“In the thirty-eighth Abû Zayd addresses the governor of a town” (for Englishmen it may not be without interest that the town in question is the famous city of Merv) “in some fine verses in praise of liberality to men of genius.” With these few lines Chenery sums up this Maḳâmah, and Preston says that it contains little beyond a repetition of circumstances and phrases which occur in other Assem­blies, and is of inferior interest to most of them. It should, however, be kept in view that Ḥarîri’s work is not one to be read in uninter­rupted succession, like a production of modern fiction, except perhaps by scholars. The whole plan of the work renders it almost inevitable that, to quote once more the words of the former distinguished translator, “the repetition of similar adventures and similar rhetoric becomes monotonous.” But Ḥarîri is an author whose book may be taken in hand by a reader of cultivated mind and refined taste at any moment in which the mood seizes him, and be opened at random, when he will always be sure to find much that will entertain, interest, or instruct him, and if he happens to hit on the present Assembly, taking it by itself and on its own merits, I have no doubt that he will proclaim it to be a composition of exquisite beauty, conceived in Ḥarîri’s most happy vein, and written in his most brilliant style.

Al Ḥârith, son of Hammâm, related: It had become dear to me ever since my foot moved and my pen sput-tured, to take literary learning for my roadway and the kindling of my torch thereat for my pursuit. Ac­cordingly I furrowed out its doctors and the treasures of its mysteries, and when I had found of them [such as are] the desire of the seeker, and the burning log to light one’s fire from, I clutched with my hand his stirrup, and beseeched him for a dole from out his hoard. Withal I met none that equalled the Serûji in the abundant shower of his clouds, and in applying the pitch to the places where the symptoms of scab appear, save that he used to wander abroad faster than the proverb, and swifter than the moon in her changes, wherefore from longing to encounter him, and from my delight in joining his assemblies, I was eager for pere­grination, and found enjoyment in travel which [accord­ing to a saying of Mohammed’s] is part of the [infernal] torment. So at a time when I had strayed to Merv, and no wonder, the rousing of birds, and the presage which is the harbinger of good, gave me happy tidings of a meeting with him. Hence I ceased not spying for him in the assemblies and on the arrival of caravans, but I found none to give me news of him, nor saw I any trace or speck of him, until despair got the better of hope, and expectation became reduced and subdued. Now one day I was in the presence of the Wâlî of Merv, who was one of those who combine excellence with dominion, when lo, Abû Zayd rose to sight in the rags of one poverty-stricken, and greeted with the greeting of the needy when he meets a lord of the crown. Then he said to the Wâlî: “Know thou, mayest thou be kept safe from blame, and spared sorrow, that on him who is entrusted with offices, hopes depend, and to him whose degrees have been exalted, needs [wants] are referred, and that he is the fortunate, who if he has the power and destiny aids him, pays the zakât for divine favours, as he pays the zakât for cattle, and who clings to the people commanding reverence, as he clings to his wife and close relations. Truly thou hast become, praise be to Allah, the support of thy city, and the pillar of thy age, to whose sanctuary the saddle-beasts are driven, and from whose generosity bounties are hoped, to whose court requests are carried, and from whose palm relief is expected to descend, for Allah’s grace upon thee has been great, and His beneficence in thy behalf plentiful. Now I am an old man who grovels in the dust after having rolled in riches, and who lacks greencrop when he has waxed hoary. I have come to thee from a distant place, and a wretched state, hoping from thy sea a swell, and from thy rank a lift, and hope is the best means of propitiation for him who begs, and the best gift of him who gives. Therefore bestow upon me what is incumbent on thee, and deal me fair, as Allah has dealt fair with thee, and beware to turn thy face from him who visits thee, and repairs to thy house, and to close thy fist [in denial] from him who asks thy gift and appeals for support to thy generosity. For he excels not who is stingy, nor goes he the right way who hoards up. But he is the man of head and heart (al-labîb), who when he has, bestows, and when he first earns a profit, profits others, and the liberal is he who, when he is asked for the gift of gold, is not afraid to give.” Then he held in, looking out for the fruit of his planting and watching for the grati­fication of his soul. Now the Wâlî wished to know whether his well was shallow, or whether his spring had continuity. So he bent his head to think how to strike sparks from his fire-stick and how to discriminate the temper of his blade. But the secret of his silence and of the delaying of his gift was hidden from Abû Zayd: so he flared up in wrath, and indited improvising:

“Despise not [may never thee a curse betide] men of learning because they show clad in rags and destitute paupers,

Nor fail to pay due regard to him who comes full of hope, both if he be glib of speech or if he be tongue-tied.

But give thy bounty to him who solicits help from thee and raise by thy timely aid one whom thou seest downcast.

For hail the wealth of a man whose wealth obtains praise for him, the fame of which travellers through all the world blaze forth.

And he who buys fair renown from humankind by his gifts, will never be overreached, and though he gave rubies.

But for magnanimity the wise would have no excuse, if he aspires to what goes beyond the mere day’s food.

Yet to acquire eulogy he strives, and moved by his love of noble­ness, lifts his neck to aim at high places.

When he who is generous inhales the fragrance of thanks, he spurns the fragrance of musk, however fine pounded,

And never meet stinginess and praise so that one would think: a lizard this, that a fish, in water this, that ashore [on land].

Beneficence is beloved by men for its qualities, whereas the close­fisted wight is all his days hated.

And his excuses to spend his riches with kindliness, keep blame on him evermore, and people’s stern censure.

Be bountiful then with what thy hands have been gathering, that he who begs for thy boon be ever dumfounded,

And take thy share, ere a stroke of fortune come over thee that shows thee thy tree of life deprived of its foliage.

For time is too fickle as in one state to endure, mayst thou delight in that state or may it be hateful.”

Said the narrator: Then the Wâlî called him near on account of his ravishing discourse, until he had made him alight on the seat of the circumciser, whereupon he dealt out to him from the streams of his donation that which prognosticated length of skirt and shortness of night for him. So he rose from his presence with a full sleeve and a merry heart. But I followed him, keeping in his direction and tracking his step, until, when he was well out of the Wâlî’s gate, and had got clear of his den, I said to him: “Mayst thou thrive on what has been given thee, and be allowed to enjoy long that which has been put in thy possession.” Then his face lit up and beamed, and he continued thanks to Allah, be He exalted, whereupon he strutted along with a proud swing, and indited straight off:

“Know, who has gained a portion by plodding dulness, or who owes rank to virtues of those before him.

That my earnings are due to worth, not to meddling, and my station to power of speech, not to kings’ grace.”

Then he said: “Out on him who blames learning, and hail to him who strives after it and makes it his pursuit;” wherewith he bade me farewell, and went away, leaving me aflame with longing for him.