“They have related that a great king was wroth with Luqmān,[38] and commanded that they lowered him into a pit and closed up the mouth of the pit with a great stone. By Luqmān the sage was a pill, of the bigness of a walnut, which he had made by his science. He ever smelled it, and his hunger was satisfied and his thirst was quenched; and for a long time he remained in that pit. The king who imprisoned him died, and his son became king in his stead. And sickness seized upon this king; and the physicians treated him, but he grew no better, and his trouble increased upon him. They were helpless and said, ‘O king, had Luqmān been alive he could have cured thy pain.’ Then said the king, ‘What manner of man was Luqmān?’ They replied, ‘Thy father was wroth with him and put him into the pit; by now his bones are rotten. But Luqmān was a man such that God most high hath mentioned him in the noble Koran; such a sage has never come to earth.’ The king said, ‘If it be so, open the pit, belike he has in some way saved himself.’
“They went and opened that pit and went down and saw him sitting there, and they came and told the king. The king said, ‘Quick, go bring him.’ They went to pull him out of the pit, when Luqmān said, ‘If the king wish me, wrap me in cotton and draw me out; and bring to me a leech every night.’ They did so, and after forty days he arose and came before the king, and he saw the king lying without strength. After praising and lauding him, he asked of the king’s trouble and felt his pulse, and said, ‘O king, thou hast a hard sickness.’ Then he asked, ‘Has the king a son?’ They replied, ‘He has.’ Luqmān said, ‘O king, until the throat of thy son be cut and his blood rubbed on thy body, this thy pain will not leave thee.’ The king answered, ‘O Luqmān, thou art thyself a great man; I will consent to my own death, but I will not consent to my son’s.’ Quoth Luqmān, ‘O king, I have told thee the cure; the rest thou knowest.’ And he arose and went away.
“After some days the king’s trouble increased, and he called Luqmān to his side and said, ‘O Luqmān, is there no other remedy?’ Luqmān answered, ‘O king, there is no cure save the cutting of thy son’s throat.’ The king’s soul came up to his throat through that trouble. Quoth Luqmān, ‘O king, when thou art well, sons will not be lacking thee.’ Then said the king, ‘Now get the boy and cut his throat in a distant place that mine eyes see it not.’ Luqmān said, ‘There is no good if it be done in another place, it is needful that it be done before thine eyes.’ Then they gave the boy into Luqmān’s hands. And Luqmān bound the boy’s hands and feet, and cunningly tied a bladder filled with blood round the boy’s throat, and laid him down before the king. Then he took a diamond knife in his hand and said, ‘O king, now look, see how I cut the prince’s throat.’
“When the king’s two eyes were fixed on the boy, he struck against the boy’s throat with the knife and the blood gushed out. When the king saw the blood on the boy’s throat he sighed; and when Luqmān saw him he thanked God. And straightway he raised the boy from the ground and kissed his two eyes; and Luqmān said, ‘O king, I could find no other way to turn off thy sickness than this trick.’ Then the king greatly applauded Luqmān and bestowed upon him much wealth.
“Now, O king, I have told this story for that until the king have killed his son, he too will have no security from trouble.” When the king heard this story from the lady he was wroth and said, “To-morrow will I kill him.”
When it was morning the king went and sat upon his throne and he caused the youth to be brought and ordered the executioner, “Smite off his head.” The sixteenth vezir came forward and said, “O king of the world, it is not beseeming thy glory that thou castest to the waters the words of the vezirs; for men are either good or bad concerning the king, whatsoever they say, the king is informed thereof, and the king is given word of evil or hurt about to be, and all that goes on without is known to the king, that he may make preparation accordingly. It is even as in the tradition, ‘Speak to men according to their understanding.’ Mayhap my king has not heard the story of the dervish and the king.” The king said, “Tell on, let us hear.” Quoth the vezir:
The King and the Dervish
“There was in a palace of the world a king and his name was Aydin (light). One day a dervish came before him and spake pleasantly with fair discretion; and whatsoever they asked, he answered the whole of it, and his every word seemed good to the king. The king said, ‘O dervish, go not away, let us spend this evening together.’ The dervish blessed him and said, ‘On head and eye.’ Now it was then very cold. So the king took the dervish, and they went to the palace and sat down. The king ordered that they laid wood upon the fireplace and set light to it, whereupon the dervish repeated these verses—
‘Take in winter fire from garden-land;
Take the goblet from the drunken band;
Should there no loveling for cup-bearer be,
Take from orange-breasted damsel’s hand.’
“As these verses seemed right good to the king, he wrote them in his album; and he said to the dervish, ‘Tell some merry story.’ Quoth the dervish, ‘O king, once there was a king, and by him there was a devotee. One day they said to the king, “Yon devotee is a Rāfizī.”[39] The king, to try him, one day asked that devotee, “O devotee, lovest thou Saint Abu Bekr the True?” The devotee replied, “Nay.” He said, “Lovest thou Saint ‘Omar?” He answered, “Nay.” “Then lovest thou Saint ‘Othmān?” He answered, “Nay, nay.” “Then lovest thou Saint ‘Alī the Approved?” He answered, “Nay.” Thereupon the king’s difficulties from being one became two, and he thought and said in himself, “If this devotee were a Rāfizī, he would love Saint ‘Alī, though he loved not the other Noble Companions our Lords; if he were a Sunnī, he would love all of the Four Chosen Friends our Lords.” And he turned and said to the devotee, “Thou lovest none of the Glorious Companions, whom then lovest thou?”