[14] This was the technical sign for freeing a slave.
[15] In this Assembly Al Harith arrives in the town of San'a in Yemen, in great poverty; and, while seeking relief, encounters a crowd, which is gathered about a preacher. The discourse is a stern warning against self-indulgence, and an exhortation to repentance. Harith, wishing to learn who the preacher is, follows him to a cave, and there finds him enjoying himself with good food, and even with wine. He begins to rebuke him, but the preacher, throwing off disguise, extemporizes some lines, confessing that his preaching was only a device to obtain charity. Harith asks the attendant the name of the preacher, and is told that he is Abu Zayd, of Seruj.
[16] In this Assembly the author displays more than his usual rhetorical subtlety, and while there is none more admired by those whose taste has been formed on Eastern models, there is none which appears more extravagant to the European student. Alliterations, verbal caprices, far-fetched expressions, and the conceits which were usual among poets of the age, so abound, that we may almost imagine the author to be desirous of satirizing what he professes to imitate. The subject is as follows: Harith in his passion for the society of literary persons makes his way to Holwan, a town in Irak, on the mountains east of Bagdad, and a resort of the higher classes from the heat of the capital. Here he meets with Abu Zayd, who is pursuing his calling of improvisatore and mendicant under various disguises, and enjoys for a long time his company and literary guidance. Abu Zayd, however, disappears, and Harith returns to his native place, Basra, where after a time he again meets Abu Zayd in the public library, among a crowd of dilettanti who are discussing the beauties of the popular poets. The admiration of one is especially excited by a line in which the teeth of a lady are compared to pearls and hailstones, and the white petals of a flower; and Abu Zayd instantly produces a number of comparisons in the same style, which give him a high place in the esteem of those present, when they are assured that he is really the author of them. They reward him, and the Assembly concludes by his reciting to Harith, who had recognized him, some lines on the fickleness of fortune.
[17] Harith is in a circle of scholars, when a lame man makes his appearance, and after saluting them describes his former affluence and present penury in a very poetical and figurative style. Harith, perceiving his genius, and pitying his distress, offers him a denar on condition that he will improvise some lines in praise of it. This the lame man at once does, and on Harith offering him another denar on condition of his blaming it, he recites another composition in dispraise of money. Harith then recognizes in the lame man Abu Zayd, and rebukes him for his imposture. Abu Zayd defends himself in some new verses. The opening address of Abu Zayd is in imitation of a style said to be common among the Arabs of the desert.
[18] Harith is journeying in a caravan to Damietta, and during one of the night-halts he hears two men conversing on duty toward a neighbor. The younger being asked for his opinion, replies in a spirit of charity and generosity, upon which the other rebukes him, and sets forth the fitting conduct of a man to his neighbor in accordance with the teachings of selfishness and worldly wisdom. These addresses, especially that of the elder man, are expressed in a highly rhetorical diction, which captivates the literary Harith, and the next morning he looks for them, and discovers them to be Abu Zayd and his son. He invites them to his own quarters, introduces them to his friends, and procures for them valuable presents. Abu Zayd then asks permission to go to a neighboring village and take a bath, promising to return speedily. They consent, and he goes off with his son. After waiting the greater part of the day they find that he has deceived them, and prepare to continue their journey; Harith, when making ready his camel, finds some lines written on the saddle, which allude to a precept in the Koran in favor of separating after a meal. The plays on words in this Assembly are exceedingly ingenious and elaborate, and the opening description has much poetical beauty.
[19] The following Assembly, remarkable for the poetical beauty of its language, and the delicacy of its versification, describes an adventure in which Abu Zayd obtains a sum of money from a company of generous scholars. Harith is engaged with some friends in a night conversation at Kufa, one of the chief seats of Arabian learning, when a stranger knocks at the door, and addresses the inmates in verses describing his want and weariness, his excellent disposition, and his gratitude for the favors he may receive. Struck with his poetical powers the company admit him, and give him a supper. The lamp being brought, Harith discovers that the guest is Abu Zayd, and informs the company of his merits. They then ask him for a story, and he relates that he had that evening met with a long-lost son, whom he would be glad to take charge of, did not his poverty hinder him. As he had taken care to mention in the narrative that he was of the royal race of Ghassan, the company are moved by his misfortunes, and at once raise a large sum of money to enable him to support his boy. Abu Zayd delights them with his conversation, but as soon as daylight appears he calls away Harith, to assist him in cashing the checks or orders which he had received. The simple Harith, who had been delighted with the verses which the father had put into the mouth of his son, desires to see so eloquent a youth; upon which Abu Zayd laughs heartily, tells his friend, in some exquisite verses, that such a desire is the following of a mirage, that he, Abu Zayd, had neither wife nor son, and that the story was only a trick to obtain money. He then departs, leaving Harith mortified at the adventure.
[20] This Assembly is the first of a remarkable series of compositions which, though they may be set down by Europeans as merely examples of laborious trifling, are highly esteemed by the Orientals as works of ingenuity and scholarship, and have found in every succeeding age numerous imitators. The incident is that Harith, being once on a visit to Meraghah, in Azerbijan, the northwest province of the present Persian monarchy, found a number of literary men lamenting the decline of learning, and depreciating all contemporary authors in comparison with their predecessors. Sitting in a humble place in the outskirts of the company was an elderly man, who showed by his glances and scornful gestures that he did not value highly the opinions of these critics. When they paused in their fault-finding he took up the conversation, and declared that one person, at least, of the present age was capable of rivaling any who had gone before in scholarship and the arts of composition. He is asked who is this genius, and answers that it is himself. The company are skeptical, but as the stranger persists in asserting his great ability, they determine to test him, and one of them proposes to him a most difficult task. He tells the company that he is a professional writer attached to the Governor, who, though a man of generosity, had declared that he would help him no further, till he had composed an address in which the alternate words should consist entirely of pointed and unpointed letters; that is, that the first, third, fifth words, and so forth, should consist of letters without a point, while the second, fourth, sixth, and so forth, should have only pointed letters. He adds that he had been striving a whole year to produce such a composition, or to find some one who could produce it. The stranger, on hearing this, accepts the task with alacrity, and instantly dictates an address in praise of the Governor, fulfilling the conditions that had been imposed.
[21] This Assembly is well known to students. Harith is at Barka'id. The feast at the end of Ramadan is approaching, and being desirous of joining in this solemnity he goes to the public prayer in his best attire. When the congregation has formed itself into rows, after the manner of Moslem worship, he espies an old man with his eyes closed, accompanied by an old woman. The man takes out of a bag a number of papers curiously written or illuminated in variously colored inks; and the old woman, going through the rows, presents them to those whom she guesses from their appearance to be charitably disposed. One of them falls to the lot of Harith, who finds on it some strange verses full of alliterations and plays on words. He keeps it, and when the old woman, being disappointed in her appeal, returns to reclaim it, he offers her a dirhem on the condition that she will tell him the name of the author. She informs him that the old man had composed the verses, and that he was a native of Seruj. Harith then guesses that he must be Abu Zayd, and is much concerned to find that he has become blind. When the prayer is over he goes up to him and discovers that he is indeed Abu Zayd, whereupon he presents him with a garment and invites him to his house. No sooner are they in private than Abu Zayd opens his eyes, which are perfectly sound, and Harith discovers that his pretended blindness was a trick to excite pity.
[22] This Assembly, like several others that will be met with in the course of the work, is so essentially Arabic as almost to forbid intelligible translation. Two suitors, an old man and a youth, appear before the Kadi of Ma'arrah. The former narrates to the Kadi that he had possessed a beautiful and attractive, yet obedient and active, slave girl; that the youth had borrowed her, treated her roughly, and then returned her in an infirm state. The youth admits the charge, but declares that he had offered sufficient compensation; and then complains that the old man detained as a pledge a male slave of his, who was of good origin and qualities, and highly serviceable to his master. The Kadi perceives from the style of these addresses that the language is enigmatical, and bids the litigants speak plainly. The youth then improvises some verses to explain that by a slave girl the old man meant a needle which the youth had borrowed, and the eye of which he had broken by accident as he was drawing the thread through it; the male slave which the old man detained was a pencil, or stylus, for the application of kohl, the dark pigment with which Orientals anoint the eyelid to heighten by contrast the luster of the eye. The old man in his turn admits the truth of this, but pleads in mournful verse his poverty and his inability to bear the loss even of a needle. The chief feature in the composition is the enigmatical description of the needle and pencil, which depends on the double meanings of the words and phrases contained in it. Some of these are so subtle that even the native commentators are undecided about them; and we may assume that the double-entente of passages like this was among the lessons which Hariri is said to have taught to his pupils.
[23] The meaning of this passage, when applied to a kohl pencil, is as follows: I had a kohl pencil, the same at both ends, tracing its origin to the cutler, free from rust and defect; often brought near the apple of the eye; it conferred beauty and produced admiration; it fed the pupil of the eye with ointment, but went not near the tongue; when it was blackened with the ointment it was liberal of it, when it marked the eye it beautified it; when it was supplied with ointment it supplied the eye with it, and when more was required it added more. It remained not always in its case, and seldom anointed except two eyes at a time; it gave plentifully of the kohl that was on it, and was lifted up to the eye for the purpose; it was constantly attached to the kohl-case, although the two might be of a different material (that is, the pencil might be of gold and the case of glass or silver); though it was used for adorning, it was not of a soft substance but of metal.