Chapter 6

When night was over, and the dawn began to appear, we arrived on the banks of a certain lake; alighting from our horses, we washed our hands and faces; having breakfasted in great haste, we mounted again and set off. Now and then the princess spoke, and said, "I have for your sake left fame, honour, wealth, country and parents all behind me; now, may it not so happen, that you also should behave to me like that faithless savage." Sometimes I talked of different matters to beguile the journey, and sometimes replied to her questions and doubts, saying "O princess, all men are not alike; there must have been some defect in that base villain's parentage, that by him such a deed was done; but I have sacrificed my wealth and devoted my life to you, and you have dignified me in every way. I am now your slave without purchase, and if you should make shoes of my skin and wear them, I will not complain." Such conversation passed between us, and day and night to travel onward was our business. If through fatigue we sometimes dismounted somewhere, we then used to hunt down the beasts and birds of the woods, and having lawfully slain them, and applied salt from the salt-cellar, and having struck fire with steel [188] (from a flint), we used to broil and eat them. The horses we let loose [to graze], and they generally found sufficient to satisfy their hunger from the grass and leaves.

One day we reached a large even plain, where there was no trace of any habitation, and where no human face could be seen; even in this [solitary and dreary scene], owing to the princess's company, the day appeared festive and the nights joyful. Proceeding on our journey, we came suddenly to a large river, the sight of which would appal the firmest heart. [189] As we stood on its banks, as far as the eye could reach, nothing was to be seen but water; no means of crossing was to be found. O God [cried I], how shall we pass this sea! we stood reflecting on this sad obstacle for a few moments, when the thought came into my mind to leave the princess there, and to go in search of a boat; and that until I could find some means to pass over, the princess would have time to rest. Having formed this plan, I said, "O princess, if you will allow me, I will go and look out for a ferry or ford." She replied, "I am greatly tired, and likewise hungry and thirsty; I will rest here a little, whilst thou findest out some means to pass over [the river]."

On that spot was a large _pipal_ [190] tree, forming a canopy [of such extent], that if a thousand horsemen sheltered themselves under its wide-spread branches, they would be protected from the sun and rain. Leaving there the princess, I set out, and was looking all around to find somewhere or other on the ground, or the river, some trace of a human being. I searched much, but found the same nowhere. At last, I returned hopeless, but did not find the princess under the tree; how can I describe the state of my mind at that moment! my senses forsook me, and I became quite distracted. Sometimes I mounted the tree, and looked for her in every individual leaf and branch; sometimes, letting go my hold, I fell on the ground, and went round the roots of the tree as one who performs the _tasadduk_ [191]. Sometimes I wept and shrieked at my miserable condition; now I ran from west to east, then from north to south. In short, I searched everywhere, [192] but could not find any trace of the rare jewel [I had lost]; when, at last, I found I could do nothing, then weeping and throwing dust over my head, I looked for her everywhere.

This idea came into my mind, that perhaps some of the _jinns_ had carried her away, and had inflicted on me this wound; or else that some one had followed her from her country, and finding her alone, had persuaded her to return to Damascus. Distracted with these fancies, I threw off and cast away my clothes, and becoming a naked _fakir_, I wandered about in the kingdom of Syria from morn until eve, and at night lay down to rest in any place [I could find]. I wandered over the whole region, but could find no trace of my princess, nor hear any thing of her from any one, nor could I ascertain the cause of her disappearance. Then this idea came into my mind, that since I could find no trace of that beloved one, even life itself was a weariness. I perceived a mountain in some wilderness; I ascended it, and formed the design of throwing myself headlong [from its summit], that I might end my wretched existence in a moment, by dashing my head to pieces against the stones, then would my soul be freed from a state of affliction.

Having formed this resolution within myself, I was on the point of 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.