Ayaz responded: "If they found some part in the largesses which were
given them, I found the author himself of those great gifts. If they
found gold, I found the master of the gold. If others found silver, I
found the master of silver. If others found precious stones, I found
the master of precious stones. If others yet found some pearls, I found
the ocean of pearls. Who, therefore, O king of the world, among all
those who vaunt themselves as having luck, has more than I have?"
The Sultan replied: "O Ayaz, tell me what is the meaning of your words.
Where is all that which you say you found?"
Ayaz responded: "May the most high protect the person of the king of
the world, more precious to me than all those objects of price! In
whatever place may be his august person, there I am, and I thus obtain
all that my heart desires. When I am with your Majesty, and your
Majesty is with me, what do I lack? Who, then, has more luck than I
have?"
One day the Sultan Alexander was plunged in sadness, and kept himself
shut up in his palace. The wise Aristotle came before him, and seeing
him absorbed in sad thoughts, asked him:
"Why is the Sultan so sad and what keeps him from going out of his
palace?"
The Sultan Alexander answered: "I am grieving at the thought of the
smallness of this world, and of all the troubles I am giving myself and
others for the sake of reigning over a world that is so little worth.
It is the vanity of my works that renders me sad."
Aristotle replied: "The reflection of the Sultan is just, for what, in
truth, is the world? Certainly it has not enough importance by itself
that the Sultan should occupy himself with a vain kingdom. But the
government of this world is a mark of the sublime and eternal kingdom
of the other world, and this kingdom the Sultan can obtain by governing
this present world with justice. Your Majesty must therefore give all
his cares to the government of this world, to obtain finally in the
other world a kingdom of which the greatness is beyond measure and the
duration is eternal."
The Sultan Alexander heard with pleasure the words of his wise
counsellor.
Two qualities are essential to kings, generosity and magnanimity. When
a minister remarks, in his king, sentiments unworthy of his rank, he
should warn him of the fact, and should turn him from unworthy actions.
They tell that a king, having made a gift of 500 dirhems, his minister
said to him: "I have heard from the mouth of wise men that it is not
permitted to kings to make a present of less than 1,000 dirhems!"
One day Haroun-er-Raschid made a gift of 500 tahil. His minister, named
Yahya, made by signs and by gestures every effort to prevent him from
doing this. When all those who had been present were gone, Haroun-er-
Raschid said:
"O Yahya! what were you trying to do with all your signs?"
The latter replied: "O prince of true believers! I was trying to say
that kings should never let it be seen that they are capable of making
presents of less than 1,000 dirhems."
One day King Mamoun-er-Raschid heard his minister, named Abbas, say to
a servant, "Go to the bazaar and buy something with this half-tahil."
Mamoun-er-Raschid was angry with him and said: "You are capable of
dividing a tahil in two! That is not proper in a minister; you are not
worthy of the name," and he forthwith deposed him from office.
In the Kitab Sifat-el-Molouk it is related that the King Chabour,
giving his last instructions to his son, said as follows: "O my son!
whenever you make a present to anyone, do not bestow it with your own
hands. Do not even examine or have brought into your own presence the
gifts that you make. Whenever you give a present, see that it be at
least the equivalent of the revenue of a town in value, so that it will
enrich the recipients, and make them and their children and
grandchildren free from adversity. Furthermore, my child, beware all
your life of giving yourself up to operations of commerce in your
kingdom. For this kind of affairs is unworthy a king who has greatness
of character, prosperity, and birth."
King Harmuz received one day a letter from his minister in which he
said: "Many merchants being in town with a great quantity of jewels,
pearls, hyacinths, rubies, diamonds, and other precious stones, I
bought all they had for your Majesty, paying 200,000 tahil. Immediately
afterward there arrived some merchants from another country who wanted
to buy these and offered me a profit of 200,000 tahil. If the King
consents I will sell the jewels, and later buy others."
King Harmuz wrote to his minister the following response: "What are
200,000 tahil? What are 400,000 tahil, profit included? Is that worth
talking about and making so much ado? If you are going into the
operations of commerce who will look after the government? If you buy
and sell, what will become of the merchants? It is evident that you
would destroy thus our good renown, and that you are the enemy of the
merchants of our kingdom, for your designs would ruin them. Your
sentiments are unworthy a minister." And for this he removed him from
office.
In the Kitab Sifat-el-Houkama it is said: "There is a great diversity
of inclinations among men. Everyone has his own propensity. One is
borne naturally toward riches, another toward patience and resignation,
another toward study and good works. And in this world the humors of
men are so varied that they all differ in nature. Among this infinite
variety of dispositions of soul, that which best suits kings and
ministers is greatness of character, for that quality is the ornament
of royalty.
"One day the minister of the Sultan Haroun-er-Raschid was returning
from the council of state to his house when he was approached by a
beggar who said: 'O Yahya! misery brings me to you. I pray you give me
something.'
"When Yahya had arrived at his house he made the beggar sit down at the
door, and calling an attendant said to him: 'Every day give this man
1,000 dinars, and for his food give him his part in the provisions
consumed in your house.'
"They say that for a month the beggar came every day and sat at Yahya's
door, and received the sum of 1,000 dinars. When he had received them
at the end of the month, 30,000 dinars, the beggar went away. When
informed of his departure, Yahya said: 'By the Lord! if he had not gone
away, and had come to my door for the rest of his life, I should have
given him the same daily ration.'"
In the Kitab Tarykh the following is told: "There was once upon a time
a Persian king named Khrosrou, remarkable among all the kings of Persia
for his power, his greatness of character, his goodness, and the purity
of his morals. His wife, named Chirine, was of a rare beauty, and no
one at that time could be compared to her, for she possessed all the
virtues. Khrosrou passionately loved Chirine, and among the books,
famous in the world, which speak of loving couples, there is one called
'Khrosrou and Chirine.' One day Khrosrou was seated in the palace with
his wife Chirine, when a fisherman brought in a fine fish as a present
to Khrosrou. The latter ordered them to give him a present of 4,000
dirhems.
"'You are wrong,' said Chirine.
"'And why?' asked the King.
"'If, in the future, you made one of your servants a present of 4,000
dirhems he will not fail to say forthwith, "I am considered as the
equal of a fisherman." If your present is less than 4,000 dirhems, then
necessarily he will say, "I am considered as being less than a
fisherman," and your actions will sadden his heart.'"
"Khrosrou said: 'Your observation is just. But I have spoken, and I
cannot reverse what I have said, for it is shameful for a king to fail
in keeping his word.'
"Chirine replied, 'Never mind, I know a way, and no one can say that
you broke your promise.'
"'What is this way?' asked Khrosrou.
"Chirine answered: 'Put this question to the fisherman, "Is this a
fresh-water or a salt-water fish?"
"'If he answers, "It is a fresh-water fish," say, "I want a salt-water
one," and the contrary. Then he will go away and you will be released
from your foolish promise.'"
"Khrosrou, who by love of Chirine could not help hearing her advice and
following it, put the question to the fisherman. But the latter,
suspecting a trap, said, 'It is both.' King Khrosrou began to laugh,
and gave him 4,000 dirhems in addition.
"The fisherman, having received his 8,000 dirhems, put them in a sack
and went away. On the journey, a dirhem fell to the ground, and the
fisherman, lowering his sack, began to search for the dirhem that had
fallen. When he found it, he placed it with the others and took up his
march again.
"Khrosrou and Chirine had both been witnesses of his action. Chirine
said to Khrosrou: 'Behold the baseness and the lack of judgment of the
fisherman. He wearied himself to hunt for one dirhem when he had a sack
full of them. Recall him and do him shame.'
"Khrosrou, who from his love for Chirine was incapable of resisting her
words, and always obeyed them, recalled the fisherman and said to him:
'Of a truth, you have a low soul, and possess neither judgment nor
dignity. What! One of your 8,000 dirhems was lost and you deferred your
journey until you had found it? That shows the baseness of your soul
and your lack of judgment.'
"The fisherman made obeisance and answered: 'May the prosperity of the
king of the world increase! I sought not the dirhem on account of its
money value, but only on account of the greatness and importance of the
words engraved upon the coin. On one of its sides is written the name
of God most high. On the other side is written the name of the King.
Had I not found the dirhem, and had left it on the ground, then people
passing would have trodden upon it, and the two names inscribed upon
it, and which ought to be glorified by all men, would have been
despised and disgraced, and I would have been the accomplice of all the
passers-by who trod upon it. That is why I took the trouble to find the
dirhem.'
"Khrosrou was pleased with this answer and gave him still another 4,000
dirhems. The fisherman, filled with joy, took his 12,000 dirhems and
returned to his home."
A man had committed a serious offence against King Haroun-er-Raschid.
Condemned to death, he succeeded in escaping. But he had a brother. The
King summoned the latter and said to him: "Find your brother so that I
may kill him. If you do not find him I will kill you in his place."
This man not finding his brother, the King Haroun-er-Raschid ordered
one of his servants to bring him to be killed. But this servant said:
"O prince of believers! if the one who received the command to put this
man to death brings him for that purpose and at the same time a
messenger comes from your Majesty with an order not to kill him, ought
he not to release him?"
King Haroun-er-Raschid answered, "He certainly ought to release him, on
account of my orders."
"O prince of believers," answered the servant, "the Koran says, 'He who
has a burden shall not bear another's.'"
Then the King said: "Set the man free, for this must cover his case,
and means that the innocent should not perish for the guilty."
They tell that, a pundit appearing one day before the Sultan Ismail
Samani, King of the country of Khorassan, the Sultan received him with
great distinction, and at his departure saluted him most respectfully
and escorted him to the door, taking seven steps behind him.
The next night he dreamed that the glorious prophet (with whom be
peace!) spoke thus to him: "O Ismail, because you honored one of my
pundits, I will pray God that after you seven of your children and
grandchildren shall become great and glorious kings." They say that for
many years the kingdom of Khorassan flourished under the paternal
government of the successors of this Sultan.
The Sultan Abdallah Tlahir, as soon as he had taken possession of the
throne of Khorassan, received the homage of a large number of his
subjects. At the end of several days he asked, "Is there anyone of
distinction in the country who has not come to present himself before
me?" They told him, "There are two persons that have not come, one
named Ahmed Arab, and the other named Mahomet Islam. But these two men
never present themselves before kings and ministers."
The Sultan replied, "Since they will not come to find kings and
ministers, I must go to them." So one day the Sultan repaired to the
house of Ahmed Arab. The latter, immediately arising, remained standing
a long time facing the Sultan. Then regarding him fixedly he said to
him: "O Sultan, I had heard tell of your beauty, and I now see that
they spoke the truth. Make not of that body the embers of hell."
Saying this he returned to his prayers. The Sultan Abdallah Tlahir went
away from the sheik's house weeping.
He then betook himself to the house of Mahomet Islam. At the news that
the Sultan was coming to see him, the sheik shut the door of his house,
saying: "I ought not to see him. I ought not to speak to him."
The Sultan departed in tears and said: "Friday, when the sheik goes to
the mosque I will go to him."
When Friday came he was on horseback, surrounded by soldiers, awaiting
the arrival of the sheik. As soon as he perceived him, he dismounted,
approached him on foot, and saluted him. The sheik asked: "Who are you?
What do you want of me?"
The Sultan answered: "It is I, Abdallah Tlahir. I have come to see the
sheik."
The latter, turning away his face, said to the Sultan, "What connection
is there between you and me?"
The Sultan fell at the feet of the sheik, in tears, in the middle of
the highway, and, invoking God the most high, spoke as follows, "O
Lord, forgive my faults, on account of the many virtues of this
faithful sheik." And he was forgiven and became a good man.
The imam El-Chafei (may mercy be with him!), going from the city of
Jerusalem to the country of Egypt, halted in a town called Ramla. One
of the inhabitants of this town took him into his house and entertained
him with many attentions. The companions of the imam El-Chafei
perceived that he felt a certain inquietude, but none of them knew the
reason for it. The more the master of the house showered his attentions
and civilities, the more disturbed the imam seemed to be. Finally at
the moment when the imam was mounting his horse to continue his
journey, the master of the house arrived and put a writing into his
hands. On reading this, the imam lost his worried air, and, giving
orders to pay the man thirty dinars, he went on his way rejoicing. One
of his companions asked him:
"Why were you so disturbed? What did the writing say? And why did you
show so much joy in reading it?"
The imam El-Chafei answered: "When our host took us to his house I
noticed that his face lacked the characteristic signs of honesty. But
as he treated us so well I began to think perhaps I was mistaken in
judging him. But when I read the writing he handed me I saw it was as
follows: 'While the imam has been here I have spent on him ten dinars.
He ought therefore to pay me back twenty.' So then I knew that I had
made no error in reading his character, and was pleased at my skill."
The story is told that one day as the prophet Solomon was seated on his
royal throne, surrounded by men, spirits, and birds, two women came
before him, each claiming possession of a child. These two women kept
saying, "It is my child," but neither could give proof. All their
arguments amounting to nothing, the prophet Solomon commanded that the
child should be cut in two, and that each woman should take half. When
the executioner advanced, drawing his sword, one of the women bursting
into sobs cried out in anguish: "O Prophet Solomon, don't kill the
child. Give it to this woman, it is all I ask!"
As the murder of the child never drew a tear nor a movement of anxiety
from the other woman, Solomon commanded them to give it to the woman
who had wept, because her tears proved her to be the true mother, and
that the child belonged to her, and not to the other woman. Thus did
King Solomon show his wisdom in judging character.
O you who are magnificent! listen, I pray you, and hear to what degree
of sublimity generosity is lifted. In the Kitab Adab-is-Selathin it is
said that two qualities were given by God in all their perfection to
two men--justice to Sultan Nouchirvau, King of Persia, and generosity
to a subject of an Arab sultan named Hatim-Thai. The author of that
work says that in the time of Hatim-Thai there were three kings
celebrated throughout the whole world, and rivals in showing the
perfection of generosity--the King of Roum, the King of Syria, and the
King of Yemen. But as none of them was as famous as Hatim-Thai, they
became jealous of him and united in hostility toward him. They said:
"We are the kings of vast countries, and shall we suffer a simple
subject of an Arab sultan to be counted as more generous than we are?"
And each of these kings thought to try Hatim-Thai and destroy him.
The first of the three who attempted the undertaking was the King of
Roum. This King said to one of his ministers: "O minister, I hear tell
that there is among the Arabs a man named Hatim-Thai, and that he is
reputed the most generous man in the world. I am displeased that my
name is not as noted for generosity as his. I want to make a proof and
see if his fame is true or false. I have heard that Hatim-Thai
possesses a horse which he loves as he does his own soul. Well, we will
ask him to give us this beloved horse."
The minister sent an envoy, with suitable presents and a letter to give
to Hatim-Thai. He arrived in a great storm of wind and rain which
permitted no one to attend to his affairs abroad. It was already night,
and Hatim-Thai had made no preparations to receive a guest, but he
received the stranger with the marks of the highest respect and
greatest cordiality.
"What need brings you here to-night?" he asked.
"Nothing but to visit you," replied the envoy, and he never mentioned
that evening his mission from the King of Roum.
As there was nothing in the house to eat, Hatim-Thai killed his
favorite horse and served it for his guest's supper. As soon as it was
day, the envoy presented the gifts and the letter from the King of
Roum. When he read the passage in the letter where the King asked for
the horse which had just been killed, Hatim-Thai turned pale and could
not say a word. The envoy, observing him in this state, imagined that
he regretted the gift of his horse, and said:
"O Hatim-Thai, if it is not with pleasure that you give your horse to
my master, think no more about it, and let me return to my country."
Hatim-Thai answered: "O envoy of the King of Roum! if I had a thousand
horses like that one I should give them all without a moment's
hesitation. But last night I asked you the motive which brought you
hither, and you said it was merely to visit me. So I killed the horse
for your food, and that is why I am afflicted with sorrow at my lack of
foresight." He sent the envoy back home with many other horses as a
gift.
The envoy told the whole story and the King of Roum said: "The renown
of Hatim-Thai is deserved; he is the most generous of men." He made an
alliance of friendship with him, and the fame of Hatim-Thai grew apace.
The second one who tested Hatim-Thai's generosity was the King of
Syria. He said: "How can Hatim-Thai, who lives in the woods and the
plains, occupied in pasturing goats, camels, and horses, be more
generous than so great a King as I? I will put him to the proof. I will
ask rich presents that he cannot give, and he will be shamed and
humiliated before kings and peoples."
So the King of Syria sent an envoy to Hatim-Thai to ask for 100 red
camels with long manes, black eyes, and very tall. Camels of this sort
are hard to find, only kings having four or five. When the envoy had
arrived he told Hatim-Thai what the King of Syria asked of him. Hatim-
Thai was full of joy hearing the words of the envoy, and hastened to
regale him bountifully with food and drink. Then he searched among his
camels, but found none such as the King of Syria desired. He ordered
search to be made among the peoples of his nation, Arabs and Bedouins,
offering a large price. By the will of God a Bedouin succeeded in
finding 100, and Hatim-Thai asked only the delay of one month in
payment. The envoy returned home with the red camels and many other
presents. Seeing them, the King of Syria was struck with astonishment
and cried: "Behold, we wished only to test Hatim-Thai, and now he has
gone into debt to satisfy our desire. Yes, truly he is the most
generous man in the world."
He commanded them to send back to Hatim-Thai the 100 red camels loaded
with magnificent presents. As soon as they arrived, Hatim-Thai summoned
the owner and gave him the camels with all their burden of riches,
without keeping anything for himself. When the envoy, returning home
again, recounted all these things, the King of Syria marvelled and
exclaimed: "No one can equal Hatim-Thai. He is generosity itself, in
all its perfection."
The third king, that is, the King of Yemen, was very generous, and
wanted no one to rival him in this particular. So when he heard of the
fame of Hatim-Thai for generosity, he was vexed and full of sorrow. He
said: "How can that poor Hatim equal in generosity a great king like
me? I give alms to the poor, I feed them, and every day I give them
clothing. How is it possible that anyone can dare to mention the name
of Hatim-Thai in my presence as the most generous of men?"
Now, at that time an ambassador of the King of Maghreb arrived at the
Court of the King of Yemen, who spoke of the wonderful generosity of
Hatim-Thai. He felt as if his heart was burning, but did not let his
grief appear, and said to himself:
"Everybody repeats the praises of Hatim, one after another, without
knowing exactly who he is, of what birth, and what are the means which
permit him thus to give hospitality. I shall cause him to perish."
The King of Yemen summoned a Bedouin, a bandit celebrated for his
ferocity, without pity for the life of a man. The Bedouin arrived, and
the King gave him gold, silver, and clothing. "O Bedouin," he said to
him, "if you will perform an affair for us, we will give you whatever
you ask."
The Bedouin answered: "O my lord, king of the world, what is your
Majesty's will?"
The King of Yemen replied: "There is a man named Hatim-Thai, of the
tribe of Thai, on the confines of Syria. Go to this country, and employ
all the tricks you can to kill him. When you have killed him bring me
his head. If you succeed in doing as I wish, whatever you ask, it shall
be given you."
These words of the King filled with joy the Bedouin's heart. He said to
himself: "Here is a good piece of work. For an old tattered cloak I
will kill a man. Why then should I hesitate a moment for a superb cloak
of scarlet?"
Taking leave of the King, the Bedouin set out promptly and went toward
Syria in search of Hatim-Thai. After a while he arrived at a village
near to Syria, and there he met a young man of a rare beauty. His face
bore the marks of virtue, his language was full of sweetness and
affability, his soul was righteous, and his heart compassionate. He
asked the Bedouin where he was going. The latter answered, "I am from
the country of Yemen, and am going to Syria."
The young man replied: "O my brother! I wish you would do me the favor
to rest for a day and a night in my house, and I will do the best to
entertain you. After that you shall go on your journey when you wish."
The Bedouin heard these words with pleasure, and went into the young
man's house. There he was treated magnificently and regaled so lavishly
that he thought he had never seen and eaten so much. He slept
peacefully all night. At dawn he said farewell, eager to gain the end
of his journey. The young man said to him: "O my brother, if it is
possible, stay two or three days longer, I beg you, so that by my
hospitality I may show all the sincere affection that my heart feels
for you."
The Bedouin replied: "O my brother, truly would I remain some time
longer here, had I not a most important and delicate mission to fulfil.
It is impossible for me to stay and enjoy myself here, while I have not
yet accomplished my errand."
The young man answered: "O my brother, what is this difficult and
delicate affair which prevents you from staying here? If you will tell
me, doubtless I shall find some means of coming to your aid, and
lightening the burden which weighs so heavily upon your heart. But,
now, what can I do since you tell me nothing?"
Hearing these words, the Bedouin kept silence. He said to himself:
"This affair is not easy to execute. It might be of use for me to have
a prudent and discreet companion to confer with him about it. Perhaps I
should do well to talk of it to this young man and ask his advice."
And nevertheless he dared not yet trust his secret, and his perplexity
was written on his countenance. He could not utter a single word, and
remained very anxious.
The young man observing the state of the Bedouin said to him: "O
servant of God, your embarrassment is evident; you fear to open your
heart to me. God alone, in truth, knows the secrets of his servants.
But, in your present situation, it may be that I can be of some benefit
to you."
The Bedouin, hearing these words of the young man, said to him: "O my
loyal friend, know then that I am an Arab-Bedouin of the country of
Yemen; that of all the Bedouins of Arabia there is not one so wicked
nor so great a thief as I, and that my fame as a bandit is celebrated
throughout all Yemen. The King, having resolved upon a wicked deed,
ordered his minister to find a man capable of performing it. As I had
the reputation of being the greatest bandit of the country of Yemen, I
was summoned to the presence of the King. As soon as his Majesty saw me
he loaded me with presents and said: 'If you do as I wish I will give
you many more presents of gold and silver and other magnificent
things.' I replied, 'O my lord, king of the world, what is this
affair?' 'You must go and kill a man named Hatim-Thai, who lives on the
confines of Syria.' To this I replied: 'O my lord, king of the world, I
am only a Bedouin, a poor robber, wandering in the forests and the
plains. For drink I have but the brackish water of the marshes. For
food I have only rats and locusts.' On account of my wretchedness, I
obeyed the wishes of the King, and promised to execute this affair. But
here I am, in a very embarrassing situation, for I do not know this
Hatim-Thai, and I don't even know where his tribe is, the Ben-Thai."
The young man, hearing these words, began to laugh, and said: "O my
brother, be not disturbed. I know this Hatim-Thai, and I will show him
to you." These words rejoiced the Bedouin. The young man continued: "O
my brother, know that the tribe of Ben-Thai inhabit this village, and
that the man named Hatim-Thai is himself in this tribe. If you will
follow exactly what I indicate to you, you will certainly accomplish
your mission."
The Bedouin answered: "O my brother, I place my life in your hands.
What must be done?"
The young man answered: "O my brother, there is a place where Hatim-
Thai goes for recreation. It is an extremely deserted place, which no
one ever visits. When he gets there he eats, drinks, and then he
sleeps, his head covered with a cloth, and his horse tied near by. You
will arrive at that moment, you will promptly execute the wish of the
King, you will jump upon the horse and dash away from this place and go
wherever you like."
The young man went then to show the place to the Bedouin, and giving
him a poniard with two edges well sharpened, he said: "O my brother,
to-morrow Hatim-Thai will come to this spot. Forget nothing that you
have to do."
All the instruction of the young man were followed by the Bedouin.
Early in the morning Hatim-Thai repaired to the designated place. He
ate, he drank, and when he had finished his repast he tied his horse
near by. Then, covering his head with a cloth, he fell fast asleep. At
this very moment the wicked Bedouin arrived. By the will of God, just
as he was about to assassinate the young man, a thought came into his
heart. "Hatim-Thai is celebrated throughout the whole world for his
generosity and his benevolence. Before I kill him, while he is still
alive, I want to see his face." And he raised the cloth that covered
his head. At the sight of the countenance of the sleeping young man he
fell at his feet and covered them with kisses, saying: "O my friend!
What have you done? You ought not to act thus!"
Hearing these words of the Bedouin, the young man said: "What could I
do? For the one called Hatim-Thai is I. The head that the King of Yemen
wants is mine. What other means could I employ?" He conducted the
Bedouin to his house, regaled him again, and gave him all he needed.
Then the Bedouin took leave and returned to his country. As soon as he
arrived in Yemen, he went before the King and recounted all the
circumstances relative to Hatim-Thai.
Having heard the story the King shed tears, and said: "Of a truth,
Hatim-Thai is liberal, benevolent, and noble, brave and generous."
Afterward the King of Yemen made a friendship with Hatim-Thai that
lasted as long as his life.
When the Sultan Yakoub invaded Khorassan and besieged the capital, the
Sultan Mahomet, shut up in the city, made such a strong resistance that
for a long time it was impossible to capture the place. But his
ministers betrayed him by sending to Sultan Yakoub letters which showed
how it might be taken. One only of these ministers, named Ibrahim
Hadjib, abstained from sending any traitorous letters, and remained
faithful to his master. After a while the city was taken and Sultan
Yakoub ascended the throne. Then all the most important people of the
country came to pay homage to him. The ministers who had betrayed the
former Sultan were conspicuous in their demonstrations of joy. The
Sultan Yakoub gave a pleasant reception to those who came, and made
them suitable gifts.
After this he asked, "Who has not come to present himself before me on
this day of rejoicing?"
The ministers immediately answered, "Ibrahim Hadjib is the only one who
has not come to present his congratulations."