precipitating myself [from the mountain], and had even lifted up my foot, when some one laid hold of my arm. In the meanwhile, I regained my senses, and looking round, I saw a horseman clothed in green, with a veil thrown over his face, who said to me, “Why dost thou attempt to destroy thy life; it is impious to despair of God’s mercy; whilst there is breath, so long there is hope. Three _Darweshes_ will meet thee a few days hence, in the empire of _Rum_, who are equally afflicted with thyself, entangled in the same difficulties, and who have met with adventures similar to thine; the name of the king of that country is _Azad Bakht_; he is also in great trouble; when he meets you and the other three _Darweshes_, then the wishes and desires of the heart of each of you will be completely fulfilled.”
I instantly laid hold of the stirrup [of this guardian angel,] and kissed it, and exclaimed, “O messenger of God, the few words you have pronounced have consoled my afflicted heart; but tell me, for God’s sake, who you are, and what is your name.” He replied, “My name is _Murtaza ‘Ali_, [193] and my office is this, that to whomsoever there occurs a danger or difficulty, I am at hand to afford relief.” Having said this much, he vanished from my sight. In short, having set my heart at ease from the happy tidings I received from my spiritual guide _[Murtaza ‘Ali_], “the remover of difficulties,” I formed the design of [proceeding to] Constantinople. On the road I suffered all those misfortunes which were decreed me by fate; with the hopes of meeting the princess. Through the assistance of God, I am come here, and by good fortune I have become honoured by your presence. The promised meeting has taken place between us, and we have enjoyed each other’s society and conversation; now it only remains for us to be known to, and acquainted with, the king _Azad Bakht_.
Assuredly after this, we five shall attain the desires of our hearts. Do you also beseech the blessings of God, and say amen. O ye holy guides! such have been the adventures which have befallen this bewildered wanderer, which have been faithfully related in your presence; now let us look forward [to the time] when my trouble and sorrows will be changed into joy and gladness by the recovery of the princess. _Azad Bakht_, concealed in silence in his corner, having heard with attention the story of the first _Darwesh_, was greatly pleased; then he betook himself to listen to the adventures of the next _Darwesh_.
ADVENTURES OF THE SECOND DARWESH
When it came to the turn of the second _Darwesh_ to speak, he placed himself at his ease, [194] and said–
“O friends, to this _fakir’s_ story listen a little;– I will tell it to you,–from first to the last, listen; Whose cure no physician can perform;
My pain is far beyond remedy,–listen.”
O ye clothed in the _dalk!_ [195] this wretch is the prince of the kingdom of Persia; men skilled in every science are born there, for which reason the [Persian] proverb “_Isfahan nisfi Jahan_,” [196] or “_Ispahan_ is half the world,” has become well known. In the seven climes, there is no kingdom equal to that ancient kingdom; the star of that country is the sun, and of all the seven constellations it is the greatest. [197] The climate of that region is delightful, and the inhabitants are of enlightened minds, and refined in their manners. My father (who was the king of that country), in order to teach me the rules and lessons of government, made choice of very wise tutors in every art and science, and placed them over me for my instruction from my infancy. So, having received complete instruction in every kind [of knowledge], I am now learned. With the favour of God, in my fourteenth year I had learned every science, polite conversation, and polished manners; and I had acquired all that is fit and requisite for kings to know; moreover, my inclinations night and day, led me to associate with the learned, and hear the histories of every country, and of ambitious princes and men of renown.
One day, a learned companion, who was well versed in history, and had seen [a great deal of] the world, said to me, “That though there is no reliance on the life of man, yet such excellent qualities are often found in him, that owing to them, the name of some men will be handed down with praise on people’s tongues to the day of judgment.” I begged of him to relate circumstantially a few instances on that score, that I might hear them, and endeavour to act accordingly. Then that person began to relate as follows, some of the adventures of _Hatim Ta’i_. “That there lived in the time of _Hatim_, a king of Arabia, named _Naufal_, who bore great enmity towards _Hatim_, on account of his renown, and having assembled many troops, he went up to give him battle. _Hatim_ was a God-fearing and good man; he thus conceived, that, “If I likewise prepare for battle, then the creatures of God will be slaughtered, and there will be much bloodshed; the punishment of heaven for which will be recorded against my name.” Reflecting on this, he quite alone, taking merely his life with him, fled and hid himself in a cave in the mountains. When the news of _Hatim’s_ flight reached _Naufal_, he confiscated all the property and dwellings of _Hatim_, and proclaimed publicly, that whoever would look out for him and seize him, should receive from the king’s treasury five hundred pieces of gold. On hearing this [proclamation], all became eager, and began to make diligent search for _Hatim_.
“One day, an old man and his wife, taking two or three of their young children with them, for the purpose of picking up wood, strayed near the cave where _Hatim_ was concealed; and began to gather fuel in that same forest. The old woman remarked, ‘If our days had been at all fortunate, we should have seen and found _Hatim_ somewhere or other, and seizing him, we should have carried him to _Naufal_; then he would give us five hundred pieces of gold, and we should live comfortably, and be released from this toil and care,’ The old woodman said, ‘What art thou prating about? it was decreed in our fate, that we should pick up wood every day, place it on our heads, and sell it in the _bazar_, and [with its produce] procure bread and salt; or one day the tiger of the woods will carry us off: peace, mind thy work; why should _Hatim_ fall into our hands, and the king give us so much money?’ The old woman heaved a cold sigh, and remained silent.
“_Hatim_ had heard the words of the two [old people], and conceived it unmanly and ungenerous to conceal himself to save his life, and not to conduct those helpless ones to the object of their desire. True it is, that a man without pity is not a human being, and he in whose heart there is no feeling is a butcher.
‘Man was created to exercise compassion, Otherwise, angels were not wanting for devotion.’
In short, _Hatim’s_ manly mind would not allow him to remain concealed, after what he had with his own ears heard [from the woodman]; he instantly came out, and said to the old man, ‘O friend, I myself am _Hatim_, lead me to _Naufal_; on seeing me, he will give thee whatever amount of money he has promised.’ [198] The old woodman replied, ‘It is true that my welfare and advantage certainly consist in doing so, but who knows how he will treat thee; if he should put thee to death, then what shall I do? This, on my part, can never be done–that I should deliver over thee to thine enemy for the sake of my own avarice. In a few days I shall spend the [promised] wealth, and how long shall I live? I must die at last; then what answer shall I give to God?’ _Hatim_ implored him greatly, and said, ‘Take me along with thee–I say so of my own pleasure; I have ever desired that, should my wealth and life be of use to some one or other [of my fellow creatures], then so much the better.’ But the old man could not in any way be persuaded to carry _Hatim_ along with him, and receive the [proclaimed reward. At last, becoming hopeless, _Hatim_ said, ‘If you do not carry me in the way I wish, then I will go of myself to the king, and say, this old man concealed me in a cave in the mountains,’ The old man smiled and said, ‘If I am to receive evil for good, then hard will be my fate.’ During this conversation, other men arrived, and a crowd assembled [around them]; perceiving the person they saw to be _Hatim_, they instantly seized him and carried him along; the old man also, a little in the rear, followed them in silent grief. When they brought _Hatim_ before _Naufal_, he asked, ‘Who has seized and brought him here?’ A worthless, hard-hearted [boaster] answered, ‘Who could have performed such a deed except myself? This achievement belongs to my name, and I have planted the standard [of glory] in the sky.’ Another vaunting fellow clamoured, ‘I searched for him many days in the woods, and caught him at last, and have brought him here; have some consideration for my labour, and give me what has been promised.’ In this manner, from avidity for the [promised] pieces of gold, every one said he had done the deed. The old man, in silence, sat apart in a corner, and heard all their boastings, and wept for _Hatim_. When each had recounted his act of bravery and enterprise, then _Hatim_ said to the king, ‘If you ask for the truth, then it is this; that old man, who stands aloof from all, has brought me here; if you can judge from appearances, then ascertain the fact, and give him for my seizure what you have promised; for in the whole body the tongue [199] is a most sacred [member]. It is incumbent upon a man to perform what he has promised; for in other respects God has given tongues to brutes likewise; then what would have been the difference between a man and other animals?’
“_Naufal_ called the old wood-cutter near him, and said, ‘Tell the truth; what is the real state of the matter; who has seized and brought _Hatim_ here?’ The honest fellow related truly all that had occurred from beginning to end, and added, ‘_Hatim_ is come here of his own accord for my sake.’ _Naufal_, on hearing this manly act of _Hatim’s_, was greatly astonished, and exclaimed, ‘How surprising is thy liberality! even thy life thou hast not feared to risk [for the good of others]!’ With regard to all those who laid false claims to having seized _Hatim_, the king ordered them to have their hands tied behind their backs, and instead of five hundred pieces of gold, to receive each five hundred strokes of a slipper on their heads, so that their lives might perish [under the punishment]. Instantly, the strokes of the slippers began to be laid on in such a style, that in a short time their heads became quite bald. True it is, that to tell an untruth is such a guilt, that no other guilt equals it; may God keep every one free from this calamity, and not give him a propensity for telling lies; many people persevere in uttering falsehoods, but at the moment of detection they meet with their dessert.
“In short, _Naufal_ having rewarded all of them according to their desserts, thought it contrary to gentlemanly conduct and manliness of character to harbour enmity and strife towards a man like _Hatim_, from whom multitudes received happiness, and who, for the sake of the necessitous, did not even spare his own life, and was entirely devoted to the ways of God. He instantly seized _Hatim’s_ hand with great cordiality and friendship, and said to him, ‘Why should it not be the case? [200] such a man as you are can perform such an action.’ Then the king, with great respect and attention, made _Hatim_ sit down near him, and he instantly restored to him the lands and property, and the wealth and moveables, he had confiscated; and bestowed on him anew the chieftainship of the tribe of _Ta,i_, and ordered the five hundred pieces of gold to be given to the old man from the treasury, who, blessing [the king], went away.”
When I had heard the whole of this adventure of _Hatim’s_, a spirit of rivalry came into my mind; and this idea occurred to me, viz., “_Hatim_ was the only chief of his own tribe [of Arabs]. He, by one act of liberality has gained such renown, that to this day it is celebrated; whilst I am, by the decree of God, the king of all _Iran_; and it would be a pity if I were to remain excluded from this good fortune. It is certain that in this world no quality is greater than generosity and liberality; for whatever a man bestows in this world, he receives its return in the next. If any one sows a single seed, then how much does he reap from its produce! With these ideas impressed upon my mind, I called for the lord of the buildings, and ordered him to erect, as speedily as possible, a grand palace without the city, with forty high and wide gates. [201] In a short time, even such a grand palace as my heart wished for, was built and got ready, and in that place every day at all times, from morning till night, I used to bestow pieces of silver and gold on the poor and helpless; whoever asked for anything in charity, I granted it to the utmost of his desire.
In short, the necessitous entered [daily] through the forty gates, and received whatever they wanted. It happened one day that a _fakir_ came in from the front gate and begged some alms. I gave him a gold piece; then the same person entered through the next gate, and asked two pieces of gold; though I recollected him [to be the same _fakir_], I passed over [the circumstance] and gave them. In this manner he came in through each gate, and increased a piece of gold in his demand each time; and I knowingly appeared ignorant [of the circumstance], and continued supplying him according to his demand. At last he entered by the fortieth gate, and asked forty pieces of gold–this sum I likewise ordered to be given him. After receiving so much, the _fakir_ re-entered from the first gate and again begged alms: his conduct appeared to me highly impudent, and I said, hear, O avaricious man, what kind of a _fakir_ art thou, that dost not even know the meaning of the three letters which compose the word [Arabic: faqr] _fakr_ (poverty); a _fakir_ ought to act up to them. He replied, “Well, generous soul, explain them yourself.” I answered, “[Arabic: f] _fe_ means _faka_ (fasting); [Arabic: q] _kaf_ signifies _kina’at_ (contentment); and [Arabic: r] _re_ means _riyazat_ (devotion); [202] whoever has not these three qualities, is not a _fakir_. All this which you have received, eat and drink with it, and when it is done, return to me, and receive whatever thou requirest. This charity is bestowed on thee to relieve immediate wants and not for the purpose of accumulation. O avidious! from the forty gates thou hast received from one piece of gold up to forty; add up the amount, and see by the rule of arithmetical progression how many pieces of gold it comes to; and even after all this, thy avarice hath brought thee back again through the first gate. What wilt thou do after having accumulated so much money? A [real] _fakir_ ought only to think [of the wants] of the passing day; the following day the great Provider [of necessaries] will afford thee a new pittance. Now evince some shame and modesty; have patience, and be content; what sort of mendicity is this that thy spiritual guide hath taught thee?”
On hearing these reproaches of mine, he became displeased and angry, and threw down on the ground all [the money] he had received from me, and said, “Enough, sir, do not be so warm; take back your gifts and keep them, and do not again pronounce the word generosity. It is very difficult to be generous; you are not able to support the weight of generosity, when will you attain to that station? [203] you are as yet very far from it. The word [Arabic: sakhy] _Sakhi_ (generous), is also composed of three letters; first act up to the meaning of those three letters, then you will be called generous.” On hearing this I became uneasy, and said to the _fakir_, well, holy pilgrim, explain to me the meaning of those three letters. He replied, “from [Arabic: s] _sin_ is derived _sama,i_ (endurance); from [Arabic: kh] _khe_ comes _khaufi Ilahi_ (fear of God); and from [Arabic: y]_ye_ proceeds _yad_ (remembrance of one’s birth and death). Until one is possessed of these three qualities, he should not mention the name of generosity; and the generous man has also this happiness, that although he acts amiss [in other points], yet he is dear to his Maker [on account of his generosity]. I have travelled through many countries, but except the princess of _Basra_, I have not seen a [person really] generous. The robe of generosity God hath shaped out on [the person] of that woman; all others desire the name, but do not act up to it.” On hearing this, I made much entreaty, and conjured him [by all that was sacred] to forgive my rebuke, and take whatever he required. He would not, on any account, accept my proffered gifts, but went away repeating these words, “Now if thou wert to give all thy kingdom, I would not spit upon it, nor would I even **.” [204] The pilgrim went away, but having heard such praises of the princess of _Basra_, my heart became quite restless, and no way could I be easy. Now this desire arose within me, that by some means or other I must go to _Basra_ and take a look at her.
In the meantime, the king, my father, died, and I ascended the throne. I got the empire, but the idea [I had formed of going to _Basra]_] did not leave me. I held a consultation with the _wazir_ and nobles, who were the support of the throne, and the pillars of the empire, saying, I wish to make a journey to _Basra_. Do ye remain steady in your respective stations; if I live, then the duration of the journey will be short; I will soon be back. No one seemed pleased at the idea of my going; in my helplessness, my heart continued to become more and more sorrowful. One day, without consulting any one, I privately sent for the resourceful _wazir_, and made him regent and plenipotentiary [during my absence], and placed him at the head of the affairs of the empire. I then put on the ochre-coloured habit [of a pilgrim], and, assuming the appearance of a _fakir_, I took the road to _Basra_ alone. In a few days, I reached its boundaries, and [constantly] began to witness this scene; wherever I halted for the night, the servants of the princess advanced to receive me, and made me halt at some elegant house, and they used to provide me in perfection with all the requisites of a banquet, and to remain in attendance on me all night with the utmost respect. The following day, at the next stage, I experienced the same reception. In this comfort I journeyed onwards for months; at last I entered [the city of] _Basra_. I had no sooner entered it, than a good-looking young man, well dressed, and well-behaved, who carried wisdom in his looks, came up to me, and said with extreme sweetness of address, “I am the servant of pilgrims; I am always on the look out to conduct to my house all travellers, whether pilgrims or men of the world, who come to this city; except my house alone, there is no other place here for a stranger to put up at; pray, holy sir, come with me, bestow honour on my abode, and render me exalted.
I asked him, “what is the noble name of your honour?” He replied, “they call the name of this nameless one _Bedar Bakht_.” Seeing his good qualities and affable manners, I went along with him and came to his house. I saw a grand mansion fitted up in a princely style–he led me to a grand apartment, and made me sit down; and sending for warm water, he caused [the attendants] to wash my hands and feet; and having caused the _dastar-khwan_ [205] to be spread, the steward placed before me alone a great variety of trays and dishes, and large quantities of fruit and confectionery. [206] On seeing such a grand treat, my very soul was satiated, and taking a mouthful from each dish, my stomach was filled; I then drew back my hand from eating. [207]
The young man became very pressing, and said, “Sir, what have you eaten? all the dinner remains as it were for a deposit; [208] eat some more without ceremony.” I replied, there is no shame in eating; God prosper your house, I have eaten as much as my stomach can contain, and I cannot sufficiently praise the relish of your feast, and even now my tongue smacks with their flavour, and every belch [209] I make is absolutely perfumed, now pray take them away. “When the _dastar-khwan_ was removed, they spread a carpet of _kashani_ velvet, and brought to me ewers and basins of gold, with scented soap and warm water, wherewithal I might wash my hands; then _betel_ was introduced, in a box set with precious stones, and spices of various kinds; whenever I called for water to drink, the servants brought it cooled in ice. When the evening came, camphorated candles were lighted up in the glass shades; and that friendly young man sat down near me and entertained me with his conversation. When one watch of the night had elapsed, he said to me, “be pleased to sleep in this bed, in front of which are curtains and screens.” I said, O, Sir, for us pilgrims a mat or a deer-skin is sufficient; this [luxury] God has ordained for you men of the world.
He replied, “All these things are for pilgrims; they do not in the least belong to me.” On his pressing me so urgently, I went and lay down on the bed which was softer than even a bed of flowers. Pots of roses and baskets of flowers were placed on both sides of the bedstead, and aloes and other perfumes were burning; to whichever side I turned, my senses were intoxicated with fragrance; in this state I slept. When the morning came, [the attendants] placed before me for breakfast, almonds, pistachio nuts, grapes, figs, pears, pomegranates, currants, dates, and _sharbat_ made of fruit. In this festive manner I passed three days and nights. On the fourth day I requested leave to depart. The young man said, with joined hands, “Perhaps I have been deficient in my attentions to you, for which reason you are displeased.” I replied with astonishment, for God’s sake, what a speech is this? the rules of hospitality [require one to stay] three days–these have I fulfilled; to remain longer would be improper; and besides this, I have set out to travel, and if I remain merely at one place, then it will not suit; for which reason I beg leave to depart; in other respects, your kindness is such that my heart does not wish to be separated from you.
He then said, “Do as you please; but wait a moment, that I may go to the princess and in her presence mention [the circumstance]; and as you wish to depart [be it known to you], that all the wearing apparel and bedding, also the vessels of silver and gold, and the jewelled vessels in this guest’s apartment, are your property; whatever directions you may give for the purpose of taking them away, an arrangement [to that effect] shall be made.” I answered, “cease [210] to talk in this manner; I am a pilgrim, and not a strolling bard; if such avarice had a place in my heart, then why should I have turned pilgrim; and where would be the evil of [my leading] a worldly life?” That kind young man replied, “If the princess should hear of this circumstance [of your refusal], she will discharge me from my employment, and God knows what other punishment I shall receive; if you are so indifferent [to possess them], then lock up all these articles in a room, and put your seal on the door, and you may hereafter dispose of them as you please.”
I would not accept [his offer], and he would not submit [to me]. At last, this plan was adopted, I locked them all up in a room, and put my seal on the door, and waited [with impatience] for leave of departing. In the meantime a confidential eunuch, having on his head an aigrette, and a short robe round his loins, and a golden mace studded with gems in his hand, accompanied by several other respectable attendants, filling [various] offices, came near me with this splendour and pomp. He addressed me with such kindness and complaisance that I cannot express it, and added, “O, sir, if shewing kindness and benevolence, you do me the favour to dignify my humble dwelling with your presence, then it will not be far from courtesy and condescension.
Perhaps the princess will hear that a traveller had been here, and no one had received him with courtesy and politeness; and that he had gone away as he came; for this reason God knows what punishment she will inflict on me, or how far her displeasure will be raised; yea more, it is a matter affecting my life,” I refused to listen to his request, but through dint of solicitations he overcame my resistance, and conducted me to another house, which was better than the first Like the former host, he entertained me twice a day for three days and nights, with the same kind of meals, and in the morning and afternoon sherbet, and fruits for passing away the time, and he told me that I was the master of all the rich gold and silver dishes, carpets, &c, and that I might do with them whatever I pleased.
On hearing these strange proposals, I was quite confounded, and wished that I might by some means take my leave and escape from this place. On perceiving my [embarassed] countenance, the eunuch said, “O creature of God, whatever your wants or wishes may be, impart them to me, that I may lay them before the princess.” I replied, “in the garb of a pilgrim, how can I desire the riches of this world, which you offer me unasked, and which I refuse?” He then said, “The desire of worldly goods forsakes the heart of no one, for which reason some poet has composed these verses:–
“I have seen [ascetics] with nails unpared; I have seen [others] with hair thickly matted; I have seen _jogis_ [211] with their ears split, Having their bodies covered with ashes; I have seen the _maunis_ [212] who never speak; I have seen the _sevras_ [213] with heads shaved; I have seen [the people] sporting,
In the forest of _Ban-khandi_;
I have seen the brave, I have seen heroes; I have seen the wise and the foolish, all; I have seen those filled with delusion, Continuing in forgetfulness amidst their wealth; I have seen those [who were] happy from first to last. I have seen those [who were] afflicted from their birth; But never have I seen those [men]
In whose minds avarice did not exist.”
On hearing these [lines], I replied, what you say is true, but I want nothing; if you will permit, I will write out a note and send it which will express my wish, and which you will convey to the presence of the princess, it will be [doing me] a great favour, as if I had received all the riches in the world. The eunuch said, “I will do it with pleasure, there is no difficulty in it.” I immediately wrote a note to the following purport:–first, I began with the praise of God; I then related my circumstances and situation, saying, “that this creature of God had, some days since, arrived in the city, and from the munificence of her government, had been taken care of in every way; that I had heard such accounts of her highness’s generosity and munificence, as had raised in me an ardent desire to see her, and that I had found those qualities four-fold greater than they had been represented. Your nobles now tell me to set forth before you whatever wants or wishes I may have; for this reason I beg to represent to you without ceremony the wishes of my heart. I am not in want of the riches of this world. I am also the king of my own country; my sole reason for coming so far and undergoing such fatigues, was the ardent desire I had to see you, which motive only has conducted me here in this manner quite alone. I now hope through your benevolence to attain the wishes of my heart; I shall then be satisfied. Any further favours will rest with your pleasure; but if the request of this wretch is not granted, then he will wander about in this same manner, encountering hardships, and sacrifice his restless life to the passion he feels for you. Like _Majnun_ and _Farhad_, [214] he will end his life in some forest or mountain.”
Having written my wishes, I gave the note to the eunuch; he carried it to the princess. After a short while, he returned and called me, and conducted me to the door of the seraglio. On arriving there, I saw an elderly and respectable woman dressed in jewels, sitting on a golden stool, and many eunuchs and other servants richly clothed, were standing before her with arms across. I imagining her to be the superintendent of affairs, and regarding her as a venerable [person], made her my obeisance; the old lady returned my salute with much civility, and said, “Come and sit down, you are welcome; it is you who wrote an affectionate note to the princess.” I feeling ashamed, hung down my head and remained sitting silent.
After a short pause, she said, “O, young man, the princess has sent you her _salam_, [215] and said thus, ‘There is nothing wrong in my taking a husband; you have solicited me [in marriage]; but to speak of your kingdom, and to conceive yourself a king in this mendicant state, and to be proud of it, is quite out of place; for this reason, that all men among each other are certainly equal; although superior consideration ought to be due to those who are of the religion of _Muhammad_. I also have wished for a long while to marry, and as you are indifferent to worldly riches, to me likewise God has given such wealth as cannot be counted. But there is one condition, that first of all you procure my marriage portion.’ [216] The marriage-gift of the princess,” added the old lady, “is a certain task to perform, if yon can fulfil it.” I replied, “I am ready in every way, and I shall not be sparing of my wealth or life; tell me what the task is, that I may hear it. The old woman then said, “Remain here to-day, and tomorrow I will tell it to you.” I accepted [her proposal] with pleasure, and taking my leave, I came out.
The day had in the meantime passed away, and when the evening came, a eunuch called upon me, and conducted me to the seraglio. On entering, I saw that the nobles, the learned, the virtuous, and the sages of the divine law were present. I likewise joined the assembly and sat down. In the meantime the cloth for the repast was spread, and eatables of every variety, both sweet and salt, were laid out. They all began to eat, and with courtesy solicited me to join them. When dinner was over, a female servant came out from the interior [of the seraglio] and asked, “Where is _Bahrawar_? call him.” The servants in waiting brought him immediately; his appearance was very respectable, and many keys of silver and gold were suspended from his waist. After saluting me, he sat down by me. The same female servant said, “O, _Bahrawar_, whatever thou hast seen, relate it fully [to this stranger].”
_Bahrawar_, addressing himself to me, began the following narration:–“O, friend! our princess possesses thousands of slaves, who are established in trade; among them I am one of the humblest of her hereditary servants. She sends them to different countries with goods and merchandise, worth _lakhs_ of rupees, of which they have the charge; when these return [from the respective countries to which they were sent to trade], then the princess, in her own presence, inquires of them the state and manners of such country, and hears [their different accounts]. Once it so happened that this meanest [of her slaves] went to the country and city of _Nimroz_ [217] to trade, and perceiving that all the inhabitants were dressed in black, and that they sighed and wept every moment, and it appeared to me that some sad calamity had befallen them. From whomsoever I asked the reason [of these strange circumstances], no one would answer my inquiry. One day, the moment the morning appeared, all the inhabitants of the city, little and great, young and old, poor and rich, issued forth. They went out and assembled on a plain; the king of the country went there also mounted on horseback, and surrounded by his nobles; then they all formed a regular line, and stood still.
“I also stood among them to see the strange sight, for it clearly appeared that they were waiting for [the arrival of] some one. In an hour’s time a beautiful young man, of an angelic form, about fifteen or sixteen years of age, uttering a loud noise, and foaming at the mouth, and mounted on a dun bull, holding something in one hand, approached from a distance, and came up in front of the people; he descended from the bull, and sat down [oriental fashion] on the ground, holding the halter of the animal in one hand, and a naked sword in the other; a rosy-coloured, beautiful [attendant] was with him; the young man gave him that which he held in his hand; the slave took it, and went along showing it to all of them from one end of the line to the other; but such was the nature [of the object], that whoever saw it, the same involuntarily wept aloud and bitterly [at the strange sight]. In this way he continued to show it to every one, and made every one weep; then passing along the front of the line, he returned to his master again.
“The moment he came near him, the young man rose up, and with the sword severed the attendant’s head [from his body], and having again mounted his bull, galloped off towards the quarter from whence he had come. All [present] stood looking on. When he disappeared from their sight, the inhabitants returned to the city. I was anxiously asking every one I met the real meaning of this strange occurrence; yea, I even held out the inducement of money and beseeched and flattered them to get an explanation, who the young man was, and why he committed the deed [I had seen], and from whence he came, and where he went, but no one would give me the slightest information on the subject, nor could I comprehend it. When I returned here, I related to the princess the astonishing circumstance I had seen. Since then, the princess herself has been amazed [at the strange event], and anxious to ascertain its real cause. For which reason she has been fixed on this very point as her marriage portion, that whatever man will bring her a true and particular account of that strange circumstance, she will accept him [in marriage]; and he shall be the master of all her wealth, her country, and herself.”
[_Bahrawar_ concluded by saying], “You have now heard every circumstance; reflect within yourself if you can bring the intelligence [which is required] respecting the young man, then undertake the journey towards the country of _Nimroz_, and depart soon, or else refuse [the conditions and the attempt], and return to your home.” I answered, “If God please, I will soon ascertain all the circumstances [relating to the strange event], and return to the princess with success; or if my fate be unlucky, then there is no remedy; but the princess must give me her solemn promise she will not swerve from what she engages [to perform]. And now an uneasy apprehension arises in my heart; if the princess will have the benevolence to call me before her, and allow me to sit down outside the _parda_, and hear with her own ears the request I have made, and favour me with an answer from her own lips; then my heart will be at ease, and every thing will be possible for me.” These my requests the female servant related to the fairy-formed princess. At last, by way of condescension, she ordered me to be called before her.
The same female returned, and conducted me to the apartment where the princess was; what [a display of beauty] I saw! Handsome female slaves and servants, and armed damsels, from _Kilmak, Turkistan, Abyssinia, Uzbak Tartary and Kashmir_, were drawn up in two lines, dressed in rich jewels, with their arms folded across, and each standing in her appropriate station. Shall I call this the court of Indra? or is it a descent on the part of the fairies? an involuntary sigh of rapture escaped [from my breast], and my heart began to palpitate; but I forcibly restrained myself. Regarding them all around, I advanced on; but my feet became each as heavy as a hundred _mans_. [218] Whenever I gazed on one of those lovely women, my heart was unwilling to proceed farther. On one side [of the saloon] a screen was suspended, and a stool set with precious stones was placed near it, as well as a chair of sandal-wood; the female servant made me a sign to sit down on the [jewelled] stool; I sat down upon it, and she seated herself on the [sandal-wood chair]; she said, “Now, whatever you have to say, speak it fully and from the heart.”
I first extolled the princess’s excellent qualities, also her justice and liberality; I then added, that “ever since I have entered the limits of this country, I saw at every stage accommodations for travellers and lofty buildings; and found everywhere servants of all grades appointed to attend upon travellers and necessitous persons. I have likewise spent three days at every halting place, and the fourth day, when I wished to take my leave, no one said with good will, “You may depart;” and whatever articles and furniture had been [applied to my use] at those places, such as chequered carpets, [219] &c., &c., I was told that they were all mine, and that I might either take them away or lock them up in a room, and put my seal on it; that, should it be my pleasure, whenever I came back I might take them away. I have done so; but the wonder is, that if a lonely pilgrim like me has met with such a [princely] reception, then there must be thousands of such pilgrims who will resort to your dominions; and if every one is hospitably received in the same manner [as myself], sums incalculable must be spent. Now, whence comes the great wealth of which there is such an expenditure, and of what nature is it? The treasures of _Karun_ would not be equal to it; and if we look at the princess’s territories, it would appear that their revenues would hardly suffice to defray the kitchen charges, setting the other expenses aside. If the princess would condescend to explain this [seeming wonder] with her own lips, then, my mind being set at ease, I shall set out for the country of _Nimroz_; and reaching it by some means or other, after having learned all the particulars [of the strange circumstance], I will return, if God should spare my life, to the presence of the princess, and attain the desires of my heart.”
On hearing these words, the princess herself said, “O youth, if you have a strong desire to know the exact nature of these circumstances, then stay here to-day also. I will send for you in the evening, and the account of my vast riches shall be unfolded to you without any reservation.” After this assurance, I retired to my place of residence, and waited anxiously, (saying,) “when will the evening arrive, that my curiosity may be gratified?” In the meantime a eunuch brought some covered trays on the heads of porters, and laid them before me, and said, “The princess has sent you a dinner [220] from her own table; partake of it.” When he uncovered the trays before me, the rich fragrance [of the meats] intoxicated my brains, and my soul became satiated. I ate as much as I could, and sent away the rest, and returned my grateful thanks [to the princess.] At last, when the sun, the traveller of the whole day, wearied and fatigued, reached his home, and the moon advanced from her palace, attended by her companions, then the female servant came to me and said, “Come, the princess has sent for you.”
I went along with her; she led me to the private apartment; the effect of the lights was such that the _shabi kadr_ [221] was nothing to it. A _masnad_, covered with gold, was placed on rich carpets, with a pillow studded with jewels; over it an awning of brocade was stretched, with a fringe of pearls on [silver] poles studded with precious stones; and in front of the _masnad_ artificial trees formed of various jewels, with flowers and leaves attached, (one would say they were nature’s own production,) were erected in beds of gold; and on the right and left, beautiful slaves and servants were in waiting with folded arms and down-cast eyes, in respectful attitude. Dancing women and female singers, with ready-tuned instruments, attended to begin their performances. On seeing such a scene and such splendid preparations, my senses were bewildered. I asked the female servant [who came with me] “there is here such gay splendour in the scene of the day, and such magnificence in that of the night, that the day may very justly be called _’Id_, and the night _shabi barat_; moreover, a king who possessed the whole world could not exhibit greater splendour and magnificence. Is it always so at the princess’s court? The servant replied, “The princess’s court ever displays the same magnificence you see now; there is no abatement [or difference], except that it is sometimes greater: sit you here; the princess is in another apartment,–I will go and inform her of your arrival.”
Saying this, the nurse went away and quickly returned; he desired me to come to the princess. The moment I entered her apartment I was struck with amazement. I could not tell where the door was, or where the walls, for they were covered with Aleppo mirrors, of the height of a man, all around, the frames of which were studded with diamonds and pearls. The reflection of one fell on the other, and it appeared as if the whole room was inlaid with jewels. At one end a _parda_ was hung, behind which the princess sat. The female servant seated herself close to the _parda_, and desired me to sit down also; then she began the following narrative, according to the princess’s commands–“Hear, O intelligent youth! The sultan of this country was a potent king; he had seven daughters born in his house. One day, the king held a festival, and these seven daughters were standing before him [superbly dressed], with each sixteen jewels, twelve ornaments, and in every hair an elephant pearl. Something came into the king’s mind, and he looked towards his daughters and said, ‘If your father had not been a king, and you had been born in the house of some poor man, then who would have called you princesses? Praise God that you are called princesses; all your good fortune depends on my life.’
“Six of his daughters being of one mind, replied, ‘Whatever your majesty says, is true, and our happiness depends on your welfare alone.’ But the princess now present, though she was younger [than all her sisters], yet even in sense and judgment, even at that age, she was superior to them, all. She stood silent, and did not join her sisters in the reply they made; for this reason, that to say so was impious. The king looked towards her with anger, and said, ‘Well, my lady, you say nothing; what is the cause of this?’ Then the princess, tying both her hands with a handkerchief, humbly replied, ‘If your majesty will grant me safety [of my life], and pardon my presumption, then this humble slave will unfold the dictates of her heart.’ The king said, ‘Speak what thou hast to say.’ Then the princess said, ‘Mighty king, you must have heard, that the voice of truth is bitter; for which reason, disregarding life at this moment, I presume to address your majesty; whatever the great Writer has written in [the book of] my destiny, no one can efface, and in no way can it be evaded. “Whether you bruise your feet [by depending on your own exertions], or lay your head on the carpet [in prayer], your fate [written] on the forehead, whatever it be, shall come to pass.”
“‘That Almighty Ruler, who has made you a king, He indeed also has made me a princess. In the arsenal of his omnipotence, no one has power. You are my sovereign and benefactor, and if I should apply the dust which lies under your auspicious feet, as a colyrium [for my eyes], then it would become me; but the destinies of every one are with every one.’ The king, on hearing this [speech], became angry; the reply displeased him highly, and he said with wrath, ‘What great words issue from a little mouth! Now let this be her punishment, that you strip off whatever jewels she has on her hands and feet, and let her be placed in a sedan-chair, and set down in such a wilderness, where no human traces can be found; then we shall see what is written in her destinies.’
“According to the king’s commands, at that midnight hour, when it was the very essence of darkness, the princess (who had been reared with such delicacy and tenderness), and had seen no other place except her own apartments, was carried by the porters in a litter, and set down in a place where not even a bird ever flapped its wing, much less did human creatures there exist; they left her there and returned. The princess’s heart was all at once in such a state [as cannot be conceived]; reduced to what she was, from what she had been! Then in the threshold of God, she offered up her prayers, and said, “Thou art so mighty [O Lord], that what thou hast wished, Thou hast done; and whatever Thou willest, Thou dost; and whatever Thou mayest wish, that Thou wilt do: whilst life remains in my nostrils, I shall not be hopeless of [thy protection’]. Impressed with these thoughts, she fell asleep. When the morn appeared, the eyes of the princess opened; she called for water to perform her ablutions. Then, all at once, the occurrences of last night came to her recollection; she said to herself, ‘Where art thou, and where this speech?’ [222] Saying this to herself, she got up, and performed the _tayammum_, [223] said her prayers, and poured forth the praises of her Maker! O youth, the heart is torn with anguish to reflect on the princess’s sad condition at that time. Ask that innocent and inexperienced heart what it felt.
“In short, she sat in the litter, and putting her trust in God, she repeated to herself at that moment these verses:–
“When I had no teeth, then thou gavest milk; When thou hast given teeth, wilt thou not grant food! He who takes care of the fowls of the air, And of all the animals of the earth,
He will also take care of thee.
Why art thou sad, simple-minded one! By being sorrowful thou’lt get nothing; He who provides for the fool, for the wise, and for the whole world, Will likewise provide for thee.’
“It is true, that when no resource remains, then God is remembered, or else every one in his own plans, thinks himself a _Lukman_, and a _Bu’ Ali Sina_. [224] Now listen to the surprising ways of God. In this manner three days clear passed away, during which a grain of food did not enter the princess’s mouth; her flower-like frame became quite withered as a [dry] thorn; and her colour, which hitherto shone like gold, became yellow as turmeric; her mouth became rigid, and her eyes were petrified, but still a faint respiration remained passing and re-passing. Whilst there is life, there is hope. In the morning of the fourth day, a hermit appeared of bright countenance, in appearance like _Khizr_, [225] and of an enlightened heart. Seeing the princess in that state, he said, ‘O daughter, though your father is a king, yet these [sorrows] were decreed in thy destiny. Now, conceive this old hermit your servant, and think day and night of your Maker. God will do what is right.’ And whatever morsels the hermit had in his wallet, he laid them before the princess; then he went in search of water; he saw a well, but where were the wheel and bucket by means of which he might draw the water? He pulled off some leaves from a tree, and made a cup, and taking off his sash, he fastened the cup to it, and drew up some water, and gave it to the princess. At last she regained her senses. The holy man, seeing her helpless and solitary state, gave her every consolation, and cheered her heart; and he himself began to weep. When the princess saw his sympathetic grief, and [heard] his kind assurances, she became easy in her mind. From that day, the old man made this an established rule, that in the morning he went to the city to beg, and brought to the princess whatever scraps or morsels he received.
“In this way a few days passed. One day the princess designed to put some oil in her hair, and comb it; just as she opened the plaits of her hair a pearl round and brilliant dropped out. The princess gave it to the hermit, and desired him to sell it in the city, and bring her the amount. He sold that pearl, and brought back the money received for it to the princess. Then the princess desired that a habitation fit for her residence might be erected on that spot. The hermit replied, ‘O daughter, do you dig the foundation for the walls, and collect some earth; I will, some of these days, bring some water, knead the clay [for the bricks], and erect a room for you.’ The princess, on his advice, began to dig the ground; when she had dug a yard in depth, behold, under the soil a door appeared. The princess cleared away the earth [which lay before it]; a large room filled with jewels and gold pieces appeared: she took four or five handfuls of gold and closed the door, and having filled up the place with earth, made level its surface. In the meantime the hermit returned. The princess said to him, “bring good masons and builders, and workmen of every kind, expert and masters in their craft, so that a grand palace may be erected on this spot equal to the palace of _Kasra_, [226] and superior to the palace of _Ni’man_; [227] and that the fortifications of the city, a fort, a garden, a well, and an unrivalled caravanserai [be built as soon as possible]; but first of all, draw out the plans on paper and bring them to me for approval.”
“The hermit brought clever, skilful, intelligent workmen, and had them ready. The erection of the different buildings was soon begun according to the princess’s directions, and clever and trusty servants for every office were chosen and entertained. The news of the erection of such princely buildings by degrees reached the king, the shadow of Omnipotence, who was the princess’s father. On hearing it, he became greatly surprised, and asked every one, ‘Who is this person who has begun to erect such edifices?’ No one knew anything of the matter to be able to give a reply. All put their hands on their ears and said, ‘No one of your slaves knows who is the builder of them.’ Then the king sent one of his nobles with this message, ‘I wish to come and see those buildings, and to know also of what country you are the princess, and of what family; for I wish much to ascertain all these circumstances.’
“When the princess received this agreeable intelligence, she was greatly pleased in her mind, and wrote the [following letter]: ‘To the protector of the world, prosperity! On hearing the intelligence of your majesty’s visit, to my humble mansion, I am infinitely rejoiced; and it has been the cause of respect and dignity to me, the meanest [of your slaves]. How happy is the fate of that place where your majesty’s footsteps are impressed, and on the inhabitants of which the shadow of the skirt of your prosperity is cast; may they both be dignified with the look of favour! This slave hopes that to-morrow, being Thursday, is a propitious day, and to me, it is more welcome than the day of _Nau Roz_, [228] your majesty’s person resembles the sun; by condescending to come here, be pleased to bestow, with your light, value and dignity on this worthless atom, and partake of whatever his humble slave can provide; this will be the essence of benevolence and courtesy, on the part of your majesty: to say more would exceed the bounds of respect.’ To the nobleman who brought the message she made some presents, and dismissed him [with the above reply.]
“The king read the letter, and sent word, saying, ‘We have accepted your invitation, and will certainly come.’ The princess ordered the servants and all the attendants to get ready the necessary preparations for an entertainment, with such propriety and elegance, that the king, on seeing [the banquet] and eating thereof, might be highly pleased; and that all who came with the king, great and little, should be well entertained and return content. From the princess’s strict directions, the dishes, of every kind, both salt and sweet, were so deliciously prepared, that if the daughter of a _Brahman_ [229] had tasted them, she would have become a _Musalman_. [230] When the evening came, the king went to the princess’s palace, seated on an uncovered throne; the princess, with her ladies in waiting, advanced to receive him; when she cast her eyes on the king’s throne, she made the royal obeisance with such proper respect, that on seeing it, the king was still more surprised; with the same profound respect she accompanied the king to the throne, set with jewels, which she had erected for him. The princess had prepared a platform of 125,000 pieces of silver; [231] a hundred and one trays of jewels and of gold pieces, and woollen shiffs, shawls, muslins, silk and brocades; two elephants and ten horses, of _’Irak_ and _Yaman_, with caparisons set with precious stones, were likewise prepared [for the royal acceptance]. She presented these to his majesty, and stood before him herself with folded arms. The king asked with great complacency, ‘Of what country are you a princess, and for what reasons are you come here?’
“The princess, after making her obeisance, replied, ‘This slave is that offender who in consequence of the royal anger was sent to this wilderness, and all these things which your majesty sees are the wonderful works of God.’ On hearing these words, the king’s blood glowed (with paternal warmth), and rising up, he pressed the princess fondly to his bosom, and seizing her hand, he ordered her to be seated on a chair that he had placed near the throne; but still the king was astonished and surprised [at all he saw], and ordered that the queen, along with the princesses, should come thither with all speed. When they arrived, the mother and sisters recognised [the princess], and, embracing her with fondness, wept over her, and praised God. The princess presented her mother and sisters with such heaps of gold and jewels, that the treasures of the world could not equal them in the balance. Then the king, having made them all sit in his company, partook of the feast [which had been prepared].
“As long as the king lived, the time passed in this manner; sometimes the king came [to visit the princess], and sometimes carried the princess with him to his own palaces. When the king died, the government of the kingdom descended to this princess; for, except herself, no other person [of her family] was fit for this office. O, youth, the history [of the princess] is what you have heard. Finally, heaven-bestowed wealth never fails, but the intentions of the possessor must [at the same time] be just; moreover, how much soever is spent [out of this providential wealth] so much also is the increase: to be astonished at the power of God, is not right in any religion.” The female servant, after finishing this narrative, said, “Now if you still intend to proceed to the country of _Nimroz_, and if you are determined in your mind to bring the requisite intelligence, then depart soon.” I replied, I am going this moment, and if God pleases I shall be back very soon. At last, taking leave [of the princess] and relying on the protection of God, I set out for that quarter.
In about a year’s time, after encountering many difficulties, I arrived at the city of _Nimroz_. All the inhabitants of that place that I saw, noble or common, were dressed in black, and whatever I had heard, that I fully perceived. After some days the evening [232] of the new moon occurred. On the first day of the month, all the inhabitants of the city, little and great, children, nobles, prince, women and men, assembled on a large plain. I also, bewildered and distracted in my condition, went along with the vast concourse; separated from my country and possessions, in the garb of a pilgrim, I was standing to behold the strange sight, and to see what might result from the mysterious scene. In the meantime, a young man advanced from the woods, mounted on a bull, foaming at the mouth, and roaring and shouting [in a frightful manner]. I, miserable, who had undergone such labour, and overcome so many dangers, and had come there to ascertain the circumstances, yet on seeing the young man I was quite confounded and stood silent with astonishment. The young man, according to his usual custom, did what he used to do, and returned [to the woods]; and the concourse of people from the city likewise returned thither. When I had collected my senses, I then repented [saying to myself], “What is this you have done? Now it is your lot to wait anxiously for another whole month.” Having no remedy, I returned with the rest; and I passed that month like the month of _Ramazan_, [233] counting one day after another. At last the new moon appeared, and was hailed by me as _’Id_. [234] On the first of the month, the king and the inhabitants again assembled on that same plain; then I determined, that this time, let what will happen, I would be resolute, and propound this mysterious circumstance.
Suddenly the young man appeared, mounted, according to custom, on a yellow bull, and, dismounting, sat down [on the ground]; in one hand he held a naked sword, and in the other the bull’s halter; he gave the vase to his attendant, who, as usual, showed it to every one, and carried it back [to his master]. The crowd, on seeing the vase, began to weep; the young man broke the vase, and struck such a blow on the slave’s neck as to sever his head from his body, and, he himself remounting the bull, returned [towards the woods]. I began to run after him, with all speed, but the inhabitants laid hold of my hand, and exclaimed, “What is this you are going to do? why, knowingly, art thou about to perish? If thou art so tired of life, there are a great many ways of dying, by which thou mayest end thy existence.” How much soever I beseeched them [to let me go], and even had recourse to main force, in order that by some means I might escape from their hands, yet I could not release myself. Three or four men clung fast to me, and having seized me, led me towards the city. I again suffered for another whole month in a strange state of disquietude.
When that month passed also, and the last day of it had elapsed, all the inhabitants assembled on the plain on the following morning in the same manner. I, apart from all, arose at the hour of [morning] prayer. I went before all the others [were astir] into the woods, and there lay concealed, exactly on the road by which the young man was to pass; for no one could there restrain me [from executing my project]. The young man came in the usual manner, performed the same acts [already described], re-mounted, and was returning. I followed him, and eagerly running up, I joined him. The young man, from the noise of my steps, perceived that some body was coming after him. All at once, turning round the halter of his bull, he gave a loud shout, and threatened me; then drawing his sword, he advanced towards me, and was about to strike. I bent down with the utmost respect, and made him my _salam_, and joining both my hands together, I stood in silence. That person being a judge of respectful behaviour [restraining his blow], said to me. “O pilgrim, thou wouldest have been killed for nothing, but thou hast escaped–thy life is prolonged; get away. Where art thou going?” He then drew a jewelled dagger, having a tassel set with pearls, from his waist, and threw it towards me, and added, “At this moment I have no money about me to give thee; carry this [dagger] to the king, and thou wilt get whatever thou askest.” To such a degree did my fear and dread of him prevail, that I had not power to speak or ability to move; my voice was choked, and my feet became heavy.
After saying this, the brave young man, roaring aloud, went on. I said to myself, “let what will happen, to remain behind now is, in thy case, folly thou wilt never again get such an opportunity [to execute thy project]. Regardless, therefore, of my life, [235] I also went on. He again turned round and forbade me in great wrath [to follow him], and seemed determined to put me to death. I stretched forth my neck, and conjuring him [by all that was sacred], I said, “_O Rustam_ [236] of these days, strike such a blow that I may be cut clean in two; let not a fibre remain together, and let me be released from this wandering and wretched state; I pardon you my blood.” He replied, “O demon-faced! why dost thou for nothing bring thy blood on my head, and makest me criminal; go thy own way; what! is thy life become a burden to thee?” I did not mind what he said, but advanced; then he knowingly appeared not to regard me, and I followed him. Proceeding on about two _kos_, we passed the wood, and came to a square building; the young man went up to the door and gave a frightful scream; the door opened of itself; he entered, and I remained altogether outside. O God, [said I] what shall I now do? I was perplexed; at last, after a short delay, a slave came out and brought a message, saying, “Come in, he has called you to his presence; perhaps the angel of death hovers over your head; what evil fortune has befallen you?” I replied, “Verily it is good fortune;” and without fear, I entered along with him into the garden.
At last, he led me to a place where [the young man was sitting]; on seeing him, I made him a very low [237] _salam_; he beckoned me to sit down; I sat down with respect. What do I see but the young man sitting alone on a _masnad_, with the tools of a goldsmith lying before him; and he had just finished a branch of emeralds. When the time came for him to rise up, all the slaves that were around the place concealed themselves in [different] rooms; I also from fear hid myself in a small closet. The young man rose up, and having fastened the chains of all the apartments, he went towards the corner of the garden, and began to beat the bull he usually rode. The noise of the animal’s roaring reached my ear, and my heart quaked [with fear]; but as I had ran all these risks to develop this mystery, I forced the door, though trembling with fear, and under the screen of the trunk [238] of a tree, I stood and saw [what was going on]. The young man threw down the club with which he was beating [the bull], and unlocked a room and entered it. Then, instantly coming out, he stroked the bull’s back with his hand, and kissed its mouth; and having given it some grain and grass, he came towards me. On perceiving this, I ran off quickly, and hid myself in the room.
The young man unfastened the chains of all the rooms, and the whole of the slaves came out, bringing with them a small carpet, a wash-hand basin, and a water pot. After washing his hands and face, he stood up to pray; when he had finished his prayers, he called out, “Where is the pilgrim?” On hearing myself called, I ran out and stood before him; he desired me to sit down; after making him a _salam_, I sat down; the dinner was served; he partook of it, and gave me some, which I also ate. When the dishes were removed, and we had washed our hands, he dismissed his slaves and told them to go to rest. When no one [except ourselves] remained in the apartment, he then spoke to me, and asked, “O friend, what great misfortune has befallen thee that thou goest about seeking thy death?” I related in full detail all the adventures of my life, from beginning to end, and added, that, “from your goodness, I have hopes of obtaining my wishes.” On hearing this, he heaving a deep sigh, went raving mad, and began to say, “O God! who except thee is acquainted with the tortures of love! He whose chilblain has not yet broken out, how can he know the pains of others? he only knows the degree of this pain who has felt the pangs of love!
‘The anguish of love, you must ask of the lover, Not of him who feigns, but of the true lover.'”
A moment after, coming to himself, he heaved a heart-burning sigh; the room resounded with it; then I perceived that he was likewise tortured with the pangs of love, and was suffering from the same malady [as myself]. On this discovery, I plucked up courage and said, “I have related to you all my own adventures; now do me the favour to impart to me the past events [of your life]; I will then first of all assist you as far as I can, and by exerting myself obtain for you the desires of your heart.” In short, that true lover, conceiving me his companion and fellow-sufferer, began the relation of his adventures in the following manner. “Hear, O friend! I whose heart is tortured with anguish, am the prince of this country of _Nimroz_; the king, that is to say, my father, at my birth, collected together all the fortune tellers, astrologers and learned men, and ordered them to cast and examine my horoscope, to fix my nativity, and to state in full to his majesty whatever was to befall me every individual moment, and hour, and _pahar_, and day, and month, and year, [of my life]. They all assembled according to the king’s order, and consulting together, they, from their mystical science, ascertained my future fate, and said, ‘By the blessing of God, the prince has been begotten and born under such a propitious planet, and in such a lucky moment, that he ought to be equal to Alexander in extent of dominion, and in justice equal to _Naushirwan_. He will be, moreover, proficient in every science, and every [branch of] learning, and towards whatever subject his heart is inclined, he will accomplish it with perfection. He will in generosity and bravery acquire such renown, that mankind will no longer remember _Hatim_ and _Rustam_; but until [he attains] the age of fourteen, he is exposed to great danger if he sees the sun or moon; yea, it is to be feared he may become a mad demoniac, and shed the blood of many; and restless [of living in society], he will fly to the woods, and associate with beasts and birds; great and strict pains must be taken that he should never behold the sun by day or the moon by night, or cast a look even towards the heavens. If this period [of fourteen years] pass away without danger and in safety, then for the rest of his life he will reign in peace and prosperity.’
“On hearing this [prognostication], the king ordered this garden to be laid out, and caused to be built in it many apartments of various kinds. He gave an order for me to be brought up in a vault, lined [on the inside] with felt, so that not a single ray of light from the sun or moon might penetrate [into my apartment]. I had a wet nurse and all other kinds of female servants and attendants attached to me, and was brought up in this grand palace with this [imagined] security. A learned tutor, who was skilled in public affairs, was appointed to [superintend] my education; so that I might acquire every science and art, and the practice of the seven varieties of penmanship; and my father always looked after me; the occurrences of every day and every moment were told to the king. I considered that same place as the whole world, and amused myself with toys and flowers; and I had procured for me every delicacy the world [could produce] for my food; whatever I desired I had. By the age of ten years, I had acquired every species of learning, and every useful accomplishment.
“One day, beneath that dome, an astonishing flower appeared from the sky-light, which increased in size as I gazed upon it; I wished to seize it with my hands, but as I stretched them towards it, it ascended [and eluded my grasp]. I, having become astonished, was looking steadfastly at it, when the sound of a loud laugh reached my ear; I raised my head to look [towards the dome from which the noise proceeded]. Then I saw that a face, resplendent as the full moon, having rent the felt, continued issuing forth. On beholding it, my reason and senses vanished. On coming to myself, I looked up, and saw a throne of jewels raised on the shoulders of fairies; a person was seated on it, with a crown of precious stones on her head, and clothed in a superb dress; she held in her hand a cup made of ruby, and seated, was drinking wine. The throne descended by slow degrees from its height, and rested on [the floor of] the dome. Then the fairy called me, and placed me beside her [on the throne]; she began to make use of expressions of endearment, and having pressed her lips to mine, she made me drink a cup of rosy wine, and said, ‘The human race is faithless, but my heart loves thee.’ The expressions she uttered were so endearing and so fascinating, that in a moment my heart was enraptured, and I felt such pleasure as if I had tasted the supreme joys of life, and thus I conceived that I had only on that day entered the world [of enjoyment].
“The result is my present state! but no one [on earth] hath ever seen, or heard such ecstatic pleasure! In that zest, with our hearts at ease, we both were seated, when all at once our joys were dashed to pieces! Now listen to the unlooked-for circumstance [which produced this sudden change]. At the moment, four fairies descended from the heavens, and whispered something in that beloved one’s ear. On hearing it, her colour changed, and she said to me, ‘O my beloved, I fondly wished to pass some moments with you, and regale my heart, and to repeat my visits in the same manner, or to take thee with me. But fate will not permit two persons [like us] to remain in one place in peace and felicity; farewell, my beloved! may God protect you!’ On hearing these [dreadful words], my senses vanished, and my bliss fled from my grasp. [239] I cried, ‘O my charmer, when shall we meet again? what dreadful words of wrath are these which you have made me hear? If you will return quickly, then you will find me alive, otherwise you will regret the delay; or else tell me your name and place of residence, that I may from those directions, by diligent search, conduct myself to you.’ On hearing this she said, ‘God forbid [you should do so]; may the ears of Satan be deaf; may your age amount to a hundred and twenty years; [240] if we live we shall meet again; I am the daughter of the king of the _Jinns_, and I dwell in the mountain of _Kaf_. [241] On saying this, she caused the throne to ascend, [242] and it ascended in the same manner as it had descended.
“Whilst the throne was in sight, our eyes were fixed on each other; when it disappeared from my eyes, my state became such as if the shadow of a fairy had fallen on me; a strange sort of gloom was spread over my heart, and my understanding and consciousness left me; the world appeared dark under my eyes; distracted and confused, I wept bitterly, and scattered dust over my head, and tore my clothes; I became regardless of food and drink, nor cared for good or evil.
‘What various evils result from this same love! In the heart are produced sadness and impatience.’ [243]
“My misfortune was soon known to my nurse and preceptor; with fear and trembling they went before the king, and said, ‘Such is the state of the prince of the people of the world; we do not know how this disaster has suddenly and of itself fallen upon him, so that rest, food, and drink have all [on his part] been abandoned.’ [On hearing these sad tidings] the king immediately came to the garden [where I resided], accompanied by the _wazir_, intelligent nobles, wise physicians, true astrologers, learned _mullas_, holy devotees, and men abstracted from worldly affairs. On seeing my distracted, sighing, weeping condition, his mind became also distracted; he wept, and with fond affection clasped me to his breast, and gave orders for my proper treatment. The physicians wrote out their prescriptions, in order to strengthen my heart and cure my brain, and the holy priests wrote out charms [244] and amulets, some to be swallowed, and others to be worn on my person, and having each repeated prayers [of exorcism], they began to blow upon me; the astrologers said this misfortune had happened owing to the revolution of the stars [for the averting] of it, give pious donations. In short, every one advised according to his science; but what was passing within me, my heart alone experienced; no one’s assistance or remedy was of avail to my evil destiny; day after day my lunacy increased, and my body became emaciated from the want of nourishment. There remained for me only to shriek and moan, day and night. Three years passed away in this state. In the fourth year, a merchant, who was on his travels, arrived, and brought with him into the royal presence rare and valuable articles of different countries; he met with a gracious reception.
“The king favoured him greatly, and after inquiries respecting his health, he said to him, ‘You have seen many countries; have you anywhere seen a truly learned physician, or have heard of such from any one?’ The merchant replied, ‘Mighty sire, this slave has travelled a great deal; in the middle of the [Ganges] river in _Hindustan_ there is a small mountain; there a _Jata-dhari Gusa,in_ [245] has built a large temple to _Mahadev_, [246] together with a place of worship, and a garden of great beauty, and in that [mountain-island] he lives; and his custom is this, that once a year on the day of _Shevrat_, [247] he comes out of his dwelling, swims in the river, and enjoys himself. After washing himself, when he is returning to his abode, then the sick and afflicted of various countries and regions, who come there from afar, assemble near his door. Of these a numerous crowd is formed.
“‘The holy _Gusa,in_ (who ought to be called the Plato [248] of these days), moves along examining the urine, and feeling the pulse of each, and giving each a recipe. God has given him such healing power, that, on taking his medicines, their effects are instantaneous, and the disease utterly vanishes. These circumstances I have seen with my own eyes, and adored the power of God which has created such beings! If your majesty orders it, I will conduct the prince of the people of the world to that [wonderful man], and show the prince to him; I firmly hope he will soon be completely cured; moreover, this scheme is externally beneficial, for from inhaling the air of various places, and from the diet and drink of different countries [through which we shall pass], the prince’s mind will be restored to cheerfulness.’ The merchant’s advice seemed very proper to the king, and being pleased, he said, ‘Very well; perhaps the holy man’s treatment may prove efficacious, and this melancholy may be removed from my son’s mind.’ The king appointed a confidential nobleman, who had seen the world, and had been tried on [various] occasions, together with the merchant, to attend me, and he furnished us with the requisite equipment. Having seen us embark on boats of every variety, together with our baggage, he dismissed us. Proceeding onwards, stage after stage, we arrived at the place [where the holy _Gusa,in_ lived]. From change of air, and from living on a different diet, my mind became somewhat composed; but there still remained the same state of silence; and I wept incessantly. The recollection of the lovely fairy was not for a moment effaced from my mind; if I spoke sometimes, it was only to repeat these lines:–
‘I know not what fairy-faced one has glanced over me, But my heart was sound and tranquil not long ago.’
At last, when two or three months had passed away, nearly four thousand sick had assembled on the rock, and all said, ‘If God please, the _Gusa,in_ will shortly come out of his abode, and bestow on us his advice, and we shall be perfectly cured.’ In short, when that day arrived, the _Gusa,in_ appeared in the morning, like the sun, and bathed and swam in the river; he crossed over it and returned, and rubbed ashes of cow-dung over his body, and hid his fair form like a live coal under the ashes. He made a mark with sandal wood on his forehead, girded on his _langoti_, [249] threw a towel over his shoulders, tied his long hair up in a knot, twisted his mustachios, and put on his shoes. It appeared, from his looks, that the whole world possessed no value to him. Having put a small writing desk set with gems under his arm, and looking at each [patient] in turn, he gave them his recipes, and came to me. When our looks met, he stood still, paused for a moment, and then said to me, ‘Come with me.’ I went along with him.
“When he had done with all the rest, he led me into the garden, and into a neat and richly-ornamented private apartment, and he said to me, ‘Do you make your residence here,’ and went himself to his abode. When forty days had elapsed, he came to me, and found me better comparatively with [what I had been] before. He then, smiling, said, ‘Amuse yourself by walking about in this garden, and eat whatever fruits you like.’ He gave me a china pot filled with _ma’jun_, [250] and added, ‘Take without fail six _mashas_ [251] from this pot every morning, fasting.’ Saying this, he went away, and I followed strictly his prescription. My body perceptibly gained strength daily, and my mind composure, but mighty love was still triumphant; that fairy’s form ever wandered before my eyes.
“One day I perceived a book [252] in a recess in the wall; I took it down, and saw that all the sciences relating to the future and the present world were comprised in it, as if the ocean had been compressed into a vase. I used to read it at all times; I acquired great skill in the science of physic, and the mystical art of philters. A year passed away in the meantime, and again that same day of joy returned; the _Gusa,in_, having arisen from his devotional posture, came out [of his abode]; I made him my _salam_; he gave me the writing case, and said, ‘Accompany me.’ I [accordingly] went along with him. When he came out of the gate a vast crowd showered blessings on him. The nobleman and the merchant, seeing me with the _Gusa,in_, fell at his feet, and began to pour forth their blessings on him, saying, “by the favour of your holiness, this much at least has been effected.” The _Gusa,in_ went to the _ghat_ of the river, according to custom, and performed his ablutions and devotions, as he was wont to do every year; returning [from thence], he was proceeding along the line and examining the sick.
“It happened, that in the group of lunatics, a handsome young man, who had scarce strength to stand up, attracted the _Gusa,in’s_ attention. He said to me, ‘Bring him with you.’ After delivering his prescriptions of cure to all, he went into his private apartment and opened a little of the young lunatic’s skull; he attempted to seize with his forceps the centipede which was curled on his brain. An idea struck me, and I spoke out, saying, ‘If you will heat the forceps in the fire, and then apply it to the centipede’s back, it will be better, as it will then come out of its own accord; but if you thus attempt to pull it off, it will not quit its grasp on the brain, and [the patient’s] life will be endangered.’ [253] On hearing this, the _Gusa,in_ looked towards me; silently he rose up, and, without saying a word, he went to the corner of the garden, and seizing a tree in his grasp, he formed his long hair into a noose, and hanged himself. I went to the spot, and saw, alas! alas! that he was dead. I became quite afflicted at the strange and astonishing sight; but being helpless, I thought it best to bury him. The moment I began to take him down from the tree, two keys dropt from his locks; I took them up, and interred that treasure of excellence in the earth. Having taken with me the two keys, I began to apply them to all the locks. By chance I opened the locks of two rooms with these keys, and perceived that they were filled from the floor to the roof with precious stones; in one place I saw a chest covered with velvet, with clasps of gold, and locked. When I opened it, then I saw in it a book, in which was written the “Most awful of Names,” [254] and the mode of invoking the genii, and the fairies, and the holding of intercourse with spirits, and how to subdue them, also the mode of charming the sun.
“I became quite delighted at the idea of having acquired such a treasure, and began to put those [charms] in practice. I opened the garden door, and said to the nobleman, and to those who had come with me, ‘Send for the vessels [which had brought us, and embark in them all these jewels, specie, merchandise, and books,’ and having embarked myself in a small vessel, I proceeded from thence to the main ocean. When sailing along, I approached my own country. The intelligence reached my father. He mounted his horse, and advanced to meet us; with anxious affection he clasped me to his bosom; I kissed his feet, and said, ‘May this humble being be allowed to live in the former garden?’
“The king replied, ‘O my son, that garden appears to me calamitous, and I have therefore forbidden its being kept up; that spot is not at present fit for the abode of man; reside in any other abode which your heart may desire. You had best choose some place in the fort, and live under my eyes; and having there formed such a garden as you wish, continue to walk about and to amuse yourself.’ I strenuously resisted and caused the former garden to be repaired once more, and having embellished it like a perfect paradise, I went to reside in it. There, at my ease, I fasted forty days for the purpose of subduing the _jinns_ to my will; and having abandoned living creatures, I began to practise [my spells] on the world of spirits.
“When the forty days were completed, such a terrible storm arose at midnight, that the very strongest buildings fell down, and trees were uprooted and scattered in all directions; an army of fairies appeared. A throne descended from the air, on which a person of dignified appearance was seated, richly dressed, with a crown of pearls on his head. On seeing him, I saluted him with great respect; he returned my salutation, and said, ‘O friend, why hast thou raised this commotion for nothing? what dost thou want with me?’ I replied, ‘This wretch has been long in love with your daughter, and for her I have every where wandered about wretched, distracted, and am dead, though alive; I am now sick of existence, and have staked my life on this deed which I have done. All my hopes now rest on your benevolence, that you will exalt this unfortunate wanderer with your favour, and that you will bestow on me life and happiness, by allowing me to behold [your fair daughter]; it will be an act of great merit.’ [255]
“On hearing my wishes he said, ‘Man is made of earth, and we are formed of fire; connection between two such [classes] is very difficult.’ I swore an oath, saying, ‘I only desire to see her, and have no other purpose.’ Again the king [of the fairies] replied, ‘Man does not adhere to his promises; in time of need he promises everything, but he does not keep it in recollection. I say this for thy good; for if ever thou formest other wishes, then she and thou wilt be ruined and undone; moreover, it will endanger your lives.’ I repeated my oaths, and added, that whatever could injure both of us, I would never do, and that all I desired was to see her sometimes. These words were passing [between us], when suddenly, the fairy (of whom we were talking) appeared before us, with much splendour, and completely adorned; and the throne of the king [of the fairies] remounted thence. I then embraced the fairy with fond eagerness, and repeated this verse:–
‘Why should not she of the arched eyebrows come [to my house], She for whose sake I have fasted for forty days.’
In that state of felicity we resided together in the garden. I dreaded through fear to think of other joys; I only tasted the superficial pleasure [of her roseate lips], and constantly gazed upon her charms. The lovely fairy, seeing me so true to my oath, was surprised within herself, and used sometimes to say, ‘O my beloved, you are indeed strictly faithful to your promise; but I will give you, by the way of friendship, a piece of advice; take care of your mystical book; for the _jinns_, seeing you off your guard, will purloin it some day or other.’ I replied, ‘I guard this book as I would my life.’
“It so happened, that one night Satan led me astray; in a fit of overpowering passion, I said to myself, ‘Let happen what will, how long can I restrain myself?’ I clasped the [lovely fairy] to my bosom, and attempted to revel in ecstatic joys. Instantly, a voice came forth, saying, ‘Give me the book, for the great name of God is written in it; do not profane it.’ In that fervour of passion, I was insensible [to every other consideration]; I took the book from my bosom and delivered it, without knowing to whom I gave it, and plunged myself into the fervid joys of love. The beautiful fairy, seeing my foolish conduct, said, ‘Alas! selfish man, thou hast at last transgressed, and forgotten my admonition.’
“On saying this, she became senseless, and I perceived a _jinn_ standing at the head of the bed, who held the magical book in his hand; I attempted to seize him, and beat him severely, and snatch away the book, when in the meantime another appeared, took the book from his hand, and ran off. I began to repeat the incantations I had learnt. The _jinn_, who was still standing near me, became a bull; but, alas! the lovely fairy had not in the least recovered her senses, and that same state of stupor continued. Then my mind became distracted, and all my joys were turned into bitterness. From that day, man became my aversion. I live in a corner of this garden; and for the sake of agreeably occupying my mind, I made this emerald vase, ornamented with flowers, and every month I go to the plain, mounted on that same bull, break the vase, and kill a slave, with the hope that every one may see my sad state and pity me; perhaps some creature of God may so far favour me and pray for me, that I even may regain the desire [of my heart]. O faithful friend, such as I have related to thee is the sad tale of my madness and lunacy.”
I wept at hearing it, and said, “O prince, you have truly suffered greatly from love; but I swear here by God, that I will abandon my own wishes, and will now roam among woods and mountains for your good, and do all I can [to find out your beloved fairy]. Having made this promise, I took leave of the prince, and for five years wandered through the desert, sifting the dust, like a mad man, but found no trace [of the fairy]. At last, desponding of success, I ascended a mountain, and wished to throw myself down [from its summit], so that neither bone nor rib [in my frame] might remain entire. The same veiled horseman, [who saved you from destruction], came up to me and said, “Do not throw away thy life; in a few days thou wilt be in possession of the desires of thy heart.” O holy _Darweshes_! I have at last seen you. I have now hopes that joy and happiness will be our lot, and all of us, now affected as we are, may attain our wished-for objects.
TALE OF AZAD BAKHT.
When the second _Darwesh_ had likewise finished telling the relation of his adventures, the night ended, and the time of morning was just beginning. The king, _Azad Bakht_, silently proceeded towards his own kingly abode. On arriving at his palace, he said his prayers. Then, having gone to the bathing-house, and dressed himself superbly, he proceeded to the _Diwani ‘Amm_ and mounted his throne; and he issued an order, saying, “Let a messenger go and bring along with him, with respect, to our presence, four _Darweshes_ who have [recently] arrived at such a place.” The messenger went there according to orders, and perceived that the four _Darweshes_, after performing the necessary calls, and washed their hands and faces, were on the point of setting out on [their peregrinations], and take their different roads. The messenger said to them, “Reverend sirs, the king has called you four personages; come along with me.” The four _Darweshes_ began to stare at each other, and said to the messenger, “Son, we are the monarchs of our own hearts; what have we to do with a king of this world?” The messenger answered, “Holy sirs, there is no harm in it, and it is better you should go.”
The four _Darweshes_ then recollected that what _Maula Murtaza_ [256] had said to them, that same had now come to pass; they were pleased at the recollection], and went along with the messenger. When they reached the fort and went before the king, the four _Kalandars_ gave a benediction, saying, “Son, may it be well with thee.” The king then retired to the _Diwani khass_, and having called two or three of his confidential nobles near him, he ordered the four _Darweshes_ to be brought in. When they went there [before his majesty], he commanded them to sit down, and asked them their adventures, saying, “From whence come you, where do you intend to go, and where is the residence of your worships?”
“They replied, “May the king’s age and wealth be always on the increase! we are _Darweshes_, and have in this very manner for a long while wandered and roamed about; we bear our homes on our shoulders. There is a saying, that ‘a pilgrim’s home is where the evening overtakes him;’ and all we have seen in this versatile world is too long a tale to relate.”
_Azad Bakht_ gave them every confidence and encouragement, and having sent for refreshment, he made them breakfast before him. When they finished [their meal] the king said to them, “Relate all your adventures to me, without the least reserve; whatever services I can render you, I will not fail to do.” The _Darweshes_ replied that, “whatever has happened to us, we have not the strength to relate, nor will any pleasure result to the king from hearing it; therefore pardon us.” The king then smiled, and said, “Where you were sitting on your couches last night and relating each his own adventures, there I was likewise present; moreover, I have heard the adventures of two of you; I now wish that the two who remain would also relate theirs; and stay with me a few days in perfect confidence, for ‘the footsteps of the _Darwesh_ scare away evil.'” [257] On hearing these words from the king, they began to tremble in consequence of their fear; and having hung down their heads, they remained silent–they had not the power to speak.
When _Azad Bakht_ perceived that now through fear their senses no longer remained with them, so as to enable them to tell anything, he said [to revive their spirits] “There is no person in this world to whom rare and strange incidents have not occurred; although I am a king, yet I have even seen strange scenes, which I will first of all relate to you [to inspire you with confidence and remove your fears]; do you listen to it with your minds at ease,” The _Darweshes_ replied, “O king, peace be on thee! such are your kindnesses towards us darweshes, condescend to relate them.”
_Azad Bakht_ began his adventures, and said,
“Hear, O pilgrims, the adventures of the king. Whatever I have heard or seen, O hear! I will relate to ye every thing, from end to end. My story with heartfelt attention hear.”
When my father died, and I ascended the throne, it was in the very season of youth, and all this kingdom of _Rum_ was under my dominion. It happened one year, that some merchant from the country of _Badakhshan_ [258] came [to my capital] and brought a good deal of merchandise. The reporters of intelligence [259] sent notice to me to this effect, that so considerable a merchant had never visited our city before: I sent for him.
“He came, and brought with him the rarities of every country, which were worthy of being offered to me, as presents. Indeed, every article appeared to be of inestimable value; above all, there was a ruby in a box, of an exceedingly fine colour, very brilliant, perfect in shape and size, and in weight [amounting to] five _miskals_. [260] Though I was a king, I had never seen such a precious stone, nor had I heard of such from any other person. I accepted it, and bestowed upon the merchant many presents and honours; I gave him passports for the roads, that throughout my empire no one should ask him any duties; that they should treat him with kindness wherever he went; that he should be waited on, and have guards for his protection, and that they should consider any loss he might experience as their own. The merchant attended at the time of audience, and was well versed in the forms of respect due to royalty; his conversation and eloquence were worth hearing. I used to send for the ruby daily from the jewel office, and look at it at the time of public audience.
One day I was seated in the _diwani ‘amm,_ and the nobles and officers of state were in waiting in their respective places, and the ambassadors of different sovereigns, who had come to congratulate me [on my accession to the throne], were likewise present. I then sent for the ruby, according to custom; the officer of the jewel office brought it; I took it in my hand and began to praise it, and gave it to the ambassador of the Franks [to look at it]. On seeing it, he smiled, and praised it by way of flattery; in the same manner it passed from hand to hand, and every one looked at it, and all said together, “The preponderance of your majesty’s good fortune has procured you this; for otherwise, even unto this day, no monarch has ever acquired so inestimable a jewel.” At that moment my father’s _wazir_, who was wise, and held the same station under me, and was standing in his place, made his obeisance and said, “I wish to impart something [to the royal ear], if my life be granted.”
I ordered him to speak; he said, “Mighty sire, you are king, and it is very unbecoming in kings to laud so highly a stone; though it is unique in colour, in quality, and in weight, yet it is but a stone; and at this moment the ambassadors of all countries are present in the court; when they return to their respective countries, they will assuredly relate this anecdote, saying, ‘What a strange king he is, who has got a ruby from somewhere, and makes such a rarity of it, that he sends for it every day, and praising it himself the first, shows it to every one present.’ Then whatever king or _raja_ [261] hears this anecdote, the same will certainly laugh at it in his own court. Great sire, there is an insignificant merchant in _Naishapur_, [262] who has twelve rubies, each weighing seven _miskals_, [263] which he has sewed on a collar, and put it round his dog’s neck.” On hearing this, I became greatly displeased, and said with anger, put this _wazir_ to death.
The executioners immediately seized hold of his hands, and were going to lead him out [to execution]. The ambassador of the king of the Franks, joining his hands [in humble supplication] stood before me. I asked him what he wanted; he replied, “I hope I may become informed of the _wazir’s_ fault,” I answered, what can be a greater fault than to lie, especially before kings. He replied, “His falsehood has not yet been confirmed; perhaps what he has said may be true; now, to put an innocent person to death is not right.” I said to him in reply, “It is not at all consistent with reason, that a merchant, who, for the sake of gain, wanders disconsolate from city to city and from country to country, and hoards up every farthing [he can save], should sew twelve rubies, which weigh seven _miskals_ each, on the collar of a dog.” The ambassador in answer said, “Nothing is surprising before the power of God; perhaps it may be the case; such rarities often fall into the hands of merchants and pilgrims. For these two [classes of people] go into every country, and they bring away with them whatever they find rare in [their travels]. It is most advisable for your majesty to order the _wazir_ to be imprisoned, if he is as guilty [as you suppose]; for _wazirs_ are the intelligencers of kings, and such conduct as this appears unhandsome in the latter, that in a case, the truth and falsehood of which is as yet unascertained, to order them to be put to death, and that the services and fidelity of a whole life should be forgotten.
“Mighty sire, former kings have erected prisons for this very reason, that when the kings or chiefs may be in wrath towards any one, then they might confine him. In a few days their anger will have entirely subsided, and [the suspected one’s] innocence will become manifest, and the king will be exempt from the stain of shedding innocent blood, and not have to answer for it on the day of judgment.” Though I wished ever so much to refute him, yet the ambassador of the Franks [264] gave such just replies, that he reduced me to silence. Then I said, well, I agree to what you say, and I pardon him his life. But he shall remain imprisoned; if in the space of a year his words are proved to be true, that such rubies are round the neck of a dog, then he shall be released; otherwise, he shall be put to death with many torments. I accordingly ordered the _wazir_ to be carried to prison. On hearing this order, the ambassador made me his humble obeisance, [265] and performed his parting salute.
When this news reached the _wazir’s_ family, weeping and lamentations took place, and it became a house of mourning. The _wazir_ had a daughter of the age of fourteen or fifteen years, very handsome and accomplished, perfect in writing and reading. The _wazir_ loved her greatly, and was extremely fond of her; so much so, that he had erected an elegant apartment for her behind his own _diwan khana;_ and had procured for her the daughters of noblemen as her companions, and handsome female servants waited on her; with these she passed her time in laughter and joy, and playing and romping about.
It happened that on the day the _wazir_ was sent to prison, the girl was sitting with her young companions, and was celebrating with [infantile] pleasure the marriage of her doll; and with a small drum and timbrel she was making preparation for the night vigils; and having put on the frying pan, she was busy making up sweetmeats, when her mother suddenly ran into her apartment, lamenting and beating [her breasts], with dishevelled tresses and naked feet. She struck a blow on her daughter’s head, and said, “Would that God had given me a blind son instead of thee; then my heart would have been at ease, and he would have been the friend of his father.” The _wazir’s_ daughter asked, “What use would a blind son have been to you? whatever he could do, I can do likewise.” The mother replied, “Dust be on thy head! such a calamity hath fallen on thy father, that he is confined in the prison for having used some improper expressions before the king.” The daughter asked, “What were the expressions? let me hear them.” Then her mother answered, “Your father said that there is a merchant in _Nishapur_, who has fixed twelve inestimable rubies on his dog’s collar: the king would not believe him, but conceived him a liar, and has imprisoned him. If he had had to-day a son, he would have exerted himself by every means to ascertain the truth of the circumstance; he would have assisted his father, besought the king’s forgiveness, and have got my husband released from prison.”
The _wazir’s_ daughter said [in reply], “O mother, we cannot combat against fate; man under sudden calamity ought to be patient, and place his hopes in the bounty of God. He is merciful, and does not hold any one’s difficulties to be irremovables; weeping and lamentations are improper. God forbid that our enemies should misrepresent [the motive of our tears] to the king, and the teller of tales calumniate us, for that would be the cause of farther displeasure. On the contrary, let us offer up our prayers for the king’s welfare; we are his born slaves, and he is our master; even as he is wroth, so will he be gracious.” The girl, from her good sense, thus made her mother comprehend these things, so that she became somewhat patient and tranquil, and returned in silence to her palace. When the night arrived, the _wazir-zadi_ [266] sent for her foster father, [or nurse’s husband], and fell at his feet and beseeched him greatly, and weeping, said, “I have formed a resolution to wipe off the reproach my mother has cast on me, so that my father may regain his freedom. If you will be my companion, then I will set out for _Niashapur_, and having seen the merchant [who has such rubies round his dog’s neck], I will do all in my power [to the end that] I may release my father.”
The man indeed made some excuses at first; at length after much discussion, he agreed [to her request]. Then the _wazir-zadi_ said, “Make the preparations for the Journey in secrecy and silence, and buy some articles of trade fit to be presented as offerings to kings, and procure as many slaves and servants as may be required; but do not let this circumstance be revealed to any one.” The foster father agreed [to the project], and set about [the necessary] preparations. When all the materials were got ready, he loaded the camels and mules, and set out; the _wazir’s_ daughter also put on the dress of a man, and joined him. No one in the house knew anything whatever [of the departure]. When the morning came, it was mentioned in the _wazir’s_ family, that the _wazir-zadi_, had disappeared, and that it was uncertain where she was gone.
At last, the mother, from fear of scandal, concealed the circumstance of her daughter’s disappearance; and there [on the journey] the _wazir-zadi_ gave herself out as a “young merchant.” Travelling onwards stage by stage, they arrived at _Naishapur_; and with great pleasure they went and put up at the _caravan-serai_ and unloaded all their merchandise. The _wazir-zadi_ I remained there that night; in the morning she went to the bath; and put on a rich dress, according to the costume of the inhabitants of _Rum_, and went out to ramble through the city. Proceeding along, she reached the _chauk,_ and stood where the four great streets crossed each other; and a jeweller’s shop appeared on one side, where a great deal of jewels were exposed [for sale], and slaves wearing rich dresses were in waiting, with crossed arms; and a man, who was their chief, of about fifty years [267] of age, dressed like rich persons in a short-sleeved jacket, was seated there, with many elegant companions near him, seated likewise on stools, and conversing among themselves.
The _wazir-zadi_ (who had represented herself as a merchant’s son, [268]) was greatly surprised at seeing the jeweller; and, on reflection, she became pleased in her own heart, saying, “God grant this be no delusion! it is most probable that this is the very merchant, the anecdote of whom my father mentioned to the king. O, great God, enlighten me as to his circumstances.” It happened, that on looking around her, she saw a shop, in which two iron cages were suspended, and two men were confined in them. They looked like _majnun_ in appearance, only skin and bones remained; the hair of their heads and their nails were quite overgrown, and they sat with their heads reclined on their breasts; two ugly negroes, completely armed, were standing on each side [of the cages]. The young merchant was struck with amazement, and exclaimed, “God bless us.” When she looked round the other way, she saw another shop, where carpets were spread, on which an ivory stool was placed, with a velvet cushion, and a dog sat thereon, with a collar set with precious stones around his neck, and chained by a chain of gold; and two young handsome servants waited on the dog. One was shaking [over him] a _morchhal_ [269] with a golden handle, set with precious stones, and the other held an embroidered handkerchief in his hand, with which he [from time to time] wiped the dog’s mouth and feet. The young merchant, having looked at the animal with great attention, perceived on its collar the twelve large rubies, as she had heard [them described]. She praised God, and began to consider thus: “By what means can I carry those rubies to the king, and show them to him, and get my father released?” She was plunged in these perplexing reflections; meanwhile, all the people in the square and on the road, seeing her beauty and comeliness, were struck with astonishment, and remained utterly confounded. All the people said one to another, “Even unto this day, we have never seen a human being of this form and beauty.” The _khwaja_ [270] also perceived her, and sent a slave, saying, “Go thou and entreat that young merchant to come to me.”
The slave went up to her and delivered his master’s message, and said, “If you will have the kindness, then my master is desirous of [seeing] your honour; pray come and have an interview with him.” The young merchant indeed wished this very thing, and said in reply, “Very well.” [271] The moment she came near the _khwaja_, and he had a full view of her, the dart of attachment pierced his breast; he rose up to receive her respectfully, but his senses were utterly bewildered. The young merchant perceived that “now he is entangled in the net” [of my charms]. They mutually embraced one another; the _khwaja_ kissed the young merchant’s forehead, and made him sit down near him; and asked with much kindness, “inform me of your name and lineage? whence have you come, and where do you intend to go?” The young merchant replied, “This humble servant’s country is _Rum_, and Constantinople has been for ages the birth-place [of my ancestors.] My father is a merchant; and as he is now from old age unable to travel [from country to country on his mercantile concerns] on this account he has sent me abroad to learn the affairs of commerce. Until now I had not put my foot out of our door; this is the very first journey that has occurred to me. I had not courage [272] to come here by sea, I therefore travelled by land; but your excellence and good name is so renowned in this country of _’Ajam_ [273] that to have the pleasure only of meeting you I have come so far. At last, by the favour of God, I have had the honour of [sitting in] your noble presence, and have found your good qualities exceed your renown; the wish of my heart is accomplished; God preserve you in safety, I will now set out from hence.”
On hearing these [last words], the _khwaja’s_ mind and senses were quite discomposed, and he exclaimed, “O, my son, do not speak to me of such a thing;” stay some days with me in my humble abode; pray tell me where are your goods, and your servants?” The young merchant replied, “The traveller’s abode is the _sara,e_; [274] leaving them there, I came to see you.” The _khwaja_ said, “It is unbecoming [a person of your consideration] to dwell in the _sara,e_ I have some reputation in this city, and much celebrity; send quickly for your baggage, &c.; I will prepare a house for your goods; let me see whatever commodities you have brought; I will so manage it, that you will get here great profit on them. At the same time, you will be at your ease, and saved the danger and fatigue [of travelling any farther for a market], and by staying with me a few days you will greatly oblige me.” The young merchant pretended [275] to make some excuses, but the _khwaja_ would not accept them, and ordered one of his agents, saying, “Send quickly some burden-bearers, and bring the goods, &c., from the _caravanserai_ and lodge them in such a place.”
The young merchant likewise sent a slave of his own with [the agent] to bring the property and merchandise; and he himself remained with the _khwaja_ until the evening. When the time of [the afternoon] market had elapsed, and the shop was shut, the _khwaja_ went towards his house. Then one of the two slaves took the dog up under his arm, and the other took up the stool and carpet; and the two negro slaves placed the two cages on the heads of porters, and they themselves, accoutred with the five weapons, [276] went alongside of them. The _khwaja_ took hold of the young merchant’s hand, and conversing with him, reached his house.
The young merchant saw that the house was grand, and fit for kings or nobles [to reside in]. Carpets were spread on the border of a rivulet, and before the _masnad_ the different articles for the entertainment were laid out. The dog’s stool was placed there also, and the _khwaja_ and young merchant took their seats; he presented to him some wine without ceremony; they both began to drink. When they got merry, the _khwaja_ called for dinner; the _dastar-khwan_ [277] was spread, and the good things of the world were laid out. First they put some meat in a dish, and having covered it with a cover of gold, they carried it to the dog, and having spread an embroidered _dastar-khwan_, they laid the dish before him. The dog descended from his stool, ate as much as he liked, and drank some water out of a golden bowl, then returned and sat on his stool. The slaves wiped his mouth and feet with a napkin, and then carried the dish and bowl to the two cages, and having asked for the keys from the _khwaja_, they opened the locks.
They took out the two men [who were confined in the cages], gave them many blows with a great stick, and made them eat the leavings of the dog and drink the same water; they again fastened the doors [of the cages] and returned the keys to their master. When all this was over, the _khwaja_ began to eat himself. The young merchant was not pleased at these circumstances, and did not touch the victuals from disgust. How much soever the _khwaja_ pressed him, yet he flatly refused. Then the _khwaja_ asked the reason of this, saying, “Why do you not eat?” The young merchant replied, “This conduct of yours appears disgusting to me, for this reason that man is the noblest of God’s creatures, and the dog is decidedly impure. So to make two of God’s own creatures eat the leavings of a dog, in what religion or creed is it lawful? Do not you think it sufficient that they are your prisoners? otherwise they and you are equal. Now, I doubt if you are a _Musulman_; who knows what you are? Perhaps you worship the dog; it is disgusting to me to eat your dinner, until this doubt is removed from my mind.”
The _khwaja_ answered, “O, son, I comprehend perfectly all that you say, and am generally censured for these reasons; for the inhabitants of this city have fixed upon me the name of dog-worshipper, and call me so, and have published it [everywhere]; but may the curse of God alight on the impious and the infidel!” The _khwaja_ then repeated the _kalima_, [278] and set the young merchant’s mind at ease. Then the young merchant asked, thus, “If you are really a _Musalman_ in your heart, then what is the reason of this? By so acting, get yourself generally censured?” The _khwaja_ said in reply, “O, son, my name is reprobated, and I pay double taxes in the city, that no one may know this secret [motive of my conduct]. It is a strange circumstance, which, whoever hears, will get nothing by the recital but grief and indignation. You must likewise pardon me [from relating it]; for I shall not have strength of mind to recount it, nor will you have the composure of mind to listen to it.” The young merchant thought within himself, “I have only to mind my own business; why should I to no purpose press him further on the subject?” She accordingly replied to the _khwaja_, “Very well; if it is not proper to be related, do not mention it.” He then began to partake of the dinner, and having lifted a morsel, began to eat. The space of about two months [279] the young merchant passed with the _khwaja_, with such prudence and circumspection, that no one found out by any chance that he was a woman [in disguise]. All thought that this [individual] was a male, and the _khwaja’s_ affection for him increased daily, so that he could not allow him to be a moment absent from his sight.
One day, in the midst of a drinking feat, the young merchant began to weep. On seeing it, the _khwaja_ comforted her, and began to wipe away his tears with his handkerchief, and asked him the cause of his weeping. He answered, “O, father, what shall I say? would to God that I had never attained access to your presence, and that your worship had never shown me that kindness which you are shewing. I am now distressed between two difficulties; I have no heart to be separated from your presence, nor is there a possibility of my staying here. Now, it is necessary for me to go; but in separating from you, I do not perceive hopes of life.”
On hearing these words, the _khwaja_ involuntarily wept so loudly, that he was nearly choked, and exclaimed, “O, light of my eyes! are you so soon tired of your old friend, that you think of going away and leaving him in such affliction? banish from your heart the idea of departing; as long as I have to live, remain here; I shall not live a day in your absence, and must [in such case] die before my appointed hour. The climate of this kingdom of Persia is very fine and congenial [to your health], you had best despatch a confidential servant, and send for your parents and property here; I will furnish whatever equipages and conveyances you require; when your parents and all their household come here, you can pursue your commercial concerns at your ease. I also have in my life gone through many hardships, and have wandered many countries. I am now old and have no issue; I love you dearer than a son, and make you my heir and head manager. Be you, on the other hand, careful and attentive to my concerns. Give me a bit of bread to eat whilst I live; when I die, be pleased to bury me, and then take [possession of] all my wealth and effects.”
To this the young merchant replied, “It is true, you have, more than a father, shewn to me kindness and affection, so that I have forgotten my parents; but this humble culprit’s father only allowed a year’s leave; if I exceed it, then he in his extreme old age will weep himself to death; finally, a father’s approbation is meritorious before God, and if mine should be displeased with me, then I fear he may curse me, and I shall be an outcast from God’s grace in this world and the next. Now such is your worship’s kindness, that you will give me leave to obey my father’s commands, and fulfil the duties [of a son] towards a parent; I shall, while life lasts, bear on my neck the gratitude I owe for your kindness. If I am ever [so fortunate as] to reach my native country, I will still ever think of your goodness with my heart and soul. God is the Causer of causes; perhaps some such cause may again occur, that I may have occasion to pay you my respects. In short, the young merchant urged such persuasive and feeling arguments to the _khwaja_, that he, poor man, being helpless, yielded to their force. [280] Inasmuch as he was now completely fascinated, he began to say in reply, “Well, if you will not stay here, I will myself go with you. I consider you equivalent to my own life: hence, if my life goes with you, of what use is a lifeless body? If you are determined to go, then proceed, and take me with you.” Saying this to the young merchant, he began his preparations likewise for the journey, and gave orders to his agents to get ready quickly the necessary conveyances.
When the news of the _khwaja’s_ departure became public, the merchants of that city on hearing it, began likewise their preparations to set out with him. The dog-worshipping _khwaja_ took with him specie and jewels to a great amount, servants and slaves without number, and rich rarities and property worthy of a king, and having pitched his tents of various sorts outside of the city, he went to them. All the other merchants took articles of merchandise with them according to their means, and joined the _khwaja_; they became for themselves a [regular] army.
One day, having fixed on a lucky moment for departure, they set out thence on their journey. Having laden thousands of camels with canvas sacks filled with goods, and the jewels and specie on mules, five hundred slaves from the steppes of _Kapchak_, from _Zang_, and from _Rum_, [281] completely armed, men used to the sword, mounted on horses of Arabia, of Tartary, and of _Irak_, accompanied [the caravan]. In the rear of all came the _khwaja_ and the young merchant, richly dressed, and mounted on sedans; a rich litter was lashed on the back of a camel, in which the dog reposed on a cushion, and the cages of the two prisoners were slung one on each side of another, across a camel, and thus they marched onwards. At every stage they came to, all the merchants waited on the _khwaja_ and on his _dastar-khwan_ they ate of his food and drank of his wine. The _khwaja_ offered up his grateful thanks to the Almighty for the happiness of having the young merchant with him, and proceeded on, stage by stage. At last, they reached the environs of Constantinople in perfect safety, and encamped without the city. The young merchant said [to the _khwaja_], “O, father, if you grant me permission, I will go and see my parents, and prepare a house for you, and when it is agreeable to you, you will be pleased to enter the city.”
The _khwaja_ replied, “I am come so far for your sake, well, go quickly and see [your parents], and return to me, and give me a place to live in near your own.” The young merchant having taken leave [of the _khwaja_], came to his own house. All the people of the household of the _wazir_ were surprised, and exclaimed, “What man has entered [the house]!” The young merchant, that is, the _wazir’s_ daughter, ran and threw herself at her mother’s feet, and wept and said, “I am your child.” On hearing this, the _wazir’s_ wife began to reproach her, by saying, “O, wanton girl, thou hast greatly dishonoured thyself; thou hast blackened thine own face, and brought shame on thy family; we had imagined thee lost, and, after weeping for thee, had with resignation given thee up; be gone hence.”
Then the _wazir-zadi_ threw the turban off her head and said, “O, dear mother, I did not go to an improper place, and have done nothing wrong; I have contrived the whole of this scheme according to your wishes to release my father from prison. God be praised, that through the good effect of your prayers, and through His grace, I, having accomplished the entire object, am now returned; I have brought that merchant with me from _Naishapur_, along with the dog (around whose neck are those rubies), and have returned with the innocence you bestowed [282] on me. I assumed the appearance of a man for the journey; now one day’s work remains; having done that, I will get my father released from prison, and return to my home; if you give me leave, I will go back again, and remain abroad another day, and then return to you.” When the mother thoroughly comprehended that her daughter had acted the part of a man, and had preserved herself in all respects pure and virtuous, she offered up her grateful acknowledgments to God, and, rejoicing [at the event], clasped her daughter to her bosom and kissed her lips; she prayed for her and blessed her, and gave her leave to go, saying, “Do what thou thinkest best, I have full confidence in thee.”
The _wazir-zadi_ having again assumed the appearance of a man, returned to the dog-worshipping _khwaja_. He had been in the meantime so much distressed at her absence, that through impatience he had left his encampment. It so happened, that as the young merchant was going out in the vicinity of the city, the _khwaja_ was coming from the opposite direction; they met each other in the middle of the road. On seeing him, the _khwaja_ exclaimed, “O, my child! leaving this old man by himself, where wast thou gone?” The young merchant answered, “I went to my house with your permission, but the desire I had to see you again would not allow me to remain [at home], and I am returned to you.” They perceived a shady garden close to the gate of the city on the sea shore; they pitched their tents and alighted there. The _khwaja_ and the young merchant sat down together, and began to eat their _kababs_, and drink their wine. When the time of evening arrived, they left their tents, and sat out on high seats to view the country. It happened that a royal chasseur passed that way; he was astonished at seeing their manners and their encampment, and said to himself, “Perhaps the ambassador of some king is arrived;” he stood [and amused himself by] looking on.
One of the _khwaja’s_ messengers called him forward, and asked him who he was. He replied, “I am the king’s head chasseur.” The messenger mentioned him to the _khwaja_, who ordered a negro slave, saying, “Go and tell the chasseur that we are travellers, and if he feels inclined to come and sit down, the coffee and pipe are ready.” [283] When the chasseur heard the name of merchant, he was still more astonished, and came with the slave to the _khwaja’s_ presence; he saw [on all sides] the air of propriety and magnificence, and soldiers and slaves. To the _khwaja_ and the young merchant he made his salutations, and on seeing the dog’s state and treatment, his senses were confounded, and he stood like one amazed. The _khwaja_ asked him to sit down, and presented him coffee; the chasseur asked the _khwaja’s_ name and designation. When he requested leave to depart, the _khwaja_ having presented him with some pieces [of cloth] and sundry rarities, dismissed him. In the morning, when the chasseur attended the king’s audience, he related to those present the circumstances of the _khwaja_; by degrees it came to my knowledge; I called the chasseur before me, and asked about the merchant.
He related whatever he had seen. On hearing of the dog’s exalted state, and the two men’s confinement in the cage, I was quite indignant, and exclaimed, that reprobate of a merchant deserves death! I ordered some of my executioners, saying, “Go immediately, and cut off and bring me the heretic’s head.” By chance, the same ambassador of the Franks was present at the audience; he smiled, and I became still more angry, and said, “O, disrespectful; to display one’s teeth [284] without cause in the presence of kings, is remote from good manners; it is better to weep than laugh out of season.” The ambassador replied, “Mighty sire, several ideas came across my mind, for which reason I smiled; the first was, that the _wazir_ had spoken truth, and would now be released from prison; secondly, that your majesty will be unstained with the innocent blood of the _wazir_; and the third was, that the asylum of the universe, without cause or crime, ordered the merchant to be put to death. At all these circumstances I was surprised, that without any inquiry your majesty should, on the tale of an idle fellow, order people to be put to death. God in reality knows what is the merchant’s real case; call him before the royal presence and inquire into his antecedents; if he should be found guilty, then your majesty is master; whatever treatment you please, that you can administer to him.
When the ambassador thus explained [the matter to me], I also recollected what the _wazir_ had said, and ordered the merchant,