“The ringlets of the idols of Chighil
Are altogether the abode of the soul, and the dwelling of the heart.”[[87]]
Page [100]. “When the King heard the extravagant praises of her beauty he became enamoured.”—See Note pp. [157]–8.
Page [101]. “When the King of Turkistān heard of Abū Temām’s arrival, he sent proper officers to receive and compliment him.”—See third note, p. [131].—In Lescallier’s version the interview between the King and Abū Temām is related in more detail, to the following effect:
Abū Temām, after presenting his credentials and paying his respects to the King, informed him of the subject of his embassy. “The request which the King your master makes for my daughter,” said the King of Turkistān, “is for me a source of joy and happiness. But as it is to be feared that my daughter is unworthy of the King your master, I desire you to enter my harem to see her and to hear her speak, and to assure yourself if she is capable of pleasing the sovereign who sends you. I will prepare my daughter to receive you.” Abū Temām, who was full of cleverness and discretion, replied to the King with the greatest politeness: “God forbid, your Majesty, that my eyes should behold the Princess, or my ears should dare to hear her voice! If she were not in all respects worthy of the King my master, the Divine will would not have inspired him with the desire of possessing her, nor enslaved his heart to her perfections. My King did not send me with such instructions.” Abū Temām had no sooner spoken these words than the King of Turkistān clasped him in his arms with affection, and cried: “I regard thee as a father, for thou freest my existence from a great burthen.” “O great King!” replied Abū Temām, “since my happy star made me enter the service of my sovereign, I have never experienced anything save benefits, kindness, and peculiar favours. What is the difficulty that I can solve for your Majesty? Let him command me.” “I was even now,” said the King, “busy with the project of thy death, and thou hast happily escaped the severity of my sharp sword. I shall tell thee the motive which urged me to put thee to death, and how thou hast been delivered from that danger. All the ambassadors who have come from different princes to ask my daughter have received the same proposal which I made to thee, to enter my harem, to judge of the beauty and perfections of the Princess; and they all went in. I regarded the prudence and wisdom of these sovereigns according to those of their ambassadors, and to punish their audacity I put them all to death. This year four hundred ambassadors have been beheaded. I preserve their heads in the room which thou wilt see.” Then the King drew from his girdle a key, with which he opened the door of that room, and showed to Abū Temām the four hundred heads of ambassadors. He afterwards added: “The prudence which thou hast shown has saved thy life. It has given me a good opinion of thy sovereign, and I will grant him my daughter.”
Lescallier’s texts were probably in error in stating that the four hundred ambassadors had all been put to death within a year. The lithographed text, like that of Sir William Ouseley, gives us to understand that the envoys had been beheaded in the course of years. In Habicht’s Arabian text the King is represented as saying: “‘Come and look into this well;’ and Abū Temām beheld a well filled with the heads of the sons of Adam.”
Page [103]. “The Ten Viziers finding ... their own importance and dignity reduced,” &c.—How true to human nature, and how applicable to the case of Abū Temām as well as to that of our young hero Bakhtyār, is the “saying of the sage,” as cited in the Anvār-i Suhailī (ii, 3): “Whoever is unceasingly zealous in the service of the King quickly reaches the rank of admission to his favour, and whoever has become the intimate of the Sultan, all the friends and foes of the monarch become his enemies: the friends, through envy of his post and dignity; and the foes, by reason of his advising the King sincerely in matters of state and religion.”
Page [103]. “Whose office was to rub the King’s feet.”—The Arabs (says Lane) are very fond of having their feet, and especially the soles, slowly rubbed with the hand; and this operation, which is one of the services commonly required of a wife or a female slave, is a usual mode of waking a person; as it is also of lulling a person to sleep. Thus, in the story of Maaroof (Lane’s Arabian Nights, iii, 721), “the damsel then proceeded to rub and press gently the soles of his feet until sleep overcame him.”
Page [105]. “The King drew his scimitar, and cut off his head.”—Surely, an instance of “haste and precipitancy”—with a vengeance! This despot did not even acquaint his victim of the crime of which the lads had accused him. It had been probably otherwise with Abū Temām had his royal master shaped his conduct in “affairs of moment” after that of another king, of whom we read, in the Anvār-i Suhailī (xiii, 3), that in order to moderate his anger, and judge cases like a king, a recluse gave him three letters, which he was to place in the hands of a faithful and confidential officer, who was to be permitted to read one of them to the King when he beheld symptoms of anger in his countenance, and should that not suffice to soothe his mind, the officer was to read the second letter, and the third, if the second did not tame his rebellious spirit. The contents of the three letters were to this effect: (1) While thou still retainest the power, do not place the reins of choice in the grasp of thy passions, for they will plunge thee into the whirlpool of everlasting destruction. (2) In the time of wrath be merciful to those in thy power, in order that in the hour of retribution thy superiors may be merciful to thee. (3) In issuing thy commands do not overstep the bounds of the law, and under no circumstances abandon what is just.
Page [106]. “Their houses levelled with the ground.”—When a city was solemnly destroyed by the Romans, the plough was drawn along where the walls had stood. Thus Horace (Ode i, 16): “Rage has been the final cause ... that an insolent army has driven the hostile ploughshare over their walls.” Thus also we read in the sacred writings (Micah iii, 12): “Therefore shall Zion for your sake be ploughed as a field;” and likewise of salt being sown on the ground where cities stood (see Judges ix, 45), indicating the last insult of a triumphant enemy. In allusion to the usual practice of absolute Eastern monarchs wreaking their vengeance not only on an offending minister, but also on his wife and family, Sa`dī, in his Bustān, b. i, directs a king, in dealing with a criminal, to slay him, if the law pronounce its decree; “but if thou hast those who belong to his family, them forgive, and extend to them thy mercy: the iniquitous man it was who committed the crime;—what was the offence of his helpless wife and children?”