The Tale of the Wazir and the Sage Duban
Once upon a time, a King called Yunan reigned over a city in Persia. He was a powerful and wealthy ruler, who had armies and guards and allies of all nations of men; but his body was afflicted with a leprosy which philosophers and men of science failed to heal. He drank potions and he swallowed powders, but naught did him good and no physician was able to procure him a cure.
At last there came to his city a mighty healer of men, the sage Duban. This man was a reader of books, Greek, Persian, Roman, Arabian, and Syrian; he was skilled in astronomy and the wisdom of the ancients; conversant with the virtues of every plant, grass and herb, as well as philosophy and the whole range of medical science.
Now this physician had heard of the King's malady and all the bodily sufferings with which Allah had smitten him and how all the doctors and wise men had failed to heal him. Upon this he sat up through the night in deep thought and, when the dawn broke he donned his handsomest dress and betook himself to King Yunan, kissing the ground before him. He called down blessings on the King, saying:
"O King, tidings have reached me of thine illness and I have come to cure thee. Yet I will not make thee drink libation or anoint thee with ointment." Now when King Yunan heard his words he said in huge surprise, "How wilt thou do this? By Allah, if thou make me whole I will heap sumptuous riches upon you until your children’s children; and whatsoever thou wishest shall be thine and thou shalt be to me a bosom companion and friend."
The King gave Yunan a dress of honour and graciously asked him, "Canst thou indeed cure me of this complaint without drug or ointment?" The physician answered, "Yes! I will heal thee without the pains and penalties of medicine." The King marveled with exceeding marvel and said, "O physician, in how many days shall it take place? Haste thee, O my son!" The physician replied, "I hear and obey; the cure shall begin tomorrow."
So saying he went forth from the King’s presence and hired himself a house in the city for the better storage of his books and scrolls, his medicines and his aromatic roots. Then he set to work at choosing the fittest drugs. He fashioned a hollow polo stick into which he poured the medicine. On the next day when the cure was ready for use Yunan went up to the King. Kissing the ground before him, Yunan bade the King to ride forth on the grounds and play a game of polo.
The King was accompanied by his suite, Emirs and Chamberlains, Wazirs and Lords of the realm. Handing him the bat sage Yunan said, "Take this mall and grip it as I do; so! Now leaning well over thy horse drive the ball with all thy might until thy palm be moist and thy body perspire; then the medicine will penetrate through thy palm and will permeate thy person. When thou hast done with playing and thou feels the effects of the medicine, return to thy palace, and make thy ablutions in the Hammam bath, and lay thee down to sleep; so shalt thou become whole; and now peace be with thee!"
King Yunan took the bat from the Sage and grasped it firmly; then, mounting his steed, he dashed about the field until his hand waxed moist and his skin, perspiring, imbibed the medicine from the wood. The sage Duban knew that the drugs had penetrated his person and bade him return to the palace and enter the Hammam without delay. The King entered the bath and made his ablutions; then he donned his clothes and rode to his palace where he lay down and slept.
Duban returned the next morning and kissed the ground between the King’s feet, wishing him peace. The King hastily received him, kissing Duban on the neck and bidding him to sit by his side. For it had so happened that when the King left the Hammam he looked at his body and saw no trace of leprosy: the skin was all clean as virgin silver.
When Duban was seated he was regaled throughout the day with all manner of delights. Moreover, at nightfall the King gave the physician Duban two thousand gold pieces, besides the usual dress of honour and other gifts galore, and sent him home on his own steed.
So King Yunan passed the night in joy and gladness that the physician had thrown off so pernicious a malady. For days the King continued to bestow gifts and favours upon Duban giving praise and thanks for what no other learned man had been able to do. Now the King had a Wazir among his court, unsightly to look upon, full of envy and evil will. When this Minister saw the King place the physician near him and give him all these gifts, he was filled with jealousy and planned to do him harm. Does not the proverb say: ‘All men envy. The strong openly, the weak in secret.’
The Minister came before the King and, kissing the ground between his feet, said, "O King of the age and of all time, whose munificence knows no bounds, my duty prompts me to forewarn you of an evil which threatens your life; wherefore order me to disclose it and I will so do forthwith." Quoth the King, troubled by the words of the Minister, "And what is this counsel?" Quoth he, "O glorious monarch, the wise of old have said: ‘He who does not weigh the consequences of his acts shall never prosper,’ and indeed I have lately seen the King far from the right path, for he lavishes wealth on his enemy, on one whose object is the decline and fall of his kingship. To this man the King hath shown favour, honouring him and making of him a trusted friend. Wherefore I fear for the King's life."
"Whom couldst thou suspect?" asked the King, turning pale. The Minister answered, "O King, thou art asleep, wake up! I point to the physician Duban." Rejoined the King, "Fie upon thee! Duban is a true friend who is favoured by me above all men because he cured me and healed my leprosy which had baffled all physicians; indeed he is one whose like may not be found in the whole earth; no, not from furthest east to utmost west! Were I to share with him my entire realm 'twere but a small matter. I must suspect that thou speakest inspired from mere envy and jealousy."
-- And Shahrazad perceived the dawn of day, ceasing her tale. Then spoke Dunyazad, "O my sister, how pleasant is thy tale, and how tasteful, how sweet! How grateful I am!" She replied, "And what is this compared with the tale I could tell thee on the coming night if the King deign spare my life?" Thus the King declared to himself, "By Allah, I will not slay her until I hear the rest of her tale, for truly it is wondrous." So they rested that night in mutual embrace until the dawn.
When It Was The Fifth Night,
Shahrazad resumed her tale: -- It hath reached me, O auspicious King and mighty Monarch, that King Yunan said to his Minister, "O Wazir, thine council is prompted by envy. Were I to kill my benefactor I should surely repent, as repented King Sinbad for killing his falcon." Quoth the Wazir, “Pardon me, O King of the age, how was that?" So the King began the story of
King Sinbad and his Falcon
It is said (but Allah is All knowing!) that there was a Persian King who was fond of pleasure and diversion, especially hunting. He had reared a falcon which never left his side, even at night; hanging from the bird’s neck was a golden cup from which she could drink. One day the King and his men set out for the hunt, laying their nets when lo! a gazelle came within sight and the King cried, "Whoever allows this gazelle to spring over his head and become lost I will slay with my own hand." They narrowed the nets about the gazelle, and, standing on her haunches she raised her forelegs as if she wished to salute the King. He bowed his brow low in acknowledgment to the beast, when she bounded high over his head and leapt to freedom. The King turned towards his troops and seeing them winking and pointing at him, he asked, "O Wazir, why are they behaving in such a manner?" The Minister answered, "Perhaps because it was thee who allowed the beast to escape." Quoth the King, "By my beard! I will follow her till I bring her back."
So he set off galloping and did not cease tracking until he reached the foot-hills of a mountain where he found his prey resting near a cave. The King’s falcon presently caught up with the gazelle and, swooping down, drove her talons into its eyes, bewildering and blinding it; The King drew his mace and struck a blow which rolled the game over. He then dismounted; after cutting the beast’s throat and flaying the body, he hung it to the pommel of his saddle.
Now it was a hot day and the world was parched and dry, nor was any water to be found. The King thirsted and his horse also; so he went about searching until he saw a tree dropping water from its boughs. The King took the cup from the hawk's neck, and filling it with the water set it before the bird, and lo! the falcon struck it with her talons and upset the liquid. The King filled it a second time with the drops, thinking his hawk was thirsty; but the bird again struck at the cup with her talons and overturned it. Then the King was vexed with the hawk and filling the cup a third time offered it to his horse: but the hawk upset it with her wings. Quoth the King, "Allah confound thee, unluckiest of flying things! Thou keepest me from drinking, and thou deprivest the horse also." So he struck the falcon with his sword and cut off her wing; but the bird raised her head and said by signs, "Look at that which hangeth on the tree!" The King lifted up his eyes accordingly and caught sight of a giant viper, whose poison drops he mistook for water; thereupon he repented having struck off his falcon's wing, and mounting horse, fared on with the dead gazelle, till he arrived at the camp. He sat down to rest, whereupon the bird gasped and died. The King cried out in sorrow and remorse for having slain that falcon which had saved his life.
Now this is what occurred in the case of King Sinbad; and I am assured that were I to do as thou wishes I should repent just the same.
The Minister, hearing the words of King Yunan, rejoined, “O Monarch, high in dignity, I would not make such speeches save to serve thee, and soon thou shalt see that it is right; and if thou accept my advice thou shalt be saved. Likewise, O King, if thou continue to trust this leech, thou shalt be made to die the worst of deaths. He has made much of thine generosity and will work thy destruction. Seest thou how he healed the disease from outside thy body by something grasped in thy hand? Will it not be that he will destroy thee by something held in like manner!” Replied King Yunan, "Thou hast spoken sooth, O Wazir, it may well be as thou imply. O my well advising Minister; suppose this Sage has come as a spy searching to put me to death; for assuredly if he cured me by something held in my hand, he can kill me by the scent of some perfume."
Then asked King Yunan, "O Minister, what must be done with him?" The Wazir answered, "Send after him this very instant and summon him to thy presence; and when he arrives strike off his head; and thus thou shalt be rid of him and his wickedness, and deceive him before he can deceive thee." 'Thou hast again spoken sooth, O Wazir," said the King and sent for the Sage who came in a joyful mood for he knew not what had been appointed for him.
As Duban the physician entered the King addressed him thus: "Knowest thou why I have summoned thee?" The Sage replied, "Allah alone knows the unspoken thoughts of men!" But the King rejoined, "I summoned thee only to take thy life and to utterly destroy thee." Duban the Wise wondered at this strange address with exceeding wonder and asked, "O King, what ill have I done thee?" The King answered, "Men tell me thou art a spy sent with intent to slay me; and lo! I will kill thee before I am killed by thee." He called the Executioner and said, "Strike off the head of this traitor and deliver us from his evil practices."
Quoth the Sage, "Spare me and Allah will spare thee; slay me and so shall Allah slay thee."
- And he repeated to him these very words, even as I to thee, O wise Dunyazad, and yet thou wouldst not let me go, being bent upon my death. -
King Yunan rejoined, "I shall not be safe without slaying thee; for, as thou healed me by something held in my hand, so am I not secure against thy killing me by something given me to smell or otherwise." Said the physician, "This then, O King, is thy requital and reward; thou returnest only evil for good." The King replied, "There is no help for it; die thou must and without delay."
Now the physician was certain that the King would slay him without waiting. He wept and regretted the good he had done for one who was evil. The Executioner stepped forward and bound Duban's eyes and raised his blade, saying to the King, "By thy leave," while the physician wept and cried, "Spare me and Allah will spare thee, slay me and so shall Allah slay thee," and began repeating:
I was kind and did not escape,
They were cruel and escaped.
My kindness only led me to Ruination.
If I live I'll ne'er be kind;
If I die, then all be damned
Who follow me,
And to curses their kindliness befall.
"Is this," continued Duban, "The return I am given? Thou givest me but crocodile luck." Quoth the King, "What is the tale of the crocodile?" Quoth the physician, "Impossible for me to tell it in this state; Allah upon thee, spare me, and Allah shall spare thee."
Then one of the King's favourites stood up and said, "O King! Spare the blood of this physician; we have never seen him sin against thee, or doing aught save healing thee from a disease which baffled every man of science and learning." Said the King, “If I spare him, I doom myself to certain death; for one who healed me of such a malady by something held in my hand, surely can slay me by something held to my nose; and I fear he is some spy whose sole purpose in coming hither was to design my destruction. So there is no help for it; die he must, and then only shall I be sure of my own life." Again cried Duban, "Spare me and Allah shall spare thee; slay me and Allah shall slay thee." But it was in vain.
Now when the physician knew for certain that the King would kill him, he said, "O King, if there be no help and I must die, grant me some little delay that I may go down to my house and settle my affairs and distribute my books of learning and medicine. Amongst these I have one, the rarest of rarities, which I would present to thee as an offering: keep it as a treasure in thy treasury." "And what is in the book?" asked the King. The Sage answered, "Mysteries beyond count; and the least of secrets is that if, directly after thou hast cut off my head, thou open three leaves and read three lines of the page to thy left hand, my head shall speak and answer every question thou wish to ask of it."
The King wondered with exceeding wonder and shaking with delight at the novelty said, "O physician, couldst thou really tell me that when I cut off thy head it will speak to me?" He replied, "Yes, O King!" Quoth the King, "This is indeed a strange matter!" and forthwith sent him closely guarded to his house, and Duban settled all his obligations.
Next day he went up to the King's audience hall, where Emirs and Wazirs, Chamberlains and Nabobs, Grandees and Lords of Estate were gathered together, making the presence chamber gay as a garden full of flowers. And lo! the physician came up and stood before the King, bearing a worn old volume and a little vial full of strange powder. Then Duban sat down and said, "Give me a tray." So they brought him one and he poured the powder on it and smoothed it over with his fingers. "O King, take this book but do not open it till my head falls. When I am dead set my head upon this tray, and press it down upon the powder; this will cease the blood from flowing. Once the blood has stopped, open the book."
The King took the book and made a sign to the Executioner, who rose and struck off the physician's head. He placed it on the middle of the tray and pressed it down upon the powder. The blood stopped flowing, and the Duban’s head unclosed its eyes and said, "Now open the book, O King!" The King opened the book, and found the leaves stuck together; so he put his finger to his mouth and, by moistening it, he easily turned over the first leaf, and in like way the second, and the third, each leaf opening with much trouble; and when he had turned six pages he looked over them and, finding nothing written said, "O physician, there is no writing here!" Duban replied, "Turn over yet more," and he turned over three others in the same way. Now the book was poisoned; and before long the venom penetrated the King’s system, and he fell into strong convulsions and he cried out, "The poison hath done its work!" Whereupon the King fell backwards and died.
Now I would have thee know, O wise Dunyazad, that if King Yunan had spared the Sage Duban, Allah would have spared him, but he refused so to do and decreed to have him slain, wherefore Allah slew him; and thou too, O Dunyazad, if thou sparest me, Allah will spare thee. And Shahrazad perceived the dawn of day and ceased her tale. Then spoke Dunyazad, "O my sister, how pleasant is thy tale, and how tasteful, how sweet! How grateful I am!" She replied, "And what is this compared with the tale I could tell thee on the coming night if the King deign spare my life?" Thus the King declared to himself, "By Allah, I will not slay her until I hear the rest of her tale, for truly it is wondrous." So they rested that night in mutual embrace until the dawn.
In The King’s Court:
- The production of art is a service rendered to a higher power or authority.
- Said service is performed in the self-interest of the performer, delaying certain condemnation, death or annihilation.
- The performer’s life is staked on their skill: if their art does not please the King the performer will cease to exist.
- The performance is not rendered as a justification for continued existence or an improved quality of life, but as a distraction and deterrent from the evil or destructive intent of someone with more power, wealth or strength.
- Agility, cunning and technique are the refuge of the weak against the force and brutality of the sovereign. When employed skillfully, these strategies are deigned by the sovereign to become recorded history, the narrative of his empire.
- The King records successful performances for posterity in gold leaf on a parchment scroll and owns the work, keeping it in his treasury. Transitory acts and private struggles are turned into tangible wealth.
- The King decides which performances and narratives undergo this transformation, using a sword of judgment. yes/no. alive/dead.
- The King is terrible, cruel, corrupt, generous, merciful and just, according to the merits of his subjects and their ability to provoke a particular response.
From the following segment of Tales From the Thousand and One Nights we learn the important proverb: ‘He who does not weigh the consequences of his acts shall never prosper,’ but we also learn that when texts speak themselves through the sovereign the texts are given the full extension of their being: They come to pass. The poet may say or do what he likes, what gives him pleasure:
Timur And Hafiz
The Sufi poet Haviz of Shiraz wrote the famous poem:
If that Sharazi Turkish maid would take my heart
Into her hand:
I’d give Bokhara for the mole upon her cheek -
Or Smarkand.
The conqueror Tamerlane had Hafiz brought before him and said:
‘How can you give away Bokhara and Samarkand for a woman? Besides, they are in my own domains, and I shall not permit anyone to pretend that they are not!’
Hafiz said to him:
‘Your meanness may have given you power. My generosity has put me in your power. Your meanness is obviously more effective than my prodigality.’
Tamerlane laughed and let the Sufi go.
But their pleasure and desire is bound in service to the sovereign and is only transformative to the extent of its capacity to serve the whims and increase the wealth of the one who rules.
---
To be included in EROS Journal no. 2 “The Temple Of Wisdom” - available January 2013.
