny Library 261 CHAPTER I Khaled stood in the third heaven, which is the heaven of precious stones, and of Asrael, the angel of Death. In the midst of the light shed by the fruit of the trees Asrael himself is sitting, and will sit until the day of the resurrection from the dead, writing in his book the names of those who are to be born, and blotting out the names of those who have lived their years and must die. Each of the trees has seventy thousand branches, each branch bears seventy thousand fruits, each fruit is composed of seventy thousand diamonds, rubies, emeralds, carbuncles, jacinths, and other precious stones. The stature and proportions of Asrael are so great that his eyes are seventy thousand days' journey apart, the one from the other. Khaled stood motionless during ten months and thirteen days, waiting until Asrael should rest from his writing and look towards him. Then came the holy night called Al Kadr, the night of peace in which the Koran came down from heaven. Asrael paused, and raising his eyes from the scroll saw Khaled standing before him. Asrael knew Khaled, who was one of the genii converted to the faith on hearing Mohammed read the Koran by night in the valley Al Nakhlah. He wondered, however, when he saw him standing in his presence; for the genii are not allowed to pass even the gate of the first heaven, in which the stars hang by chains of gold, each star being inhabited by an angel who guards the entrance against the approach of devils. Asrael looked at Khaled in displeasure, therefore, supposing that he had eluded the heavenly sentinels and concealed an evil purpose. But Khaled inclined himself respectfully. 'There is no Allah but Allah. Mohammed is the prophet of Allah,' he said, thus declaring himself to be of the Moslem genii, who are upright and are true believers. 'How camest thou hither?' asked Asrael. 'By the will of Allah, who sent his angel with me to the gate,' Khaled answered. 'I am come hither that thou mayest write down my name in the book of life and death, that I may be a man on earth, and after an appointed time thou shalt blot it out again and I shall die.' Asrael gazed at him and knew that this was the will of Allah, for the angels are thus immediately made conscious of the divine commands. He took up his pen to write, but before he had traced the first letter he paused. 'This is the night Al Kadr,' he said. 'If thou wilt, tell me therefore thy story, for I am now at leisure to hear it.' [1] [2] [3] 'Thou knowest that I am of the upright genii,' Khaled answered, 'and I am well disposed towards men. In the city of Riad, in Arabia, there rules a powerful king, the Sultan of the kingdom of Nejed, blessed in all things save that he has no son to inherit his vast dominions. One daughter only has been born to him in his old age, of such marvellous beauty that even the Black Eyed Virgins enclosed in the fruit of the tree Sedrat, who wait for the coming of the faithful, would seem but mortal women beside her. Her eyes are as the deep water in the wells of Zobeideh when it is night and the stars are reflected therein. Her hair is finer than silk, red with henna, and abundant as the foliage of the young cypress tree. Her face is as fair as the kernels of young almonds, and her mouth is sweeter than the mellow date and more fragrant than 'Ood mingled with ambergris. She possesses moreover all the virtues which become women, for she is as modest as she is beautiful and as charitable as she is modest. From all parts of Arabia and Egypt, and from Syria and from Persia, and even from Samarkand, from Afghanistan, and from India princes and kings' sons continually come to ask her in marriage, for the fame of her beauty and of her virtues is as wide as the world. But her father, desiring only her happiness, leaves the choice of a husband to herself, and for a long time she refused all her suitors. For there is in the palace at Riad a certain secret chamber from which she can observe all those who come and hear their conversation and see the gifts which they bring with them. 'At last there came as a suitor an unbeliever, a prince of an island by the shores of India, beautiful as the moon, whose speech was honey, and who surpassed all the suitors in riches and in the magnificence of the presents he brought. For he came bearing with him a hundred pounds' weight of pure gold, and five hundred ounces of ambergris, and a great weight of musk and aloes and sandal wood, and rich garments without number, and many woven shawls of Kashmir, of which the least splendid was valued at a thousand sherifs of gold. An innumerable retinue accompanied him, and twenty elephants, and horses without number, besides camels. 'The Sultan's daughter beheld this beautiful prince from her secret hiding-place, and all that he had brought with him. The Sultan received him with kindness and hospitality, but assured him that unless he would renounce idolatry and embrace the true faith he could not hope to succeed in his purpose. Thereupon he was much cast down, and soon afterwards, having received magnificent gifts in his turn, he would have departed on his way, disappointed and heavy at heart. But Zehowah sent for her father and entreated him to bid the young prince remain. "For it is not impossible," she said, "that he may yet be converted to the true faith. And have I the right to refuse to sacrifice my freedom when the sacrifice may be the means of converting an idolater to the right way? And if I marry him and go with him to his kingdom, shall we not make true believers of all his subjects, so that I shall deserve to be called the mother of the faithful like Ayesha, beloved by the Prophet, upon whom be peace?" The Sultan found it hard to oppose this argument which was founded upon virtue and edified in righteousness. He therefore entreated the Indian prince to remain and to profess Islam, promising the hand of Zehowah when he should be converted. 'Then I heard the prince taking secret counsel with a certain old man who was with him, who shaved his face and wore white clothing and ate food which he prepared for himself alone. The prince told all, and then the old man counselled him in this way. "Speak whatsoever words they require of thee," he said, "for words are but garments wherewith to make the nakedness of truth modest and agreeable. And take the woman, and by and by, when we are returned to our own land, if she consent to worship thy gods, it is good; and if not, it is yet good, for thou shalt possess her as thy wife, and her unbelief shall be of consequence only to her own soul, but thy soul shall not be retarded in its progress." And the young prince was pleased, and promised to do as his counsellor advised him. 'So I saw that he was false and that Zehowah's righteousness would be but the means to her sorrow if she were allowed to persist. Therefore in the night, when all were asleep in the palace, I entered into the room where the prince was lying, and I took him in my arms and flew with him to the midst of the Red Desert, and there I slew him and buried him in the sand, for I saw that he was a liar and had determined to be a hypocrite. 'But Allah immediately sent an angel to destroy me because I had put to death a man who was about to become a believer, thereby killing his soul also, since he had not yet made profession of the faith. But I stood up and defended myself, saying that I had slain a hypocrite who had planned in his heart to carry away the daughter of a Moslem. Then the angel asked the truth of the prince's soul, which was sitting upon the red sand that covered the body. The soul answered, weeping, and said: "These are true words, and I am fuel for hell." "Have I then deserved death?" I asked. "I have killed an unbeliever." The angel answered that I had deserved life; and he would have left me and returned to paradise, but I would not let him go, and I besought him to entreat Allah that I might be allowed to live the life of a mortal man upon earth. "For," I said, "thou sayest that I deserve life. But even if thou destroy me not now I am only one of the genii, who shall all die at the first blast of the trumpet before the resurrection of the dead. Obtain for me therefore that I may have a soul and live a few years, and if I do good I shall then be with the faithful in paradise; and if not, I shall be bound with red-hot chains and burn everlastingly like a sinful man." The angel promised to intercede for me and departed. So I sat down upon the mound of red sand beside the soul of the Indian prince, to wait for the angel's coming again. 'Then the soul reproached me angrily. "But for thee," it said, "I should have married Zehowah and returned to my own people, and although I purposed to be a hypocrite, yet in time Zehowah might have convinced me and I should have believed in my heart. For I now see that there is no Allah but Allah, and that Mohammed is the prophet of Allah. And I should perhaps have died full of years, a good Moslem, and should have entered paradise. Therefore I pray Allah that this may be remembered in thy condemnation." At these words I was very angry and reviled the soul, scoffing at it. "No doubt Allah will hear thy prayer," I answered, "and will hear also at the same time thy lies. And as for Zehowah, thinkest [4] [5] [6] [7] [8] thou that she would have loved thee, even if she had married thee? I tell thee that her soul rejoices only in the light of the faith, and that although she might have married thee, she would have done so in the hope of turning thy people from the worship of false gods and not for love of thee. For she will never love any man." When I had said this the soul groaned aloud and then remained silent. 'In a little while the angel came back, and I saw that his face was no longer clouded with anger. "Hear the judgment of Allah," he said. "Inasmuch as thou tookest the law upon thyself, which belonged to Allah alone, thou deservest to die. But in so far as thou hast indeed slain a hypocrite and an unbeliever thou hast earned life. Allah is just, merciful and forgiving. It is not meet that in thy lot there should be nothing but reward or nothing but punishment. Therefore thou shalt not yet receive a soul. Go hence to the third heaven and when the angel Asrael shall be at leisure he will write thy name in the book of the living. Then thou shalt return hither and go into the city of Riad bearing gifts. And Zehowah will accept thee in marriage, though she love thee not, for Allah commands that it be so. But if in the course of time this virtuous woman be moved to love, and say to thee, 'Khaled, I love thee,' then at that moment thou shalt receive an immortal soul, and if thy deeds be good thy soul shall enter paradise with the believers, but if not, thou shalt burn. Thus saith Allah. Thus art thou rewarded, indeed, but wisely and temperately, since thou hast not obtained life directly, but only the hope of life." Then the angel departed again, leading the way. 'But the soul mocked me. "Thou that sayest of Zehowah that she will never love any man, thou art fallen into thine own trap," it cried. "For now, if she love thee not thou must perish. Truly, Allah heard my prayer." But I was filled with thankfulness and departed after the angel, leaving the soul sitting alone upon the red sand. 'Thus have I told thee my history, O Asrael. And now I pray thee to write my name in the book of the living that I may fulfil the command of Allah and go my way to the city of Riad.' Then Asrael again took up his pen to write in the book. 'Now thou art become a living man, though thou hast as yet no soul,' he said. 'And thou art subject to death by the sword and by sickness and by all those evils which spring up in the path of the living. And the day of thy death is already known to Allah who knows all things. But he is merciful and will doubtless grant thee a term of years in which to make thy trial. Nevertheless be swift in thy journey and speedy in all thou doest, for though mortal man may live for ever hereafter in glory, his years on earth are but as the breath which springs up in the desert towards evening and is gone before the stars appear.' Khaled made a salutation before Asrael and went out of the third heaven, and passed through the second which is of burnished steel, and through the first in which the stars hang by golden chains, where Adam waits for the day of the resurrection, and at the gate he found the angel who had led him, and who now lifted him in his arms and bore him back to the Red Desert; for as he was now a mortal man he could no longer move through the air like the genii between the outer gate of heaven and the earth. Nor could he any longer see the soul of the Indian prince sitting upon the sand, though it was still there. But the angel was visible to him. So they stood together, and the angel spoke to him. 'Thou art now a mortal man,' he said, 'and subject to time as to death. To thee it seems but a moment since we went up together to the gate, and yet thou wast standing ten months and thirteen days before Asrael, and of the body of the man whom thou slewest only the bones remain.' So saying the angel blew upon the red sand and Khaled saw the white bones of the prince in the place where he had laid his body. So he was first made conscious of time. 'Nearly a year has passed, and though Allah be very merciful to thee, yet he will assuredly not suffer thee to live beyond the time of other men. Make haste therefore and depart upon thine errand. Yet because thou art come into the world a grown man, having neither father nor mother nor inheritance, I will give thee what is most necessary for thy journey.' Then the angel took a handful of leaves from a ghada bush close by and gave them to Khaled, and as he gave them they were changed into a rich garment, and into linen, and into a shawl with which to make a turban, and shoes of red leather. 'Clothe thyself with these,' said the angel. He broke a twig from the bush and placed it in Khaled's hand. Immediately it became a sabre of Damascus steel, in a sheath of leather with a belt. 'Take this sword, which is of such fine temper that it will cleave through an iron headpiece and a shirt of mail. But remember that it is not a sword made by magic. Let thy magic reside in thy arm, wield it for the faith, and put thy trust in Allah.' Afterwards the angel took up a locust that was asleep on the sand waiting for the warmth of the morning sun. The angel held the locust up before Khaled, and then let it fall. But as it fell it became at once a beautiful bay mare with round black eyes wide apart and an arching tail which swept down to the sand like a river of silk. 'Take this mare,' said the angel; 'she is of the pure breed of Nejed and as swift as the wind, but mortal like thyself.' 'But how shall I ride her without saddle or bridle?' asked Khaled. [9] [10] [11] [12] 'That is true,' answered the angel. He laid leaves of the ghada upon the mare's back and they became a saddle, and placed a twig in her mouth and it turned into a bit and bridle. Khaled thanked the angel and mounted. 'Farewell and prosper, and put thy trust in Allah, and forget not the day of judgment,' the angel said, and immediately returned to paradise. So Khaled was left alone in the Red Desert, a living man obliged to shift for himself, liable to suffer hunger and thirst or to be slain by robbers, with no worldly possessions but his sword, his bay mare, and the clothes on his back. He knew moreover that he was more than two hundred miles from the city of Riad, and he knew that he could not accomplish this journey in less than four days. For when he was one of the genii he had often watched men toiling through desert on foot, and on camels and on horses, and had laughed with his companions at the slow progress they made. But now it was no laughing matter, for he had forgotten to ask the angel for dates and water, or even for a few handfuls of barley meal. He turned the mare's head westward of the Goat, in which is the polar star, for he remembered that when he had carried away the Indian prince he had flown toward the south-east, and as he began to gallop over the dark sand he laughed to himself. 'What poor things are men and their horses,' he said. 'To destroy me, this mare need only stumble and lame herself, and we shall both die of hunger and thirst in the desert.' This reflection made him at first urge the mare to her greatest speed, for he thought that the sooner he should be out of the desert and among the villages beyond, the present danger would be passed. But presently he bethought him that the mare would be more likely to stumble and hurt herself in the dark if she were galloping than if she were moving at a moderate pace. He therefore drew bridle and patted her neck and made her walk slowly and cautiously forward. But this did not please him either, after a time, for he remembered that if he rode too slowly he must die of hunger before reaching the end of his journey. 'Truly,' he said, 'one must learn what it is to be a man, in order to understand the uses of moderation. Gallop not lest thy horse fall and thou perish! Nor delay walking slowly by the road, lest thou die of thirst and hunger! Yet thou art not safe, for Al Walid died from treading upon an arrow, and Oda ibn Kais perished by perpetual sneezing. Allah is just and merciful! I will let the mare go at her own pace, for the end of all things is known.' The mare, being left to herself, began to canter and carried Khaled onward all night without changing her gait. 'Nevertheless,' thought Khaled, 'if we are not soon out of the desert we shall suffer thirst during the day as well as hunger.' When there was enough daylight to distinguish a black thread from a white, Khaled looked before him and saw that there was nothing but red sand in hillocks and ridges, with ghada bushes here and there. But still the mare cantered on and did not seem tired. Soon the sun rose and it grew very hot, for the air was quite still and it was summer time. Khaled looked always before him and at last he saw a white patch in the distance and he knew that there must be water near it. For the water of the Red Desert whitens the sand. He therefore rode on cheerfully, for he was now thirsty, and the mare quickened her pace, for she also knew that she was near a drinking-place. But as they came close to the spot Khaled remembered that the preceding night had been Al Kadr, which falls between the seventh and eighth latter days of the month Ramadhan, during which the true believers neither eat nor drink so long as there is light enough to distinguish a white thread from a black one. So, when they reached the well, he let his mare drink her fill, and he took off the saddle and bridle and let her loose, after which he sat down with his head in the shade of a ghada bush to rest himself. 'Allah is merciful,' he said; 'the night will come, and then I will drink.' For he dared not ride farther, for fear of not finding water again. Then again he was disturbed, for he had nothing to eat, and he thought that if he waited until night he would be hungry as well as thirsty. But presently he saw the mare trying to catch the locusts that flew about. She could only catch one or two, because it was now hot and they were able to fly quickly. 'When the night comes,' he said, 'the locusts will lie on the ground and cling to the bushes, being stiff with the cold, and then I will eat my fill, and drink also.' Soon afterwards he fell asleep, being weary, and when he awoke it was night again and the stars were shining overhead. Khaled rose hastily and drank at the well and made ablutions and prayed, prostrating himself towards the Kebla. He remembered that he had slept a long time, and that he had not performed his devotions for a day and a night, so that he repeated them five times, to atone for the omission. The mare was eating the locusts that now lay in great black patches on the sand unable to move and save themselves. [13] [14] [15] [16] Khaled threw his cloak over a great number of them and gathered them together. Then he kindled a fire of ghada by striking sparks from the blade of his sword, and when he had made a bed of coals he roasted the locusts after pulling off their legs, and ate his fill. While he was doing this he was much disturbed in mind. 'I have only just begun to live as a man,' he thought. 'Did I not stand ten months and thirteen days in the third heaven, unconscious of the passing of time? Who shall tell me whether I have not slept another ten months or more under this bush, like the companions of Al Rakim?' So, when he had done eating and had drunk again from the well, and had made the mare drink, he saddled her quickly and mounted, and cantered on through the night, guiding his course by the stars. On the following day he again found a well, but much later than before, and he suffered much from thirst as he watched his mare dip her black lips into the pool. Nevertheless he would not break his fast, for he was resolved to be a true believer in practice as well as in belief. So he fell asleep and awoke when it was night again, and ate and drank. In this way he journeyed several days until he began to see the hill country which borders the desert towards Riad, and he understood that he had been much farther away than he had imagined. But he reflected that Allah had doubtless intended to try his constancy by imposing upon him the journey through the desert during the days of fasting. But at last, he awoke one day just at sunset, instead of sleeping until the night. He had been travelling up the first slopes where the ground, though barren, is harder than in the desert, and had lain down in a hollow by an abundant spring. He rose now and made ablutions and prayed, as usual, towards Mecca; that is to say, being where he was, he turned his face to the west as the sun was setting. When he had finished he stood some minutes watching the red light over the desert below him, and then he was suddenly aware that the new moon was hanging just above the diminishing fire of the evening, and he knew that the fast of Ramadhan was over and that the feast of Bairam had begun. Thereat he was glad, and determined to take an unusual number of locusts for his evening meal. But when he looked about he saw that there were no locusts in the place, though there was grass, which his mare was eating. Then he looked everywhere near the well to see whether some traveller had not perhaps dropped a few dates or a little barley by accident, but there was nothing. 'Doubtless,' he said, 'Allah wishes to show me that greediness is a sin even on the day of feasting.' He drank as much of the water as he could in order to stay his hunger as well as assuage his thirst, and then he saddled the mare and rode up out of the hollow towards the hill country. Towards the middle of the night he came to a small village where all the people were celebrating the feast, having killed a young camel and several sheep. Seeing that he was a traveller they bade him be welcome, and he sat down among them and ate his fill of meat, praising Allah. And corn was given to his mare, so that the dumb animal also kept the feast. 'Truly,' said the people, 'thy mare is a daughter of Al Borak, the heavenly steed called "the Lightning," upon which the nocturnal journey was accomplished by the Prophet, upon whom be peace.' They said this not because they divined that the mare had been given to Khaled by an angel, but because they saw by her beauty that she must be swift as the wind. For she had a large head, with bony cheeks, and a full forehead and round black eyes wide apart, with smooth black skin about them, and a pointed nose, and the under lip was like that of a camel, projecting a little. And she was neither too long nor too short, having straight legs like steel, and small feet and round hoofs, neither overgrown in idleness nor overworn with much work. And her tail lay flat and long and smooth when she was standing still but arched like the plume of an ostrich when she moved. Her coat was bright bay, glossy and smooth and without any white markings. By all these signs, which belong to the purest blood, the people of the village knew that she was of the fleetest reared in Arabia. And Khaled was glad that the people admired her, since she was the chief of his few possessions, which indeed were not many. He did not know beforehand what he should do, nor what he should say when in the presence of the Sultan of Nejed, still less how he could venture to ask Zehowah in marriage, having no gifts to offer and not being himself a prince. Before he had become a man it would have been easy for him to find treasures in the earth such as men had never seen, for, like all the genii, he had been acquainted with the most deeply hidden mines and with all places where men had hidden wealth in old times. But this knowledge does not belong to the intelligence becoming mortals, but rather to the faculty of seeing through solid substance which is exercised by the spirits of the air, and in his present state it was taken from him, together with all possibility of communicating with his former companions. He had nothing but his mare and his sword and the garments he wore, and though the mare was indeed a gift for a king he did not know whether he was meant to offer it to any one, seeing that it had been given him by an angel. Nevertheless he did not lose heart, for the celestial messenger had told him that by the will of Allah he should marry Zehowah, and Allah was certainly able to give him a king's daughter in marriage without the aid of gifts, of gold, of musk, of 'Ood, of aloes or of pearls. He rose, therefore, when he had eaten enough and had rested himself and his mare, and after thanking the people of the village for their entertainment he rode on his way. He passed through a hill country, sometimes fertile and sometimes stony and deserted, but he found water by the way and such food as he needed; and accomplished the remainder of the journey without hindrance. On the morning of the second day he came to a halting-place from which he could see the city of Riad, and he was [17] [18] [19] [20] astonished at the size and magnificence of the Sultan's palace, which was visible above the walls of the fortification. Yet he was aware that he had seen all this before as in a dream not altogether forgotten when a man wakes at dawn after a long and restless night. He gazed awhile, after he had made his ablutions, and then calling to his mare to come to him, he mounted and rode through the southern gate into the heart of the city. CHAPTER II When Khaled reached the palace he dismounted from his mare, and leading her by the bridle entered the gateway. Here he met many persons, guards, and slaves both black and white, and porters bearing provisions, and a few women, all hurrying hither and thither; and many noticed him, but a few gazed curiously into his face, and two or three grooms followed him a little way, pointing out to each other the beauties of his mare. 'Truly,' they said, 'if we did not know the mares of the stud better than the faces of our mothers, we should swear by Allah that this beast had been stolen from the Sultan's stables by a thief in the night, for she is of the best blood in Nejed.' These being curious they saluted Khaled and asked him whence he came and whither he was going, seeing that it is not courteous to ask a stranger any other questions. 'I come from the Red Desert,' Khaled answered, 'and I am going into the palace as you see.' The grooms saw that there was a rebuke in the last part of his answer and hung back and presently went their way. 'Are such mares bred in the Red Desert?' they exclaimed. 'The stranger is doubtless the sheikh of some powerful tribe. But if this be true, where are the men that came with him? And why is he dressed like a man of the city?' So they hastened out of the gateway to find the Bedouins who, they supposed, must have accompanied Khaled on his journey. But Khaled went forward and came to a great court in which were stone seats by the walls. Here a number of people were waiting. So he sat down upon one of the seats and his mare laid her nose upon his shoulder as though inquiring what he would do. 'Allah knows,' Khaled said, as though answering her. So he waited patiently. At last a man came out into the courtyard who was richly dressed, and whom all the people saluted as he passed. But he came straight towards Khaled, who rose from his seat. 'Whence come you, my friend?' he inquired after they had exchanged the salutation. 'From the Red Desert, and I desire permission to speak with the Sultan when it shall please his majesty to see me.' 'And what do you desire of his majesty? I ask that I may inform him beforehand. So you will have a better reception.' 'Tell the Sultan,' said Khaled, 'that a man is here who has neither father nor mother nor any possessions beyond a swift mare, a keen sword and a strong hand, but who is come nevertheless to ask in marriage Zehowah, the Sultan's daughter.' The minister smiled and gazed at Khaled in silence for a moment, but when he had looked keenly at his face, he became grave. 'It may be,' he thought, 'that this is some great prince who comes thus simply as in a disguise, and it were best not to anger him.' 'I will deliver your message,' he answered aloud, 'though it is a strange one. It is customary for those who come to ask for a maiden in marriage to bring gifts—and to receive others in return,' he added. 'I neither bring gifts nor ask any,' said Khaled. 'Allah is great and will provide me with what I need.' 'I fear that he will not provide you with the Sultan's daughter for a wife,' said the minister as he went away, but Khaled did not hear the words, though he would have cared little if he had. Now it chanced that Zehowah was sitting in a balcony surrounded with lattice, over the courtyard, on that morning and she had seen Khaled enter, leading his mare by the bridle. But though she watched the stranger and his beast idly for some time she thought as little of the one as of the other, for her heart was not turned to love, and she knew nothing of horses. But her women thought differently and spoke loudly, praising the beauty of both. 'There is indeed a warrior able to fight in the front of our armies,' they said. 'Truly such a man must have been Khaled ibn Walad, the Sword of the Lord, in the days of the Prophet—upon whom peace.' [21] [22] [23] [24] [25] By and by there was a cry that the Sultan was coming into the room, and the women rose and retired. The Sultan sat down upon the carpet by his daughter, in the balcony. 'Do you see that stranger, holding a beautiful mare by the bridle?' he asked. 'Yes, I see him,' answered Zehowah indifferently. 'He is come to ask you in marriage.' 'Another!' she exclaimed with a careless laugh. 'If it is the will of Allah I will marry him. If not, he will go away like the rest.' 'This man is not like the rest, my daughter. He is either a madman or some powerful prince in disguise.' 'Or both, perhaps,' laughed Zehowah. She laughed often, for although she was not inclined to love, she was of a gentle and merry temper. 'His message was a strange one,' said the Sultan. 'He says that he neither brings gifts nor asks them, that he has neither father nor mother, nor any possessions excepting a swift mare, a keen sword and a strong hand.' 'I see the mare, the sword and the hand,' answered Zehowah. 'But the hand is like any other hand—how can I tell whether it be strong? The sword is in its sheath, and I cannot see its edge, and though the mare is pretty enough, I have seen many of your own I liked as well. The elephants of the Indian prince were more amusing, and the prince himself was more beautiful than this stranger with his black beard and his solemn face.' 'That is true,' said the Sultan with a sigh. 'Do you wish me to marry this man?' Zehowah asked. 'My daughter, I wish you to choose of your own free will. Nevertheless I trust that you will choose before long, that I may see my child's children before I die.' For the Sultan was old and white-bearded, and was already somewhat bowed with advancing years and with burden of many cares and the fatigues of many wars. Yet his eye was bright and his heart fearless still, though his judgment was often weak and vacillating. 'Do you wish me to marry this man?' Zehowah asked again. 'He will be a strange husband, for he is a strange suitor, coming without gifts and having neither father nor mother. But I will do as you command. If you leave it to me I shall never marry.' 'I did not say that I desired you to take this one especially,' protested the Sultan, 'though for the matter of gifts I care little, since heaven has sent me wealth in abundance. But my remaining years are few, and the years of life are like stones slipping from a mountain which move slowly at first, and then faster until they outrun the lightning and leap into the dark valley below. And what is required of a husband is that he be a true believer, young and whole in every part, and of a charitable disposition.' 'Truly,' laughed Zehowah, 'if he have no possessions, charity will avail him little, since he has nothing to give.' 'There is other charity besides the giving of alms, my daughter, since it is charity even to think charitably of others, as you know. But I have not said that you should marry this man, for you are free. And indeed I have not yet talked with him. But I have sent for him and you shall hear him speak. See—they are just now conducting him to the hall of audiences. But indeed I think he is no husband for you, after all.' The Sultan rose and went to receive Khaled, and Zehowah went to the secret window above her father's raised seat in the hall. Khaled made the customary salutation with the greatest respect, and the Sultan made him sit down at his right hand as though he had been a prince, and asked him whence he had come. Then a refreshment was brought, and Khaled ate and drank a little, after which the Sultan inquired his business. 'I come,' said Khaled boldly, 'to ask your daughter Zehowah in marriage. I bring no gifts, for I have none to offer, nor have I any inheritance. My mare is my fortune, my sword is my argument and my wit is in my arm.' 'You are a strange suitor,' said the Sultan; but he kept a pleasant countenance, since Khaled was his guest. 'You are no doubt the sheikh of a tribe of the Red Desert, though I was not aware that any tribes dwelt there.' 'So far as being the sheikh of my tribe,' said Khaled with a smile, 'your majesty may call me so, for my tribe consists of myself alone, seeing that I have neither father nor mother nor any relations.' 'Truly, I have never talked with such a suitor before,' answered the Sultan. 'At least I presume that you are a son of some prince, and that you have chosen to disguise yourself as a rich traveller and to hide your history under an allegory.' The Sultan would certainly not have allowed himself to overstep the bounds of courtesy so far, but for his astonishment at Khaled's daring manner. He was too keen, however, not to see that this man was something above the ordinary and [26] [27] [28] [29] that, whatever else he might be, he was not a common impostor. Such a fellow would have found means to rob a caravan of valuable goods, to offer as gifts, would have brought himself a train of camels and slaves and would have given himself out as a prince of some distant country from which it would not be possible to obtain information. 'Istaghfir Allah! I am no prince,' Khaled answered. 'I ask for the hand of your daughter. The will of Allah will be accomplished.' He knew that Zehowah was watching and listening behind the lattice in her place of concealment, for the memory of such things had not been taken from him when he had lost the supernatural vision of the genii and had become an ordinary man. He was determined therefore to be truthful and to say nothing which he might afterwards be called upon to explain. For he never doubted but that Zehowah would be his wife, since the angel had told him that it should be so. 'And what if I refuse even to consider your proposal?' inquired the Sultan, to see what he would say. 'If it is the will of Allah that I marry your daughter, your refusal would be useless, but if it is not his will, your refusal would be altogether unnecessary.' The Sultan was much struck by this argument which showed a ready wit in the stranger and which he could only have opposed by asserting that his own will was superior to that of heaven itself. 'But,' said he, defending himself, 'any of the previous suitors might have said the same.' 'Undoubtedly,' replied Khaled, unabashed. 'But they did not say it. Your majesty will certainly now consider the matter.' 'In the meanwhile,' the Sultan answered, very graciously, 'you are my guest, and you have come in time to take part in the third day of the feast, to which you are welcome in the name of Allah, the merciful.' Thereupon the Sultan rose and Khaled was conducted to the apartments set apart for the guests. But the Sultan returned to the harem in a very thoughtful mood, and before long he found Zehowah who had returned to her seat in the balcony. 'This is a very strange suitor,' he said, shaking his head and looking into his daughter's face. 'He is at least bold and outspoken,' she answered. 'He makes no secret of his poverty nor of his wishes. Whatever he be, he is in earnest and speaks truth. I would like well to know the only secret which he wishes to keep—who he really is.' 'It may be,' said the Sultan thoughtfully, 'that if I threaten to cut off his head he will tell us. But on the other hand, he is a guest.' 'He is not of those who are easily terrified, I think. Tell me, my father, do you wish me to marry him?' 'How could you marry a man who has no family and no inheritance? Would such a marriage befit the daughter of kings?' 'Why not?' asked Zehowah with much calmness. The Sultan stared at her in astonishment. 'Has this stranger enchanted your imagination?' he inquired by way of answer. 'No,' replied Zehowah scornfully. 'I have seen the noblest, the most beautiful and the richest of the earth, ready to take me to wife, and I have not loved. Shall I love an outcast?' 'Then how can you ask my wishes?' 'Because there are good reasons why I should marry this man.' 'Good reasons? In the name of Allah let me hear them, if there are any.' 'You are old, my father,' said Zehowah, 'and it has not pleased heaven to send you a son, nor to leave you any living relation to sit upon the throne when your years are accomplished. You must needs think of your successor.' 'The better reason for choosing some powerful prince, whose territory shall increase the kingdom he inherits from me, and whose alliance shall strengthen the empire I leave behind me.' 'Istaghfir Allah! The worse reason. For such a prince would be attached to his own country, and would take me thither with him and would neglect the kingdom of Nejed, regarding it as a land of strangers whom he may oppress with taxes to increase his own splendour. And this is not unreasonable, since no king can wisely govern two kingdoms separated from each other by more than three days' journey. No man can have other than the one of two reasons for asking me in marriage. Either he has heard of me and desires to possess me, or he wishes to increase his dominions by the inheritance which will be mine.' 'Doubtless, this is the truth,' said the Sultan. 'But so much the more does this stranger in all probability covet my kingdom, since he has nothing of his own.' [30] [31] [32] 'This is what I mean. For, having no other possessions to distract his attention, he will remain always here, and will govern your kingdom for its own advantage in order that it may profit himself.' 'This is a subtle argument, my daughter, and one requiring consideration.' 'The more so because the man seems otherwise well fitted to be my husband, since he is a true believer, and young, and fearless and outspoken.' 'But if this is all,' objected the Sultan, 'there are in Nejed several young men, sons of my chief courtiers, who possess the same qualifications. Choose one of them.' 'On the contrary, to choose one of them would arouse the jealousy of all the rest, with their families and slaves and freedmen, whereby the kingdom would easily be exposed to civil war. But if I take a stranger it is more probable that all will be for him, since you are beloved, and there is no reason why one party should oppose him and another support him, since none of them know anything of him.' 'But he will not be beloved by the people unless he is liberal, and he has nothing wherewith to be generous.' 'And where are the treasures of Riad?' laughed Zehowah. 'Is it not easy for you to go secretly to his chamber and to give him as much gold as he needs?' 'That is also true. I see that you have set your heart upon him.' 'Not my heart, my father, but my head. For I have infinitely more head than heart, and I see that the welfare of the kingdom will be better secured with such a ruler, than it would have been under a foreign prince whose right hand would be perpetually thrust out to take in Nejed that which his left hand would throw to courtiers in his own country. Do I speak wisdom or folly?' 'It is neither all folly nor all wisdom.' 'I have seen this man, I have heard him speak,' said Zehowah. 'He is as well as another since I must marry sooner or later. Moreover I have another argument.' 'What is that?' 'Either he is a man strong enough to rule me, or he is not,' Zehowah answered with a laugh. 'If he can govern me, he can govern the kingdom of Nejed. But if not I will govern it for him, and rule him also.' The Sultan looked up to heaven and slightly raised his hands from his knees. 'Allah is merciful and forgiving!' he exclaimed. 'Is this the spirit befitting a wife?' 'Is it charity to cause happiness?' 'Undoubtedly it is charity.' 'And which is greater, the happiness of many or the happiness of one?' 'The happiness of many is greater,' answered the Sultan. 'What then?' he asked after a time, seeing that she said nothing more. 'I have spoken,' she replied. 'It is best that I should marry him.' Then there was silence for a long time, during which the Sultan sat quite motionless in his place, watching his daughter, while she looked idly through the lattice at the people who came and went in the court below. She seemed to feel no emotion. The Sultan did not know how to oppose Zehowah's will any more than he could answer her arguments, although his worldly wisdom was altogether at variance with her decision. For she was the beloved child of his old age and he could refuse her nothing. Moreover, in what she had said, there was much which recommended itself to his judgment, though by no means enough to persuade him. At last he rose from the carpet and embraced her. 'If it is your will, let it be so,' he said. 'It is the will of Allah,' answered Zehowah. 'Let it be accomplished immediately.' With a sigh the Sultan withdrew and sent a messenger to Khaled requesting him to come to another and more secluded chamber, where they could be alone and talk freely. Khaled showed no surprise on hearing that his suit was accepted, but he thought it fitting to express much gratitude for the favourable decision. Then the Sultan, who did not wish to seem too readily yielding, began to explain to Khaled Zehowah's reasons for accepting a poor stranger, presenting them as though they were his own. 'For,' he said, 'whatever you may in reality be, you have chosen to present yourself to us in such a manner as would not have failed to bring about a refusal under any other circumstances. But I have considered that as it will be your destiny, [33] [34] [35] [36] if heaven grants you life, to rule my kingdom after me, you will in all likelihood rule it more wisely and carefully, for having no other cares in a distant country to distract your attention; and because you have no relations you are the less liable to the attacks of open or secret jealousy.' The Sultan then gave him a large sum of money in gold pieces, which Khaled gladly accepted, since he had not even wherewithal to buy himself a garment for the wedding feast, still less to distribute gifts to the courtiers and to the multitude. The Sultan also presented him with a black slave to attend to his personal wants. Khaled then sent for merchants from the bazar, and they brought him all manner of rich stuffs, such as he needed. There came also two tailors, who sat down upon a matting in his apartment and immediately began to make him clothes, while the black slave sat beside them and watched them, lest they should steal any of the gold of the embroideries. When it was known in the palace that the Sultan's only daughter was to be married at once, there were great rejoicings, and many camels were slaughtered and a great number of sheep, to supply food for so great a feast. A number of cooks were hired also to help those who belonged to the palace, for although the Sultan fed daily more than three hundred persons, guests, travellers, and poor, besides all the members of the household, yet this was as nothing compared with the multitude to be provided for on the present occasion. Then it was that Hadji Mohammed, the chief of the cooks, sat down upon the floor in the midst of the main kitchen and beat his breast and wept. For the confusion was great so that the voice of one man could not be heard for the diabolical screaming of the many, and the cooks smote the young lads who helped them, and these, running to escape from the blows, fell against the porters who came in from outside bearing sacks of sugar, and great baskets of fruit and quarters of meat and skins of water, and bushels of meal and a hundred other things equally necessary to the cooking; and the porters, staggering under their burdens, fell between the legs of the mules loaded with firewood, that had been brought to the gate, and the dumb beasts kicked violently in all directions, while the slaves who drove them struck them with their staves, and the mules began to run among the camels, and the camels, being terrified, rose from the ground and began to plunge and skip like young foals, while more porters and more mules and more slaves came on in multitudes to the door of the kitchen. And it was very hot, for it was noontide, and in summer, and there were flies without number, and the dogs that had been sleeping in the shade sprang up and barked loudly and bit whomsoever they could reach, and all the men bellowed together, so that the confusion was extreme. 'Verily,' cried Hadji Mohammed, 'this is not a kitchen but Yemamah, and I am not the chief of the cooks, but the chief of sinners and fuel for hell.' So he wept bitterly and beat his breast. But at last matters mended, for there were many who were willing to do well, so that when the time came Hadji Mohammed was able to serve an honourable feast to all, though the number of the guests was not less than two thousand. But Khaled, having visited the bath, arrayed himself magnificently and rode upon his bay mare to the mosque, surrounded by the courtiers and the chief officers of the state, and by a great throng of slaves from the palace. As he rode, he scattered gold pieces among the people from the bags which he carried, and all praised his liberality and swore by Allah that Zehowah was taking a very goodly husband. And as none knew whence he came, all were equally pleased, but most of all the Bedouins from the desert, of whom there were many at that time in Riad, who had come to keep the feast Bairam, for Khaled's own words had been repeated, and they had heard that he came from the desert like themselves. And when he had finished his prayers, he rode back to the palace. When the time for the feast came the Sultan led Khaled into the great hall and made him sit at his right hand. The Sultan himself was magnificently dressed and covered with priceless jewels, so that he shone like the sun among all the rest. Then he presented Khaled to the asse...