When I had heard the whole of this adventure of Hatim's, a spirit of rivalry came into my mind; and this idea occurred to me, viz., "Hatim was the only chief of his own tribe [of Arabs]. He, by one act of liberality has gained such renown, that to this day it is celebrated; whilst I am, by the decree of God, the king of all Iran; and it would be a pity if I were to remain excluded from this good fortune. It is certain that in this world no quality is greater than generosity and liberality; for whatever a man bestows in this world, he receives its return in the next. If any one sows a single seed, then how much does he reap from its produce! With these ideas impressed upon my mind, I called for the lord of the buildings, and ordered him to erect, as speedily as possible, a grand palace without the city, with forty high and wide gates. [201] In a short time, even such a grand palace as my heart wished for, was built and got ready, and in that place every day at all times, from morning till night, I used to bestow pieces of silver and gold on the poor and helpless; whoever asked for anything in charity, I granted it to the utmost of his desire.
In short, the necessitous entered [daily] through the forty gates, and received whatever they wanted. It happened one day that a fakir came in from the front gate and begged some alms. I gave him a gold piece; then the same person entered through the next gate, and asked two pieces of gold; though I recollected him [to be the same fakir], I passed over [the circumstance] and gave them. In this manner he came in through each gate, and increased a piece of gold in his demand each time; and I knowingly appeared ignorant [of the circumstance], and continued supplying him according to his demand. At last he entered by the fortieth gate, and asked forty pieces of gold—this sum I likewise ordered to be given him. After receiving so much, the fakir re-entered from the first gate and again begged alms: his conduct appeared to me highly impudent, and I said, hear, O avaricious man, what kind of a fakir art thou, that dost not even know the meaning of the three letters which compose the word [Arabic: faqr] fakr (poverty); a fakir ought to act up to them. He replied, "Well, generous soul, explain them yourself." I answered, "[Arabic: f] fe means faka (fasting); [Arabic: q] kaf signifies kina'at (contentment); and [Arabic: r] re means riyazat (devotion); [202] whoever has not these three qualities, is not a fakir. All this which you have received, eat and drink with it, and when it is done, return to me, and receive whatever thou requirest. This charity is bestowed on thee to relieve immediate wants and not for the purpose of accumulation. O avidious! from the forty gates thou hast received from one piece of gold up to forty; add up the amount, and see by the rule of arithmetical progression how many pieces of gold it comes to; and even after all this, thy avarice hath brought thee back again through the first gate. What wilt thou do after having accumulated so much money? A [real] fakir ought only to think [of the wants] of the passing day; the following day the great Provider [of necessaries] will afford thee a new pittance. Now evince some shame and modesty; have patience, and be content; what sort of mendicity is this that thy spiritual guide hath taught thee?"
On hearing these reproaches of mine, he became displeased and angry, and threw down on the ground all [the money] he had received from me, and said, "Enough, sir, do not be so warm; take back your gifts and keep them, and do not again pronounce the word generosity. It is very difficult to be generous; you are not able to support the weight of generosity, when will you attain to that station? [203] you are as yet very far from it. The word [Arabic: sakhy] Sakhi (generous), is also composed of three letters; first act up to the meaning of those three letters, then you will be called generous." On hearing this I became uneasy, and said to the fakir, well, holy pilgrim, explain to me the meaning of those three letters. He replied, "from [Arabic: s] sin is derived sama,i (endurance); from [Arabic: kh] khe comes khaufi Ilahi (fear of God); and from [Arabic: y]ye proceeds yad (remembrance of one's birth and death). Until one is possessed of these three qualities, he should not mention the name of generosity; and the generous man has also this happiness, that although he acts amiss [in other points], yet he is dear to his Maker [on account of his generosity]. I have travelled through many countries, but except the princess of Basra, I have not seen a [person really] generous. The robe of generosity God hath shaped out on [the person] of that woman; all others desire the name, but do not act up to it." On hearing this, I made much entreaty, and conjured him [by all that was sacred] to forgive my rebuke, and take whatever he required. He would not, on any account, accept my proffered gifts, but went away repeating these words, "Now if thou wert to give all thy kingdom, I would not spit upon it, nor would I even **." [204] The pilgrim went away, but having heard such praises of the princess of Basra, my heart became quite restless, and no way could I be easy. Now this desire arose within me, that by some means or other I must go to Basra and take a look at her.
In the meantime, the king, my father, died, and I ascended the throne. I got the empire, but the idea [I had formed of going to Basra]] did not leave me. I held a consultation with the wazir and nobles, who were the support of the throne, and the pillars of the empire, saying, I wish to make a journey to Basra. Do ye remain steady in your respective stations; if I live, then the duration of the journey will be short; I will soon be back. No one seemed pleased at the idea of my going; in my helplessness, my heart continued to become more and more sorrowful. One day, without consulting any one, I privately sent for the resourceful wazir, and made him regent and plenipotentiary [during my absence], and placed him at the head of the affairs of the empire. I then put on the ochre-coloured habit [of a pilgrim], and, assuming the appearance of a fakir, I took the road to Basra alone. In a few days, I reached its boundaries, and [constantly] began to witness this scene; wherever I halted for the night, the servants of the princess advanced to receive me, and made me halt at some elegant house, and they used to provide me in perfection with all the requisites of a banquet, and to remain in attendance on me all night with the utmost respect. The following day, at the next stage, I experienced the same reception. In this comfort I journeyed onwards for months; at last I entered [the city of] Basra. I had no sooner entered it, than a good-looking young man, well dressed, and well-behaved, who carried wisdom in his looks, came up to me, and said with extreme sweetness of address, "I am the servant of pilgrims; I am always on the look out to conduct to my house all travellers, whether pilgrims or men of the world, who come to this city; except my house alone, there is no other place here for a stranger to put up at; pray, holy sir, come with me, bestow honour on my abode, and render me exalted.
I asked him, "what is the noble name of your honour?" He replied, "they call the name of this nameless one Bedar Bakht." Seeing his good qualities and affable manners, I went along with him and came to his house. I saw a grand mansion fitted up in a princely style—he led me to a grand apartment, and made me sit down; and sending for warm water, he caused [the attendants] to wash my hands and feet; and having caused the dastar-khwan [205] to be spread, the steward placed before me alone a great variety of trays and dishes, and large quantities of fruit and confectionery. [206] On seeing such a grand treat, my very soul was satiated, and taking a mouthful from each dish, my stomach was filled; I then drew back my hand from eating. [207]
The young man became very pressing, and said, "Sir, what have you eaten? all the dinner remains as it were for a deposit; [208] eat some more without ceremony." I replied, there is no shame in eating; God prosper your house, I have eaten as much as my stomach can contain, and I cannot sufficiently praise the relish of your feast, and even now my tongue smacks with their flavour, and every belch [209] I make is absolutely perfumed, now pray take them away. "When the dastar-khwan was removed, they spread a carpet of kashani velvet, and brought to me ewers and basins of gold, with scented soap and warm water, wherewithal I might wash my hands; then betel was introduced, in a box set with precious stones, and spices of various kinds; whenever I called for water to drink, the servants brought it cooled in ice. When the evening came, camphorated candles were lighted up in the glass shades; and that friendly young man sat down near me and entertained me with his conversation. When one watch of the night had elapsed, he said to me, "be pleased to sleep in this bed, in front of which are curtains and screens." I said, O, Sir, for us pilgrims a mat or a deer-skin is sufficient; this [luxury] God has ordained for you men of the world.
He replied, "All these things are for pilgrims; they do not in the least belong to me." On his pressing me so urgently, I went and lay down on the bed which was softer than even a bed of flowers. Pots of roses and baskets of flowers were placed on both sides of the bedstead, and aloes and other perfumes were burning; to whichever side I turned, my senses were intoxicated with fragrance; in this state I slept. When the morning came, [the attendants] placed before me for breakfast, almonds, pistachio nuts, grapes, figs, pears, pomegranates, currants, dates, and sharbat made of fruit. In this festive manner I passed three days and nights. On the fourth day I requested leave to depart. The young man said, with joined hands, "Perhaps I have been deficient in my attentions to you, for which reason you are displeased." I replied with astonishment, for God's sake, what a speech is this? the rules of hospitality [require one to stay] three days—these have I fulfilled; to remain longer would be improper; and besides this, I have set out to travel, and if I remain merely at one place, then it will not suit; for which reason I beg leave to depart; in other respects, your kindness is such that my heart does not wish to be separated from you.
He then said, "Do as you please; but wait a moment, that I may go to the princess and in her presence mention [the circumstance]; and as you wish to depart [be it known to you], that all the wearing apparel and bedding, also the vessels of silver and gold, and the jewelled vessels in this guest's apartment, are your property; whatever directions you may give for the purpose of taking them away, an arrangement [to that effect] shall be made." I answered, "cease [210] to talk in this manner; I am a pilgrim, and not a strolling bard; if such avarice had a place in my heart, then why should I have turned pilgrim; and where would be the evil of [my leading] a worldly life?" That kind young man replied, "If the princess should hear of this circumstance [of your refusal], she will discharge me from my employment, and God knows what other punishment I shall receive; if you are so indifferent [to possess them], then lock up all these articles in a room, and put your seal on the door, and you may hereafter dispose of them as you please."
I would not accept [his offer], and he would not submit [to me]. At last, this plan was adopted, I locked them all up in a room, and put my seal on the door, and waited [with impatience] for leave of departing. In the meantime a confidential eunuch, having on his head an aigrette, and a short robe round his loins, and a golden mace studded with gems in his hand, accompanied by several other respectable attendants, filling [various] offices, came near me with this splendour and pomp. He addressed me with such kindness and complaisance that I cannot express it, and added, "O, sir, if shewing kindness and benevolence, you do me the favour to dignify my humble dwelling with your presence, then it will not be far from courtesy and condescension.
Perhaps the princess will hear that a traveller had been here, and no one had received him with courtesy and politeness; and that he had gone away as he came; for this reason God knows what punishment she will inflict on me, or how far her displeasure will be raised; yea more, it is a matter affecting my life," I refused to listen to his request, but through dint of solicitations he overcame my resistance, and conducted me to another house, which was better than the first Like the former host, he entertained me twice a day for three days and nights, with the same kind of meals, and in the morning and afternoon sherbet, and fruits for passing away the time, and he told me that I was the master of all the rich gold and silver dishes, carpets, &c, and that I might do with them whatever I pleased.