"Some gravy has fallen on your cloak," said Musa, "but I shall give you ten others in place of it."
"Nay!" replied Abu Obaida, "do not mind! Your gravy can do no harm."
Another of Al-Yazidi's satirical efforts, which has no forerunner in Ibn Khallikan's recollection, is this, levelled at another mean acquaintance; meanness, indeed, being one of the unpardonable offences—especially in the eyes of poets who lived on patronage: Be careful not to lose the friendship of Abu 'l-Mukatil when you approach to partake of his meal. Breaking his crumpet is for him as bad as breaking one of his limbs. His guests fast against their will, and without meaning to obtain the spiritual reward which is granted to fasting.
Apropos of sarcasm, the Merwanide Omaiyide, who reigned in Spain, received from Nizar, the sovereign of Egypt, an insulting and satirical letter, to which he replied in these terms: "You satirize us because you have heard of us. Had we ever heard of you, we should make you a reply."
None of the sarcastic wits are more pointed than the blind mawla Abu 'l-Aina (806-96), whose tongue was venomously barbed, and who, like other blind men, often used his malady as a protection when his satire had been excessive. Viziers were his favourite butts. Being one day in the society of one of them, the conversation turned on the history of the Barmekides and their generosity, on which the vizier said to Abu 'l-Aina, who had just made a high eulogium of that family for their liberality and bounty: "You have praised them and their qualities too much; all this is a mere fabrication of book-makers and a fable imagined by authors."
Abu 'l-Aina immediately replied: "And why then do book-makers not relate such fables of you, O vizier?"
Again, having gone one day to the door of Said Ibn Makhlad and asked permission to enter, Abu 'l-Aina was told that the vizier was engaged in prayer. "Ah!" he exclaimed, "there is a pleasure in novelty."
"I am told," said a khalif to him, "that thou hast an evil tongue."
"Commander of the Faithful!" replied Abu 'l-Aina, "the Almighty himself has spoken praise and satire," and he then quoted this poem: If I praise not the honest man and revile not the sordid, the despicable, and the base, why should I have the power of saying, "That is good and this is bad"? And why should God have opened men's ears and my mouth?
Having one day a dispute with a descendant of the Prophet, his adversary said to Abu 'l-Aina: "You attack me, and yet you say in your prayers: 'Almighty God! bless Muhammad and the family of Muhammad.'"