# Tales from the Arabic/The Ten Viziers; or the History of King Azadbekht and His Son

First-level story. Contains Story of the Unlucky Merchant, Story of the Merchant and His Sons, Story of Abou Sabir, Story of Prince Bihzad, Story of King Dadbin and His Viziers, Story of King Bekhtzeman, Story of King Bihkerd, Story of Ilan Shah and Abou Temam, Story of King Ibrahim and His Son, Story of King Suleiman Shah and His Sons, Story of the Prisoner and How God Gave Him Relief
THE TEN VIZIERS; OR THE HISTORY OF KING AZADBEKHT AND HIS SON.
There was once, of old days, a king of the kings, whose name was Azadbekht; his [capital] city was called Kuneim Mudoud and his kingdom extended to the confines of Seistan and from the frontiers of Hindustan to the sea. He had ten viziers, who ordered his state and his dominion, and he was possessed of judgment and exceeding wisdom. One day he went forth with certain of his guards to the chase and fell in with an eunuch on horseback, holding in his hand the halter of a mule, which he led along. On the mule’s back was a litter of gold-inwoven brocade, garded about with an embroidered band set with gold and jewels, and over against the litter was a company of horsemen. When King Azadbekht saw this, he separated himself from his companions and making for the mule and the horsemen, questioned the latter, saying, “To whom belongeth this ​litter and what is therein?” The eunuch answered, (for he knew not that he was King Azadbekht,) saying, “This litter belongeth to Isfehend, vizier to King Azadbekht, and therein is his daughter, whom he purposeth to marry to Zad Shah the King.”
As the eunuch was speaking with the king, behold, the damsel raised a corner of the curtain that shut in the litter, so she might look upon the speaker, and saw the king. When Azadbekht beheld her and noted her fashion and her loveliness (and indeed never set story-teller eyes on her like,) his soul inclined to her and she took hold upon his heart and he was ravished by her sight. So he said to the eunuch, “Turn the mule’s head and return, for I am King Azadbekht and I will marry her myself, for that Isfehend her father is my vizier and he will accept of this affair and it will not be grievous to him.” “O king,” answered the eunuch, “may God prolong thy continuance, have patience till I acquaint my lord her father, and thou shalt take her in the way of approof, for it befitteth thee not neither is it seemly unto thee that thou take her on this wise, seeing that it will be an affront to her father if thou take her without his knowledge.” Quoth Azadbekht, “I have not patience [to wait] till thou go to her father and return, and no dishonour will betide him, if I marry her.” “O my lord,” rejoined the eunuch, “nought that is done in haste is long of durance nor doth the heart rejoice therein; and indeed it behoveth thee not to take her on this foul wise. Whatsoever betideth thee, destroy ​not thyself with [undue] haste, for I know that her father’s breast will be straitened by this affair and this that thou dost will not profit thee.” But the king said, “Verily, Isfehend is [my boughten] servant and a slave of my slaves, and I reck not of her father, if he be vexed or pleased.” So saying, he drew the reins of the mule and carrying the damsel, whose name was Behrjaur, to his house, married her.
Meanwhile, the eunuch betook himself, he and the horsemen, to her father and said to him, “O my lord, the king is beholden to thee for many years’ service and thou hast not failed him a day of the days; and now, behold, he hath taken thy daughter against thy wish and without thy permission.” And he related to him what had passed and how the king had taken her by force. When Isfehend heard the eunuch’s story, he was exceeding wroth and assembling many troops, said to them, “Whenas the king was occupied with his women [and concerned not himself with the affairs of his kingdom], we took no reck of him; but now he putteth out his hand to our harem; wherefore methinketh we should do well to look us out a place, wherein we may have sanctuary.”
Then he wrote a letter to King Azadbekht, saying to him, “I am a servant of thy servants and a slave of thy slaves and my daughter is a handmaid at thy service, and may God the Most High prolong thy days and appoint thy times [to be] in delight and contentment! Indeed, I still went girded of the waist in thy service and in caring for the preservation of thy dominion and warding ​off thine enemies from thee; but now I abound yet more than before in zeal and watchfulness, for that I have taken this to charge upon myself, since my daughter is become thy wife.” And he despatched a messenger to the king with the letter and a present.
When the messenger came to King Azadbekht and he read the letter and the present was laid before him, he rejoiced with an exceeding joy and occupied himself with eating and drinking, hour after hour. But the chief Vizier of his Viziers came to him and said, “O king, know that Isfehend the Vizier is thine enemy, for that his soul liketh not that which thou hast done with him, and the message that he hath sent thee [is a trick; so] rejoice thou not therein, neither be thou deluded by the sweetness of his words and the softness of his speech.” The king hearkened [not] to his Vizier’s speech, but made light of the matter and presently, [dismissing it from his thought], busied himself with that which he was about of eating and drinking and merrymaking and delight
Meanwhile, Isfehend the Vizier wrote a letter and despatched it to all the Amirs, acquainting them with that which had betided him with King Azadbekht and how he had taken his daughter by force and adding, “And indeed he will do with you more than he hath done with me.” When the letter reached the chiefs [of the people and troops], they all assembled together to Isfehend and said to him, “What is to do with him?” ​So he discovered to them the affair of his daughter and they all agreed, of one accord, that they should endeavour for the slaughter of the king and taking horse with their troops, set out, intending for him. Azadbekht knew not [of their design] till the noise [of the invasion] beset his capital city, when he said to his wife Behrjaur, “How shall we do?” And she answered, saying, “Thou knowest best and I am at thy commandment.” So he let bring two swift horses and bestrode one himself, whilst his wife mounted the other. Then they took what they might of gold and went forth, fleeing, in the night, to the desert of Kerman; what while Isfehend entered the city and made himself king.
Now King Azadbekht’s wife was big with child and the pains of labour took her in the mountain; so they alighted at the mountain-foot, by a spring of water, and she gave birth to a boy as he were the moon. Behrjaur his mother pulled off a gown of gold-inwoven brocade and wrapped the child therein, and they passed the night [in that place], what while she gave him suck till the morning. Then said the king to her, “We are hampered by this child and cannot abide here nor can we carry him with us; so methinks we were better leave him here and go, for Allah is able to send him one who shall take him and rear him.” So they wept over him exceeding sore and left him beside the spring, wrapped in the gown of brocade: then they laid at his head a thousand dinars in a bag and mounting their horses, departed, fleeing.
Now, by the ordinance of God the Most High, a company of thieves fell in upon a caravan hard by that ​mountain and made prize of that which was with them of merchandise. Then they betook themselves to the mountain, so they might share their booty, and looking at the foot thereof, espied the gown of brocade. So they descended, to see what it was, and finding the child wrapped therein and the gold laid at his head, marvelled and said, “Extolled be the perfection of God! By what wickedness cometh this child here?” Then they divided the money between them and the captain of the thieves took the boy and made him his son and fed him with sweet milk and dates, till he came to his house, when he appointed him a nurse, who should rear him.
Meanwhile, King Azadbekht and his wife stayed not in their flight till they came to [the court of] the King of Fars, whose name was Kutrou. When they presented themselves to him, he entreated them with honour and entertained them handsomely, and Azadbekht told him his story, first and last. So he gave him a great army and wealth galore and he abode with him some days, till he was rested, when he made ready with his host and setting out for his own dominions, waged war upon Isfehend and falling in upon the capital, defeated the rebel vizier and slew him. Then he entered the city and sat down on the throne of his kingship; and whenas he was rested and the kingdom was grown peaceful for him, he despatched messengers to the mountain aforesaid in quest of the child; but they returned and informed the king that they had not found him.
​As time went on, the boy, the son of the king, grew up and fell to stopping the way with the thieves, and they used to carry him with them, whenas they went a-thieving. They sallied forth one day upon a caravan in the land of Seistan, and there were in that caravan strong and valiant men and with them merchandise galore. Now they had heard that in that land were thieves; so they gathered themselves together and made ready their arms and sent out spies, who returned and gave them news of the thieves. Accordingly, they prepared for battle, and when the robbers drew near the caravan, they fell in upon them and they fought a sore battle. At last the folk of the caravan overmastered the thieves, by dint of numbers, and slew some of them, whilst the others fled. Moreover they took the boy, the son of King Azadbekht, and seeing him as he were the moon, possessed of beauty and grace, brightfaced and comely of fashion, questioned him, saying, “Who is thy father, and how camest thou with these thieves?” And he answered, saying, “I am the son of the captain of the thieves.” So they took him and carried him to the capital of his father King Azadbekht
When they reached the city, the king heard of their coming and commanded that they should attend him with what befitted [of their merchandise]. So they presented themselves before him, [and the boy with them,] whom when the king saw, he said to them, “To whom belongeth this boy?” And they answered, “O king, we were going in such a road, when there came out upon us a sort of robbers; so we made war upon them and overcame them ​and took this boy prisoner. Then we questioned him, saying, ‘Who is thy father?’ and he answered, ‘I am the captain’s son of the thieves.’” Quoth the king, “I would fain have this boy.” And the captain of the caravan said, “God maketh thee gift of him, O king of the age, and we all are thy slaves.” Then the king dismissed [the people of] the caravan and let carry the youth into his palace and he became as one of the servants, what while his father the king knew not that he was his son. As time went on, the king observed in him good breeding and understanding and knowledge galore and he pleased him; so he committed his treasuries to his charge and straitened the viziers’ hand therefrom, commanding that nought should be taken forth therefrom except by leave of the youth. On this wise he abode a number of years and the king saw in him nought but fidelity and studiousness in well-doing.
Now the treasuries aforetime had been in the viziers’ hand, so they might do with them what they would, and when they came under the youth’s hand, that of the viziers was straitened from them, and the youth became dearer to the king than a son and he could not brook to be separated from him. When the viziers saw this, they were jealous of him and envied him and cast about for a device against him whereby they might oust him from the king’s favour, but found no opportunity. At last, when came the destined hour, it chanced that the youth one day drank wine and became drunken and wandered from his wits; so he fell to going round ​about within the palace of the king and fate led him to the lodging of the women, in which there was a little sleeping-chamber, where the king lay with his wife. Thither came the youth and entering the chamber, found there a couch spread, to wit, a sleeping place, and a candle burning. So he cast himself on the couch, marvelling at the paintings that were in the chamber, and slept and slumbered heavily till eventide, when there came a slave-girl, bringing with her all the dessert, eatables and drinkables, that she was wont to make ready for the king and his wife, and seeing the youth lying on his back, (and none knowing of his case and he in his drunkenness unknowing where he was,) thought that he was the king asleep on his bed; so she set the censing-vessel and laid the essences by the couch, then shut the door and went away.
Presently, the king arose from the wine-chamber and taking his wife by the hand, repaired with her to the chamber in which he slept. He opened the door and entering, saw the youth lying on the bed, whereupon he turned to his wife and said to her, “What doth this youth here? This fellow cometh not hither but on thine account.” Quoth she, “I have no knowledge of him.” With this, the youth awoke and seeing the king, sprang up and prostrated himself before him, and Azadbekht said to him, “O vile of origin, O lack-loyalty, what hath prompted thee to outrage my dwelling?” And he bade imprison him in one place and the woman in another.
The First Day.
OF THE USELESSNESS OF ENDEAVOUR AGAINST PERSISTENT ILL FORTUNE.
When the morning morrowed and the king sat on the throne of his kingship, he summoned the chief of his viziers and said to him, “What deemest thou of this that yonder robber-youth hath done? Behold, he hath entered my house and lain down on my bed and I fear lest there be an intrigue between him and the woman. How deemest thou of the affair?” “God prolong the king’s continuance!” replied the vizier. “What sawest thou in this youth [to make thee trust in him]? Is he not vile of origin, the son of thieves? Needs must a thief revert to his vile origin, and whoso reareth the young of the serpent shall get of them nought but biting. As for the woman, she is not at fault; for, since [the] time [of her marriage with thee] till now, there hath appeared from her nought but good breeding and modesty; and now, if the king give me leave, I will go to her and question her, so I may discover to thee the affair.”
The king gave him leave for this and the vizier betook himself to the queen and said to her, “I am come to thee, on account of a grave reproach, and I would have thee be truthful with me in speech and tell me how came the youth into the sleeping-chamber.” Quoth she, ​“I have no knowledge whatsoever [of it],” and swore to him a solemn oath thereof, whereby he knew that she had no knowledge of the matter and that she was not at fault and said to her, “I will teach thee a device, wherewith thou mayst acquit thyself and thy face be whitened before the king.” “What is it?” asked she; and he answered, saying, “When the king calleth for thee and questioneth thee of this, say thou to him, ‘Yonder youth saw me in the privy-chamber and sent me a message, saying, “I will give thee a hundred jewels, to whose price money may not avail, so thou wilt suffer me to foregather with thee.” I laughed at him who bespoke me with these words and rebuffed him; but he sent again to me, saying, “An thou fall not in with my wishes, I will come one of the nights, drunken, and enter and lie down in the sleeping-chamber, and the king will see me and kill me; so wilt thou be put to shame and thy face will be blackened with him and thine honour abased.”’ Be this thy saying to the king, and I will presently go to him and repeat this to him.” Quoth the queen, “And I also will say thus.”
So the vizier returned to the king and said to him, “Verily, this youth hath merited grievous punishment, after abundance of bounty [bestowed on him], and it may not be that a bitter kernel should ever become sweet; but, as for the woman, I am certified that there is no fault in her.” Then he repeated to the king the story which he had taught the queen, which when Azadbekht heard, he rent his clothes and bade fetch the youth. So they brought him and stationed him before the king, who ​let bring the headsman, and the folk all fixed their eyes upon the youth, so they might see what the king should do with him.
Then said Azadbekht to him (and indeed his words were [prompted] by anger and those of the youth by presence of mind and good breeding), “I bought thee with my money and looked for fidelity from thee, wherefore I chose thee over all my grandees and servants and made thee keeper of my treasuries. Why, then, hast thou outraged my honour and entered my house and played the traitor with me and tookest no thought unto that which I have done thee of benefits?” “O king,” answered the youth, “I did this not of my choice and freewill and I had no [evil] intent in being there; but, of the littleness of my luck, I was driven thither, for that fate was contrary and fair fortune lacking. Indeed, I had striven with all endeavour that nought of foul should proceed from me and kept watch over myself, lest default appear in me; but none may avail to make head against ill fortune, nor doth endeavour profit in case of lack of luck, as appeareth by the example of the merchant who was stricken with ill luck and his endeavour profited him not and he succumbed to the badness of his fortune.” “What is the story of the merchant,” asked the king, “and how was his luck changed upon him by the sorriness of his fortune?” “May God prolong the king’s continuance!” answered the youth.
* ↑ Breslau Text, vol. vi. pp. 191–343, Nights ccccxxv–cccclxxxvii. This is the Arab version of the well-known story called, in Persian, the Bekhtyar Nameh, i.e. the Book of Bekhtyar, by which name the prince, whose attempted ruin by the envious viziers is the central incident of the tale, is distinguished in that language. The Arab redaction of the story is, to my mind, far superior to the Persian, both in general simplicity and directness of style and in the absence of the irritating conceits and moral digressions with which Persian (as well as Indian) fiction is so often overloaded. The Persian origin of the story is apparent, not only in the turn of the incidents and style and the names of the personages, but in the fact that not a single line of verse occurs in it.
* ↑ Rawi; this is probably a copyist’s mistake for raäi, a beholder, one who seeth.
* ↑ Lit. what was his affair? It may be here observed that the word keif (how?) is constantly used in the Breslau Text in the sense of ma (what?).
* ↑ A district of Persia, here probably Persia itself.
* ↑ Probably a corruption of Kisra (Chosroës).
* ↑ i.e. waylaying travellers, robbing on the high road.
* ↑ Or skill.
* ↑ Lit. the descended fate.
* ↑ The Arabs attribute to a man’s parentage absolute power in the determination of his good and evil qualities; e.g. the son of a slave, according to them, can possess none of the virtues of the free-born, whilst good qualities are in like manner considered congenitally inherent in the latter.
    Story of the Unlucky Merchant.
[story resumed]
​On like wise, O king,” continued the youth, “whilst fortune was favourable to me, all that I did came to good; but now that it is grown contrary to me, everything turneth against me.”
When the youth had made an end of his story, the king’s anger subsided a little and he said, “Restore him to the prison, for the day draweth to an end, and to-morrow we will look into his affair.”
The Second Day.
OF LOOKING TO THE ISSUES OF AFFAIRS.
When it was the second day, the second of the king’s viziers, whose name was Beheroun, came in to him and said, “God advance the king! This that yonder youth hath done is a grave matter and a foul deed and a heinous against the household of the king.” So Azadbekht bade fetch the youth, because of the saying of the vizier; and when he came into his presence, he said to him, “Out on thee, O youth! Needs must I slay thee by the worst of deaths, for indeed thou hast committed a grave crime, and I will make thee a warning to the folk.” “O king,” answered the youth, “hasten not, for the looking to the issues of affairs is a pillar of the realm and [a cause of] continuance and sure stablishment for the kingship. Whoso looketh not to the issues of affairs, there befalleth him that which befell the merchant, and whoso looketh to the issues of affairs, there betideth him of joyance that which betided the merchant’s son.” “And what is the story of the merchant and his son?” asked the king. “O king,” answered the youth,
    Story of the Merchant and His Sons.
[story resumed]
​What then,” continued the young treasurer, “is more grievous than the lack of looking to the issues of affairs? Wherefore hasten thou not in the slaying of me, lest repentance betide thee and sore concern.”
When the king heard this, he said, “Restore him to the prison till the morrow, so we may look into his affair; for that deliberation in affairs is advisable and the slaughter of this [youth] shall not escape [us].”
The Third Day.
OF THE ADVANTAGES OF PATIENCE.
When it was the third day, the third vizier came in to the king and said to him, “O king, delay not the affair of this youth, for that his deed hath caused us fall into the mouths of the folk, and it behoveth that thou slay him presently, so the talk may be estopped from us and it be not said, ‘The king saw on his bed a man with his wife and spared him.’” The king was chagrined by this speech and bade bring the youth. So they brought him in shackles, and indeed the king’s anger was roused against him by the speech of the vizier and he was troubled; so he said to him, “O base of origin, thou hast dishonoured us and marred our repute, and needs must I do away thy life from the world.” Quoth the youth, “O king, make use of patience in all thine affairs, so wilt thou attain thy desire, for that God the Most High hath appointed the issue of patience [to be] in abounding good, and indeed by patience Abou Sabir ascended from the pit and sat down upon the throne.” “Who was Abou Sabir,” asked the king, “and what is his story?” And the youth answered, saying, “O king,
    Story of Abou Sabir.
[story resumed]
​On like wise, O king,” continued the young treasurer, “it behoveth thee to practise patience, whenas it is possible to thee, for that patience is of the fashion of the noble, and it is the chiefest of their reliance, especially for kings.”
When the king heard this from the youth, his anger subsided; so he bade restore him to the prison, and the folk dispersed that day.
The Fourth Day.
OF THE ILL EFFECTS OF PRECIPITATION.
When it was the fourth day, the fourth vizier, whose name was Zoushad, made his appearance and prostrating himself to the king, said to him, “O king, suffer not the talk of yonder youth to delude thee, for that he is not a truth-teller. So long as he abideth on life, the folk will not give over talking nor will thy heart cease to be occupied with him.” “By Allah,” cried the king, “thou sayst sooth and I will cause fetch him this day and slay him before me.” Then he commanded to bring the youth; so they brought him in shackles and he said to him, “Out on thee! Thinkest thou to appease my heart with thy prate, whereby the days are spent in talk? I mean to slay thee this day and be quit of thee.” “O king,” answered the youth, “it is in thy power to slay me whensoever thou wilt, but haste is of the fashion of the base and patience of that of the noble. If thou put me to death, thou wilt repent, and if thou desire to bring me back to life, thou wilt not be able thereunto. Indeed, whoso acteth hastily in an affair, there befalleth him what befell Bihzad, son of the king.” Quoth the king, “And what is his story?” “O king,” replied the young treasurer,
    Story of Prince Bihzad.
[story resumed]
​See, then, O king,” continued the youth, “the issue of the prince’s haste and lack of deliberation, for indeed his haste bequeathed him long repentance and his joy was changed to mourning; and on like wise was it with the woman who hastened to put out his eyes and deliberated not. All this was the doing of haste; wherefore it behoveth the king not to be hasty in putting me to death, for that I am under the grasp of his hand, and what time soever thou desirest my slaughter, it shall not escape [thee].”
When the king heard this, his anger subsided and he said, “Carry him back to prison till to-morrow, so we may look into his affair.”
The Fifth Day.
OF THE ISSUES OF GOOD AND EVIL ACTIONS.
When it was the fifth day, the fifth Vizier, whose name was Jehrbaur, came in to the king and prostrating himself before him, said, “O king, it behoveth thee, if thou see or hear that one look on thy house, that thou put out his eyes. How then should it be with him whom thou sawest midmost thy house and on thy very bed, and he suspected with thy harem, and not of thy lineage nor of thy kindred? Wherefore do thou away this reproach by putting him to death. Indeed, we do but urge thee unto this for the assurance of thine empire and of our zeal for thy loyal counselling and of our love to thee. How can it be lawful that this youth should live for a single hour?”
Therewith the king was filled with wrath and said, “Bring him forthright,” So they brought the youth before him, shackled, and the king said to him, “Out on thee! Thou hast sinned a great sin and the time of thy life hath been long; but needs must we put thee to death, for that there is for us no ease in thy life after this,” “O king,” answered he, “know that I, by Allah, am guiltless, and by reason of this I hope for life, for that he who is guiltless of offence goeth not in fear of ​punishment neither maketh great his mourning and his concern; but whoso hath sinned, needs must his sin be expiated upon him, though his life be prolonged, and it shall overtake him, even as it overtook Dadbin the king and his vizier.” “How was that?” asked Azadbekht, and the youth said,
* ↑ i.e. thy women.
* ↑ i.e. hath been unduly prolonged.
    Story of King Dadbin and His Viziers.
[story resumed]
​Know, therefore, O king,” continued the youth, “that whoso doth good is requited ​therewith and he who is guiltless of sin and reproach feareth not the issue of his affair. And I, O king, am free from guilt, wherefore I trust in God that He will show forth the truth and vouchsafe me the victory over enemies and enviers.”
When the king heard this, his wrath subsided and he said, “Carry him back to the prison till the morrow, so we may look into his affair.”
The Sixth Day.
OF TRUST IN GOD.
When it was the sixth day, the viziers’ wrath redoubled, for that they had not compassed their desire of the youth and they feared for themselves from the king; so three of them went in to him and prostrating themselves before him, said to him, “O king, indeed we are loyal counsellors to thy dignity and tenderly solicitous for thee. Verily, thou persistest long in sparing this youth alive and we know not what is thine advantage therein. Every day findeth him yet on life and the talk redoubleth suspicions on thee; so do thou put him to death, that the talk may be made an end of.” When the king heard this speech, he said, “By Allah, indeed, ye say sooth and speak rightly!” Then he let bring the young treasurer and said to him, “How long shall I look into thine affair and find no helper for thee and see them all athirst for thy blood?”
“O king,” answered the youth, “I hope for succour only from God, not from created beings: if He aid me, none can avail to harm me, and if He be with me and on my side, because of the truth, who is it I shall fear, because of falsehood? Indeed, I have made my intent with God a pure and sincere intent and have severed my expectation from the help of the creature; and whoso seeketh help [of God] findeth of his desire that which Bekhtzeman found.” Quoth the king, “Who was Bekhtzeman and what is his story?” “O king,” replied the youth,
    Story of King Bekhtzeman.
[story resumed]
​On this wise, O king,” continued the young treasurer, “he with whom God is and whose intent is pure, meeteth nought but good. As for me, I have no helper other than God, and I am content to submit myself to His ordinance, for that He knoweth the purity of my intent.”
With this the king’s wrath subsided and he said, “Restore him to the prison till the morrow, so we may look into his affair.”
The Seventh Day.
OF CLEMENCY.
When it was the seventh day, the seventh vizier, whose name was Bihkemal, came in to the king and prostrating himself to him, said, “O king, what doth thy long-suffering with this youth advantage thee? Indeed the folk talk of thee and of him. Why, then, dost thou postpone the putting him to death?” The vizier’s words aroused the king’s anger and he bade bring the youth. So they brought him before him, shackled, and Azadbekht said to him, “Out on thee! By Allah, after this day there abideth no deliverance for thee from my hand, for that thou hast outraged mine honour, and there can be no forgiveness for thee.”
“O king,” answered the youth, “there is no great forgiveness save in case of a great crime, for according as the offence is great, in so much is forgiveness magnified and it is no dishonour to the like of thee if he spare the like of me. Verily, Allah knoweth that there is no fault in me, and indeed He commandeth unto clemency, and no clemency is greater than that which spareth from slaughter, for that thy forgiveness of him whom thou purposest to put to death is as the quickening of a dead man; and whoso doth evil shall find it before him, even as it was with King Bihkerd.” “And what is the story of King Bihkerd?” asked the king. “O king,” answered the youth,
    Story of King Bihkerd.
[story resumed]
​Know, ​then, O King,” continued the youth, “that there is no goodlier thing than clemency and that all thou dost thereof, thou shalt find before thee, a treasure laid up for thee.”
When the king heard this, his wrath subsided and he said, “Carry him back to the prison till the morrow, so we may look into his affair.”
The Eighth Day.
OF ENVY AND MALICE.
When it was the eighth day, the viziers all assembled and took counsel together and said, “How shall we do with this youth, who baffleth us with his much talk? Indeed, we fear lest he be saved and we fall [into perdition]. Wherefore, let us all go in to the king and unite our efforts to overcome him, ere he appear without guilt and come forth and get the better of us.” So they all went in to the king and prostrating themselves before him, said to him, “O king, have a care lest this youth beguile thee with his sorcery and bewitch thee with his craft. If thou heardest what we hear, thou wouldst not suffer him live, no, not one day. So pay thou no heed to his speech, for we are thy viziers, [who endeavour for] thy continuance, and if thou hearken not to our word, to whose word wilt thou hearken? See, we are ten viziers who testify against this youth that he is guilty and entered not the king’s sleeping-chamber but with evil intent, so he might put the king to shame and outrage his honour; and if the king slay him not, let him banish him his realm, so the tongue of the folk may desist from him.”
When the king heard his viziers’ words, he was exceeding wroth and bade bring the youth, and when he came in to the king, the viziers all cried out with one voice, saying, “O scant o’ grace, thinkest thou to save ​thyself from slaughter by craft and guile, that thou beguilest the king with thy talk and hopest pardon for the like of this great crime which thou hast committed?” Then the king bade fetch the headsman, so he might smite off his head; whereupon each of the viziers fell a-saying, “I will slay him;” and they sprang upon him. Quote the youth, “O king, consider and ponder these men’s eagerness. Is this of envy or no? They would fain make severance between thee and me, so there may fall to them what they shall plunder, as aforetime.” And the king said to him, “Consider their testimony against thee.” “O king,” answered the young man, “how shall they testify of that which they saw not? This is but envy and rancour; and thou, if thou slay me, thou wilt regret me, and I fear lest there betide thee of repentance that which betided Ilan Shah, by reason of the malice of his viziers.” “And what is his story?” asked Azadbekht. “O king,” replied the youth,
    Story of Ilan Shah and Abou Temam.
[story resumed]
​See, then, O august king,” continued the youth, “what envy doth and injustice and how God caused the viziers’ malice revert upon their own necks; and I trust in God that He will succour me against all who envy me my favour with the king and show forth the truth unto him. Indeed, I fear not for my life from death; only I fear lest the king repent of my slaughter, for that I am guiltless of offence, and if I knew that I were guilty of aught, my tongue would be mute.”
When the king heard this, he bowed [his head] in perplexity and confusion and said, “Carry him back to the prison till the morrow, so we may look into his affair.”
The Ninth Day.
OF DESTINY OR THAT WHICH IS WRITTEN ON THE FOREHEAD.
When it was the ninth day, the viziers [foregathered and] said, one to another, “Verily, this youth baffleth us, for as often as the king is minded to put him to death, he beguileth him and ensorcelleth him with a story; so what deem ye we should do, that we may slay him and be at rest from him?” Then they took counsel together and were of accord that they should go to the king’s wife [and prompt her to urge the king to slaughter the youth. So they betook themselves to her] and said to her, “Thou art heedless of this affair wherein thou art and this heedlessness will not profit thee; whilst the king is occupied with eating and drinking and diversion and forgetteth that the folk beat upon tabrets and sing of thee and say, ‘The king’s wife loveth the youth;’ and what while he abideth on life, the talk will increase and not diminish.” Quoth she, “By Allah, it was ye set me on against him, and what shall I do [now]?” And they answered, “Do thou go in to the king and weep and say to him, ‘Verily, the women come to me and tell me that I am become a byword in the city, and what is thine advantage in the sparing of this youth? If thou wilt not slay him, slay me, so this talk may be estopped from us.’”
​So she arose and tearing her clothes, went in to the king, in the presence of the viziers, and cast herself upon him, saying, “O king, falleth my shame not upon thee and fearest thou not reproach? Indeed, this is not of the behoof of kings that their jealousy over their women should be thus [laggard]. Thou art heedless and all the folk of the realm prate of thee, men and women. So either slay him, that the talk may be cut off, or slay me, if thy soul will not consent to his slaughter.” Thereupon the king’s wrath waxed hot and he said to her, “I have no pleasure in his continuance [on life] and needs must I slay him this day. So return to thy house and comfort thy heart.”
Then he bade fetch the youth; so they brought him before him and the viziers said, “O base of origin, out on thee! Thy term is at hand and the earth hungereth for thy body, so it may devour it.” But he answered them, saying, “Death is not in your word nor in your envy; nay, it is an ordinance written upon the forehead; wherefore, if aught be written upon my forehead, needs must it come to pass, and neither endeavour nor thought-taking nor precaution will deliver me therefrom; [but it will surely happen] even as happened to King Ibrahim and his son.” Quoth the king, “Who was King Ibrahim and who was his son?” And the youth said, “O king,
    Story of King Ibrahim and His Son.
[story resumed]
​On like wise, O king,” continued the young treasurer, “is it with thee. If God have written aught on my ​forehead, needs must it befall me and my speech to the king shall not profit me, no, nor my adducing to him of [illustrative] instances, against the fore-ordinance of God. So with these viziers, for all their eagerness and endeavour for my destruction, this shall not profit them; for, if God [be minded to] save me, He will give me the victory over them.”
When the king heard these words, he abode in perplexity and said, “Restore him to the prison till the morrow, so we may look into his affair, for the day draweth to an end and I mean to put him to death on exemplary wise, and [to-morrow] we will do with him that which he meriteth.”
The Tenth Day.
OF THE APPOINTED TERM, WHICH, IF IT BE ADVANCED, MAY NOT BE DEFERRED AND IF IT BE DEFERRED, MAY NOT BE ADVANCED.
When it was the tenth day, (now this day was called El Mihrjan and it was the day of the coming in of the folk, gentle and simple, to the king, so they might give him joy and salute him and go forth), the counsel of the viziers fell of accord that they should speak with a company of the notables of the city [and urge them to demand of the king that he should presently put the youth to death]. So they said to them, “When ye go in to-day to the king and salute him, do ye say to him, ‘O king, (to God be the praise!) thou art praiseworthy of policy and governance, just to all thy subjects; but this youth, to whom thou hast been bountiful, yet hath he reverted to his base origin and wrought this foul deed, what is thy purpose in his continuance [on life]? Indeed, thou hast prisoned him in thy house, and every day thou hearest his speech and thou ​knowest not what the folk say.’” And they answered with “Hearkening and obedience.”
So, when they entered with the folk and had prostrated themselves before the king and given him joy and he had raised their rank, [they sat down]. Now it was the custom of the folk to salute and go forth, so, when they sat down, the king knew that they had a word that they would fain say. So he turned to them and said, “Ask your need.” And the viziers also were present. Accordingly, they bespoke him with all that these latter had taught them and the viziers also spoke with them; and Azadbekht said to them, “O folk, I know that this your speech, there is no doubt of it, proceedeth from love and loyal counsel to me, and ye know that, were I minded to slay half these folk, I could avail to put them to death and this would not be difficult to me; so how shall I not slay this youth and he in my power and under the grip of my hand? Indeed, his crime is manifest and he hath incurred pain of death and I have only deferred his slaughter by reason of the greatness of the offence; for, if I do this with him and my proof against him be strengthened, my heart is healed and the heart of the folk; and if I slay him not to-day, his slaughter shall not escape me to-morrow.”
Then he bade fetch the youth and when he was present before him, he prostrated himself to him and prayed for him; whereupon quoth the king to him, “Out on thee! How long shall the folk upbraid me on thine account and blame me for delaying thy slaughter? Even the people of my city blame me because of thee, so that I am grown a talking-stock among them, and indeed they ​come in to me and upbraid me [and urge me] to put thee to death. How long shall I delay this? Indeed, this very day I mean to shed thy blood and rid the folk of thy prate.”
“O king,” answered the youth, “if there have betided thee talk because of me, by Allah, by Allah the Great, those who have brought on thee this talk from the folk are these wicked viziers, who devise with the folk and tell them foul things and evil concerning the king’s house; but I trust in God that He will cause their malice to revert upon their heads. As for the king’s menace of me with slaughter, I am in the grasp of his hand; so let not the king occupy his mind with my slaughter, for that I am like unto the sparrow in the hand of the fowler; if he will, he slaughtereth him, and if he will, he looseth him. As for the delaying of my slaughter, it [proceedeth] not [from] the king, but from Him in whose hand is my life; for, by Allah, O king, if God willed my slaughter, thou couldst not avail to postpone it, no, not for a single hour. Indeed, man availeth not to fend off evil from himself, even as it was with the son of King Suleiman Shah, whose anxiety and carefulness for the accomplishment of his desire of the new-born child [availed him nothing], for his last hour was deferred how many a time! and God saved him until he had accomplished his [fore-ordained] period and had fulfilled [the destined term of] his life.”
“Out on thee!” exclaimed the king. “How great is thy craft and thy talk! Tell me, what was their story.” And the youth said, “O king,
* ↑ Of a man’s life. The Muslims believe each man’s last hour to be written in a book called “The Preserved Tablet.”
* ↑ i.e. the Autumnal Equinox, one of the two great festival days (the other being the New Year) of the Persians. See my “Book of the Thousand Nights and One Night,” Vol. IV. p. 144.
    Story of King Suleiman Shah and His Sons.
[story resumed]
​and on like wise, O king, is it with me; I too have a deferred term, which I shall attain, and a period which I shall accomplish, and I trust in God the Most High that He will give me the victory over these wicked viziers.”
When the youth had made an end of his speech, the king said, “Carry him back to the prison;” and when they had done this, he turned to the viziers and said to them, “Yonder youth looseth his tongue upon you, but I know your affectionate solicitude for the welfare of my empire and your loyal counsel to me; so be of good heart, for all that ye counsel me I will do.” When they heard these words, they rejoiced and each of them said his say ​Then said the king, “I have not deferred his slaughter but to the intent that the talk might be prolonged and that words might abound, and I desire [now] that ye sit up for him a gibbet without the town and make proclamation among the folk that they assemble and take him and carry him in procession to the gibbet, with the crier crying before him and saying, ‘This is the recompense of him whom the king delighted to favour and who hath betrayed him!’” The viziers rejoiced, when they heard this, and slept not that night, of their joy; and they made proclamation in the city and set up the gibbet.
The Eleventh Day.
OF THE SPEEDY RELIEF OF GOD.
When it was the eleventh day, the viziers betook them early in the morning to the king’s gate and said to him, “O king, the folk are assembled from the king’s gate to the gibbet, so they may see [the execution of] the king’s commandment on the youth.” So the king bade fetch the prisoner and they brought him; whereupon the viziers turned to him and said to him, “O vile of origin, doth any hope of life remain with thee and lookest thou still for deliverance after this day?” “O wicked viziers,” answered he, “shall a man of understanding renounce hope in God the Most High? Indeed, howsoever a man be oppressed, there cometh to him deliverance from the midst of stress and life from the midst of death, [as is shown by the case of] the prisoner and how God delivered him.” “What is his story?” asked the king; and the youth answered, saying, “O king, they tell that
    Story of the Prisoner and How God Gave Him Relief.
[story resumed]
​Then said the king, “How long wilt thou beguile us with thy prate, O youth? But now the hour of thy slaughter is come.” And he bade crucify him upon the gibbet. [So they carried him to the place of execution] and were about to hoist him up [upon the cross,] when, behold, the captain of the thieves, who had found him and reared him, came up at that moment and asked what was that assembly and [the cause of] the crowds gathered there. They told him that a servant of the king had committed a great crime and that he was about to put him to death. So the captain of the thieves pressed forward and looking upon the prisoner, knew him, whereupon he went up to him and embraced him and clipped him and fell to kissing him upon his mouth. Then said he, “This is a boy whom I found under such a mountain, wrapped in a gown of brocade, and I reared him and he fell to stopping the way with us. One day, we set upon a caravan, but they put us to flight and wounded some of us and took the boy and went their way. From that day to this I have ​gone round about the lands in quest of him, but have not lighted on news of him [till now;] and this is he.”
When the king heard this, he was certified that the youth was his very son; so he cried out at the top of his voice and casting himself upon him, embraced him and wept and said, “Had I put thee to death, as was my intent, I should have died of regret for thee.” Then he cut his bonds and taking his crown from his head, set it on that of his son, whereupon the people raised cries of joy, whilst the trumpets sounded and the drums beat and there befell a great rejoicing. They decorated the city and it was a glorious day; the very birds stayed their flight in the air, for the greatness of the clamour and the noise of the crying. The army and the folk carried the prince [to the palace] in magnificent procession, and the news came to his mother Behrjaur, who came forth and threw herself upon him. Moreover, the king bade open the prison and bring forth all who were therein, and they held high festival seven days and seven nights and rejoiced with a mighty rejoicing; whilst terror and silence and confusion and affright fell upon the viziers and they gave themselves up for lost.
After this the king sat, with his son by his side and the viziers sitting before him, and summoned his chief officers and the folk of the city. Then the prince turned to the viziers and said to them, “See, O wicked viziers, that which God hath done and the speedy [coming of] relief.” But they answered not a word and the king said, “It sufficeth me that there is nothing alive but rejoiceth with me this day, even to the birds in the sky, but ye, your ​breasts are straitened. Indeed, this is the greatest of ill-will in you to me, and had I hearkened to you, my regret had been prolonged and I had died miserably of grief.” “O my father,” quoth the prince, “but for the fairness of thy thought and thy judgment and thy longanimity and deliberation in affairs, there had not betided thee this great joyance. Hadst thou slain me in haste, repentance would have been sore on thee and long grief, and on this wise doth he who ensueth haste repent.”
Then the king sent for the captain of the thieves and bestowed on him a dress of honour, commanding that all who loved the king should put off [their raiment and cast it] upon him. So there fell dresses of honour [and other presents] on him, till he was wearied with their much plenty, and Azadbekht invested him with the mastership of the police of his city. Then he bade set up other nine gibbets beside the first and said to his son, “Thou art guiltless, and yet these wicked viziers endeavoured for thy slaughter.” “O my father,” answered the prince, “I had no fault [in their eyes] but that I was a loyal counsellor to thee and still kept watch over thy good and withheld their ​hands from thy treasuries; wherefore they were jealous and envied me and plotted against me and sought to slay me,” Quoth the king, “The time [of retribution] is at hand, O my son; but what deemest thou we should do with them in requital of that which they did with thee? For that they have endeavoured for thy slaughter and exposed thee to public ignominy and soiled my honour among the kings.”
Then he turned to the viziers and said to them, “Out on ye! What liars ye are! What excuse is left you?” “O king,” answered they, “there abideth no excuse for us and our sin hath fallen upon us and broken us in pieces. Indeed we purposed evil to this youth and it hath reverted upon us, and we plotted mischief against him and it hath overtaken us; yea, we digged a pit for him and have fallen ourselves therein.” So the king bade hoist up the viziers upon the gibbets and crucify them there, for that God is just and ordaineth that which is right. Then Azadbekht and his wife and son abode in joyance and contentment, till there came to them the Destroyer of Delights and they died all; and extolled be the perfection of the [Ever-]Living One, who dieth not, to whom be glory and whose mercy be upon us for ever and ever! Amen.
* ↑ See supra, p. 66.
* ↑ Khilaah, lit. that which one takes off from one’s own person, to bestow upon a messenger of good tidings or any other whom it is desired especially to honour. The literal meaning of the phrase, here rendered “he bestowed on him a dress of honour,” is “he put off on him [that which was upon himself].” A Khilaah commonly includes a horse, a sword, a girdle or waist-cloth and other articles, according to the rank of the recipient, and might more precisely be termed “a complete equipment of honour.”
* ↑ An economical mode of rewarding merit, much in favour with Eastern monarchs.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.