VATHEK.
Vathek, ninth Caliph of the race of the Abassides, was the son of Motassem, and the grandson of Haroun al Raschid. From an early accession to the throne, and the talents he possessed to adorn it, his subjects were induced to expect that his reign would be long and happy. His figure was pleasing and majestic; but when he was angry, one of his eyes became so terrible, that no person could bear to behold it; and the wretch upon whom it was fixed, instantly fell backward, and sometimes expired. For fear, however, of depopulating his dominions and making his palace desolate, he but rarely gave way to his anger.
Being much addicted to women and the pleasures of the table, he sought by his affability, to procure agreeable companions; and he succeeded the better as his generosity was unbounded and his indulgencies unrestrained: for he did not think, with the Caliph Omar Ben Abdalaziz that it was necessary to make a hell of this world to enjoy paradise in the next.
He surpassed in magnificence all his predecessors. The palace of Alkoremi, which his father, Motassem, had erected on the hill of Pied Horses, and which commanded the whole city of Samarah, was, in his idea far too scanty: he added, therefore, five wings, or rather other palaces, which he destined for the particular gratification of each of the senses.
In the first of these were tables continually covered with the most exquisite dainties; which were supplied both by night and by day, according to their constant consumption; whilst the most delicious wines and the choicest cordials flowed forth from a hundred fountains that were never exhausted. This palace was called The Eternal or unsatiating Banquet.
The second was styled, The Temple of Melody, or The Nectar of the Soul. It was inhabited by the most skilful musicians and admired poets of the time; who not only displayed their talents within, but dispersing in bands without, caused every surrounding scene to reverberate their songs; which were continually varied in the most delightful succession.
The palace named The Delight of the Eyes, or The Support of Memory, was one entire enchantment. Rarities, collected from every corner of the earth were there found in such profusion as to dazzle and confound, but for the order in which they were arranged. One gallery exhibited the pictures of the celebrated Mani, and statues, that seemed to be alive. Here a well-managed perspective attracted the sight; there the magic of optics agreeably deceived it: whilst the naturalist on his part, exhibited in their several classes the various gifts that Heaven had bestowed on our globe. In a word, Vathek omitted nothing in this palace, that might gratify the curiosity of those who resorted to it, although he was not able to satisfy his own; for, of all men, he was the most curious.
The Palace of Perfumes, which was termed likewise The Incentive to Pleasure, consisted of various halls, where the different perfumes which the earth produces were kept perpetually burning in censers of gold. Flambeaux and aromatic lamps were here lighted in open day. But the too powerful effects of this agreeable delirium might be alleviated by descending into an immense garden, where an assemblage of every fragrant flower diffused through the air the purest odours.
The fifth palace, denominated The Retreat of Mirth, or the Dangerous, was frequented by troops of young females beautiful as the Houris, and not less seducing; who never failed to receive with caresses, all whom the Caliph allowed to approach them, and enjoy a few hours of their company.
Notwithstanding the sensuality in which Vathek indulged, he experienced no abatement in the love of his people, who thought that a sovereign giving himself up to pleasure, was as able to govern, as one who declared himself an enemy to it. But the unquiet and impetuous disposition of the Caliph would not allow him to rest there. He had studied so much for his amusement in the life-time of his father, as to acquire a great deal of knowledge, though not a sufficiency to satisfy himself; for he wished to know every thing; even sciences that did not exist. He was fond of engaging in disputes with the learned, but did not allow them to push their opposition with warmth. He stopped with presents the mouths of those whose mouths could be stopped; whilst others, whom his liberality was unable to subdue, he sent to prison to cool their blood; a remedy that often succeeded.
Vathek discovered also a predilection for theological controversy; but it was not with the orthodox that he usually held. By this means he induced the zealots to oppose him, and then persecuted them in return; for he resolved, at any rate, to have reason on his side.
The great prophet, Mahomet, whose vicars the caliphs are, beheld with indignation from his abode in the seventh heaven, the irreligious conduct of such a vicegerent. "Let us leave him to himself," said he to the Genii, who are always ready to receive his commands: "let us see to what lengths his folly and impiety will carry him: if he run into excess, we shall know how to chastise him. Assist him, therefore, to complete the tower, which, in imitation of Nimrod, he hath begun; not, like that great warrior, to escape being drowned, but from the insolent curiosity of penetrating the secrets of heaven:—he will not divine the fate that awaits him."
The Genii obeyed; and, when the workmen had raised their structure a cubit in the day time, two cubits more were added in the night. The expedition, with which the fabric arose, was not a little flattering to the vanity of Vathek: he fancied, that even insensible matter shewed a forwardness to subserve his designs; not considering, that the successes of the foolish and wicked form the first rod of their chastisement.
His pride arrived at its height, when having ascended, for the first time, the fifteen hundred stairs of his tower, he cast his eyes below, and beheld men not larger than pismires; mountains, than shells; and cities, than bee-hives. The idea, which such an elevation inspired of his own grandeur, completely bewildered him: he was almost ready to adore himself; till, lifting his eyes upward, he saw the stars as high above him as they appeared when he stood on the surface of the earth. He consoled himself, however, for this intruding and unwelcome perception of his littleness, with the thought of being great in the eyes of others; and flattered himself that the light of his mind would extend beyond the reach of his sight, and extort from the stars the decrees of his destiny.
With this view, the inquisitive Prince passed most of his nights on the summit of his tower, till becoming an adept in the mysteries of astrology, he imagined that the planets had disclosed to him the most marvellous adventures, which were to be accomplished by an extraordinary personage, from a country altogether unknown. Prompted by motives of curiosity, he had always been courteous to strangers; but, from this instant, he redoubled his attention, and ordered it to be announced, by sound of trumpet through all the streets of Samarah, that no one of his subjects, on peril of his displeasure, should either lodge or detain a traveller, but forthwith bring him to the palace.
Not long after this proclamation, arrived in his metropolis a man so abominably hideous that the very guards, who arrested him, were forced to shut their eyes, as they led him along: the Caliph himself appeared startled at so horrible a visage; but joy succeeded to this emotion of terror, when the stranger displayed to his view such rarities as he had never before seen, and of which he had no conception.
In reality, nothing was ever so extraordinary as the merchandize this stranger produced: most of his curiosities, which were not less admirable for their workmanship than splendour, had, besides, their several virtues described on a parchment fastened to each. There were slippers, which, by spontaneous springs, enabled the feet to walk; knives, that cut without motion of the hand; sabres, that dealt the blow at the person they were wished to strike; and the whole enriched with gems, that were hitherto unknown.
The sabres, especially, the blades of which, emitted a dazzling radiance, fixed, more than all the rest, the Caliph's attention; who promised himself to decipher, at his leisure, the uncouth characters engraven on their sides. Without, therefore, demanding their price, he ordered all the coined gold to be brought from his treasury, and commanded the merchant to take what he pleased. The stranger obeyed, took little, and remained silent.
Vathek, imagining that the merchant's taciturnity was occasioned by the awe which his presence inspired, encouraged him to advance; and asked him, with an air of condescension, who he was? whence he came? and where he obtained such beautiful commodities? The man, or rather monster, instead of making a reply, thrice rubbed his forehead, which, as well as his body, was blacker than ebony; four times clapped his paunch, the projection of which was enormous; opened wide his huge eyes, which glowed like firebrands; began to laugh with a hideous noise, and discovered his long amber-coloured teeth, bestreaked with green.
The Caliph, though a little startled, renewed his inquiries, but without being able to procure a reply. At which, beginning to be ruffled, he exclaimed:—"Knowest thou, wretch, who I am, and at whom thou art aiming thy gibes?"—Then, addressing his guards, "Have ye heard him speak? is he dumb?"—"He hath spoken," they replied, "but to no purpose." "Let him speak then again," said Vathek, "and tell me who he is, from whence he came, and where he procured these singular curiosities; or I swear, by the ass of Balaam, that I will make him rue his pertinacity."
This menace was accompanied by one of the Caliph's angry and perilous glances, which the stranger sustained without the slightest emotion; although his eyes were fixed on the terrible eye of the Prince.
No words can describe the amazement of the courtiers, when they beheld this rude merchant withstand the encounter unshocked. They all fell prostrate with their faces on the ground, to avoid the risk of their lives; and would have continued in the same abject posture, had not the Caliph exclaimed in a furious tone—"Up, cowards! seize the miscreant! see that he be committed to prison, and guarded by the best of my soldiers! Let him, however, retain the money I gave him; it is not my intent to take from him his property; I only want him to speak."
No sooner had he uttered these words, than the stranger was surrounded, pinioned and bound with strong fetters, and hurried away to the prison of the great tower; which was encompassed by seven empalements of iron bars, and armed with spikes in every direction, longer and sharper than spits. The Caliph, nevertheless, remained in the most violent agitation. He sat down indeed to eat; but, of the three hundred dishes that were daily placed before him, he could taste of no more than thirty-two.
A diet, to which he had been so little accustomed, was sufficient of itself to prevent him from sleeping; what then must be its effect when joined to the anxiety that preyed upon his spirits? At the first glimpse of dawn he hastened to the prison, again to importune this intractable stranger; but the rage of Vathek exceeded all bouuds on finding the prison empty; the grates burst asunder, and his guards lying lifeless around him. In the paroxism of his passion he fell furiously on the poor carcases, and kicked them till evening without intermission. His courtiers and vizirs exerted their efforts to soothe his extravagance; but, finding every expedient ineffectual, they all united in one vociferation—"The Caliph is gone mad! the Caliph is out of his senses!"
This outcry, which soon resounded through the streets of Samarah, at length reached the ears of Carathis, his mother, who flew in the utmost consternation to try her ascendancy on the mind of her son. Her tears and caresses called off his attention; and he was prevailed upon, by her intreaties, to be brought back to the palace.
Carathis, apprehensive of leaving Vathek to himself, had him put to bed; and, seating herself by him, endeavoured by her conversation to appease and compose him. Nor could any one have attempted it with better success; for the Caliph not only loved her as a mother, but respected her as a person of superior genius. It was she who had induced him, being a Greek herself, to adopt the sciences and systems of her country which all good Mussulmans hold in such thorough abhorrence.
Judiciary astrology was one of those sciences, in which Carathis was a perfect adept. She began, therefore, with reminding her son of the promise which the stars had made him; and intimated an intention of consulting them again. "Alas!" said the Caliph as soon as he could speak, "what a fool I have been! not for having bestowed forty thousand kicks on my guards, who so tamely submitted to death; but for never considering that this extraordinary man was the same that the planets had foretold; whom, instead of ill-treating, I should have conciliated by all the arts of persuasion."
"The past," said Carathis, "cannot be recalled; but it behoves us to think of the future: perhaps, you may again see the object you so much regret: it is possible the inscriptions on the sabres will afford information. Eat, therefore, and take thy repose, my dear son. We will consider, to-morrow, in what manner to act."
Vathek yielded to her counsel as well as he could, and arose in the morning with a mind more at ease. The sabres he commanded to be instantly brought; and, poring upon them, through a coloured glass, that their glittering might not dazzle, he set himself in earnest to decipher the inscriptions; but his reiterated attempts were all of them nugatory: in vain did he beat his head, and bite his nails; not a letter of the whole was he able to ascertain. So unlucky a disappointment would have undone him again, had not Carathis, by good fortune, entered the apartment.
"Have patience, my son!" said she:—"you certainly are possessed of every important science; but the knowledge of languages is a trifle at best; and the accomplishment of none but a pedant. Issue a proclamation, that you will confer such rewards as become your greatness, upon any one that shall interpret what you do not understand, and what is beneath you to learn; you will soon find your curiosity gratified."
"That may be," said the Caliph; "but, in the mean time, I shall be horribly disgusted by a crowd of smatterers, who will come to the trial as much for the pleasure of retailing their jargon, as from the hope of gaining the reward. To avoid this evil, it will be proper to add, that I will put every candidate to death, who shall fail to give satisfaction: for, thank Heaven! I have skill enough to distinguish, whether one translates or invents."
"Of that I have no doubt," replied Carathis; "but, to put the ignorant to death is somewhat severe, and may be productive of dangerous effects. Content yourself with commanding their beards to be burnt:—beards in a state, are not quite so essential as men."
The Caliph submitted to the reasons of his mother; and, sending for Morakanabad, his prime vizir, said,—"Let the common criers proclaim, not only in Samarah, but throughout every city in my empire, that whosoever will repair hither and decipher certain characters which appear to be inexplicable, shall experience that liberality for which I am renowned; but, that all who fail upon trial shall have their beards burnt off to the last hair. Let them add, also, that I will bestow fifty beautiful slaves, and as many jars of apricots from the Isle of Kirmith, upon any man that shall bring me intelligence of the stranger."
The subjects of the Caliph, like their sovereign, being great admirers of women and apricots from Kirmith, felt their mouths water at these promises, but were totally unable to gratify their hankering; for no one knew what had become of the stranger.
As to the Caliph's other requisition, the result was different. The learned, the half learned, and those who were neither, but fancied themselves equal to both, came boldly to hazard their beards, and all shamefully lost them. The exaction of these forfeitures, which found sufficient employment for the eunuchs, gave them such a smell of singed hair, as greatly to disgust the ladies of the seraglio, and to make it necessary that this new occupation of their guardians should be transferred to other hands.
At length, however, an old man presented himself, whose beard was a cubit and a half longer than any that had appeared before him. The officers of the palace whispered to each other, as they ushered him in—"What a pity, oh! what a great pity that such a beard should be burnt!" even the Caliph, when he saw it, concurred with them in opinion; but his concern was entirely needless. This venerable personage read the characters with facility, and explained them verbatim as follows: "We were made where every thing is well made: we are the least of the wonders of a place where all is wonderful and deserving, the sight of the first potentate on earth."
"You translate admirably!" cried Vathek; "I know to what these marvellous characters allude. Let him receive as many robes of honour and thousands of sequins of gold as he hath spoken words. I am in some measure relieved from the perplexity that embarrassed me!" Vathek invited the old man to dine, and even to remain some days in the palace.
Unluckily for him, he accepted the offer; for the Caliph having ordered him next morning to be called, said—"Read again to me what you have read already; I cannot hear too often the promise that is made me—the completion of which I languish to obtain." The old man forthwith put on his green spectacles, but they instantly dropped from his nose, on perceiving that the characters he had read the day preceding, had given place to others of different import. "What ails you?" asked the Caliph; "and why these symptoms of wonder?"—"Sovereign of the world!" replied the old man, "these sabres hold another language today from that they yesterday held."—"How say you?" returned Vathek:—"but it matters not; tell me, if you can, what they mean."—"It is this, my lord," rejoined the old man: "Woe to the rash mortal who seeks to know that of which he should remain ignorant; and to undertake that which surpasseth his power!"—"And woe to thee!" cried the Caliph, in a burst of indignation, "to-day thou art void of understanding: begone from my presence, they shall burn but the half of thy beard, because thou wert yesterday fortunate in guessing:—my gifts I never resume." The old man, wise enough to perceive he had luckily escaped, considering the folly of disclosing so disgusting a truth, immediately withdrew and appeared not again.
But it was not long before Vathek discovered abundant reason to regret his precipitation; for, though he could not decipher the characters himself, yet, by constantly poring upon them, he plainly perceived that they every day changed; and, unfortunately, no other candidate offered to explain them. This perplexing occupation inflamed his blood, dazzled his sight, and brought on such a giddiness and debility that he could hardly support himself. He failed not, however, though in so reduced a condition, to be often carried to his tower, as he flattered himself that he might there read in the stars, which he went to consult, something more congruous to his wishes; but in this his hopes were deluded: for his eyes, dimmed by the vapours of his head, began to subserve his curiosity so ill, that he beheld nothing but a thick, dun cloud, which he took for the most direful of omens.
Agitated with so much anxiety, Vathek entirely lost all firmness; a fever seized him, and his appetite failed. Instead of being one of the greatest eaters, he became as distinguished for drinking. So insatiable was the thirst which tormented him, that his mouth, like a funnel, was always open to receive the various liquors that might be poured into it, and especially cold water, which calmed him more than any other.
This unhappy prince, being thus incapacitated for the enjoyment of any pleasure, commanded the palaces of the five senses to be shut up; forebore to appear in public, either to display his magnificence, or administer justice, and retired to the inmost apartment of his harem. As he had ever been an excellent husband, his wives, overwhelmed with grief at his deplorable situation, incessantly supplied him with prayers for his health, and water for his thirst.
In the mean time the Princess Carathis, whose affliction no words can describe, instead of confining herself to sobbing and tears, was closetted daily with the vizir Morakanabad, to find out some cure, or mitigation, of the Caliph's disease. Under the persuasion that it was caused by enchantment, they turned over together, leaf by leaf, all the books of magic that might point out a remedy; and caused the horrible stranger, whom they accused as the enchanter, to be every where sought for, with the strictest diligence.
At the distance of a few miles from Samarah stood a high mountain, whose sides where swarded with wild thyme and basil, and its summit overspread with so delightful a plain, that it might have been taken for the Paradise destined for the faithful. Upon it grew a hundred thickets of eglantine and other fragrant shrubs; a hundred arbours of roses, entwined with jessamine and honey-suckle; as many clumps of orange trees, cedar, and citron; whose branches, interwoven with the palm, the pomegranate, and the vine, presented every luxury that could regale the eye or the taste. The ground was strewed with violets, hare-bells, and pansies; in the midst of which numerous tufts of jonquils, hyacinths, and carnations perfumed the air. Four fountains, not less clear than deep, and so abundant as to slake the thirst of ten armies, seemed purposely placed here, to make the scene more resemble the garden of Eden watered by four sacred rivers. Here, the nightingale sang the birth of the rose, her well-beloved, and, at the same time, lamented its short-lived beauty; whilst the dove deplored the loss of more substantial pleasures; and the wakeful lark hailed the rising light that re-animates the whole creation. Here, more than any where, the mingled melodies of birds expressed the various passions which inspired them; and the exquisite fruits, which they pecked at pleasure, seemed to have given them a double energy.
To this mountain Vathek was sometimes brought, for the sake of breathing a purer air; and, especially, to drink at will of the four fountains. His attendants were his mother, his wives, and some eunuchs, who assiduously employed themselves in filling capacious bowls of rock crystal, and emulously presenting them to him. But it frequently happened, that his avidity exceeded their zeal, insomuch, that he would prostrate himself upon the ground to lap the water, of which he could never have enough.
One day, when this unhappy Prince had been long lying in so debasing a posture, a voice, hoarse but strong, thus addressed him: "Why dost thou assimilate thyself to a dog, O Caliph, proud as thou art of thy dignity and power?" At this apostrophe, he raised up his head, and beheld the stranger that had caused him so much affliction. Inflamed with anger at the sight, he exclaimed:—"Accursed Giaour! what comest thou hither to do?—is it not enough to have transformed a prince, remarkable for his agility, into a water budget? Perceivest thou not, that I may perish by drinking to excess, as well as by thirst?
"Drink then this draught," said the stranger, as he presented to him a phial of a red and yellow mixture: "and, to satiate the thirst of thy soul, as well as of thy body, know, that I am an Indian; but, from a region of India, which is wholly unknown."
The Caliph, delighted to see his desires accomplished in part, and flattering himself with the hope of obtaining their entire fulfilment, without a moment's hesitation swallowed the potion, and instantaneously found his health restored, his thirst appeased, and his limbs as agile as ever. In the transports of his joy, Vathek leaped upon the neck of the frightful Indian, and kissed his horrid mouth and hollow cheeks, as though they had been the coral lips and the lilies and roses of his most beautiful wives.
Nor would these transports have ceased, had not the eloquence of Carathis repressed them. Having prevailed upon him to return to Samarah, she caused a herald to proclaim as loudly as possible—"The wonderful stranger hath appeared again; he hath healed the Caliph;—he hath spoken! he hath spoken!"
Forthwith, all the inhabitants of this vast city quitted their habitations, and ran together in crowds to see the procession of Vathek and the Indian, whom they now blessed as much as they had before execrated, incessantly shouting—"He hath healed our sovereign;—he hath spoken! he hath spoken!" Nor were these words forgotten in the public festivals, which were celebrated the same evening, to testify the general joy; for the poets applied them as a chorus to all the songs they composed on this interesting subject.
The Caliph, in the meanwhile, caused the palaces of the senses to be again set open; and, as he found himself naturally prompted to visit that of Taste in preference to the rest, immediately ordered a splendid entertainment, to which his great officers and favourite courtiers were all invited. The Indian, who was placed near the Prince, seemed to think that, as a proper acknowledgment of so distinguished a privilege, he could neither eat, drink, nor talk too much. The various dainties were no sooner served up than they vanished, to the great mortification of Vathek, who piqued himself on being the greatest eater alive; and, at this time in particular, was blessed with an excellent appetite.
The rest of the company looked round at each other in amazement; but the Indian, without appearing to observe it, quaffed large bumpers to the health of each of them; sung in a style altogether extravagant; related stories, at which he laughed immoderately; and poured forth extemporaneous verses, which would not have been thought bad, but for the strange grimaces with which they were uttered. In a word, his loquacity was equal to that of a hundred astrologers; he ate as much as a hundred porters, and caroused in proportion.
The Caliph, notwithstanding the table had been thirty-two times covered, found himself incommoded by the voraciousness of his guest, who was now considerably declined in the Prince's esteem. Vathek, however, being unwilling to betray the chagrin he could hardly disguise, said in a whisper to Bababalouk, the chief of his eunuchs, "You see how enormous his performances are in every way; what would be the consequence should he get at my wives!—Go! redouble your vigilance, and be sure look well to my Circassians, who would be more to his taste than all of the rest."
The bird of the morning had thrice renewed his song, when the hour of the Divan was announced. Vathek, in gratitude to his subjects, having promised to attend, immediately arose from table, and repaired thither, leaning upon his vizir who could scarcely support him: so disordered was the poor Prince by the wine he had drunk, and still more by the extravagant vagaries of his boisterous guest.
The vizirs, the officers of the crown and of the law, arranged themselves in a semicircle about their sovereign, and preserved a respectful silence; whilst the Indian, who looked as cool as if he had been fasting, sat down without ceremony on one of the steps of the throne, laughing in his sleeve at the indignation with which his temerity had filled the spectators.
The Caliph, however, whose ideas were confused, and whose head was embarrassed, went on administering justice at haphazard; till at length the prime vizir, perceiving his situation, hit upon a sudden expedient to interrupt the audience and rescue the honour of his master, to whom he said in a whisper:—"My lord, the Princess Carathis, who hath passed the night in consulting the planets, informs you, that they portend you evil, and the danger is urgent. Beware, lest this stranger, whom you have so lavishly recompensed for his magical gewgaws, should make some attempt on your life: his liquor, which at first had the appearance of effecting your cure, may be no more than a poison, the operation of which will be sudden.—Slight not this surmise: ask him, at least, of what it was compounded, whence he procured it; and mention the sabres, which you seem to have forgotten."
Vathek, to whom the insolent airs of the stranger became every moment less supportable, intimated to his vizir, by a wink of acquiescence, that he would adopt his advice; and, at once turning towards the Indian, said—"Get up, and declare in full Divan of what drugs was compounded the liquor you enjoined me to take, for it is suspected to be poison: give also, that explanation I have so earnestly desired, concerning the sabres you sold me, and thus shew your gratitude for the favours heaped on you."
Having pronounced these words, in as moderate a tone as he well could, he waited in silent expectation for an answer. But the Indian, still keeping his seat, began to renew his loud shouts of laughter, and exhibit the same horrid grimaces he had shewn them before, without vouchsafing a word in reply. Vathek, no longer able to brook such insolence, immediately kicked him from the steps; instantly descending, repeated his blow; and persisted, with such assiduity, as incited all who were present to follow his example. Every foot was up and aimed at the Indian, and no sooner had any one given him a kick, than he felt himself constrained to reiterate the stroke.
The stranger afforded them no small entertainment: for, being both short and plump, he collected himself into a ball, and rolled round on all sides, at the blows of his assailants, who pressed after him, wherever he turned, with an eagerness beyond conception, whilst their numbers were every moment increasing. The ball indeed, in passing from one apartment to another, drew every person after it that came in its way; insomuch, that the whole palace was thrown into confusion and resounded with a tremendous clamour. The women of the harem, amazed at the uproar, flew to their blinds to discover the cause; but, no sooner did they catch a glimpse of the ball, than, feeling themselves unable to refrain, they broke from the clutches of their eunuchs, who, to stop their flight, pinched them till they bled; but, in vain: whilst themselves, though trembling with terror at the escape of their charge, were as incapable of resisting the attraction.
After having traversed the halls, galleries, chambers, kitchens, gardens, and stables of the palace, the Indian at last took his course through the courts; whilst the Caliph, pursuing him closer than the rest, bestowed as many kicks as he possibly could; yet, not without receiving now and then a few which his competitors, in their eagerness, designed for the ball.
Carathis, Morakanabad, and two or three old vizirs, whose wisdom had hitherto withstood the attraction, wishing to prevent Vathek from exposing himself in the presence of his subjects, fell down in his way to impede the pursuit: but he, regardless of their obstruction, leaped over their heads, and went on as before. They then ordered the Muezins to call the people to prayers; both for the sake of getting them out of the way, and of endeavouring, by their petitions, to avert the calamity; but neither of these expedients was a whit more successful. The sight of this fatal ball was alone sufficient to draw after it every beholder. The Muezins themselves, though they saw it but at a distance, hastened down from their minarets, and mixed with the crowd; which continued to increase in so surprising a manner, that scarce an inhabitant was left in Samarah, except the aged; the sick, confined to their beds; and infants at the breast, whose nurses could run more nimbly without them. Even Carathis, Morakanabad, and the rest, were all become of the party. The shrill screams of the females, who had broken from their apartments, and were unable to extricate themselves from the pressure of the crowd, together with those of the eunuchs jostling after them, and terrified lest their charge should escape from their sight; the execrations of husbands, urging forward and menacing each other; kicks given and received; stumblings and overthrows at every step; in a word, the confusion that universally prevailed, rendered Samarah like a city taken by storm, and devoted to absolute plunder. At last, the cursed Indian, who still preserved his rotundity of figure, after passing through all the streets and public places, and leaving them empty, rolled onwards to the plain of Catoul, and entered the valley at the foot of the mountain of the four fountains.
As a continual fall of water had excavated an immense gulph in the valley whose opposite side was closed in by a steep acclivity, the Caliph and his attendants were apprehensive, lest the ball should bound into the chasm, and, to prevent it, redoubled their efforts, but in vain. The Indian persevered in his onward direction; and, as had been apprehended, glancing from the precipice with the rapidity of lightning, was lost in the gulph below.
Vathek would have followed the perfidious Giaour, had not an invisible agency arrested his progress. The multitude that pressed after him were at once checked in the same manner, and a calm instantaneously ensued. They all gazed at each other with an air of astonishment, and notwithstanding that the loss of veils and turbans, together with torn habits, and dust blended with sweat, presented a most laughable spectacle, yet there was not one smile to be seen. On the contrary, all with looks of confusion and sadness returned in silence to Samarah, and retired to their inmost apartments, without ever reflecting, that they had been impelled by an invisible power into the extravagance, for which they reproached themselves: for it is but just that men, who so often arrogate to their own merit the good of which they are but instruments, should also attribute to themselves absurdities which they could not prevent.
The Caliph was the only person who refused to leave the valley. He commanded his tents to be pitched there, and stationed himself on the very edge of the precipice, in spite of the representations of Carathis and Morakanabad, who pointed out the hazard of its brink giving way, and the vicinity to the magician, that had so cruelly tormented him. Vathek derided all their remonstrances; and, having ordered a thousand flambeaux to be lighted, and directed his attendants to proceed in lighting more, lay down on the slippery margin, and attempted, by the help of this artificial splendour, to look through that gloom, which all the fires of the empyrean had been insufficient to pervade. One while he fancied to himself voices arising from the depth of the gulph; at another, he seemed to distinguish the accents of the Indian; but all was no more than the hollow murmur of waters, and the din of the cataracts that rushed from steep to steep down the sides of the mountain.
Having passed the night in this cruel perturbation, the Caliph, at day-break, retired to his tent; where, without taking the least sustenance, he continued to doze till the dusk of evening began again to come on. He then resumed his vigils as before, and persevered in observing them for many nights together. At length, fatigued with so fruitless an employment, he sought relief from change. To this end, he sometimes paced with hasty strides across the plain; and, as he wildly gazed at the stars, reproached them with having deceived him; but, lo! on a sudden, the clear blue sky appeared streaked over with streams of blood, which reached from the valley even to the city of Samarah. As this awful phenomenon seemed to touch his tower, Vathek at first thought of repairing thither to view it more distinctly; but, feeling himself unable to advance, and being overcome with apprehension, he muffled up his face in the folds of his robe.
Terrifying as these prodigies were, this impression upon him was no more than momentary, and served only to stimulate his love of the marvellous. Instead, therefore, of returning to his palace, he persisted in the resolution of abiding where the Indian had vanished from his view. One night, however, while he was walking as usual on the plain, the moon and stars were eclipsed at once, and a total darkness ensued. The earth trembled beneath him, and a voice came forth, the voice of the Giaour, who, in accents more sonorous than thunder, thus addressed him: "Wouldest thou devote thyself to me? adore the terrestrial influences, and abjure Mahomet? On these conditions I will bring thee to the Palace of Subterranean Fire. There shalt thou behold, in immense depositories, the treasures which the stars have promised thee; and which will be conferred by those intelligences, whom thou shalt thus render propitious. It was from thence I brought my sabres, and it is there that Soliman Ben Daoud reposes, surrounded by the talismans that control the world."
The astonished Caliph trembled as he answered, yet he answered in a style that shewed him to be no novice in preternatural adventures: "Where art thou? be present to my eyes; dissipate the gloom that perplexes me, and of which I deem thee the cause. After the many flambeaux I have burnt to discover thee, thou mayest, at least, grant a glimpse of thy horrible visage."—"Abjure then Mahomet!" replied the Indian, "and promise me full proofs of thy sincerity: otherwise, thou shalt never behold me again."
The unhappy Caliph, instigated by insatiable curiosity, lavished his promises in the utmost profusion. The sky immediately brightened; and, by the light of the planets, which seemed almost to blaze, Vathek beheld the earth open; and, at the extremity of a vast black chasm, a portal of ebony, before which stood the Indian, holding in his hand a golden key, which he sounded against the lock.
"How," cried Vathek, "can I descend to thee;—Come, take me, and instantly open the portal."—"Not so fast," replied the Indian, "impatient Caliph!—Know that I am parched with thirst, and cannot open this door, till my thirst be thoroughly appeased; I require the blood of fifty children. Take them from among the most beautiful sons of thy vizirs and great men; or, neither can my thirst nor thy curiosity be satisfied. Return to Samarah; procure for me this necessary libation; come back hither; throw it thyself into this chasm, and then shalt thou see!"
Having thus spoken, the Indian turned his back on the Caliph, who, incited by the suggestions of demons, resolved on the direful sacrifice.—He now pretended to have regained his tranquillity, and set out for Samarah amidst the acclamations of a people who still loved him, and forbore not to rejoice, when they believed him to have recovered his reason. So successfully did he conceal the emotion of his heart, that even Carathis and Morakanabad were equally deceived with the rest. Nothing was heard of but festivals and rejoicings. The fatal ball, which no tongue had hitherto ventured to mention, was brought on the tapis. A general laugh went round, though many, still smarting under the hands of the surgeon, from the hurts received in that memorable adventure, had no great reason for mirth.
The prevalence of this gay humour was not a little grateful to Vathek, who perceived how much it conduced to his project. He put on the appearance of affability to every one; but especially to his vizirs, and the grandees of his court, whom he failed not to regale with a sumptuous banquet; during which, he insensibly directed the conversation to the children of his guests. Having asked, with a good-natured air, which of them were blessed with the handsomest boys, every father at once asserted the pretensions of his own; and the contest imperceptibly grew so warm, that nothing could have withholden them from coming to blows, but their profound reverence for the person of the Caliph. Under the pretence, therefore, of reconciling the disputants, Vathek took upon him to decide; and, with this view, commanded the boys to be brought.
It was not long before a troop of these poor children made their appearance, all equipped by their fond mothers with such ornaments, as might give the greatest relief to their beauty, or most advantageously display the graces of their age. But, whilst this brilliant assemblage attracted the eyes and hearts of every one besides, the Caliph scrutinized each, in his turn, with a malignant avidity that passed for attention, and selected from their number the fifty whom he judged the Giaour would prefer.
With an equal shew of kindness as before, he proposed to celebrate a festival on the plain, for the entertainment of his young favourites, who, he said, ought to rejoice still more than all, at the restoration of his health, on account of the favours he intended for them.
The Caliph's proposal was received with the greatest delight, and soon published through Samarah. Litters, camels, and horses were prepared. Women and children, old men and young, every one placed himself as he chose. The cavalcade set forward, attended by all the confectioners in the city and its precincts; the populace, following on foot, composed an amazing crowd, and occasioned no little noise. All was joy; nor did any one call to mind, what most of them had suffered, when they lately travelled the road they were now passing so gaily.
The evening was serene, the air refreshing, the sky clear, and the flowers exhaled their fragrance. The beams of the declining sun, whose mild splendour reposed on the summit of the mountain, shed a glow of ruddy light over its green declivity, and the white flocks sporting upon it. No sounds were heard, save the murmurs of the four fountains; and the reeds and voices of shepherds calling to each other from different eminences.
The lovely innocents destined for the sacrifice, added not a little to the hilarity of the scene. They approached the plain full of sportiveness, some coursing butterflies, others culling flowers, or picking up the shining little pebbles that attracted their notice. At intervals they nimbly started from each other for the sake of being caught again, and mutually imparting a thousand caresses.
The dreadful chasm, at whose bottom the portal of ebony was placed, began to appear at a distance. It looked like a black streak that divided the plain. Morakanabad and his companions, took it for some work which the Caliph had ordered. Unhappy men! little did they surmise for what it was destined. Vathek unwilling that they should examine it too nearly, stopped the procession, and ordered a spacious circle to be formed on this side, at some distance from the accursed chasm. The body-guard of eunuchs was detached, to measure out the lists intended for the games; and prepare the rings for the arrows of the young archers. The fifty competitors were soon stripped, and presented to the admiration of the spectators the suppleness and grace of their delicate limbs. Their eyes sparkled with a joy, which those of their fond parents reflected. Every one offered wishes for the little candidate nearest his heart, and doubted not of his being victorious. A breathless suspence awaited the contest of these amiable and innocent victims.
The Caliph, availing himself of the first moment to retire from the crowd, advanced towards the chasm; and there heard, yet not without shuddering, the voice of the Indian; who, gnashing his teeth, eagerly demanded: "Where are they?—Where are they?—perceivest thou not how my mouth waters?"—"Relentless Giaour!" answered Vathek, with emotion; "can nothing content thee but the massacre of these lovely victims? Ah! wert thou to behold their beauty, it must certainly move thy compassion."—"Perdition on thy compassion, babbler!" cried the Indian: "give them me; instantly give them, or, my portal shall be closed against thee for ever!"—"Not so loudly," replied the Caliph, blushing.—"I understand thee," returned the Giaour with the grin of an Ogre; "thou wantest no presence of mind: I will, for a moment, forbear."
During this exquisite dialogue, the games went forward with all alacrity, and at length concluded, just as the twilight began to overcast the mountains. Vathek, who was still standing on the edge of the chasm, called out, with all his might:—"Let my fifty little favourites approach me, separately; and let them come in the order of their success. To the first, I will give my diamond bracelet; to the second, my collar of emeralds; to the third, my aigret of rubies; to the fourth, my girdle of topazes; and to the rest, each a part of my dress, even down to my slippers."
This declaration was received with reiterated acclamations; and all extolled the liberality of a prince, who would thus strip himself, for the amusement of his subjects, and the encouragement of the rising generation. The Caliph, in the meanwhile, undressed himself by degrees; and, raising his arm as high as he was able, made each of the prizes glitter in the air; but, whilst he delivered it, with one hand, to the child, who sprung forward to receive it; he, with the other, pushed the poor innocent into the gulph; where the Giaour, with a sullen muttering, incessantly repeated; "more! more!"
This dreadful device was executed with so much dexterity, that the boy who was approaching him, remained unconscious of the fate of his forerunner; and, as to the spectators, the shades of evening, together with their distance, precluded them from perceiving any object distinctly. Vathek, having in this manner thrown in the last of the fifty; and, expecting that the Giaour, on receiving him, would have presented the key; already fancied himself, as great as Soliman, and, consequently, above being amenable for what he had done:—when, to his utter amazement, the chasm closed, and the ground became as entire as the rest of the plain.
No language could express his rage and despair. He execrated the perfidy of the Indian; loaded him with the most infamous invectives; and stamped with his foot, as resolving to be heard. He persisted in this till his strength failed him; and, then, fell on the earth like one void of sense. His vizirs and grandees, who were nearer than the rest, supposed him, at first, to be sitting on the grass, at play with their amiable children; but, at length, prompted by doubt, they advanced towards the spot, and found the Caliph alone, who wildly demanded what they wanted? "Our children! our children!" cried they. "It is, assuredly, pleasant," said he, "to make me accountable for accidents. Your children, while at play, fell from the precipice, and I should have experienced their fate, had I not suddenly started back."
At these words, the fathers of the fifty boys cried out aloud; the mothers repeated their exclamations an octave higher; whilst the rest, without knowing the cause, soon drowned the voices of both, with still louder lamentations of their own. "Our Caliph," said they, and the report soon circulated, "our Caliph has played us this trick, to gratify his accursed Giaour. Let us punish him for perfidy! let us avenge ourselves! let us avenge the blood of the innocent! let us throw this cruel prince into the gulph that is near, and let his name be mentioned no more!"
At this rumour and these menaces, Carathis, full of consternation, hastened to Morakanabad, and said: "Vizir, you have lost two beautiful boys, and must necessarily be the most afflicted of fathers; but you are virtuous; save your master."—"I will brave every hazard," replied the vizir, "to rescue him from his present danger; but, afterwards, will abandon him to his fate. Bababalouk," continued he, "put yourself at the head of your eunuchs: disperse the mob, and, if possible, bring back this unhappy prince to his palace." Bababalouk and his fraternity, felicitating each other in a low voice on their having been spared the cares as well as the honour of paternity, obeyed the mandate of the vizir; who, seconding their exertions, to the utmost of his power, at length, accomplished his generous enterprize; and retired, as he resolved, to lament at his leisure.
No sooner had the Caliph re-entered his palace, than Carathis commanded the doors to be fastened; but, perceiving the tumult to be still violent, and hearing the imprecations which resounded from all quarters, she said to her son: "Whether the populace be right or wrong, it behoves you to provide for your safety; let us retire to your own apartment, and, from thence, through the subterranean passage, known only to ourselves, into your tower: there, with the assistance of the mutes who never leave it, we may be able to make a powerful resistance. Bababalouk, supposing us to be still in the palace, will guard its avenues, for his own sake; and we shall soon find, without the counsels of that blubberer Morakanabad, what expedient may be the best to adopt.
Vathek, without making the least reply, acquiesced in his mother's proposal, and repeated as he went: "Nefarious Giaour! where art thou? hast thou not yet devoured those poor children? where are thy sabres? thy golden key? thy talismans?"—Carathis, who guessed from these interrogations a part of the truth, had no difficulty to apprehend, in getting at the whole as soon as he should be a little composed in his tower. This Princess was so far from being influenced by scruples, that she was as wicked, as woman could be; which is not saying a little; for the sex pique themselves on their superiority, in every competition. The recital of the Caliph, therefore, occasioned neither terror nor surprize to his mother: she felt no emotion but from the promises of the Giaour, and said to her son: "This Giaour, it must be confessed, is somewhat sanguinary in his taste; but, the terrestrial powers are always terrible; nevertheless, what the one hath promised, and the others can confer, will prove a sufficient indemnification. No crimes should be thought too dear for such a reward: forbear, then, to revile the Indian; you have not fulfilled the conditions to which his services are annexed: for instance; is not a sacrifice to the subterranean Genii required? and should we not be prepared to offer it as soon as the tumult is subsided? This charge I will take on myself, and have no doubt of succeeding, by means of your treasures, which as there are now so many others in store, may, without fear, be exhausted." Accordingly, the Princess, who possessed the most consummate skill in the art of persuasion, went immediately back through the subterranean passage; and, presenting herself to the populace, from a window of the palace, began to harangue them with all the address of which she was mistress; whilst Bababalouk, showered money from both hands amongst the crowd, who by these united means were soon appeased. Every person retired to his home, and Carathis returned to the tower.
Prayer at break of day was announced, when Carathis and Vathek ascended the steps, which led to the summit of the tower; where they remained for some time though the weather was lowering and wet. This impending gloom corresponded with their malignant dispositions; but when the sun began to break through the clouds, they ordered a pavilion to be raised, as a screen against the intrusion of his beams. The Caliph, overcome with fatigue, sought refreshment from repose; at the same time, hoping that significant dreams might attend on his slumbers; whilst the indefatigable Carathis, followed by a party of her mutes, descended to prepare whatever she judged proper, for the oblation of the approaching night.
By secret stairs, contrived within the thickness of the wall, and known only to herself and her son, she first repaired to the mysterious recesses in which were deposited the mummies that had been wrested from the catacombs of the ancient Pharaohs. Of these she ordered several to be taken. From thence, she resorted to a gallery; where, under the guard of fifty female negroes mute and blind of the right eye, were preserved the oil of the most venomous serpents; rhinoceros' horns; and woods of a subtile and penetrating odour, procured from the interior of the Indies, together with a thousand other horrible rarities. This collection had been formed for a purpose like the present, by Carathis herself; from a presentiment, that she might one day, enjoy some intercourse with the infernal powers: to whom she had ever been passionately attached, and to whose taste she was no stranger.
To familiarize herself the better with the horrors in view, the Princess remained in the company of her negresses, who squinted in the most amiable manner from the only eye they had; and leered with exquisite delight, at the sculls and skeletons which Carathis had drawn forth from her cabinets: all of them making the most frightful contortions and uttering such shrill chatterings, that the Princess stunned by them and suffocated by the potency of the exhalations, was forced to quit the gallery, after stripping it of a part of its abominable treasures.
Whilst she was thus occupied, the Caliph, who instead of the visions he expected, had acquired in these unsubstantial regions a voracious appetite, was greatly provoked at the mutes. For having totally forgotten their deafness, he had impatiently asked them for food; and seeing them regardless of his demand, he began to cuff, pinch, and bite them, till Carathis arrived to terminate a scene so indecent, to the great content of these miserable creatures: "Son! what means all this?" said she, panting for breath. "I thought I heard as I came up, the shrieks of a thousand bats, torn from their crannies in the recesses of a cavern; and it was the outcry only of these poor mutes, whom you were so unmercifully abusing. In truth, you but ill deserve the admirable provision I have brought you."—"Give it me instantly," exclaimed the Caliph; "I am perishing for hunger!"—"As to that," answered she, "you must have an excellent stomach if it can digest what I have brought."—"Be quick," replied the Caliph;—"but, oh heavens! what horrors! what do you intend?" "Come; come;" returned Carathis, "be not so squeamish; but help me to arrange every thing properly; and you shall see that, what you reject with such symptoms of disgust, will soon complete your felicity. Let us get ready the pile, for the sacrifice of to-night; and think not of eating, till that is performed: know you not, that all solemn rites ought to be preceded by a rigorous abstinence?"
The Caliph, not daring to object, abandoned himself to grief and the wind that ravaged his entrails, whilst his mother went forward with the requisite operations. Phials of serpents' oil, mummies, and bones, were soon set in order on the balustrade of the tower. The pile began to rise; and in three hours was twenty cubits high. At length darkness approached, and Carathis, having stripped herself to her inmost garment, clapped her hands in an impulse of ecstacy; the mutes followed her example; but Vathek, extenuated with hunger and impatience, was unable to support himself, and fell down in a swoon. The sparks had already kindled the dry wood; the venomous oil burst into a thousand blue flames; the mummies, dissolving, emitted a thick dun vapour; and the rhinoceros' horns, beginning to consume; all together diffused such a stench, that the Caliph, recovering, started from his trance, and gazed wildly on the scene in full blaze around him. The oil gushed forth in a plenitude of streams; and the negresses, who supplied it without intermission, united their cries to those of the Princess. At last, the fire became so violent, and the flames reflected from the polished marble so dazzling, that the Caliph, unable to withstand the heat and the blaze, effected his escape; and took shelter under the imperial standard.
In the mean time, the inhabitants of Samarah, scared at the light which shone over the city, arose in haste; ascended their roofs; beheld the tower on fire, and hurried, half naked to the square. Their love for their sovereign immediately awoke; and, apprehending him in danger of perishing in his tower, their whole thoughts were occupied with the means of his safety. Morakanabad flew from his retirement, wiped away his tears, and cried out for water like the rest. Bababalouk, whose olfactory nerves were more familiarized to magical odours, readily conjecturing, that Carathis was engaged in her favourite amusements, strenuously exhorted them not to be alarmed. Him, however, they treated as an old poltroon, and styled him a rascally traitor. The camels and dromedaries were advancing with water; but, no one knew by which way to enter the tower. Whilst the populace was obstinate in forcing the doors, a violent north-east wind drove an immense volume of flame against them. At first, they recoiled, but soon came back with redoubled zeal. At the same time, the stench of the horns and mummies increasing, most of the crowd fell backward in a state of suffocation. Those that kept their feet, mutually wondered at the cause of the smell; and admonished each other to retire. Morakanabad, more sick than the rest, remained in a piteous condition. Holding his nose with one hand, every one persisted in his efforts with the other to burst open the doors and obtain admission. A hundred and forty of the strongest and most resolute, at length accomplished their purpose. Having gained the stair-case, by their violent exertions, they attained a great height in a quarter of an hour.
Carathis, alarmed at the signs of her mutes, advanced to the stair-case; went down a few steps, and heard several voices calling out from below: "You shall, in a moment have water!" Being rather alert, considering her age, she presently regained the top of the tower; and bade her son suspend the sacrifice for some minutes; adding,—"We shall soon be enabled to render it more grateful. Certain dolts of your subjects, imagining no doubt that we were on fire, have been rash enough to break through those doors, which had hitherto remained inviolate; for the sake of bringing up water. They are very kind, you must allow, so soon to forget the wrongs you have done them; but that is of little moment. Let us offer them to the Giaour,—let them come up; our mutes, who neither want strength nor experience, will soon dispatch them; exhausted as they are, with fatigue."—"Be it so," answered the Caliph, "provided we finish, and I dine." In fact, these good people, out of breath from ascending fifteen hundred stairs in such haste; and chagrined, at having spilt by the way, the water they had taken, were no sooner arrived at the top, than the blaze of the flames, and the fumes of the mummies, at once overpowered their senses. It was a pity! for they beheld not the agreeable smile, with which the mutes and negresses adjusted the cord to their necks: these amiable personages rejoiced, however, no less at the scene. Never before had the ceremony of strangling been performed with so much facility. They all fell, without the least resistance or struggle: so that Vathek, in the space of a few moments, found himself surrounded by the dead bodies of the most faithful of his subjects; all which were thrown on the top of the pile. Carathis, whose presence of mind never forsook her, perceiving that she had carcasses sufficient to complete her oblation, commanded the chains to be stretched across the stair-case, and the iron doors barricadoed, that no more might come up.
No sooner were these orders obeyed, than the tower shook; the dead bodies vanished in the flames; which, at once, changed from a swarthy crimson, to a bright rose colour: an ambient vapour emitted the most exquisite fragrance; the marble columns rang with harmonious sounds, and the liquified horns diffused a delicious perfume. Carathis, in transports, anticipated the success of her enterprize; whilst her mutes and negresses, to whom these sweets had given the cholic, retired grumbling to their cells.
Scarcely were they gone, when, instead of the pile, horns, mummies and ashes, the Caliph both saw and felt, with a degree of pleasure which he could not express, a table, covered with the most magnificent repast: flaggons of wine, and vases of exquisite sherbet reposing on snow. He availed himself, without scruple, of such an entertainment; and had already laid hands on a lamb stuffed with pistachios, whilst Carathis was privately drawing from a fillagreen urn, a parchment that seemed to be endless; and which had escaped the notice of her son. Totally occupied in gratifying an importunate appetitite, he left her to peruse it without interruption; which having finished, she said to him, in an authoritative tone, "Put an end to your gluttony, and hear the splendid promises with which you are favoured!" She then read, as follows: "Vathek, my well-beloved, thou hast surpassed my hopes: my nostrils have been regaled by the savour of thy mummies, thy horns; and, still more by the lives, devoted on the pile. At the full of the moon, cause the bands of thy musicians, and thy tymbals, to be heard; depart from thy palace, surrounded by all the pageants of majesty; thy most faithful slaves, thy best beloved wives; thy most magnificent litters; thy richest loaden camels; and set forward on thy way to Istakhar. There, I await thy coming: that is the region of wonders: there shalt thou receive the diadem of Gian Ben Gian; the talismans of Soliman; and the treasures of the pre-adamite sultans: there shalt thou be solaced with all kinds of delight.—But, beware how thou enterest any dwelling on thy route; or thou shalt feel the effects of my anger."
The Caliph, notwithstanding his habitual luxury, had never before dined with so much satisfaction. He gave full scope to the joy of these golden tidings; and betook himself to drinking anew. Carathis, whose antipathy to wine was by no means insuperable, failed not to pledge him at every bumper he ironically quaffed to the health of Mahomet. This infernal liquor completed their impious temerity, and prompted them to utter a profusion of blasphemies. They gave a loose to their wit, at the expense of the ass of Balaam, the dog of the seven sleepers, and the other animals admitted into the paradise of Mahomet. In this sprightly humour, they descended the fifteen hundred stairs, diverting themselves as they went, at the anxious faces they saw on the square, through the barbacans and loopholes of the tower; and, at length, arrived at the royal apartments, by the subterranean passage. Bababalouk was parading to and fro, and issuing his mandates, with great pomp to the eunuchs; who were snuffing the lights and painting the eyes of the Circassians. No sooner did he catch sight of the Caliph and his mother, than he exclaimed, "Hah! you have, then, I perceive, escaped from the flames: I was not, however, altogether out of doubt."—"Of what moment is it to us what you thought, or think?" cried Carathis: "go; speed; tell Morakanabad that we immediately want him: and take care, not to stop by the way, to make your insipid reflections."
Morakanabad delayed not to obey the summons; and was received by Vathek and his mother, with great solemnity. They told him, with an air of composure and commiseration, that the fire at the top of the tower was extinguished; but that it had cost the lives of the brave people who sought to assist them.
"Still more misfortunes!" cried Morakanabad, with a sigh. "Ah, commander of the faithful, our holy prophet is certainly irritated against us! it behoves you to appease him."—"We will appease him, hereafter!" replied the Caliph, with a smile, that augured nothing of good. "You will have leisure sufficient for your supplications, during my absence: for this country is the bane of my health. I am disgusted with the mountain of the four
NOTES.
Page 1.—Caliph.
This title amongst the Mahometans implies the three characters of Prophet, Priest, and King: it signifies, in the Arabic, Successor, or Vicar; and, by appropriation, the Vicar of God on Earth. It is, at this day, one of the titles of the Grand Signior, as successor of Mahomet; and of the Sophi of Persia, as successor of Ali. Habesci's State of the Ottoman Empire, p. 9. D'Herbelot, p. 985.
Page 1.—one of his eyes became so terrible.
The author of Nighiaristan hath preserved a fact that supports this account; and there is no history of Vathek, in which his terrible eye is not mentioned.
Page 2.—Omar Ben Abdalaziz.
Page 2.—Samarah.
A city of the Babylonian Irak; supposed to have stood on the site where Nimrod erected his tower. Khondemir relates, in his life of Motassem, that this prince, to terminate the disputes which were perpetually happening between the inhabitants of Bagda and his Turkish slaves, withdrew from thence, and, having fixed on a situation in the plain of Catoul, there founded Samarah. He is said to have had in the stables of this city, a hundred and thirty thousand pied horses; each of which carried, by his order, a sack of earth to a place he had chosen. By this accumulation, an elevation was formed that commanded a view of all Samarah, and served for the foundation of his magnificent palace. D'Herbelot, p. 752. 808. 985. Anecdotes Arabes, p. 413.
Page 3.—in the most delightful succession.
The great men of the East have been always fond of music. Though forbidden by the Mahometan religion, it commonly makes a part of every entertainment. Nitimur in vetitum semper. Female slaves are generally kept to amuse them, and the ladies of their harems.
Page 3.—Mani.
This artist, whom Inatulla of Delhi styles the far-famed, lived in the reign of Schabur, or Sapor, the son of Ardschir Babegan; and was, by profession, a painter and sculptor. It appears, from the Arabian Nights, that Haroun al Raschid, Vathek's grandfather, had adorned his palace and furnished his magnificent pavilion, with the most capital performances of the Persian artists.
Page 5.—Houris.
The virgins of Paradise, called, from their large black eyes, Hur al oyun. An intercourse with these, according to the institution of Mahomet, is to constitute the principal felicity of the faithful. Not formed of clay, like mortal women, they are adorned with unfading charms, and deemed to possess the celestial privilege of an eternal youth. Al Koran; passim.
Page 6.—Mahomet in the seventh heaven.
In this heaven, the paradise of Mahomet is supposed to be placed contiguous to the throne of Alla. Hagi Khalfah relates, that Ben Iatmaiah, a celebrated doctor of Damascus, had the temerity to assert, that, when the Most High erected his throne, he reserved a vacant place for Mahomet upon it.
Page 6.—Genii.
It is asserted, and not without plausible reasons, that the words Genn, Ginn—Genius, Genie, Gian, Gigas, Giant, Geant proceed from the same themes, viz. Γὴ, the earth, and Γὰω to produce; as if these supernatural agents had been an early production of the earth, long before Adam was modelled out from a lump of it. The Ωντες and Εωντες of Plato, bear a close analogy to these supposed intermediate creatures between God and man. From these premises arose the consequence that, boasting a higher order, formed of more subtile matter and possessed of much greater knowledge than man, they lorded over this planet and invisibly governed it with superior intellect. From this last circumstance, they obtained in Greece, the title of Δαὶμονες, Demons, from Δὰημων, Sciens, knowing. The Hebrew word נפלים Nephilim. (Gen. Cap. vi. 4.) translated by Gigantes, giants, claiming the same etymon with Nεφελη a cloud, seems also to indicate that these intellectual beings inhabited the void expanse of the terrestrial atmosphere. Hence the very ancient fable of men of enormous strength and size revolting against the Gods, and all the mythological lore relating to that mighty conflict; unless we trace the origin of this important event to the ambition of Satan, his revolt against the Almighty and his fall with the angels.
Page 6.—Assist him to complete the tower.
The genii were famous for their architectural skill. The pyramids of Egypt have been ascribed to Gian Ben Gian their chief, most likely, because they could not, from records, be attributed to any one else. According to the Koran, ch. 34, the genii were employed by Solomon in the erection of his temple.
The reign of Gian Ben Gian, over the Peris, is said to have continued for two thousand years; after which, Eblis was sent by the Deity to exile them, on account of their disorders, and confine them in the remotest region of the earth. D'Herbelot, p. 396. Bailly sur l'Atlantide, p. 147.
Page 9.—the stranger displayed such rarities as he had never before seen.
That such curiosities were much sought after in the days of Vathek, may be concluded from the encouragement which Haroun al Raschid gave to the mechanic arts, and the present he sent, by his ambassadors, to Charlemagne. This consisted of a clock, which, when put into motion, by means of a clepsydra, not only pointed out the hours, but also, by dropping small balls on a bell, struck them; and, at the same instant, threw open as many little doors, to let out an equal number of horsemen. Ann. Reg. Franc. Pip. Caroli, Sfc. ad ann. 807. Weidler, p. 205.
Page 17.—their beards to be burnt.
The loss of the beard, from the earliest ages, was accounted highly disgraceful. An instance occurs, in the Tales of Inatulla, of one being singed off, as a mulct on the owner, for having failed to explain a question propounded; and, in the Arabian Nights, a proclamation may be seen similar to this of Vathek. Vol. I. p. 268. Vol. II. p. 228.
Page 26.—Giaour means infidel.
Page 30.—the Divan.
This was both the supreme council and court of justice, at which the caliphs of the race of the Abassides assisted in person, to redress the injuries of every appellant. D'Herbelot, p. 298.
Page 31.—the prime vizir.
Vazir, vezir, or as we express it, vizir, literally signifies a porter; and, by metaphor, the minister who bears the principal burthen of the state, generally called the sublime Porte.
Page 35.—The Meuzins and their minarets.
Valid, the son of Abdalmalek, was the first who erected a minaret, or turret; and this he placed on the grand mosque at Damascus; for the meuzin, or crier, to announce from it, the hour of prayer. This practice has constantly been kept to this day. D'Herbelot, p. 576.
Page 41.—Soliman Ben Daoud.
The name of David in Hebrew is composed of the letter ו Vau between two ד Daleths דוד; and according to the Massoretic points ought to be pronounced David. Having no u consonant in their tongue, the Septuagint substituted the letter b for v, and wrote Δαβιδ, Dabid. The Syriac reads Dad or Dod; and the Arabs articulate Daoud.
Page 49.—with the grin of an ogre.
Thus, in the history of the punished vizir:—"The prince heard enough to convince him of his danger, and then perceived that the lady, who called herself the daughter of an Indian king, was an ogress, wife to one of those savage demons, called ogre, who stay in remote places, and make use of a thousand wiles to surprize and devour passengers." Arab. Nights, vol. I. p. 56.
Page 54.—mutes.
It has been usual, in eastern courts, from time immemorial, to retain a number of mutes. These are not only employed to amuse the monarch, but also to instruct his pages, in an art to us little known, that of communicating their thoughts by signs, lest the sounds of their voices should disturb the sovereign. Habesci's State of the Ottoman Empire, p. 164. The mutes are also the secret instruments of his private vengeance, in carrying the fatal string.
Page 57.—Prayer announced at break of day.
The stated seasons of public prayer, in the twenty-four hours, were five: day-break, noon, mid-time between noon and sun-set, immediately as the sun leaves the horizon, and an hour and half after it is down.
Page 58.—mummies.
Moumia (from moum, wax and tallow) signifies the flesh of the human body preserved in the sand, after having been embalmed and wrapt in cerements. They are frequently found in the sepulchres of Egypt; but most of the Oriental mummies are brought from a cavern near Abin, in Persia. D'Herbelot, p. 647.
Page 67.—a parchment.
Parchments of the like mysterious import are frequently mentioned in the works of the Eastern writers. One in particular, amongst the Arabians, is held in high veneration. It was written by Ali, and Giafar Sadek, in mystic characters, and is said to contain the destiny of the Mahometan religion, and the great events which are to happen previous to the end of the world. This parchment is of camel's skin.
Page 68.—Istakhar.
This city was the ancient Persepolis and capital of Persia, under the kings of the three first races. The author of Lebtarikh writes, that Kischtab there established his abode, erected several temples to the element of fire, and hewed out, for himself and his successors, sepulchres in the rocks of the mountain contiguous to the city. The ruins of columns and broken figures which still remain, defaced as they were by Alexander, and mutilated by time, plainly evince that those ancient potentates had chosen it for the place of their interment.
Page 68.—the talismans of Soliman.
The most famous talisman of the East, and which could control even the arms and magic of the dives, or giants, was Mohur Solimani, the seal or ring of Soliman Jared, fifth monarch of the world after Adam. By means of it, the possessor had the entire command, not only of the elements, but also of demons, and every created being. Richardson's Dissertat. p. 272. D'Herbelot, p. 820.
Page 68.—pre-adamite sultans.
These monarchs, which were seventy-two in number, are said to have governed each a distinct species of rational beings, prior to the existence of Adam.
Page 68.—beware how thou enterest any dwelling.
Strange as this injunction may seem, it is by no means incongruous to the customs of the country. Dr. Pocock mentions his travelling with the train of the Governor of Faiume, who, instead of lodging in a village that was near, preferred to pass the night in a grove of palm-trees. Travels, vol. I. p. 56.
Page 68.—every bumper he ironically quaffed to the health of Mahomet.
There are innumerable proofs that the Grecian custom, συμπιειν κυαθιζομενους, prevailed amongst the Arabs; but had these been wanted, Carathis could not be supposed a stranger to it. The practice was to hail the gods, in the first place; and then, those who were held in the highest veneration.
Page 69.—the ass of Balaam, the dog of the seven sleepers, and the other animals admitted into the paradise of Mahomet.
It was a tenet of the Mussulman creed, that all animals would be raised again, and many of them honoured with admission to paradise. The story of the seven sleepers, borrowed from Christian legends, was this:—In the days of the Emperor Decius, there were certain Ephesian youths of a good family, who, to avoid the flames of persecution, fled to a secret cavern, and there slept for a number of years. In their flight towards the cave, they were followed by a dog, which, when they attempted to drive him back, said: "I love those who are dear unto God; go sleep, therefore, and I will guard you."—For this dog the Mahometans retain so profound a reverence, that their harshest sarcasm against a covetous person, is, "He would not throw a bone to the dog of the seven sleepers." It is even said, that their superstition induces them to write his name upon the letters they send to a distance, as a kind of talisman to secure them a safe conveyance. Religious Ceremonies, vol. VII. p. 74, n. Sale's Koran, ch. xviii. and notes.
Page 69.—painting the eyes of the Circassians.
It was an ancient custom in the East, which still continues, to tinge the eyes of women, particularly those of a fair complexion, with an impalpable powder, prepared chiefly from crude antimony, and called surmeh. Ebni'l Motezz, in a passage translated by Sir W. Jones, hath not only ascertained its purple colour, but also likened the violet to it.
Viola collegit folia sua, similia
Collyrionigro, quod bibit lachrymas die discessus,
Velut si esset super vasa in quibus fulgent
Primæ ignis flammulæ in sulphuris extremis partibus.
This pigment, when applied to the inner surface of the lids, communicates to the eye (especially if seen by the light of lamps) so tender and fascinating a languor, as no language is competent to express. Hence the epithet Ιοβλεφαρος, violet-colour eye-lids, attributed by the Greeks to the goddess of beauty.
Page 71.—Rocnabad.
The stream thus denominated, flows near the city of Schiraz. Its waters are uncommonly pure and limpid, and its banks swarded with the finest verdure. Its praises are celebrated by Hafez, in an animated song, which Sir W. Jones has admirably translated:—
Boy, let yon liquid ruby flow,
And bid thy pensive heart be glad,
Whate'er the frowning zealots say:
Tell them, their Eden cannot shew
A stream so clear as Rocnabad,
A bower so sweet as Mosella.
Mosella was an oratory on the banks of Rocnabad.
Page 74.—Moullahs.
Those amongst the Mahometans who were bred to the law, had this title; and the judges of cities and provinces were taken from their order.
Page 74.—the sacred Cahaba.
That part of the temple at Mecca which is chiefly revered, and, indeed, gives a sanctity to the rest, is a square stone building, the length of which, from north to south, is twenty-four cubits; and its breadth, from east to west, twenty-three. The door is on the east side, and stands about four cubits from the ground, the floor being level with the threshold. The Cahaba has a double roof, supported internally by three octangular pillars of aloes-wood; between which, on a bar of iron, hangs a row of silver lamps. The outside is covered with rich black damask, adorned with an embroidered band of gold. This hanging, which is changed every year, was formerly sent by the caliphs. Sale's Preliminary Discourse, p. 152.
Page 77.—regale these pious poor souls with my good wine from Schiraz.
The prohibition of wine in the Koran is so rigidly observed by the conscientious, especially if they have performed the pilgrimage to Mecca, that they deem it sinful to press grapes for the purpose of making it, and even to use the money arising from its sale. Chardin, Voy. de Perse, tom. II. p. 212.—Schiraz was famous in the East, for its wines of different sorts, but particularly for its red, which was esteemed more highly than even the white wine of Kismische.
Page 81.—the most stately tulips of the East.
The tulip is a flower of eastern growth, and there held in great estimation. Thus, in an ode of Mesihi:—"The edge of the bower is filled with the light of Ahmed: among the plants, the fortunate tulips represent his companions."
Page 81.—certain cages of ladies.
There are many passages of the Moallakat in which these cages are fully described. Thus, in the poem of Lebeid:—
"How were thy tender affections raised, when the damsels of the tribe departed; when they hid themselves in carriages of cotton, like antelopes in their lair, and the tents as they were struck gave piercing sound!
"They were concealed in vehicles, whose sides were well covered with awnings and carpets, with fine-spun curtains and pictured veils."
Again, Zohair:—
"They are mounted in carriages covered with costly awnings, and with rose-coloured veils, the lining of which have the hue of crimson andem-wood." Moallakat, by Sir W. Jones, p. 46. 35. See also Lady M. W. Montague, Let. xxvi.
Page 83.—the locusts were heard from the thickets, on the plain of Catoul.
These insects are of the same species with the τιττιξ of the Greeks, and the cicada of the Latins. The locusts are mentioned in Pliny, b. 11. 29. They were so called from loco usto, because the havoc they made wherever they passed left behind the appearance of a place desolated by fire. How could then the commentators of Vathek say that they are called locusts, from their having been so denominated by the first English settlers in America?
Page 87.—Vathek—with two little pages.
"All the pages of the seraglio are sons of Christians made slaves in time of war, in their most tender age. The incursions of robbers in the confines of Circassia, afford the means of supplying the seraglio, even in times of peace." Habesci's State of the Ottoman Empire, p. 157. That the pages here mentioned were Circassians, appears from the description of their complexion:—more fair than the enamel of Franguistan.
Page 87.—Confectioners and cooks.
What their precise number might have been in Vathek's establishment, it is not now easy to determine; but, in the household of the present Grand Seignor, there are not fewer than a hundred and ninety. Habesci's State, p. 145.
Page 88.—torches were lighted.
Mr. Marsden relates, in his History of Sumatra, that tigers prove most fatal and destructive enemies to the inhabitants, particularly in their journies; and adds, that the numbers annually slain by those rapacious tyrants of the woods, is almost incredible. As these tremendous enemies are alarmed at the appearance of fire, it is usual for the natives to carry a splendid kind of torch, chiefly to frighten them; and, also, to make a blaze with wood, in different parts, round their villages, p. 149.
Page 89.—One of the forests of cedar, that bordered their way, took fire.
Accidents of this kind, in Persia, are not unfrequent. "It was an ancient practice with the kings and great men to set fire to large bunches of dry combustibles, fastened round wild beasts and birds, which being then let loose, naturally fled to the woods for shelter, and caused destructive conflagrations." Richardson's Dissertation, p. 185.
Page 90.—hath seen some part of our bodies; and, what is worse, our very faces.
"I was informed," writes Dr. Cooke, "that the Persian women, in general, would sooner expose to public view any part of their bodies than their faces." Voyages and Travels, vol. II. p. 443.
Page 92.—cakes baked in silver ovens for his royal mouth.
Portable ovens were a part of the furniture of eastern travellers. St. Jerom (on Lament, v. 10) hath particularly described them. The Caliph's were of the same kind, only substituting silver for brass. Dr. Pocock mentions his having been entertained in an Arabian camp with cakes baked for him. In what the peculiarity of the royal bread consisted, it is not easy to determine; but, in one of the Arabian Tales, a woman, to gratify her utmost desire, wishes to become the wife of the sultan's baker; assigning for the reason, that she might have her fill of that bread, which is called the sultan's. Vol. IV. p. 269.
Page 92.—vases of snow; and grapes from the banks of the Tigris.
It was customary in eastern climates, and especially in the sultry season, to carry, when journeying, supplies of snow. These æstivæ nives (as Mamertinus styles them) being put into separate vases, were, by that means, better kept from the air, as no more was opened at once than might suffice for immediate use. To preserve the whole from solution, the vessels that contained it were secured in packages of straw. Gesta Dei, p. 1098.—Vathek's ancestor, the Caliph Mahadi, in the pilgrimage to Mecca, which he undertook from ostentation rather than devotion, loaded upon camels so prodigious a quantity as was not only sufficient for himself and his attendants, amidst the burning sands of Arabia; but, also, to preserve, in their natural freshness, the various fruits he took with him, and to ice all their drink whilst he staid at Mecca: the greater part of whose inhabitants had never seen snow till then. Anecdotes Arabes, p. 326.
Page 94.—horrible Kaf.
This mountain, which, in reality, is no other than Caucasus, was supposed to surround the earth, like a ring encompassing a finger. The sun was believed to rise from one of its eminences, (as over Oeta, by the Latin poets) and to set on the opposite; whence, from Kaf to Kaf, signified from one extremity of the earth to the other. The fabulous historians of the East affirm, that this mountain was founded upon a stone, called sakhrat, one grain of which, according to Lokman, would enable the possessor to work wonders. This stone is further described as the pivot of the earth; and said to be one vast emerald, from the refraction of whose beams, the heavens derive their azure. It is added, that whenever God would excite an earthquake, he commands the stone to move one of its fibres, (which supply in it the office of nerves) and, that being moved, the part of the earth connected with it, quakes, is convulsed, and sometimes expands. Such is the philosophy of the Koran!—
The Tarikh Tabari, written in Persian, analagous to the same tradition, relates, that, were it not for this emerald, the earth would be liable to perpetual commotions and unfit for the abode of mankind.
To arrive at the Kaf, a vast region,
Far from the sun and summer-gale,
Page 94.—the simurgh.
That wonderful bird of the East, concerning which so many marvels are told, was not only endowed with reason, but possessed also the knowledge of every language. Hence it may be concluded to have been a dive in a borrowed form. This creature relates of itself that it had seen the great revolution of seven thousand years, twelve times commence and close; and that, in its duration, the world had been seven times void of inhabitants, and as often replenished. The simurgh is represented as a great friend to the race of Adam, and not less inimical to the dives. Tahamurath and Aherman were apprised by its predictions of all that was destined to befal them, and from it they obtained the promise of assistance in every undertaking. Armed with the buckler of Gian Ben Gian, Tahamurath was borne by it through the air, over the dark desart, to Kaf. From its bosom his helmet was crested with plumes, which the most renowned warriors have ever since worn. In every conflict the simurgh was invulnerable, and the heroes it favoured never failed of success. Though possessed of power sufficient to exterminate its foes, yet the exertion of that power was supposed to be forbidden.—Sadi, a serious author, gives it as an instance of the universality of Providence, that the simurgh, notwithstanding its immense bulk, is at no loss for sustenance on the mountain of Kaf.
Page 95.—afrits.
These were a kind of Medusae, or Lamiæ, supposed to be the most terrible and cruel of all the orders of the dives. D'Herbelot, p. 60.
Page 95.—Tablets fraught with preternatural qualities.
Mr. Richardson observes, "that in the East, men of rank in general carried with them pocket astronomical tables, which they consulted on every affair of moment." These tablets, however, were of the magical kind; and such as often occur in works of romance. Thus, in Boiardo, Orlando receives, from the father of the youth he had rescued, "a book that would solve all doubts:" and, in Ariosto, Logistilla bestows upon Astolpho a similar directory.
Page 96.—dwarfs.
Such unfortunate beings, as are thus "curtailed of fair proportion," have been, for ages, an appendage of Eastern grandeur. One part of their office consists in the instruction of the pages, but their principal duty is the amusement of their master. If a dwarf happen to be a mute, he is much esteemed; but if he be also an eunuch, he is regarded as a prodigy; and no pains or expense are spared to obtain him. Habesci's State of the Ottoman Empire, p. 164, &c.
Page 96.—A small spring supplies us with water for the abdest, and we daily repeat prayers, &c.
Amongst the indispensable rules of the Mahometan faith, ablution is one of the chief. This rite is divided into three kinds. The first, performed before prayers, is called abdest. It begins with washing both hands, and repeating these words:—"Praised be Alla, who created clean water, and gave it the virtue to purify: he also hath rendered our faith conspicuous." This done, water is taken in the right hand thrice, and the mouth being washed, the worshipper subjoins: "I pray thee, O Lord, to let me taste of that water, which thou hast given to thy Prophet Mahomet in paradise, more fragrant than musk, whiter than milk, sweeter than honey: and which has the power to quench for ever, the thirst of him that drinks it." This petition is accompanied with sniffing a little water into the nose; the face is then three times washed, and behind the ears; after which, water is taken with both hands, beginning with the right, and thrown to the elbow. The washing of the crown next follows, and the apertures of the ear with the thumbs: afterward the neck with all the fingers; and, finally, the feet. In this last operation, it is held sufficient to wet the sandal only. At each ceremonial a suitable petition is offered, and the whole concludes with this: "Hold me up firmly, O Lord! and suffer not my foot to slip, that I may not fall from the bridge into hell." Nothing can be more exemplary than the attention with which these rites are performed. If an involuntary cough or sneeze interrupt them, the whole service is begun anew, and that as often as it happens. Habesci, p. 91, &c.
Page 97.—the bells of a cafila.
A cafila, or caravan, according to Pitts, is divided into distinct companies, at the head of which an officer, or person of distinction, is carried in a kind of horse litter, and followed by a sumpter camel, loaded with his treasure. This camel hath a bell fastened to either side, the sound of which may be heard at a considerable distance. Others have bells on their necks and their legs, to solace them when drooping with heat and fatigue.—Inatulla also, in his tales, hath a similar reference:—"the bells of the cafila may be rung in the thirsty desart." vol. II. p. 15. These small bells were known at Rome from the earliest times, and called from their sounds tintinnabulum. Phædrus gives us a lively description of the mule carrying the fiscal monies; clarumque collo jactans tintinnabulum. Book II. fabl. vii.
Page 97.—Deggial.
This word signifies properly a liar and impostor, but is applied, by Mahometan writers, to their Antichrist. He is described as having but one eye and eye-brow, and on his forehead the radicals of cafer or infidel are said to be impressed. According to the traditions of the faithful, his first appearance will be between Irak and Syria, mounted on an ass. Seventy thousand Jews from Ispahan are expected to follow him. His continuance on earth is to be forty days. All places are to be destroyed by him and his emissaries, except Mecca or Medina; which will be protected by angels from the general overthrow. At last, however, he will be slain by Jesus, who is to encounter him at the gate of Lud. D'Herbelot, p. 282. Sale's Prelim. Disc. p. 106.
Page 99.—sugar.
Dr. Pocock mentions the sugar-cane as a great desert in Egypt; and adds, that, besides coarse loaf sugar and sugar candy, it yields a third sort, remarkably fine, which is sent to the Grand Seignor, and prepared only for himself. Travels, vol. I. p. 183. 204. The jeweller's son, in the story of the third Calender, desires the prince to fetch some melon and sugar, that he might refresh himself with them. Arab. Nights, vol. I. p. 159.
Page 99.—red characters.
The laws of Draco are recorded by Plutarch, in his life of Solon, to have been written in blood. If more were meant by this expression, than that those laws were of a sanguinary nature, they will furnish the earliest instance of the use of red characters; which were afterwards considered as appropriate to supreme authority, and employed to denounce some requisition or threatening designed to strike terror.
Page 100.—thy body shall be spit upon.
There was no mark of contempt amongst the Easterns so ignominious as this. Arab. Nights vol. I. p. 115. Vol. IV. p. 275.
Page 100.—bats will nestle in thy belly.
Bats, in those countries, were very abundant; and, both from their numbers and size, held in abhorrence. See what is related of them by Thevenot, Part I. p. 132, 3. Egmont and Hayman, vol. II. p. 87, and other travellers in the East.
Page 101.—the Bismillah.
This word (which is prefixed to every chapter of the Koran, except the ninth) signifies, "in the name of the most merciful God."—It became not the initiatory formula of prayer, till the time of Moez the Fatimitc. D'Herbelot, p. 326.
Page 103.—a magnificent tecth.
This kind of moving throne, though more common, at present, than in the days of Vathek, is still confined to persons of the highest rank.
Page 104.—baths of rose water.
The use of perfumed waters for the purpose of bathing is of an early origin in the East, where every odoriferous plant breathes a richer fragrance than is known to our more humid climates. The rose which yields this lotion is, according to Hasselquist, of a beautiful pale bluish colour, double, large as a man's fist, and more exquisite in scent than any other species. The quantities of this water distilled annually at Fajhum, and carried to distant countries, is immense. The mode of conveying it is in vessels of copper, coated with wax. Voyag. p. 248.
Page 105.—lamb à la crême.
No dish amongst the Easterns was more generally admired. The Caliph Abdolmelek, at a splendid entertainment, to which whoever came was welcome, asked Amrou, the son of Hareth, what kind of meat he preferred to all others. The old man answered: "An ass's neck, well seasoned and roasted."—"But what say you," replied the Caliph, "to the leg or shoulder of a lamb à la crême?" and added,
"How sweetly we live if a shadow would last!"
M.S. Laud. Numb. 161. A. Ockley's Hist.
of the Saracens, vol. II. p. 277.
Page 105.—made the dwarfs dance against their will.
Ali Chelebi al Moufti, in a treatise on the subject, held that dancing, after the example of the derviches, who made it a part of their devotion, was allowable. But in this opinion he was deemed to be heterodox; for Mahometans, in general, place dancing amongst the things that are forbidden. D'Herbelot, p. 98.
Page 105.—durst not refuse the commander of the faithful.
The mandates of Oriental potentates have ever been accounted irresistible. Hence the submission of these devotees to the will of the Caliph. Esther i. 19. Daniel vi. 8. Ludeke Expos, brevis, p. 60.
Page 106.—properly lubricated with the balm of Mecca.
Unguents, for reasons sufficiently obvious, have been of general use in hot climates. According to Pliny, "at the time of the Trojan war, they consisted of oils perfumed with the odours of flowers, and, chiefly, of roses."—Hasselquist speaks of oil, impregnated with the tuberose and jessamine; but the unguent here mentioned was preferred to every other. Lady M. W. Montagu, desirous to try its effects, seems to have suffered materially from having improperly applied it.
Page 107.—black eunuchs, sabre in hand.
In this manner the apartments of the ladies were constantly guarded. Thus, in the story of the enchanted horse, Firouz Schah, traversing a strange palace by night, entered a room, "and, by the light of a lanthorn, saw that the persons he had heard snoring, were black eunuchs with naked sabres by them; which was enough to inform him that this was the guard-chamber of some queen or princess." Arabian Nights, vol. IV. p. 189.
Page 108.—to let down the great swing.
The swing was an exercise much used in the apartments of the Eastern ladies, and not only contributed to their amusement, but also to their health. Tales of Inatulla, vol. I. p. 259.
Page 110.—melodious Philomel, I am thy rose.
The passion of the nightingale for the rose is celebrated over all the East. Thus, Meshii, as translated by Sir W. Jones:
Come, charming maid, and hear thy poet sing,
Thyself the rose, and he the bird of Spring:
Love bids him sing, and Love will be obey'd,
Be gay: too soon the flowers of Spring will fade.
Page 111.—oil spilt in breaking the lamps.
It appears from Thevenot, that illuminations were usual on the arrival of a stranger, and he mentions, on an occasion of this sort, two hundred lamps being lighted. The quantity of oil, therefore, spilt on the margin of the bath, may be easily accounted for, from this custom.
Page 114.—calenders.
These were a sort of men amongst the Mahometans, who abandoned father and mother, wife and children, relations and possessions, to wander through the world, under a pretence of religion, entirely subsisting on the fortuitous bounty of those they had the address to dupe. D'Herbelot, Suppl. p. 204.
Page 114.—santons.
A body of religionists who were also called abdals, and pretended to be inspired with the most enthusiastic raptures of divine love. They were regarded by the vulgar as saints. Olearius, tom. I. p. 97 1. D'Herbelot, p. 5.
Page 114.—derviches.
The term dervich signifies a poor man, and is the general appellation by which a Mahometan monk is named. There are, however, discriminations that distinguish this class from the others already mentioned. They are bound by no vow of poverty, they abstained not from marriage, and, whenever disposed, they may relinquish both their blue shirt and profession. D'Herbelot, Suppl. 214.—It is observable that these different orders, though not established till the reign of Nasser al Samani, are notwithstanding mentioned by our author as coeval with Vathek, and by the author of the Arabian Nights, as existing in the days of Haroun al Raschid: so that the Arabian fabulists appear as inattentive to chronological exactness in points of this sort, as our immortal dramatist himself.
Page 114.—Bramins.
These constitute the principal caste of the Indians, according to whose doctrine Brahma, from whom they are called, is the first of the three created beings, by whom the world was made. This Brahma is said to have communicated to the Indians four books, in which all the sciences and ceremonies of their religion are comprized. The word Brahma, in the Indian language, signifies pervading all things. The Brahmins lead a life of most rigid abstinence, refraining not only from the use, but even the touch, of animal food; and are equally exemplary for their contempt of pleasures and devotion to philosophy and religion. D'Herbelot, p. 212. Bruckeri Hist. Philosoph. tom. I. p. 194.
Page 114.—faquirs.
This sect are a kind of religious anchorets, who spend their whole lives in the severest austerities and mortification. It is almost impossible for the imagination to form an extravagance that has not been practised by some of them, to torment themselves. As their reputation for sanctity rises in proportion to their sufferings, those amongst them are reverenced the most, who are most ingenious in the invention of tortures, and persevering in enduring them. Hence some have persisted in sitting or standing for years together in one unvaried posture; supporting an almost intolerable burden; dragging the most cumbrous chains; exposing their naked bodies to the scorching sun, and hanging with the head downward before the fiercest fires. Relig. Ceremon. vol. III. p. 264, &c. White's Sermons, p. 504.
Page 114.—some that cherished vermin.
In this attachment they were not singular. The Emperor Julian not only discovered the same partiality, but celebrated, with visible complacency, the shaggy and populous beard, which he fondly cherished; and even "The Historian of the Roman Empire," affirms "that the little animal is a beast familiar to man, and signifies love." Vol. II. p. 343.
Page 115.—Visnow and Ixhora.
Two deities of the Hindoos. The traditions of their votaries are, probably, allegorical; but without a key to disclose their mystic import, they are little better than senseless jargon; and, with the key, downright nonsense.
Page 116.—talapoins.
This order, which abounds in Siam, Laos, Pegu, and other countries, consists of different classes, and both sexes, but chiefly of men. Relig. Ceremon. vol. IV. p. 62, &c.
Page 116.—objects of pity were sure to swarm around him.
Ludeke mentions the practice of bringing those who were suffering under any calamity, or had lost the use of their limbs, &c. into public, for the purpose of exciting compassion. On an occasion, therefore, of this sort, when Fakreddin, like a pious Mussulman, was publicly to distribute his alms, and the commander of the faithful to make his appearance, such an assemblage might well be expected. The Eastern custom of regaling a convention of this kind is of great antiquity, as is evident from the parable of the king, in the Gospels, who entertained the maimed, the lame, and the blind; nor was it discontinued when Dr. Pocock visited the East. Vol. I. p. 182.
Page 117.—small plates of abominations.
The Koran hath established several distinctions relative to different kinds of food, in imitation of the Jewish prescriptions; and many Mahometans are so scrupulous as not to touch the flesh of any animal over which, in articulo mortis, the butcher had omitted to pronounce the Bismillah. Relig. Cerem. vol. VII. p. 110.
Page 118.—Sinai.
This mountain is deemed by Mahometans the noblest of all others, and even regarded with the highest veneration, because the divine law was promulgated from it. D'Herbelot, p. 812.
Page 119.—Peries.
The word Peri, in the Persian language, signifies that beautiful race of creatures which constitutes the link between angels and men.—See note to page 6.
Page 120.—butterflies of Cachemire.
The same insects are celebrated in an unpublished poem of Mesihi. Sir Anthony Shirley relates, that it was customary in Persia "to hawke after butterflies with sparrows, made to that use, and stares."—It is, perhaps, to this amusement that our Author alludes in the context.
Page 123.—Megnoun and Leilah.
These personages are esteemed amongst the Arabians as the most beautiful, chaste, and impassioned of lovers; and their amours have been celebrated with all the charms of verse in every Oriental language. The Mahometans regard them, and the poetical records of their love, in the same light as the Bridegroom and Spouse, and the Song of Songs are regarded by the Jews. D'Herbelot, p. 573.
Page 124.—dart the lance in the chace.
Throwing the lance was a favourite pastime with the young Arabians; and so expert were they in this practice (which prepared them for the mightier conflicts, both of the chace and war) that they could bear oft' a ring on the points of their javelins. Richardson's Dissertat. p. 198. 281.
Page 124.—The two brothers had mutually engaged their children to each other.
Contracts of this nature were frequent amongst the Arabians. Another instance occurs in the Story of Noureddin Ali and Benreddin Hassan.
Page 124.—Nouronihar loved her cousin, more than her own beautiful eyes.
This mode of expression not only occurs in the sacred writers, but also in the Greek and Roman. Thus Catullus says:
Quem plus illa oculis suis amabat.
Page 124.—the same long languishing looks.
So Ariosto:
negri occhi,
Pietosi a riguardare, a mover parchi.
Page 125.—Shaddukian and Ambreabad.
These were two cities of the Peries, in the imaginary region of Ginnistan, the former signifies pleasure and desire, the latter the city of Ambergris. See Richardson's Dissertat. p. 169.
Page 129.—a spoon of cocknos.
The cocknos is a bird whose beak is much esteemed for its beautiful polish, and sometimes used as a spoon. Thus, in the History of Atalmulck and Zelica Begum, it was employed for a similar purpose:—"Zelica having called for refreshment, six old slaves instantly brought in and distributed Mahramas, and then served about in a great bason of Martabam, a salad made of herbs of various kinds, citron juice, and the pith of cucumbers. They served it first to the Princess in a cocknos' beak: she took a beak of the salad, eat it, and gave another to the next slave that sat by her on her right hand; which slave did as her mistress had done."
Page 132.—Goules.
Goul, or ghul, in Arabic, signifies any terrifying object, which deprives people of the use of their senses. Hence it became the appellative of that species of monster which was supposed to haunt forests, cemeteries, and other lonely places; and believed not only to tear in pieces the living, but to dig up and devour the dead. Richardson's Dissert. p. 174. 274.
Page 134.—feathers of the heron, all sparkling carbuncles.
Panaches of this kind are amongst the attributes of Eastern royalty. Tales of Inatulla, vol. ii. p. 205.
Page 135.—the carbuncle of Giamschid.
This mighty potentate was the fourth sovereign of the dynasty of the Pischadians, and brother or nephew to Tahamurath. His proper name was giam or gem, and sched, which in the language of the ancient Persians denominated the sun: an addition, ascribed by some to the majesty of his person, and by others to the splendour of his actions. One of the most magnificent monuments of his reign was the city of Istakhar, of which Tahamurath had laid the foundations. This city, at present called Gihil-, or Tchil-minar, from the forty columns reared in it by Homai, or (according to our author and others) by Soliman Ben Daoud, was known to the Greeks by the name of Persepolis: and there is still extant in the East a tradition, that, when Alexander burnt the edifices of the Persian kings, seven stupendous structures of Giamschid were consumed with his palace.
Page 135.—the torches were extinguished.
To the union here prefigured, the following lines may be applied:
Non Hymenaeus adest illi, non gratia lecto;
Eumenides tenuere faces de funere raptas:
Eumenides stravere torum.
Page 135.—She clapped her hands.
This was the ordinary method in the East of calling the attendants in waiting. See Arabian Nights, vol. I. p. 5. 106. 193, &c.
Page 145.—Funeral vestments were prepared; their bodies washed, &c.
The rites here practised had obtained from the earliest ages. Most of them may be found in Homer and the other poets of Greece. Lucian describes the dead in his time as washed, perfumed, vested, and crowned, with the flowers most in season; or, according to other writers, those in particular which the deceased were wont to prefer.
Page 146.—all instruments of music were broken.
Thus, in the Arabian Nights: "Haroun al Raschid wept over Schemselnihar, and, before he left the room, ordered all the musical instruments to be broken." Vol. II. p. 196.
Page 146.—Imans began to recite their prayers.
An iman is the principal priest of a mosque. It was the office of the imans to precede the bier, praying as the procession moved on. Relig. Cerem. vol. VII. p. 117.
Page 150.—the angel of death had opened the portal of some other world.
The name of this exterminating angel is Azrael, and his office is to conduct the dead to the abode assigned them; which is said by some to be near the place of their interment. Such was the office of Mercury in the Grecian Mythology. Sale's Prelim. Disc. p. 101. Hyde in notis ad Bobov. p. 19. R. Elias, in Tishbi. Buxtorf Synag. Jud. et Lexic. Talmud. Homer. Odyss.
Page 150.—Monker and Nekir.
These are two black angels of a tremendous appearance, who examine the departed on the subject of his faith: by whom, if he give not a satisfactory account, he is sure to be cudgelled with maces of red-hot iron, and tormented more variously than words can describe. Relig. Ceremon. vol. VII. p. 59. 68. 118. vol. V. p. 290. Sale's Prelim. Disc. p. 101.
Page 150.—the fatal bridge.
This bridge, called in Arabick al Siral, and said to extend over the infernal gulph, is represented as narrower than a spider's web, and sharper than the edge of a sword. Yet the paradise of Mahomet can be entered by no other avenue. Those indeed who have behaved well need not be alarmed; mixed characters will find it difficult; but the wicked soon miss their standing, and plunge headlong into the abyss. Pocock in Port. Mos. p. 282, &c.
Page 151.—a certain series of years.
According to the tradition from the Prophet, not less than nine hundred, nor more than seven thousand.
Page 151.—the sacred camel.
It was an article of the Mahometan creed, that all animals would be raised again, and some of them admitted into paradise. The animal here mentioned appears to have been one of those white-winged camels caparisoned with gold, which Ali affirmed would be provided to convey the faithful. Relig. Cer. vol. VII. p. 70. Sale's Prelim. Disc. p. 112. Al Janheri. Ebno'l Athir, &c.
Page 154.—the Caliph presented himself to the emir in a new light.
The propensity of a vicious person, in affliction, to seek consolation from the ceremonies of religion, is an exquisite trait in the character of Vathek.
Page 166.—wine hoarded up in bottles, prior to the birth of Mahomet.
The prohibition of wine by the Prophet materially diminished its consumption, within the limits of his own dominions. Hence a reserve of it might be expected, of the age here specified. The custom of hoarding wine was not unknown to the Persians, though not so often practised by them, as by the Greeks and the Romans.
"I purchase" (says Lebeid) "the old liquor, at a dear rate, in dark leathern bottles, long reposited; or in casks black with pitch, whose seals I break, and then fill the cheerful goblet." Moallakat, p. 53.
Page 166.—excavated ovens in the rock.
As substitutes for the portable ovens, which were lost.
Page 172.—the confines of some cemetery.
Places of interment in the East were commonly situated in scenes of solitude. We read of one in the history of the first calender, abounding with so many monuments, that four days were successively spent in it without the inquirer being able to find the tomb he looked for: and, from the story of Ganem, it appears that the doors of these cemeteries were often left open. Arabian Nights, vol. II. p. 112.
Page 178.—a Myrabolan comfit.
The invention of this confection is attributed by M. Cardonne to Avicenna, but there is abundant reason, exclusive of our author's authority, to suppose it of a much earlier origin. Both the Latins and Greeks were acquainted with the balsam, and the tree that produced it was indigenous in various parts of Arabia.
Page 180.—blue fishes.
Fishes of the same colour are mentioned in the Arabian Nights; and, like these, were endowed with the gift of speech.
Page 186.—astrolabes.
The mention of the astrolabe may be deemed incompatible, at first view, with chronological exactness, as there is no instance of any being constructed by a Mussulman, till after the time of Vathek. It may, however, be remarked, to go no higher, that Sinesius, bishop of Ptolemais, invented one in the fifth century; and that Carathis was not only herself a Greek, but also cultivated those sciences which the good Mussulmans of her time all held in abhorrence. Bailly, Hist. de l'Astronom. Moderne, tom. I. p. 563. 573.
Page 189.—On the banks of the stream, hives and oratories.
The bee is an insect held in high veneration amongst the Mahometans, it being pointed out in the Koran, "for a sign unto the people that understand." It has been said, in the same sense: "Go to the ant, thou sluggard," Prov. vi. 6. The santons, therefore, who inhabit the fertile banks of Rocnabad, are not less famous for their hives than their oratories. D'Herbelot, p. 717.
Page 192.—Shieks, cadis.
Shieks are the chiefs of the societies of derviches: cadis are the magistrates of a town or city.
Page 192.—Asses in bridles of riband inscribed from the Koran.
As the judges of Israel in ancient days rode on white asses, so amongst the Mahometans, those that affect an extraordinary sanctity, use the same animal in preference to the horse. Sir John Chardin observed in various parts of the East, that their reins, as here represented, were of silk, with the name of God, or other inscriptions upon them. Ludeke Expos. brevis, p. 49. Chardin's MS. cited by Harmer.
Page 197.—Eblis.
D'Herbelot supposes this title to have been a corruption of the Greek Διαβολος diabolos. It was the appellation conferred by the Arabians upon the prince of the apostate angels, and appears more likely to originate from the Hebrew הבר hebel, vanity, pride.—See below the note 210, "creatures of clay."
Page 198.—compensate for thy impieties by an exemplary life.
It is an established article of the Mussulman creed, that the actions of mankind are all weighed in a vast unerring balance, and the future condition of the agents determined according to the preponderance of evil or good. This fiction, which seems to have been borrowed from the Jews, had probably its origin in the figurative language of scripture. Thus, Psalm lxii. 9. Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity:—and, in Daniel, the sentence against the King of Babylon, inscribed on the wall: Thou art weighed in the balance, and found wanting.
Page 200.—Balkis.
This was the Arabian name of the Queen of Sheba, who went from the south to hear the wisdom and admire the glory of Solomon. The Koran represents her as a worshipper of fire. Solomon is said not only to have entertained her with the greatest magnificence, but also to have raised her to his bed and his throne. Al Koran, ch. XXVII. and Sale's notes. D'Herbelot, p. 182.
Page 209.—Ouranbad.
This monster is represented as a fierce flying hydra, and belongs to the same class with the rakshe whose ordinary food was serpents and dragons; the soham, which had the head of a horse, with four eyes, and the body of a flame-coloured dragon; the syl, a basilisk with a face resembling the human, but so tremendous that no mortal could bear to behold it; the ejder, and others. See these respective titles in Richardson's Persian, Arabic, and English Dictionary.
Page 210.—Creatures of clay.
Nothing could have been more appositely imagined than this compellation. Eblis, according to Arabian mythology, had suffered a degradation from his primeval rank, and was consigned to these regions, for having refused to worship Adam, in obedience to the supreme command: alledging in justification of his refusal, that himself had been formed of etherial fire, whilst Adam was only a creature of clay. Al Koran, c. 55, &c.
Page 210.—the fortress of Aherman.
In the mythology of the easterns, Aherman was accounted the Demon of Discord. The ancient Persian romances abound in descriptions of this fortress, in which the inferior demons assemble to receive the behests of their prince; and from whom they proceed to exercise their malice in every part of the world. D'Herbelot, p. 71.
Page 210.—the halls of Argenk.
The halls of this mighty dive, who reigned in the mountains of Kaf, contained the statues of the seventy-two Solimans, and the portraits of the various creatures subject to them; not one of which bore the slightest similitude to man. Some had many heads; others, many arms; and some consisted of many bodies. Their heads were all very extraordinary, some resembling the elephant's, the buffalo's and the boar's; whilst others were still more monstrous. D'Herbelot, p. 820. Some of the idols worshipped to this day in the Hindostan answer to this description.
Ariosto, who owes more to Arabian fable than his commentators have hitherto supposed, seems to have been no stranger to the halls of Argenk, when he described one of the fountains of Merlin:—
Era una delle fonti di Merlino
Delle quattro di Francia da lui fatte;
D'intorno cinta di bel marmo fino,
Lucido, e terso, e bianco piû che latte.
Quivi d' intaglio con lavor divino
Avea Merlino immagini ritratte.
Direste che spiravano, e se prive
Non fossero ai voce, ch' eran vive.
Quivi una Bestia uscir della foresta
Parea di crudel vista, odiosa, e brutta,
Che avea le orecchie d'asino, e la testa
Di lupo, e i denti, e per gran fame asciutta;
Branche avea di leon; l'altro, che resta,
Tutto era volpe.
Page 212.—holding his right hand motionless on his heart.
Sandys observes, that the application of the right hand to the heart is the customary mode of eastern salutation; but the perseverance of the votaries of Eblis in this attitude, was intended to express their devotion to him both heart and hand.
Page 213.—In my life-time, I filled, &c.
This recital agrees perfectly with those in the Koran, and other Arabian legends.
Page 220.—Carathis on the back of an afrit.
The expedition of the afrit in fetching Carathis, is characteristic of this order of dives. We read in the Koran that another of the fraternity offered to bring the Queen of Saba's throne to Solomon, before he could rise from his place, c. 27.
Page 225.—Glanced off in a whirl that rendered her invisible.
It was extremely proper to punish Carathis by a rite, and one of the principal characteristics of that science in which she so much delighted, and which was the primary cause of Vathek's perdition and of her own. The circle, the emblem of eternity, and the symbol of the sun, was held sacred in the most ancient ceremonies of incantations; and the whirling round deemed as a necessary operation in magical mysteries. Was not the name of the greatest enchantress in fabulous antiquity, Circe, derived from Κιρκος, a circle, on account of her magical revolutions and of the circular appearance and motion of the sun her father? The fairies and elves used to arrange themselves in a ring on the grass; and even the augur, in the liturgy of the Romans, whirled round, to encompass the four cardinal points of the world. It is remarkable, that a derivative of the Arabic word (which corresponds to the Hebrew סהר, and is interpreted scindere secare se in orbem, inde notio circinandi, mox gyrandi et hinc à motu versatili, fascinavit, incantavit) signifies, in the Koran, the glimmering of twilight; a sense deducible from the shapeless glimpses of objects, when hurried round with the velocity here described, and very applicable to the sudden disappearance of Carathis, who, like the stone in a sling, by the progressive and rapid increase of the circular motion, soon ceased to be perceptible. Nothing can impress a greater awe upon the mind than does this passage in the original.
Page 226.—They at once lost the most precious gift of heaven—Hope.
It is a soothing reflection to the bulk of mankind, that the commonness of any blessing is the true test of its value. Hence, Hope is justly styled "the most precious of the gifts of heaven," because, as Thales long since observed—ὁις αλλο μηδεν, αυτη παρεστιν—it abides with those who are destitute of every other. Dante's inscription over the gate of hell was written in the same sense, and perhaps in allusion to the saying of the Grecian sage:—
Per me si va nella città dolente:
Per me si va nell' eterno dolore:
Per me si va tra la perduta gente.
Giustizia mosse 'l mio alto fattore:
Fecemi la divina potestate,
La somma sapienza, e 'l primo amore.
Dinanzi a me non fur cose create,
Se non eterne, ed io eterno duro:
Lasciate ogni speranza, voi che 'ntrate.
Strongly impressed with this idea, and in order to complete his description of the infernal dungeon, Milton says,
where
hope never comes
That comes to all.
THE END.
J. F. Dove, Printer, St. John's Square.
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