The Foolish Princes
“There was in the palace of the world a great king, and he had three sons. One day that king laid his head upon the pillow of death and called his sons before him and said, ‘O my sons, my life has reached its end; I have counsel to give you, which when I am dead do ye observe.’ His sons replied, ‘On our heads be it; speak, father.’ To his eldest son he said, ‘Build thou a house in every city.’ And to his middle son, ‘Marry thou every night.’ And to his youngest son, ‘Whenever thou eatest, eat honey and butter.’ The king lived not long after giving these injunctions, but died. The eldest son fell to building a house in every city; the middle son married a wife every night, and on the morrow gave her her dower and sent her to her father’s house; and the youngest son, whenever he ate, mixed honey and butter and ate it. A long time passed on this wise; we may say that though the middle and the youngest sons spent money, they at least had pleasure for it; but that bewildered and senseless eldest son spent this much money, and if the buildings he raised were fit for habitation, still they pointed to folly.
“One day a wise man asked them, ‘Why do ye thus?’ The princes answered, ‘By God, our father thus enjoined us.’ The wise man said, ‘Your father’s injunctions were not thus, but ye have not understood his riddles. And there is a tale suitable to this your plight, I will tell it you; afterward I will teach you your father’s riddles.’ The princes said, ‘Pray do so.’ Quoth the wise man, ‘Once there was a king who always exacted tribute from the infidels. One day those infidels assembled their monks and said, “Let us find some trick which the king will be unable to understand, that thereby we may escape from this tribute: now do ye each think of some plan.” Thereupon they dispersed and went away. After a time a monk came to the infidel who was their chief and said, “I shall go to them and put to them a question, and if they can answer it we will give them tribute.”
“‘So the unbelieving king gave that monk a little money and sent him. One day he entered the realms of Islam, and the event was reported to the king, who said, “Our learned men of the faith will surely answer an infidel without the faith; let him come.” They brought him into the presence of the king; and the king straightway assembled his doctors and pious men and grandees. Then the king said, “O monk, now what is thy question; speak, let us see?” The monk first opened the five fingers of his hand and held the palm opposite the folk, then he let the five fingers droop downward, and said, “What means that? know ye?” And all the doctors were silent and began to ponder, and they reflected, saying, “What riddles can these riddles be? There is no such thing in the Commentaries or the Traditions.”
“‘Now there was there a learned wanderer, and forthwith he came forward and asked leave of the king that he might answer. The king gladly gave leave; then that wanderer came forward and said to the monk, “What is thy question? what need for the doctors? poor I can answer.” Then the monk came forward and opened his hand and held it so before the dervish; straightway the dervish closed his fist and held it opposite the monk. Then the monk let his five fingers droop downward; the dervish opened his fist and held his five fingers upward.
“‘When the monk saw these signs of the dervish, he said, “That is the answer,” and gave up the money he had brought. But the king knew not what these riddles meant, and he took the dervish apart and asked him. The dervish replied, “When he opened his fingers and held his hand so to me, it meant ‘now I strike thee so on the face;’ so I showed him my fist, which meant, ‘I strike thy throat with my fist;’ he turned and let his fingers droop downward, which meant, ‘thou dost so, then I strike lower and seize thy throat with my hand;’ and my raising my fingers upward meant, ‘if thou seekest to seize my throat, I too shall grasp thy throat from underneath;’ so we fought with one another by signs.” Then the king called the monk and said, “Thou madest signs with the dervish, but what meant those signs?” The monk replied, “I held my five fingers opposite him, that meant, ‘the five times ye do worship, is it right?’ The dervish presented his fist, which meant, ‘it is right,’ Then I held my fingers downward, which meant, ‘why does the rain come down from heaven?’ The dervish held his fingers upward, which meant, ‘the rain falls down from heaven that the grass may spring up from the earth.’ Now such are the answers to those questions in our books.” Then he returned to his country.
“‘And the king knew that the dervish had not understood the monk’s riddles; but the king was well pleased for that he had done what was suitable; and he bestowed on the dervish a portion of the money which the monk had left. O princes, ye have not understood your father’s riddles and ye have wasted your wealth in vain.’ The princes said, ‘What meant our father’s riddles?’ He replied, ‘Firstly, when he said, “Build thou a house in every city,” he meant, “gain thou a friend in every city, so that when thou goest to a city the house of the friend thou hast gained may be thine.” Secondly, when he said, “Embrace thou a virgin whenever thou embracest,” he meant, “be moderate in thy pleasures that thou mayst enjoy them the more.” Thirdly, when he said, “Whenever thou eatest, eat honey and butter,” he meant, “never when thou eatest, eat to repletion; but eat so that if it be but dry bread thou eatest, it will be to thee as honey and butter.”’ When the princes heard the words of the wise dervish they knew that their father’s signs to them were so, and not that which they had done; and they left off doing those things.
“Now, O king, I have told this story for that with youths is no discretion, but in them ignorance and heedlessness abound. Though thou through understanding have compassion on him, yet will he have none on thee; it will be even as when one day Saint Bāyezīid of Bestām[29] saw a mangy dog, and through pity took it and laid it in a place and tended it many days till it became well, whereon it bit his foot. Bāyezīd said, ‘O dog, this is the return for the kindness I did thee—that thou bitest me.’ God most high gave speech to that dog, and it said, ‘O Bāyezīd, is not the proverb well known, “A man acts as a man; a dog, as a dog”?’ Methinks, O king, that in that youth must be an evil vein: for if kindness be to kindness, never so long as he lived could that unworthy one have cast on me an envious glance; above all, never could he have sought to slay my king, his father, the source of his being. I, where am I? Take warning.” And she incited the king with very many evil words, so that he was afraid and said, “Grieve not, to-morrow will I slay him.” And that night was grievous to the king.
Scarce was it morning and had the sun shown forth the riddle of the whiteness of dawn, like as that dervish showed to the king’s sons the riddles of their father, and illumined the world with light, ere the king sat upon his throne and caused the youth to be brought and ordered the executioner, “Smite off his head.” Then the tenth vezir came forward and said, “O king of the world, every king desires that whithersoever he go he may triumph and conquer; and that the earth be subject to his hand; and that whoso comes to his gate hoping, may find that which he seeks; and that the heart of none be vexed. When in the country of a king despairing hearts are many, that host of despairing hearts gathers together and utterly destroys another gay host. Thus it becomes the greatness and glory of kings, that when they see a beast under a heavy load they have compassion on that beast; even as it was when an ass came, dragging itself along, to the chain of the justice of Nūshīrvān the Just.[30]
“Straightway the king caused it to be brought into his presence, and he saw it to be a lean and worn black ass, whose back was broken with bearing loads. When the king saw that animal in such plight his heart bled, and he laid his hand on the beast’s face and wept full bitterly and said, ‘See ye how this poor creature has been oppressed in my kingdom?’ And he called for a physician and said to him, ‘Go, tend the wounds of this beast, and give it abundance to eat, and wrap round it a good horse-cloth that it be at ease.’ Now, it is incumbent on kings that they have compassion on the unhappy and the weak, and pity them, and believe not plotters and liars, nor trust their evil wicked words; and such folk are very many. Mayhap my king has not heard the story of the king’s son of Egypt and the crafty woman.” The king said, “Relate it, let us hear.” Quoth the vezir: