On one of his travels Ḥârith has arrived in the old Egyptian town Tanîs, from which the Tanitic mouth of the river Nile derives its name, and he finds in its mosque an eloquent preacher surrounded by a numerous congregation, who listen attentively to his sermon full of lofty moral admonitions. The speaker exhorts his hearers in a powerful address, as usual first in rhymed prose, and sub­sequently in sonorous verse, with advancing age to abandon the pleasures of youth and worldly pursuits, to atone for their past transgressions by acts of piety and kindliness towards their fellow-creatures, and to make provision from the wealth which they may have acquired on earth, by spending part of it in liberality to the poor. At the close of the discourse, which has moved many of those present to tears, a half-naked youth comes forward, who represents himself in his destitute condition as a fit object on whom to carry into practice the good intentions stirred up in the hearts of the assembly by the earnest words of the venerable Shaykh, and the preacher, on his part, endorses the boy’s petition by some additional remarks, calculated to rouse their compassion and sym­pathy for him. Thus the supplicant reaps a plentiful harvest of bounties bestowed on him, and exultingly walks away, well con­tented, and praising the generous dispositions of the inhabitants of Tanîs. The Shaykh also takes his departure, and Ḥârith, who thinks he possesses a clue to what is hidden from the unsuspecting rest of the company, follows him. When both have reached a secluded spot, the former reveals himself as Abû Zayd, and as the father of the boy who has so successfully made application of the sermon delivered in his presence. It must be observed that Preston, who has translated this Assembly in his volume of Makāmāt, stultifies it, by letting the boy himself refer to his relationship to the preacher. There is nothing of the kind in the text, and the introduction of this gratuitous and unwarrantable interpolation entirely destroys the artistic merit of the composition.

Al Ḥârith, son of Hammâm, related: I responded to the calls of wantonness in the bloom of my youth, wherefore I ceased not visiting dainty damsels and listening to the tunes of song, until the warner had arrived and the freshness of life had turned its back on me. Then I craved for rectitude of watchful conduct, and repented of what I had trespassed in the face of Allah. So I began to drive out evil inclinations by good deeds and to mend wicked ways before it was too late, for I turned from the morning-call on the fair, to meeting with the God-fearing and from mixing with songstresses to drawing near to men of piety, swearing that I would not associate but with him, who has rooted out error, and whose dissolute manners should have returned to the proper bend, and when I found one loose of rein long of sleep, I removed my abode far from his abode and fled from his scab and ignominy. Now when foreign travel had cast me into Tanîs, and made me alight at its homely [familiar] mosque, I saw therein a man surrounded by a dense circle and thronged spectators, who said with a stout heart and clear tongue: “Poor is the son of Adam, ay, how poor! He relies upon the world, on that which is unreliable, and asks from it a stay by that which has no stability, and through his love for it he is slaughtered thereby with­out a knife. He is addicted to it through his folly, and is rabid after it through his wretchedness, he hoards up in it through his boastfulness and makes no provision from it for his future state. I swear by Him who has poured out both the waters [sweet and salt, Koran, xxv. 55], and lit up the twain, sun and moon, and exalted the might of the two [holy] stones, if the son of Adam were wise, he would not revel in drinking-bouts, and if he bethought himself of what went before, he would weep blood, and if he were mindful of the requital, he would strive to overtake that which escaped his grasp, and if he looked at the issue he would better the turpitude of his actions. O wonder of all wonders at him who plunges into the abode of fire, while he treasures gold and hoards up riches for his descendants. Again, it is of marvels unheard-of that, though the interspersion [sprinkling] of hoariness warn thee, and thy sun proclaim its setting, yet thou seest not fit to turn, and to cleanse thee from thy blamefulness.” Then he broke forth inditing, as inditeth one who leads aright:

“Woe to the man who warned by his hoariness still blindly rushes along on youth’s folly bent,

And glances back on pleasure’s fire longingly when all his limbs already from weakness shake,

Who rides the steed of wantonness, which he deems a softer couch than chamberlains ever spread,

Not awed by hoary hair which no man of sense sees come without its starry light startling him,

Nor to himself forbidding what right forbids, or heeding aught that may impair fair repute.

Ay, such a man, away with him if he die, and if he live, he’s reck’ed as though not alive,

No good in him: alive he breathes fulsomeness, as though a corpse, ten days exhumed after death.

But hail to him whose honour sheds fragrance sweet, bright in its spotless beauty like broidered gown.

So say to him whom stings the thorn of his sin, pluck out the thorn, poor brother, else thou art lost.

Wipe with sincere repentance out any writ that black misdeeds have left on thy book of deeds,

And deal with men of ev’ry kind pleasantly, winning with courtly ways alike fool and sage;

Feather the free whose plumage fair time has stripped, may he not live who, while he can, feathers not.

Help one oppressed by tyranny: if too weak to help thyself, then summon up hosts for him,

And raise him who when he has tripped, calls on thee, haply through him thou risest on gathering-day.

This cup of counsel, drink of it, and bestow on one athirst that which remains in the cup.”

Now when he had concluded his tear-provoking sen­tences and finished the recital of his verses, there rose a lad to his feet, in the freshness of his youth, bare of body, and said: “O ye men of discretion, who listen to injunctions, you have apprehended what has been indited, and understood what has been directed: so, whoever of you intends to accept [the proffered advice], and to mend his future, let him by his beneficence towards me manifest his intention, not withholding from me his largess. For by Him who knows all things secret, and condones obduracy in transgression, my hidden state is like what ye behold of me, and my face is well worthy of being spared shame: so aid me that ye may have aid conferred on you.” Then the Shaykh held forth what might dispose their hearts kindly towards him, and make easy for him the attainment of his wish, until his well came upon a spring and his desert-soil was covered with green-food. So when his pouch was right full, he hied away with a swagger, and singing the praises of Tanîs. But the Shaykh pleased no further stay, after the youth had retreated. He bade them raise their hands in prayer, and turned to his homeward way. Said the narrator: Now I was on the alert to test him, and solve his mystery. So I followed him while he strode apace on his road, and vouchsafed not to break his silence. But when he felt secure of any sudden intruder and confidential talk became possible, he turned his neck to me, and greeted me with the greeting of joyful recognition, and said: “Wast thou pleased with the sharpness of that fawn?” Said I: “Ay, by the Faithful, the Guardian.” He said: “Lo, he is the youngster of the Serûji, by Him who brings the pearl from out the deep.” Then I said: “I [dare] testify that thou art the tree on which his fruit has grown, and the fire from which his spark has sprung.” So he confessed to the truth of my surmise, and was gratified that I disclosed my identity. Then he said: “Hast thou a mind to hasten with me to the house, so that we may pledge each other with the cup of the ruddy wine?” But I said to him: “Woe to thee! Will ye enjoin what is right upon others, and forget your own souls?” (Koran, ii. 41). He displayed his teeth, smiling at me, and passed on without demur. Then it occurred to him to turn back to me, and he said:

“Drive cark and care away with wine unalloyed, and cheer thy heart, not pining with fretful grief,

And say to him who blames thee for warding off the pang of pain: ‘Enough of thee, get thee gone!’”

Then he said: “As for me, I am going where I may quaff my morning and evening draught, and if thou wilt not come with me and accord with the mirthful, thou art no companion for me, and thy road is not my road. So step out of my way and turn aside from it, and pry and spy not after me.” Forthwith he turned his back on me and went, without casting a glance behind him. Said Al Ḥârith, son of Hammâm: Then I burnt with grief at his departure and fain would not have met him.