Vathek

by William Beckford

  “Has the height of power, to which thou art arrived, turned thy brain?” answered Carathis: “but I ask no more than permission to shew my respect for Soliman the prophet. It is, however, proper thou shouldest know that (as the afrit has informed me neither of us shall return to Samarah) I requested his permission to arrange my affairs; and he politely consented. Availing myself, therefore, of the few moments allowed me, I set fire to the tower, and consumed in it the mutes, negresses, and serpents, which have rendered me so much good service: nor should I have been less kind to Morakanabad, had he not prevented me, by deserting at last to thy brother. As for Bababalouk, who had the folly to return to Samarah, to provide husbands for thy wives, I undoubtedly would have put him to the torture; but being in a hurry, I only hung him, after having decoyed him in a snare, with thy wives: whom I buried alive by the help of my negresses; who thus spent their last moments greatly to their satisfaction. With respect to Dilara, who ever stood high in my favour, she hath evinced the greatness of her mind, by fixing herself near, in the service of one of the magi; and, I think, will soon be one of our society.”

  Vathek, too much cast down to express the indignation excited by such a discourse, ordered the afrit to remove Carathis from his presence, and continued immersed in thoughts which his companions durst not disturb.

  Carathis, however, eagerly entered the dome of Soliman, and, without regarding in the least the groans of the prophet, undauntedly removed the covers of the vases, and violently seized on the talismans. Then, with a voice more loud than had hitherto been heard within these mansions, she compelled the dives to disclose to her the most secret treasures, the most profound stores, which the afrit himself had not seen. She passed, by rapid descents, known only to Eblis and his most favoured potentates; and thus penetrated the very entrails of the earth, where breathes the sansar, or the icy wind of death. Nothing appalled her dauntless soul. She perceived, however, in all the inmates who bore their hands on their heart, a little singularity, not much to her taste.

  As she was emerging from one of the abysses, Eblis stood forth to her view; but, notwithstanding he displayed the full effulgence of his infernal majesty, she preserved her countenance unaltered; and even paid her compliments with considerable firmness.

  This superb monarch thus answered: “Princess, whose knowledge, and whose crimes, have merited a conspicuous rank in my empire; thou dost well to avail yourself of the leisure that remains: for, the flames and torments, which are ready to seize on thy heart, will not fail to provide thee soon with full employment.” He said, and was lost in the curtains of his tabernacle.

  Carathis paused for a moment with surprise; but resolved to follow the advice of Eblis, she assembled all the choirs of genii, and all the dives, to pay her homage. Thus marched she, in triumph, through a vapour of perfumes, amidst the acclamations of all the malignant spirits; with most of whom she had formed a previous acquaintance. She even attempted to dethrone one of the Solimans, for the purpose of usurping his place; when a voice, proceeding from the abyss of death, proclaimed: “All is accomplished!” Instantaneously, the haughty forehead of the intrepid princess became corrugated with agony: she uttered a tremendous yell; and fixed, no more to be withdrawn, her right hand upon her heart, which was become a receptacle of eternal fire.

  In this delirium, forgetting all ambitious projects, and her thirst for that knowledge which should ever be hidden from mortals, she overturned the offerings of the genii; and, having execrated the hour she was begotten and the womb that had borne her, glanced off in a rapid whirl that rendered her invisible120, and continued to revolve without intermission.

  Almost at the same instant, the same voice announced to the Caliph, Nouronihar, the four princes, and the princess, the awful, and irrevocable decree. Their hearts immediately took fire, and they, at once, lost the most precious gift of heaven:—HOPE121. These unhappy beings recoiled, with looks of the most furious distraction. Vathek beheld in the eyes of Nouronihar nothing but rage and vengeance; nor could she discern ought in his, but aversion and despair. The two princes who were friends, and, till that moment, had preserved their attachment, shrunk back, gnashing their teeth with mutual and unchangeable hatred. Kalilah and his sister made reciprocal gestures of imprecation; all testified their horror for each other by the most ghastly convulsions, and screams that could not be smothered. All severally plunged themselves into the accursed multitude, there to wander in an eternity of unabating anguish.

  Such was, and such should be, the punishment of unrestrained passions and atrocious deeds! Such shall be, the chastisement of that blind curiosity, which would transgress those bounds the wisdom of the Creator has prescribed to human knowledge; and such the dreadful disappointment of that restless ambition, which, aiming at discoveries reserved for beings of a supernatural order, perceives not, through its infatuated pride, that the condition of man upon earth is to be humble and ignorant.

  Thus the Caliph Vathek, who, for the sake of empty pomp and forbidden power, had sullied himself with a thousand crimes, became a prey to grief without end, and remorse without mitigation: whilst the humble, the despised Gulchenrouz passed whole ages in undisturbed tranquillity, and in the pure happiness of childhood.

  * A “cubit” is an ancient unit of measurement, the length of a man’s forearm, about eighteen inches or forty-four centimeters.

  ** Ants.

  *** In Numbers, Balaam, a diviner, is prevented from consorting with the princes of Moab by the actions of his ass, who speaks with him and reveals the hand of God causing the ass’s actions.

  **** Seamstresses.

  ***** A broom made of twigs tied to a stick.

  ****** An archaic form of “lecherous.”

  ******* Swaying to and fro.

  ******** Western Europe.

  ********* Sal ammoniac, ammonium chloride, is a salt used in older times for cleaning and baking. It is found in the dung of camels. Therefore, the narrator is describing a “rest stop” for the camels.

  ********** A yeast bread made from wheat.

  *********** Sugar-coated nuts or fruits.

  ************ Leaping on hind legs.

  ************* A buffoon character, a staple of street performers.

  ************** Plasters or poultices—medical treatments.

  *************** Loose dresses or robes.

  **************** Literally, this means to heal with scabs. Presumably, here Beckford simply means that Vathek wishes to recover from his “convulsions” and unhappiness.

  ***************** Probably a light sailing vessel, though there were heavier shallops with masts as well.

  ****************** That is to say, a Genii.

  ******************* Monks or hermits.

  Notes

  The following notes were added to Beckford’s manuscript by the Rev. Samuel Henley (1740–1815) for the first edition of Vathek translated by Henley and published in England in 1786.

  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.

  2 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.

  3 Omar Ben Abdalaziz. This Caliph was eminent above all others for temperance and self-denial; insomuch, that, according to the Mahometan faith, he was raised to Mahomet’s bosom, as a reward for his abstinence in an age of corruption. D’Herbelot, p. 690.

  4 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 Motas
sem, 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.

  5 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.

  6 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.

  7 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.

  8 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.

  9 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.

  10 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.

  11 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.

  12 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.

  13 Giaour. Means infidel.

  14 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.

  15 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.

  16 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.

  17 Soliman Ben Daoud. The name of David in Hebrew is composed of the letter Vau between two Daleths; and according to the Massoretic points ought to be pronounced David. Having no v 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.

  18 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.

  19 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.

  20 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.

  21 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.

  22 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.

  23 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.

  24 the talismans of Soliman. The most famous talis
man 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 Dissertation. p. 272. D’Herbelot, p. 820.

  25 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.

  26 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.

  27 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.

  28 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.