Making him a “Kawwád” = leader, _i.e._ pimp; a true piece of feminine
spite. But the Caliph prized Al-Hajjaj too highly to treat him as in
the text.
KHUZAYMAH BIN BISHR AND IKRIMAH AL-FAYYAZ.[99]
There lived once, in the days of the Caliph Sulayman bin Abd
al-Malik[100] a man of the Banu Asad, by name Khuzaymah bin Bishr, who
was famed for bounty and abundant wealth and excellence and righteous
dealing with his brethren. He continued thus till times grew strait with
him and he became in need of the aid of those Moslem brethren on whom he
had lavished favour and kindness. So they succoured him a while and then
grew weary of him, which when he saw, he went in to his wife who was the
daughter of his father’s brother, and said to her, “O my cousin, I find
a change in my brethren; wherefore I am resolved to keep my house till
death come to me.” So he shut his door and abode in his home, living on
that which he had by him, till it was spent and he knew not what to do.
Now Ikrimah al-Raba’í, surnamed Al-Fayyáz, governor of Mesopotamia,[101]
had known him, and one day, as he sat in his audience-chamber, mention
was made of Khuzaymah, whereupon quoth Ikrimah, “How is it with him?”
And quoth they, “He is in a plight past telling, and hath shut his door
and keepeth the house.” Ikrimah rejoined, “This cometh but of his
excessive generosity: but how is it that Khuzaymah bin Bishr findeth nor
comforter nor requiter?” And they replied, “He hath found naught of
this.” So when it was night, Ikrimah took four thousand dinars and laid
them in one purse; then, bidding saddle his beast, he mounted and rode
privily to Khuzaymah’s house, attended only by one of his pages,
carrying the money. When he came to the door, he alighted and taking the
purse from the page made him withdraw afar off; after which he went up
to the door and knocked. Khuzaymah came out to him, and he gave him the
purse, saying, “Better thy case herewith.” He took it and finding it
heavy put it from his hand and laying hold of the bridle of Ikrimah’s
horse, asked, “Who art thou? My soul be thy ransom!” Answered Ikrimah,
“O man I come not to thee at a time like this desiring that thou
shouldst know me.” Khuzaymah rejoined, “I will not let thee go till thou
make thyself known to me,” whereupon Ikrimah said “I am hight Jábir
Atharát al-Kirám.”[102] Quoth Khuzaymah, “Tell me more.” But Ikrimah
cried, “No,” and fared forth, whilst Khuzaymah went in to his cousin and
said to her, “Rejoice for Allah hath sent us speedy relief and wealth;
if these be but dirhams, yet are they many. Arise and light the lamp.”
She said, “I have not wherewithal to light it.” So he spent the night
handling the coins and felt by their roughness that they were dinars,
but could not credit it. Meanwhile Ikrimah returned to his own house and
found that his wife had missed him and asked for him, and when they told
her of his riding forth, she misdoubted of him, and said to him, “Verily
the Wali of Al-Jazirah rideth not abroad after such an hour of the
night, unattended and secretly, save to a wife or a mistress.” He
answered, “Allah knoweth that I went not forth to either of these.”
“Tell me then wherefore thou wentest forth?” “I went not forth at this
hour save that none should know it.” “I must needs be told.” “Wilt thou
keep the matter secret, if I tell thee?” “Yes!” So he told her the state
of the case, adding, “Wilt thou have me swear to thee?” Answered she,
“No, no, my heart is set at ease and trusteth in that which thou hast
told me.” As for Khuzaymah, soon as it was day he made his peace with
his creditors and set his affairs in order; after which he got him ready
and set out for the Court of Sulayman bin Abd al-Malik, who was then
sojourning in Palestine.[103] When he came to the royal gate, he sought
admission of the chamberlain, who went in and told the Caliph of his
presence. Now he was renowned for his beneficence and Sulayman knew of
him; so he bade admit him. When he entered, he saluted the Caliph after
the usual fashion of saluting[104] and the King asked, “O Khuzaymah,
what hath kept thee so long from us?” Answered he, “Evil case,” and
quoth the Caliph, “What hindered thee from having recourse to us?” Quoth
he, “My infirmity, O Commander of the Faithful!” “And why,” said
Sulayman, “comest thou to us now?” Khuzaymah replied, “Know, O Commander
of the Faithful, that I was sitting one night late in my house, when a
man knocked at the door and did thus and thus;” and he went on to tell
him of all that had passed between Ikrimah and himself from first to
last. Sulayman asked, “Knowest thou the man?” and Khuzaymah answered,
“No, O Commander of the Faithful, he was reserved[105] and would say
naught save:—I am hight Jabir Atharat al-Kiram.” When Sulayman heard
this, his heart burned within him for anxiety to discover the man, and
he said, “If we knew him, truly we would requite him for his
generosity.” Then he bound for Khuzaymah a banner[106] and made him
Governor of Mesopotamia, in the stead of Ikrimah al-Fayyaz; and he set
out for Al-Jazirah. When he drew near the city, Ikrimah and the people
of the place came forth to meet him and they saluted each other and went
on into the town, where Khuzaymah took up his lodging in the
Government-house and bade take security for Ikrimah and that he should
be called to account.[107] So an account was taken against him and he
was found to be in default for much money; whereupon Khuzaymah required
of him payment, but he said, “I have no means of paying aught.” Quoth
Khuzaymah, “It must be paid;” and quoth Ikrimah, “I have it not; do what
thou hast to do.” So Khuzaymah ordered him to gaol.——And Shahrazad
perceived the dawn of day and ceased to say her permitted say.
Now when it was the Six Hundred and Eighty-fourth Night,
She said, It hath reached me, O auspicious King, that Khuzaymah, having
ordered the imprisonment of Ikrimah al-Fayyaz, sent to him again to
demand payment of the debt; but he replied, “I am not of those who
preserve their wealth at the expense of their honour; do what thou
wilt.” Then Khuzaymah bade load him with irons and kept him in prison a
month or more, till confinement began to tell upon him and he became
wasted. After this, tidings of his plight travelled to the daughter of
his uncle who was troubled with sore concern thereat and, sending for a
freedwoman of hers, a woman of abundant judgment, and experience, said
to her, “Go forthwith to the Emir Khuzaymah’s gate and say:—I have a
counsel for the Emir. If they ask what it is, add:—I will not tell it
save to himself; and when thou enterest to him, beg to see him in
private and when private ask him:—What be this deed thou hast done? Hath
Jabir Atharat al-Kiram deserved of thee no better reward than to be cast
into strait prison and hard bond of irons?” The woman did as she was
bid, and when Khuzaymah heard her words, he cried out at the top of his
voice, saying, “Alas, the baseness of it! Was it indeed he?” And she
answered, “Yes.” Then he bade saddle his beast forthwith and, summoning
the honourable men of the city, repaired with them to the prison and
opening the door, went in with them to Ikrimah, whom they found sitting
in evil case, worn out and wasted with blows and misery. When he looked
at Khuzaymah, he was abashed and hung his head; but the other bent down
to him and kissed his face; whereupon he raised his head and asked,
“What maketh thee do this?” Answered Khuzaymah, “The generosity of thy
dealing and the vileness of my requital.” And Ikrimah said, “Allah
pardon us and thee!” Then Khuzaymah commanded the jailor to strike off
Ikrimah’s fetters and clap them on his own feet; but Ikrimah said, “What
is this thou wilt do?” Quoth the other, “I have a mind to suffer what
thou hast suffered.” Quoth Ikrimah, “I conjure thee by Allah, do not
so!” Then they went out together and returned to Khuzaymah’s house,
where Ikrimah would have farewelled him and wended his way; but he
forbade him and Ikrimah said, “What is thy will of me?” Replied
Khuzaymah, “I wish to change thy case, for my shame before the daughter
of thine uncle is yet greater than my shame before thee.” So he bade
clear the bath and entering with Ikrimah, served him there in person and
when they went forth he bestowed on him a splendid robe of honour and
mounted him and gave him much money. Then he carried him to his house
and asked his leave to make his excuses to his wife and obtained her
pardon. After this he besought him to accompany him to the Caliph, who
was then abiding at Ramlah[108] and he agreed. So they journeyed
thither, and when they reached the royal quarters the chamberlain went
in and acquainted the Caliph Sulayman bin Abd al-Malik with Khuzaymah’s
arrival, whereat he was troubled and said, “What! is the Governor of
Mesopotamia come without our command? This can be only on some grave
occasion.” Then he bade admit him and said, before saluting him, “What
is behind thee, O Khuzaymah?” Replied he, “Good, O Commander of the
Faithful.” Asked Sulayman, “What bringeth thee?”; and he answered,
saying, “I have discovered Jabir Atharat al-Kiram and thought to gladden
thee with him, knowing thine excessive desire to know him and thy
longing to see him.” “Who is he?” quoth the Caliph and quoth Khuzaymah,
“He is Ikrimah al-Fayyaz.” So Sulayman called for Ikrimah, who
approached and saluted him as Caliph; and the King welcomed him and
making him draw near his sitting-place, said to him, “O Ikrimah, thy
good deed to him hath brought thee naught but evil,” adding, “Now write
down in a note thy needs each and every, and that which thou desirest.”
He did so and the Caliph commanded to do all that he required and that
forthwith. Moreover he gave him ten thousand dinars more than he asked
for and twenty chests of clothes over and above that he sought, and
calling for a spear, bound him a banner and made him Governor over
Armenia and Azarbiján[109] and Mesopotamia, saying, “Khuzaymah’s case is
in thy hands, an thou wilt, continue him in his office, and if thou
wilt, degrade him.” And Ikrimah said, “Nay, but I restore him to his
office, O Commander of the Faithful.” Then they went out from him and
ceased not to be Governors under Sulayman bin Abd al-Malik all the days
of his Caliphate. And they also tell a tale of
-----
Footnote 99:
_i.e._ “The overflowing,” with benefits; on account of his generosity.
Footnote 100:
The seventh Ommiade A. H. 96–99 (715–719). He died of his fine
appetite after eating at a sitting a lamb, six fowls, seventy
pomegranates, and 11¼ lbs. of currants. He was also proud of his youth
and beauty and was wont to say, “Mohammed was the Apostle and Abu Bakr
witness to the Truth; Omar the Discriminator and Othman the Bashful,
Mu’awiyah the Mild and Yazid the Patient; Abd al-Malik the
Administrator and Walid the Tyrant; but I am the Young King!”
Footnote 101:
Arab. Al-Jazírah, “the Island;” name of the region and the capital.
Footnote 102:
_i.e._ “Repairer of the Slips of the Generous,” an evasive reply,
which of course did not deceive the questioner.
Footnote 103:
Arab. “Falastín,” now obselete. The word has echoed far west and the
name of the noble race has been degraded to “Philister,” a bourgeois,
a greasy burgher.
Footnote 104:
Saying, “The Peace be with thee, O Prince of True Believers!”
Footnote 105:
Arab. “Mutanakkir,” which may also mean proud or in disguise.
Footnote 106:
On appointment as viceroy. See vol. iii., 307.
Footnote 107:
The custom with outgoing Governors. It was adopted by the Spaniards
and Portuguese especially in America. The generosity of Ikrimah
without the slightest regard to justice or common honesty is
characteristic of the Arab in story-books.
Footnote 108:
The celebrated half-way house between Jaffa and Jerusalem.
Footnote 109:
Alias the Kohistan or mountain region, Susiana (Khuzistan) whose
capital was Susa; and the head quarters of fire-worship. Azar (fire)
was the name of Abraham’s father whom Eusebius calls “Athar”
(Pilgrimage iii. 336).
YUNUS THE SCRIBE AND THE CALIPH WALID BIN SAHL.
There lived in the reign of the Caliph Hishám,[110] son of Abd al-Malik,
a man called Yúnus the Scribe well-known to the general, and he set out
one day on a journey to Damascus, having with him a slave-girl of
surpassing beauty and loveliness, whom he had taught all that was
needful to her and whose price was an hundred thousand dirhams. When
they drew near to Damascus, the caravan halted by the side of a lake and
Yunus went down to a quiet place with his damsel and took out some
victual he had with him and a leather bottle of wine. As he sat at meat,
behold, came up a young man of goodly favour and dignified presence,
mounted on a sorrel horse and followed by two eunuchs, and said to him,
“Wilt thou accept me to guest?” “Yes,” replied Yunus. So the stranger
alighted and said, “Give me to drink of thy wine.” Yunus gave him to
drink and he said, “If it please thee, sing us a song.” So Yunus sang
this couplet extempore:—
She joineth charms were never seen conjoined in mortal dress: ✿ And for
her love she makes me love my tears and wakefulness.
At which the stranger rejoiced with exceeding joy and Yunus gave him to
drink again and again, till the wine got the better of him and he said,
“Bid thy slave-girl sing.” So she improvised this couplet:—
A houri, by whose charms my heart is moved to sore distress: ✿ Nor wand
of tree nor sun nor moon her rivals I confess!
The stranger was overjoyed with this and they sat drinking till
nightfall, when they prayed the evening-prayer and the youth said to
Yunus, “What bringeth thee to our city?” He replied, “Quest of
wherewithal to pay my debts and better my case.” Quoth the other, “Wilt
thou sell me this slave-girl for thirty thousand dirhams?” Whereto quoth
Yunus, “I must have more than that.” He asked, “Will forty thousand
content thee?”; but Yunus answered, “That would only settle my debts,
and I should remain empty-handed.” Rejoined the stranger, “We will take
her of thee at fifty thousand dirhams[111] and give thee a suit of
clothes to boot and the expenses of thy journey and make thee a sharer
in my condition as long as thou livest.” Cried Yunus, “I sell her to
thee on these terms.” Then said the young man, “Wilt thou trust me to
bring thee the money to-morrow and let me take her with me, or shall she
abide with thee till I pay thee down her price?” Whereto wine and shame
and awe of the stranger led Yunus to reply, “I will trust thee; take her
and Allah bless thee in her!” Whereupon the visitor bade one of his
pages sit her before him on his beast, and mounting his own horse,
farewelled of Yunus and rode away out of sight. Hardly had he left him,
when the seller bethought himself and knew that he had erred in selling
her and said to himself, “What have I done? I have delivered my
slave-girl to a man with whom I am unacquainted, neither know I who he
is; and grant that I were acquainted with him, how am I to get at him?”
So he abode in thought till the morning, when he prayed the dawn-prayers
and his companions entered Damascus, whilst he sat, perplexed and
wotting not what to do, till the sun scorched him and it irked him to
abide there. He thought to enter the city, but said in his mind, “If I
enter Damascus, I cannot be sure but that the messenger will come and
find me not, in which case I shall have sinned against myself a second
sin.” Accordingly he sat down in the shade of a wall that was there, and
towards the wane of day, up came one of the eunuchs whom he had seen
with the young man, whereat great joy possessed Yunus and he said in
himself, “I know not that aught hath ever given me more delight than the
sight of this castrato.” When the eunuch reached him, he said to him, “O
my lord, we have kept thee long waiting”; but Yunus disclosed nothing to
him of the torments of anxiety he had suffered. Then quoth the castrato,
“Knowest thou the man who bought the girl of thee?”; and quoth Yunus,
“No,” to which the other rejoined, “’Twas Walid bin Sahl,[112] the Heir
Apparent.” And Yunus was silent. Then said the eunuch, “Ride,” and made
him mount a horse he had with him and they rode till they came to a
mansion, where they dismounted and entered. Here Yunus found the damsel,
who sprang up at his sight and saluted him. He asked her how she had
fared with him who had bought her and she answered, “He lodged me in
this apartment and ordered me all I needed.” Then he sat with her
awhile, till suddenly one of the servants of the house-owner came in and
bade him rise and follow him. So he followed the man into the presence
of his master and found him yesternight’s guest, whom he saw seated on
his couch and who said to him, “Who art thou?” “I am Yunus the Scribe.”
“Welcome to thee, O Yunus! by Allah, I have long wished to look on thee;
for I have heard of thy report. How didst thou pass the night?” “Well,
may Almighty Allah advance thee.” “Peradventure thou repentedest thee of
that thou didst yesterday and saidst to thyself: I have delivered my
slave-girl to a man with whom I am not acquainted, neither know I his
name nor whence he cometh?” “Allah forbid, O Emir, that I should repent
over her! Had I made gift of her to the Prince, she were the least of
the gifts that are given unto him,”——And Shahrazad perceived the dawn of
day and ceased saying her permitted say.
Now when it was the Six Hundred and Eighty-fifth Night,
She continued, It hath reached me, O auspicious King, that when Yunus
the Scribe said to Walid, “Allah forbid I should repent over her! Had I
made gift of her to the Prince, she were the least of gifts that are
given to him, nor indeed is she worthy of his rank,” Walid rejoined, “By
Allah, but I repented me of having carried her away from thee and said
to myself:—This man is a stranger and knoweth me not, and I have taken
him by surprise and acted inconsiderately by him, in my haste to take
the damsel! Dost thou recall what passed between us?” Quoth Yunus,
“Yes!” and quoth Walid, “Dost thou sell this damsel to me for fifty
thousand dirhams?” And Yunus said, “I do.” Then the Prince called to one
of his servants to bring him fifty thousand dirhams and a thousand and
five hundred dinars to boot, and gave them all to Yunus, saying, “Take
the slave’s price: the thousand dinars are for thy fair opinion of us
and the five hundred are for thy viaticum and for what present thou
shalt buy for thy people. Art thou content?” “I am content,” answered
Yunus and kissed his hands, saying, “By Allah, thou hast filled my eyes
and my hands and my heart!” Quoth Walid, “By Allah, I have as yet had no
privacy of her nor have I taken my fill of her singing. Bring her to
me!” So she came and he bade her sit, then said to her, “Sing.” And she
sang these verses:—
O thou who dost comprise all Beauty’s boons! ✿ O sweet of nature, fain
of coquetry!
In Turks and Arabs many beauties dwell; ✿ But, O my fawn, in none thy
charms I see.
Turn to thy lover, O my fair, and keep ✿ Thy word, though but in
visioned phantasy:
Shame and disgrace are lawful for thy sake ✿ And wakeful nights full
fill with joy and glee:
I’m not the first for thee who fared distraught; ✿ Slain by thy love how
many a many be!
I am content with thee for worldly share ✿ Dearer than life and good art
thou to me!
When he heard this, he was delighted exceedingly and praised Yunus for
his excellent teaching of her and her fair education. Then he bade his
servants bring him a roadster with saddle and housings for his riding,
and a mule to carry his gear, and said to him, “O Yunus, when it shall
reach thee that command hath come to me, do thou join me; and, by Allah,
I will fill thy hands with good and advance thee to honour and make thee
rich as long as thou livest!” So Yunus said, “I took his goods and went
my ways; and when Walid succeeded to the Caliphate, I repaired to him;
and by Allah, he kept his promise and entreated me with high honour and
munificence. Then I abode with him in all content of case and rise of
rank and mine affairs prospered and my wealth increased and goods and
farms became mine, such as sufficed me and will suffice my heirs after
me; nor did I cease to abide with Walid, till he was slain, the mercy of
Almighty Allah be on him!” And men tell a tale concerning
-----
Footnote 110:
Tenth Ommiade A.H. 105–125 (= 724–743), a wise and discreet ruler with
an inclination to avarice and asceticism. According to some, the
Ommiades produced only three statesmen, Mu’awiyah, Abd al-Malik and
Hisham; and the reign of the latter was the end of sage government and
wise administration.
Footnote 111:
About £1,250, which seems a long price; but in those days Damascus had
been enriched with the spoils of the world adjacent.
Footnote 112:
Eleventh Ommiade dynasty, A.H. 125–126 (= 743–744). Ibn Sahl (son of
ease, _i.e._ free and easy) was a nickname; he was the son of Yazíd
II. and brother of Hishám. He scandalised the lieges by his
profligacy, wishing to make the pilgrimage in order to drink upon the
Ka’abah-roof; so they attacked the palace and lynched him. His death
is supposed to have been brought about (27th of Jamáda al-Akhirah =
April 16, 744) by his cousin and successor Yazíd (No. iii.) surnamed
the Retrencher. The tale in the text speaks well for him; but
generosity amongst the Arabs covers a multitude of sins, and people
say, “Better a liberal sinner than a stingy saint.”
HARUN AL-RASHID AND THE ARAB GIRL.
The Caliph Harun al-Rashid was walking one day with Ja’afar the
Barmecide, when he espied a company of girls drawing water and went up
to them, having a mind to drink. As he drew near, one of them turned to
her fellows and improvised these lines:—
Thy phantom bid thou fleet, and fly ✿ Far from the couch whereon I lie;
So I may rest and quench the fire, ✿ Bonfire in bones aye flaming high;
My love-sick form Love’s restless palm ✿ Rolls o’er the rug whereon I
sigh:
How ’tis with me thou wottest well ✿ How long, then, union wilt deny?
The Caliph marvelled at her elegance and eloquence.——And Shahrazad
perceived the dawn of day and ceased to say her permitted say.
Now when it was the Six Hundred and Eighty-sixth Night,
She resumed, It hath reached me, O auspicious King, that the Caliph,
hearing the girl’s verses, marvelled at her elegance and eloquence, and
said to her, “O daughter of nobles, are these thine own or a quotation?”
Replied she, “They are my very own,” and he rejoined, “An thou say sooth
keep the sense and change the rhyme.” So she said:—
Bid thou thy phantom distance keep ✿ And quit this couch the while I
sleep;
So I may rest and quench the flames ✿ Through all my body rageful creep,
In love-sick one, whom passion’s palms ✿ Roll o’er the bed where grief I
weep.
How ’tis with me thou wottest well; ✿ All but thy union hold I cheap!
Quoth the Caliph, “This also is stolen”; and quoth she, “Nay, ’tis my
very own.” He said, “If it be indeed thine own, change the rhyme again
and keep the sense.” So she recited the following:—
Unto thy phantom deal behest ✿ To shun my couch the while I rest,
So I repose and quench the fire ✿ That burns what lieth in my breast,
My weary form Love’s restless palm ✿ Rolls o’er with boon of sleep
unblest.
How ’tis with me thou wottest well ✿ When union’s bought ’tis haply
best!
Quoth Al-Rashid, “This too is stolen”; and quoth she, “Not so, ’tis
mine.” He said, “If thy words be true change the rhyme once more.” And
she recited:—
Drive off the ghost that ever shows ✿ Beside my couch when I’d repose,
So I may rest and quench the fire ✿ Beneath my ribs e’er flames and
glows,
In love-sick one, whom passion’s palms ✿ Roll o’er the couch where
weeping flows,
How ’tis with me thou wottest well ✿ Will union come as union goes?