Chapter II: Book I (1)

_Containing the history of Husn Bānū, the daughter of Burzakh the merchant--Her expulsion from the King of Khorasan’s capital, and her removal from her country--Her finding in the desert the treasures of seven kings, and her beneficence towards mankind--Her becoming celebrated in the world, and her being beloved by Munir, the Assyrian prince--Hatim hears of the circumstance--His visit to Husn Bānū on account of her seven remarkable sayings, of which he undertakes an explanation._

In the kingdom of Khorasan there lived a monarch named Kurdan Shah, who supported in his train five hundred thousand horsemen and ten thousand couriers, also musketeers and archers. Each of his nobles he entrusted with the care of a province; his justice and equity were such that he made the lion and the lamb drink water from the same fountain; and he never oppressed his subjects. In his reign there lived a merchant, named Burzakh, who possessed much wealth and dignity, and whose agents travelled in all directions in pursuit of commerce. He himself was on intimate terms with the king, and the monarch’s regard for him was extreme. After some time, when his hour arrived, he died, and left no heir except an only daughter, Husn Banu, on whom was settled the whole of her father’s wealth. At this period Husn Banu was twelve years old, and Burzakh on his death-bed left his daughter to the king’s care, who with great kindness said, “She is my own daughter”; and he accordingly made over to Husn Banu all the wealth left by her father.

Shortly after, the daughter, who was possessed of wisdom, and looked on worldly wealth as sand, began to bestow her treasures in charity, and she used to remark, “that we ought not to entangle ourselves amidst the contaminations of the world.” Having sent for her nurse, she consulted her, saying, “My dear mother, it is not my intention to marry; pray tell me by what means I can keep myself secure from the hands of worldly men.” The nurse replied, “I have seven propositions which you shall put to every man who desires to become your husband; whosoever shall answer them properly, and shall agree to the terms which they embrace, him you shall accept. The seven propositions are the following:

“1st. What I saw once, I long for a second time. “2d. Do good, and cast it upon the waters.[b1.01] “3d. Do no evil; if you do, such shall you meet with. “4th. He who speaks the truth is always tranquil. “5th. Let him bring an account of the mountain of Nida. “6th. Let him produce a pearl of the size of a duck’s egg. “7th. Let him bring an account of the bath of Badgard.”

Husn Banu highly approved of these propositions; and one day shortly after, when seated in her balcony, and viewing the surrounding prospect, a dervise attended by forty slaves passed by, and his feet touched not the earth. When Husn Banu saw the pious man, she said to her nurse, “Oh, mother, who is this high personage that travels so magnificently, and whose foot treads not the ground, except it be paved with bricks of gold and silver?” The nurse replied, “Life of thy mother, this dervise is the king’s spiritual guide, and Kurdan Shah every month goes and waits upon this holy man, submits himself to him, and acts according to his advice; in short, he is devout and in communion with the Creator.” Husn Banu said, “My dear nurse, I have a desire to invite him to this house to an entertainment, and shew him every mark of respect”; to which proposal the nurse gave her approbation. She then called one of her attendants, and said to him, “Go to the presence of that illustrious man, and convey to his eminence my desire, stating that a certain lady invites his holiness to an entertainment; if out of condescension becoming the great, and benevolence becoming the pious, he should deign to visit the said humble lady, she will be most happy on the occasion.” When the attendant of Husn Banu waited on the dervise, and stated to him her representation, the pious man consented, and said, “To-morrow I will assuredly come.” The servant brought the intelligence to Husn Banu that the dervise would come next day, at which she was highly delighted, and gave orders to prepare all sorts of viands for the pious man. She also prepared for an offering to him nine suits of silken garments embroidered with gold, and seven trays of pure brilliant gold, along with several baskets full of fruit.

On the following morning the dervise with his forty attendants proceeded to the house of Husn Banu. Now although this dervise was a man in appearance, he possessed the nature of Shaïtan the fiend, and when going on his way he would not deign to tread the earth: for his slaves paved his path with bricks of gold and silver, and on these alone he placed his feet and walked; and in this mode of marching he came to Husn Banu’s house. When the latter was informed that the dervise was arrived, she ordered them to cover the space extending from the outer gate to the interior of the house with carpets embroidered with gold and silver, on which the pious man might walk. After the dervise stepped upon the carpet, he entered the house, and was seated on a throne befitting a king.

Husn Banu in the first place brought for the acceptance of the dervise the trays full of gold and silver, which he accepted not, saying, “These sculptured pieces of worldly dross are of no service to me.” When they saw that the dervise would not accept the money, they then brought him the baskets filled with sweet fruits, and laid them on the table. All the trays and other dishes, and also the dish-covers, were of gold and silver, as were likewise the ewers and goglets; and the whole display was princely. The couches and screens were richly embroidered with gold, and they placed before the dervise food of every kind and variety, and sweetmeats of every description; and they waited upon him for washing his hands, with ewers and goglets of gold. The arrangements of the table being finished the dervise began to eat; but ever and anon his eye wandered to the gold and the various utensils, and he said in his heart: “Gracious heaven! what a wealthy man Burzakh the merchant must have been, who possessed in his house treasures and stores to such an extent that it seems almost the wealth of a crowned head!” He at the same time considered in his heart, “This very night we must come into the house of Burzakh’s daughter and seize this treasure and furniture--we must have recourse to theft.” When the dervise had finished eating, they presented him with perfumes; but he all along had his eyes on the various movables.

After some time, as evening approached, the dervise took leave of Husn Banu. Her waiting men and other servants who had been in attendance on the dervise went to sleep. When about a watch of the night had passed, the dervise with his forty satellites, who were complete thieves, entered the house of Husn Banu, and having killed such of her people as attempted to give the alarm, securely carried off the whole property. Husn Banu with her nurse having ensconced themselves in the lattice, were observing the thieves, and knew them. After the latter had gone and the morning advanced, Husn Banu having taken with her a few of her domestics who had survived from the hands of that treacherous villain, came to the king’s court, and represented her grievance. The king asked, “Who is this, and against whom does she demand justice?” The attendants replied, “Sire, this is the daughter of Burzakh the merchant; she says, if it please the king, she will come to his presence and represent her own case.” The king summoned Husn Banu to his presence; she stated, “Long live the king! Yesterday, as a sacred duty, I gave an entertainment to a dervise, and bestowed on him my food; and this last night he has committed murder in my house. He with his forty attendants privately entered my dwelling and carried off the whole amount of my money and property, and my people lie slain and wounded; thus has the dark-minded dervise acted towards me.” The king on hearing this accusation was enraged and said: “Foolish woman, bringest thou accusations against the most eminent of the age? he covets nothing earthly.” Husn Banu replied, “Oh, upright prince! he deserves not to be called the _eminent_ but rather the fiend of the age.” At this reply the king grew furious, and ordered that both herself and her attendants should be stoned to death, in order that others might take warning, and not utter such calumnies respecting his Majesty’s confessor and counsellor. Here the prime minister stood up and said, “Sire, this is the daughter of Burzakh the merchant, and you have been pleased already to shew her kindness; but now when her father is no more, if you cause the daughter to be thus put to death, then will perish from the hearts of your subjects all confidence in the king’s protection towards their surviving children; and instead thereof, they will be filled with distrust: for this reason, Sire, I have deemed it proper to warn you.” To this the king replied, “Well, for the sake of Burzakh, we shall spare her life; but you shall expel her from the city and confiscate her house; this instant she must be sent without the gates.” The people executed the order, and Husn Banu and her nurse turned their faces to the desert with weeping and lamentation; and the attendants of the hapless lady, reduced to ruin, wandered through the streets of the city. Husn Banu frequently said, “Oh, mother! this dervise has been a grievous curse to us; and yet, oh, God! what crime have we committed that we should be involved in such calamities?” The nurse endeavored to console her, saying, “My child, no remedy can be applied against the revolutions of fortune.”

In a few days they reached the desert, where, underneath a shady tree, exhausted with hunger and thirst, they fell asleep. To Husn Banu a man appeared in a dream, saying, “Be not sorrowful, underneath this tree is buried the treasure of the seven regions, which wealth the king of truth has here kept hidden for thy sake: arise and take possession thereof.” She said, “I am a woman and alone, how can I bring it out of the earth?” To this the man replied, “Do thou dig a little with a spade; let the means be applied by thee, and God will grant success. Moreover, no one is able forcibly to deprive thee of this wealth: arise then and build a city on this spot.”

The lady and her nurse accordingly got up, and with a piece of wood began to dig the earth, when instantly a pit full of yellow gold presented itself. It seemed like seven houses filled with pure gold, and also chests full of jewels of every description. There were likewise four cups full of rubies and costly pearls of the size of ducks’-eggs. Husn Banu rejoiced, and in conformity with the true faith, she stooped to the ground and rendered thousands of thanks to God the Most High. She then handed some of the gold to her nurse, and said, “Mother, do you return to the city and procure us people, and bring us some food to eat and raiment to put on, and at the same time look out for laborers and architects, for on this spot I will build a solid edifice.” The nurse objected, saying, “How can I leave you here alone until some one else arrive?” Whilst they were in this conversation, who should pass by but the foster-brother of Husn Banu, dressed in a mendicant’s habit. He recognized them and fell at the feet of Husn Banu, who weeping from joy lifted him up to her side, and consoled him, saying, “Brother, be of good cheer, God, the great and glorious, has bestowed on us abundance of wealth, even beyond calculation. Take part of it and proceed to the city; bring hither all my dependents and relations, and purchase tents and bring them, for on this spot we shall build lofty edifices, forming a spacious city; but you must not communicate this secret to any one.” The brother having taken part of the gold came to the city; and having assembled Husn Banu’s former dependents, who wandered begging about the streets, he procured elegant tents, and returned with them. Husn Banu, delighted, had the tents erected; and soon after her brother went a second time to the city, and waited on the principal builders, saying, “Send along with me your brother craftsmen; my master intends to build a mansion in the desert: he is a most generous man, and will reward you amply.” The builder to whom he spoke sent one of his brothers, named Muâmmir, along with Husn Banu’s foster-brother, and both returned to where that lady resided. The builder selected a pleasant spot, and there erected a lofty mansion; and Husn Banu bestowed on him a liberal remuneration. The builder, thus enriched, sent for his friends and strenuously labored in the rearing of edifices, the digging of wells, and the building of a palace.

Husn Banu shewed them the greatest kindness, and said, “Now we must have a city built here.” Muâmmir replied, that it was not lawful to build a city without an order from the king; but if his Majesty should grant permission, it would then be an easy matter. Husn Banu admitted the truth of this remark; and having dressed herself in man’s apparel, she mounted an Arab steed, and summoned several of her attendants. She also carried with her for a present, a cup full of rubies and a casket of brilliant jewels, and thus proceeded to the city, where she arrived a few days after. She then made presents to the king’s officers, who speedily conveyed the information to their master, that a certain merchant had arrived from abroad, and that he wished to offer presents to the king; that he now stood at the gate, a man of beautiful countenance and elegant form. The king gave orders to bring him in. Husn Banu accordingly entered, and after performing her obeisance to the king, she presented to him the casket of jewels and the cup full of rubies. When the king beheld the jewels and the cup, he was highly delighted, and said, “Sir, whence art thou?” She replied, “My father was a merchant of Iram, and in the course of events he died at sea. As I happened to be passing this way and had heard of your Majesty’s good qualities, my desire of expressing my attachment and of tendering my humble services became excessive. It is the wish of your slave to pass the remainder of his life in the service of your Highness. When admitted to kiss the threshold of your sublime gates, my prosperity will become permanent and my happiness complete. Now I have no kindred; I am an orphan, and have pitched my tents, in a tract of the desert, where I hope, through your majesty’s kindness and generosity, I may be allowed to build a city.” At this statement the king shewed much sympathy, and presented the stranger with a dress of honor, adding, with the greatest courtesy and affection, “As you have no father, let me be as a father to you, and let me adopt you as my son.” Husn Banu, with profound obeisance, replied, “Since your Majesty has adopted me into the royal family, and has raised from the dust this abject slave, let me state that my name is Behram; may I hope that my name will be deemed fit for this threshold, of which may the head be exalted.” Hereupon Kurdan Shah bestowed on Husn Banu the name of Mahrū Shah[b1.02] and said, “My dear son, the desert is far distant, you must build your city near my capital, and I shall call your city by the name of Shahabad.” Husn Banu respectfully replied, “May the king’s life-time be long. I have taken a fancy to that desert, and besides it would be disrespectful to build any city in the vicinity of your Majesty’s capital. May I hope that an order will be issued to the principal architects enjoining them to make preparations for the building of a city.” Kurdan Shah gave his orders to the architects to that effect, and taking a most affectionate leave of Husn Banu, said, “My dear son, when will you return? you must not deprive me long of your visits.” Husn Banu, making a profound obeisance, said, “I hope that once every month I may kiss the threshold of your Majesty.”

Pleased and happy, Husn Banu returned to the desert, and ordered Muâmmir to draw up the plan of a city. Having sent for more artists to proceed speedily with the building, Muâmmir engaged in the building of the edifices which were to form the city, and promoted the work night and day with all expedition. Husn Banu from month to month made a journey to the city to visit the king, whose kindness and affection towards her were daily increasing. After two or three years a spacious city was built, and its name was called Shahabad; after which, Husn Banu ordered the builders to be munificently rewarded. It happened one day after Husn Banu had arrived to wait upon the king, that his Majesty was proceeding to visit the dervise formerly mentioned, and his eye having caught Husn Banu, he said, “My dear Mahrū Shah, to-day I am going to visit the most eminent man of the age: if you have a desire to do me a favor, pray accompany me; for to have seen this saint of the time is of itself eternal felicity.” In reply, Husn Banu said, “Truly my happiness in this is twofold; first, in being honored with the sight of this eminent personage; and, secondly, in attending your Majesty thither”; but in her heart she said that the sight of such a fiend was an abomination. In short, she accompanied the king to the abode of the dervise, and in conformity with his Majesty’s example, paid her respects to that pious man. Kurdan Shah spoke much in praise and commendation of Mahrū Shah, who in the meanwhile held down her head and listened, thinking in her own mind, “These praises are on account of the jewels and cup which I presented; for otherwise I am the daughter of Burzakh the merchant, and this king once expelled me from his city.”

When the king was about to take leave of the dervise, Husn Banu respectfully stood up and said, “If your holiness will deign to visit my house, I hope it will not be unbecoming the condescension of the illustrious.” The execrable dervise said, “I will assuredly come”; and Husn Banu observed, “The house of your slave is far distant, but in the capital is the residence of Burzakh the merchant, a house which is very commodious, and which I hope you will honor with a visit.” She then addressed the king, saying, “The house of Burzakh happens to be unoccupied; may I be favored for a few days with the use of it, that I may perform my respects to his holiness without his having the trouble of going a distance; and after giving him a feast, I shall proceed to my own city.” The king asked her, “Whence, my son, have you known the name of Burzakh?” Husn Banu replied, “There are many men in this city who were in his service; of them I have learned that such a house was suitable for a few days’ residence.” The king said, “I bestow upon you that house as a present.”

Husn Banu having made her obeisance came to her father’s house; and when she found it fallen to decay she gave vent to many a tear, and issued orders to have it repaired. Meanwhile she herself went to the city, and about a month after she sent to her father’s house the materials for the entertainment, consisting of trays of gold and silver, and vessels also of gold and silver; and having taken a cup full of rubies and jewels likewise she carried them with her. She then sent forward her attendants to the mansion, and went herself before the king, and said, “Now I will go for some days to the house of Burzakh; to-morrow I expect to entertain the renowned dervise with a banquet, and pass some time in attendance upon him.” On this, the king observed, “It is well, such being the choice of my son; but consider this house even as your own.” Husn Banu stood up and spoke: “This befriended slave of your august Highness is truly fortunate, but is unable to express a suitable acknowledgment. All the choice remaining in this slave is in the will of your Majesty, wheresoever you command me there I will stay.” The king added, “Wheresoever you be, let your heart be at ease.”

Husn Banu having taken leave of the king went to her father’s house, and ordered the materials for the banquet to be prepared. She also sent one of her servants to wait upon the dervise, and say that, if his Holiness would deign to visit her next day, it would be the highest favor. When the detestable Azrak heard the word banquet, he replied that he would assuredly come next day. Husn Banu ordered a princely throne, as on the previous occasion, and got ready the entertainment. Next day the abominable dervise came, and Husn Banu presented for his acceptance the jewels and the cup of rubies which she had brought with her; the dervise rejected them all. She at the same time placed all her movables on a side-board, in order that the eye of the dervise might constantly fall upon them, and that his avarice might be increased. The dervise observed them, and said in his heart, “To-night I shall make some contrivance for carrying off all this treasure”; and Husn Banu was at the same time rejoicing in her heart, thinking, “This night I shall have you with all this property tied together and carried before the king.”

In short, they brought the banquet before him, and presented him with water to wash his hands[b1.03], and offered him food of every description; and the dervise along with his forty attendants began to eat. After having taken a few mouthfuls, he commanded that they should desist. Husn Banu made many apologies, and said, “Do me the kindness to eat, for your so doing will be happiness to your slave.” The dervise answered, saying, “To the pious a few mouthfuls are sufficient; to please you I have eaten heartily, but my usual food consists of a few grains of wheat.” When they had ceased from eating, they were presented with perfumes; but the dervise was saying in his heart, “The whole of this property is mine.” After some time the villainous Azrak took leave of Mahrū Shah and came to his own house, and deliberated with his attendant dervises one with another, saying, “I have made a vow, and consecrated it, and all the food you have eaten is to you as well as myself an accursed thing, till you bring away the jewels, the gold, and the silver.” All the attendants said, “It is well”; and when the night set in, the whole of them with their chief were in readiness for the theft.

Husn Banu also consulted her own people; and ordered them to leave the whole property in the same way as at the banquet, and open all the doors. She also wrote an explanatory letter to the captain of the night-watch, concluding, “We shall be on our guard here; do you also come and place yourselves in ambush, and the instant that my people raise a shout, present yourselves with the utmost speed.” She then charged her own people, saying, “When the thieves come, you are not to move till they, after having seized the property, are on their return; then you shall bind them all fast with the goods in their possession; and give the signal to the captain, that he may come and seize them.” Husn Banu’s men, agreeably to what their mistress had commanded, stationed themselves as quietly as if they were dead. Meanwhile, Azrak with his forty pious satellites arrived and entered the residence of Mahrū Shah, and all the property in money or effects which was found they tied up in bundles, and were carrying them off; Azrak himself having taken in his hands the cup full of rubies, was returning with them. At that instant Husn Banu’s people and those belonging to the captain rushed from their hiding-places, and bound the thieves with their hands behind their backs, whose hearts were like to burst from spite. The thieves were then consigned to the charge of the night-watch, each having the bundle which he carried fastened to his neck. Strict orders were issued to secure them fast till morning, when the affair should be decided before the king.

When Husn Banu saw that the enemy were overpowered and taken captives, she called her servants and rewarded them munificently, and then said, “So much of the night still remains, that you may pass the time in repose.” Next morning, when the king opened the public court, and was seated on the throne of royalty, he observed, “This last night there was a great uproar; does any one know the cause of it?” During this, the captain entered, and gave his report, saying, “About the time of midnight a gang of thieves entered the residence of Mahrū Shah, the house that belonged to Burzakh the merchant; they had seized all the property that Mahrū Shah had taken thither with him, and were on their return when information was given to me. I hurried to the spot, and having secured the thieves with the property, I have now brought them before the public court; and of the truth of this, Sire, we are certain for we have witnessed the fact.” When they were thus discoursing, Mahrū Shah entered and made his obeisance. The king having caused him to be seated, said, “My son, pray did the thieves last night break into your house?” Husn Banu said, in reply, “Long live your Majesty: the captain of the city arrived with assistance in time; and now it will be best to summon the thieves into your royal presence.” The king ordered them to be brought. The captain led them before the king in a row, at the head of which was Azrak with the cup of rubies suspended to his neck, and after him the other dervises, each having the bundle which he had stolen fastened to his neck, and his hands tied behind him.

The instant the king saw them he remarked, that, “This man at their head greatly resembles a certain dervise.” Husn Banu said, “Please your Majesty, let them be called nearer, and closely inspected; it is impossible that he should be the pious dervise.” The king made a signal to the captain, who made the thieves one by one with his bundle pass before his Majesty. The captain having thus sent them by turns, Husn Banu rose up, and seizing the hand of the dervise with the cup of rubies, led him before the king. His Majesty asked, “What is this fastened to the neck of Azrak?” Husn Banu displayed the cup of rubies to the king’s sight. The king was lost in amazement, and at last said, “Let every one of them be executed on the scaffold, in order that the rest of the priesthood may be deterred from such villainy, and that they may not mislead the people; and let them also be stripped naked.” When the thieves were stripped of their clothes, all their implements for thieving were discovered. The king issued an order, stating, “Let them be speedily executed on the gibbet, and let whatever property belongs to Mahrū Shah be returned to his own possession.”

When Husn Banu saw that they were conveying Azrak to execution, she arose from her seat and stood with hands joined before the king. His Majesty said, “What is your request?” Husn Banu replied, “Oh, my Lord, I am the hereditary child of your court, nay, I am your Majesty’s adopted daughter, the child of Burzakh the merchant. I am she whom your Majesty on account of this very dervise sentenced to banishment from your capital. The property that belonged to my father is still in the residence of the dervise; his house must, therefore, be searched, that the whole of his villainy may be discovered, and that the veracity of your daughter’s declaration may be confirmed before your Majesty.” The king, on hearing these words, was greatly surprised, and gave orders for searching the house of Azrak. He then addressed Husn Banu, saying, “I lately called thee my child, _there my tongue uttered and my mind conceived what was true_. Thou art no longer Burzakh’s daughter, thou art my own daughter.”--“May I hope then,” said Husn Banu, “that your Highness will condescend to visit the house of your daughter in the desert; there I have immense wealth, which I will freely bestow on him who is both my king and my father.” To this invitation his Majesty agreed; and in the meantime all the property left by Burzakh was discovered in the house of Azrak, and Husn Banu having presented the same to the king, returned to Shahabad, and ordered the streets of the city to be adorned on each side with elegant mirrors preparatory to his Majesty’s visit. Two days after, Kurdan Shah arrived at Shahabad, where Husn Banu received him with due honors, and conducted him to her own palace. She then presented his Majesty with another cup full of rubies and a golden tray filled with costly jewels, after which she pointed out the seven pits containing the gold.

His Majesty was delighted, and Husn Banu requested him to issue orders to his attendants for conveying the gold by loads to the royal treasury. The king gave orders to that effect to his prime minister, who along with the accountants proceeded to the mouth of the pit. Whenever they attempted to take up the gold in order to convey it away, the whole of it was turned into the forms of serpents and dragons. The attendants were terrified, and sent notice of the circumstance to the king. His Majesty on hearing this was astonished, and Husn Banu’s countenance turned pale whilst she dreaded what proceedings he might adopt. The king observed her anxiety, and said, “My child, why has thy countenance turned pale? Let nothing disturb thy mind, but be of good cheer, for this gold is destined for thee, and over it I have no power. Whatsoever thou pleasest do with it, take it into thy own possession and use it.” Husn Banu, making her obeisance, addressed the king with the following request: “Sire, it is my wish to make this city my home, and to spend this treasure in the service of God, and also that no one may molest my retirement.” Kurdan Shah in courteous phrase replied, “Wheresoever thou dwellest thou art my child, and hast the command of this treasure in thy own hand; do, therefore, as thou thinkest fit.”

Kurdan Shah then sent back his people to guard his palace, and he himself, after residing seven days at the house of Husn Banu, returned to the capital. After that, Husn Banu fitted up another house for entertaining travellers, and bounteously furnished every individual with food and drink suitable to his rank, and presented him at his departure with money for his journey, and such other articles as might be deemed useful, shewing her guests every attention. In a short time the name of Husn Banu, was celebrated by the travellers through every city and town to this effect: “There is a young lady not yet married, by name Husn Banu, who is extremely bounteous towards her fellow-creatures. Her servants and attendants are so endowed with integrity that they will not defraud the stranger of a single farthing. Gracious heaven! what an age is this, when menials are so conscientious! What wonderful liberality, whereby they freely bestow golden coins upon the poor! In the present times, people of the world in general feel reluctant for every farthing they give to the poor, and menials without scruple pilfer men’s property; but such as these have neither the fear of God nor regard for the Prophet.” In short, Husn Banu’s fame shone clearer than the sun throughout the quarters of the earth as far as the confines of the world.

The History of Shahzada Munir.

Historians have informed us that there was a certain king of Kharzim who had a son accomplished in mind; and that, through the medium of several men of intelligence, the fame of Husn Banu came to the hearing of this prince. In the heart of this youth was formed an eager desire to see Husn Banu; he therefore sent his own painter with the view of having a sight of Husn Banu, so as to have a portrait of her drawn and brought to him. The painter departed, and after several days arrived in Shahabad, where Husn Banu’s people, according to their custom, attended and presented him with food, shewing him every attention. After some stay, when about to take leave, they conveyed him to Husn Banu’s presence; she kindly inquired into his circumstances, and offered him money for his journey. The painter said, “My wish is to serve under your government, and spend the remainder of my life on your threshold.” Husn Banu asked, “What is your profession?”--“I am,” said he, “a painter, who can delineate the moon from behind a curtain.”[b1.04] Husn Banu then said, “Well, you may delay your departure for a little.” Some short time after she began to consider in her mind, “How can I get a portrait of myself, for the painter is a stranger. However, what will be the harm of his delineating my features from behind a curtain?” The painter said, “Most bountiful lady, do you stand on the roof of the house[b1.05], and cause a vessel full of water to be placed below, then look down into that vessel.” Husn Banu did so, and the painter seeing her form in the water, drew the picture and went with it to his own house, where he delineated every line and mole[b1.06] that existed on the original. He at the same time made two copies of the portrait, one of which he presented to Husn Banu, and the other he kept for himself. Shortly after, he requested leave of Husn Banu to return for his family, if agreeable to her; on which she furnished him with money for the journey, and granted him permission.

The painter then conveyed the portrait of Husn Banu to his own prince, who, the instant he saw the picture, became quite frantic. When he returned to his senses, he determined in his own mind to set off without his father’s leave; and without money or necessaries for the journey, without informing any one of his design, and taking no one with him, he put his trust in God, and at the dead of night departed for Shahabad, where in due time he arrived, after encountering the fatigues of the road. Husn Banu’s people brought him food, as was their wont with regard to others, and shewed him all possible attention. Next morning they offered the prince coins of yellow gold, saying, “Accept this for expenditure on your way.” The prince replied, “To me gold is of no use.” Husn Banu’s people observed, “You seem penniless, pray accept this gold, for our lady bestows it in the service of God.” As he persisted in saying that it had no value for him, they informed Husn Banu, that “a traveller arrived yesterday, who will neither eat food sufficient for him, nor accept gold.” Husn Banu having summoned him to her presence, said, “Well, stranger, why do you refuse gold? Gold is a thing which in times of difficulty people find useful; it converts the pale countenance to red.” The prince replied, “When I came hither, I left much treasure and gold behind me. I am Prince of Kharzim; thy portrait has driven me mad, and my ardent desire to see thy face has sent me hither.” Husn Banu held down her head, and after some time said, “Young man, abandon such vain ideas; if you were the zephyr itself, you should not have wafted your breath over my ringlets.” The prince to this replied, “At least I will sacrifice my miserable life at thy gates.”--“To give away your life,” said Husn Banu, “is easy, but to see my face is impossible: however, if this idea has found a place in your heart, then you must submit to my injunctions.” The prince said, “Command me, and I shall from my soul consider it as a favor.” Husn Banu said, “The first thing I have to propose is this saying, ‘_What I once saw, I long for a second time_’; and you must travel till you find an explanation of it. Inform me where the man is that utters these words, and also what he has seen. After you have brought me a solution of this first enigma, I shall tell you the second.” The prince asked where that man dwelt; to which Husn Banu replied, “If I myself knew that, I should have sent my own people for the investigation of the circumstance.” The prince held down his head for some time, and then said, “I am ignorant in what direction I ought to go.”--“Then,” replied Husn Banu, “banish from your thought the idea of seeing my face.” Here the prince observed, “Thus bewildered, whither can I go? I have at least one resource left, and that is to die in thy city.”--“In my city,” said Husn Banu, “there is no room for such as speak thus foolishly; my people would not suffer your remaining.” Hereupon the prince said, “I suppose I must direct my steps towards the desert, in order to find the way and explore the intricacies leading to the abode of that man who exclaims in the words above-mentioned. If my stars prove friendly it is well, and if otherwise, I will sacrifice my life for thee.” Husn Banu then stated, “It will be requisite to enter into an agreement as to the length of time for which I am to expect your return.” To this the prince said, “For the space of a year.”

Husn Banu then ordered them to present him with food to eat and water to wash his hands; and having furnished him with necessaries for his journey, she requested to know his name. The prince replied, that his name was Munīr Shamī[b1.07]; and then taking leave of Husn Banu, like one deprived of sight and hearing, he shaped his course to the wilderness, and with tears in his eyes began to traverse the mountains and the deserts. In short, the prince wandered towards the borders of Yemen, and sitting down underneath a tree in the desert, he gave vent to his tears copiously as the showers of early spring. It happened that Hatim Taï was passing that way on a hunting excursion, and came close by the prince Munīr. Hatim seeing a handsome youth with elegant apparel thus weeping, his heart melted on his account, and his eyes were filled with tears, as he said, “What calamity can have befallen this stranger? I must go and inquire.” He went up to the prince, and in condoling language asked him, “Oh, brother! what distress has happened, what accident has occurred, that thou weepest so?” The prince raised his head, and was surprised at seeing a youth of pleasant countenance, and of air and gait noble as the sun, the flowers in the rosebud of his cheeks fully blown, clothed in elegant apparel, and having his person accoutred with armor, standing by him and interesting himself in his condition. He replied then, “Oh, youth of benignant countenance, to me what avails the mentioning of my sorrows, which can be alleviated neither by my telling nor by your hearing?” Hatim said to him, “Let your mind be at ease; communicate to me the secrets of your heart, and whatsoever lies in my power, as my trust is in God, I will not fail to perform. I will supply you with money if it be of use to you; and my frail life is constantly devoted to the service of the Almighty, which consists in relieving the distress of my fellow-creatures.” The prince Munīr, in rapture, exclaimed, “Oh, brother! may God preserve your life,” and instantly taking out Husn Banu’s portrait, which he kept in his bosom, he handed it to Hatim, and said, “Judge yourself what must be my condition.” Hatim looked at the portrait and remained for some time in a state of abstraction; at length, he said, “With regard to those questions which she proposes, if you can suggest to me any plan, I will use every exertion in its accomplishment.”

In short, Hatim carried the prince along with him into Yemen, and there hospitably entertained him. After they had rested three days, he asked the prince whether he had any method to point out by which he could serve him. The prince replied, “Alas! I can propose nothing; to you I resign the affair and its accomplishment, and will remain grateful for your kindness while I have the breath of life.” Hatim called his domestics and strictly charged them, saying, “You shall continue to supply travellers with food, and the poor with money, the same as if I myself were present; so that it may not be known that I have gone anywhere from home, and let each of you be diligently occupied in his own department.” Having issued these orders, he took the prince by the hand, and set out from the capital of Yemen on the road that leads to Shahabad, where, in the course of time, after encountering the toils of the journey, they both arrived.

Husn Banu’s people conveyed them to the caravanseraï, presented them with food, and offered them gold. Hatim rejected both, saying, “Worthy people, I have not come hither for food or gold; I will neither taste of the one nor accept of the other.” Of this the people informed Husn Banu, who having summoned them both to her presence, said to them, “Why do you refuse gold, a thing which will one day be of service to you? The wise have remarked, ‘A thing laid by, will be found useful, though it be even the head of a serpent.’”[b1.08] Hatim observing that the amassing of gold was proper only for the purpose of distributing it, stated, “Lady, the fame of your beauty and perfections has reached my ears; now if you will agree to one request of mine, I will accept of your gold and eat of your food, but otherwise I will depart hungry and thirsty from your city.” Husn Banu asked him, “Stranger, what is the request with which you wish me to comply?” Hatim answered, saying, “For one instant unveil your face, and afterwards I shall do whatsoever you command.” Husn Banu said, “Till once you have brought a solution to my seven questions, it will be impossible for you to see me unveiled.” Hatim asked what the seven questions were; and without waiting the reply, added, “You must promise me further that, if I should answer them, you shall become mine, and that on whomsoever I may bestow you, you shall not dispute my commands.” Husn Banu assented, saying, “When I shall have become yours, you shall do with me what you think proper; you can either bestow me on any other person, or cause me to remain in your own house.” Hatim then observed, that it would be requisite to call some witnesses, in whose presence this agreement might be ratified. This was accordingly done, and Hatim had the agreement confirmed before several people. After this, food was presented, of which they partook, and Hatim addressing Husn Banu, said, “This prince is my brother, who is to remain in your city till my return, and to him I expect that you will pay some attention.” To this Husn Banu assented, and Hatim then requested to know her first question. “My first question,” replied Husn Banu, “is this: There is a certain man who exclaims, ‘_What I once saw, I long for a second time_.’ Where is that man? what has he seen? and why does he long for the same a second time? When you have brought me all this information, I shall then tell you my second question.” Hatim having heard this, took leave of Husn Banu, and having conducted the prince Munīr to the house appointed for guests, he set out on his perilous journey.

Hatim began to consider in his mind, “Now, where am I to go, of whom can I ask my way, and what plan ought I to adopt?” But, on further reflection, he said to himself, “I have, by the aid of God, devoted my whole exertions to the service of my fellow-creatures, without any selfish consideration: assuredly, then, my Creator will conduct me to the proper place.” With this reflection, he fixed his reliance on God, and proceeded towards the wilderness. After a few days he arrived in a desert where not a bird was seen to flap its wing. Two or three days thence he was startled at seeing a wolf in pursuit of a milch doe, and so near that he was on the point of seizing her. Hatim shouted aloud to the wolf, “Ravenous animal, desist, she has a young one, and the milk flows from her breast.” The wolf stood still, and said, “Undoubtedly you are Hatim, as your heart is endowed with such compassion.” He asked, “How do you know that I am Hatim?” The wolf replied, “There is none but Hatim who evinces compassion and kindness to this extent towards his fellow-creatures, rational and irrational; and the name of Hatim is renowned in every quarter. But as you have this day withheld me from my prey, let me now have something to eat.”--“What do you eat?” said Hatim. The wolf answered, “Flesh is my food.” Hatim said to him, “If the small quantity of flesh which is on my body be agreeable to you, say the word, and I will give it you.”--“Nothing can be better,” replied the wolf, “than the flesh on your thigh.” Hatim then unsheathed his knife, and having cut away the flesh from his own thigh, he threw it to the wolf. The latter ate, and was satisfied, and said, “Oh, Hatim! why have you left your own capital of Yemen, and for what reason do you wander in this desert?” Hatim told the wolf, that the prince Munīr Shamī had fallen in love with Husn Banu; that she had seven questions for proposing, and that she was to accept only that man who could answer them; “and I,” said Hatim, “have undertaken, through the aid of Providence, to accomplish this task. The first question is this: ‘Where is the man who exclaims, _What I once saw, I long for a second time_?’ In order to be informed of this I sallied forth, recommending myself to God; but not knowing where that man is, I have directed my course to the desert, and thus far I have advanced.” The wolf here replied, “I do not know myself the place where that man is, but I have heard from the report of others that his abode is in the desert of Hăwaïda, and that whosoever goes thither will see him.” Hatim asked the wolf whether he knew where the desert of Hăwaïda lay; to which he answered, “As you go forward from hence, the road branches into two; avoid the path to the left, and proceed on that to the right hand, and it will lead you to the desert of Hăwaïda.”

Meanwhile the doe, having testified her gratitude to Hatim, departed; and the wolf likewise took his leave. Each of these animals looked back to see whether Hatim followed them; but the pain arising from his wound was so intense that he could not proceed, and he fell down at the side of a tree. It happened that underneath that tree a pair of jackals had formed their haunt, and were at that moment absent in search of food. When the two jackals, who were a male and a female, returned, they observed Hatim asleep, and the following dialogue ensued between them: “Here is one of the human race; how has he been brought hither? We must quit this place, for he can have no sympathy towards creatures of a different species.” _M._ “It is probable that this is Hatim on his way to explore the desert of Hăwaïda; and he has sunk down exhausted from the pain in his thigh.”--_F._ “How do you know that this is Hatim?”--_M._ “I have been informed by the learned that on a certain day Hatim should arrive at this tree.”--_F._ “What sort of a personage is Hatim?”--_M._ “He is Prince of Yemen, and one of God’s elect, and many a trial awaits him; we must not leave him distressed in heart.”--_F._ “How has he fallen into this state?”--_M._ “A wolf was about to seize a milch doe, and Hatim cut the flesh from his own thigh, and gave it to the wolf in lieu of the doe, which he thus preserved by involving himself in calamity.”--_F._ “Among the human race, are there really some who are thus endowed with humanity? Heaven knows, there is little compassion in mankind!”--_M._ “The human race are the noblest of God’s creatures; and Hatim in particular is extremely generous, endowed with humanity, and of high honor; he is also one who feareth and adoreth the Creator, for whose sake he tore off his own flesh and gave it to the wolf.”--_F._ “Thus wounded in the thigh, how can he live? or when can he reach the desert of Hăwaïda?”--_M._ “If the brains of the fowl called the Părīrū[b1.09] could be applied to his wound, a complete cure would take place in the space of an hour; but this remedy it is almost impossible to procure from the place where it is.”--_F._ “Where is it to be found?”--_M._ “In the desert of Mazanderan; it is a fowl like a peacock, with a head like that of the human race. He allures all those who attempt to seize him, by giving them sherbet to drink, by the gracefulness of his movements and the sweetness of his looks.”--_F._ “Who is it then that can bring this remedy, and by the grace of God restore Hatim to health?”--_M._ “If you will attend to this youth for the space of seven days, I will go and bring the head of that fowl.”--_F._ “Nothing can be better, for _it will be an instance of humanity from the part of the brute creation towards the human race_. Until you return, while life remains in my body, I will not suffer a living creature to come near this youth.”