A POWERFUL and mighty king, on the confines of Kashmīr, had an only daughter, of great beauty, whom he fondly loved. One day in spring she obtained permission of her father to visit the gardens which lay without the city. Here her tent was erected, and she sported for some time with her maidens, when suddenly, while she sat on the margin of a tank, there arose a dust and a great cloud, from which a black dīv* came forth, and seized and carried her off. Her maidens were frightened, and some tore their hair, others scratched their cheeks. When the king heard of the circumstance, he was filled with grief and affliction. When he had somewhat recovered from the shock, he caused it to be proclaimed that whoever should bring back his daughter should obtain her in marriage, along with half his kingdom.
There were in that city four persons of great ability. One was a guide, who had travelled over the world— in the morning in China, at night in Khatā. The second, a daring freebooter, who would have taken the prey from the lion's mouth. The third, a cavalier like Rustam,* the model of Isfandiyār* in fight. The fourth, a physician of blessed approach, whose breath possessed the life-giving virtue of the Messiah's.* All the four were sons of the same father and mother, and each had his peculiar gifts. On hearing the proclamation, they agreed that this was an enterprise suited for them. The guide led the way, and searched everywhere, while his brothers accompanied him. The dīv inhabited a cave in the mountains of Yaman. When they reached it, the robber, who was the most daring of the three, entered it, and brought the damsel out, the dīv being absent at the time. When he returned, and found this Laylī missing, he rushed out, troubled in heart like Majnūn,* and despatched a party of demons in their pursuit, bearing ponderous clubs on their shoulders. The warrior put them to flight with his sword. The damsel was dangerously ill, but the physician prescribed for her, and restored her to health.
Having thus achieved their task, they joyfully repaired to court, and each related his own achievement. The king was delighted, and grateful for the recovery of his daughter. He opened his treasury, and bestowed gifts on the poor. He sent for those four persons, to reward them. On the first he bestowed the tribute of the highways; the daring freebooter he made his kafādār, or protector of his person; [the physician he made his vazīr;] and the cavalier he seated on his throne, and gave him his daughter in marriage, according to his promise.*
Thus, every thing has its peculiar quality and recommendation. Honey possesses sweetness, but is unfit to make vinegar. One robs, another guides; one sells, another buys. Had not the guide led the way, who would have conducted them aright in that intricate research? Had not the robber entered the cave, who would have brought the damsel out? Had not the warrior fought, who would have opposed the army of demons? Had not the physician prescribed, the damsel would not have been restored to health.
[“Although this tale is very disordered,” adds the Prince, “it is yet an example of the circumstances of this slave (himself). Were hearts without sins, of a certainty the earth would have remained void of God's mercy. (Do thou, then, overlook my shortcomings.) Had there not been a counselling master, surely, in the ‘A B C’ school, things would have been hot. Had I not borne this effort and trouble, the foot of endeavour had not descended to the treasure. Had not my body been healthy—if all remedies for weakness had been weak—how could I have so struggled and kicked?—how had I arrived thus at the desiderated place? All is the ‘unmerited goodness’ of the Sustainer (God), and enough! For no deed ariseth from the hand of man.”
When the Prince concluded, the king and his vazīrs were warm in their applause.*
The title of the next chapter is as follows: