Aadi mustered his eighteen thousand troops, and accompanied Hamza.
OF AMIR HAMZA’S ARRIVAL IN MECCA AND HIS RECEIPT OF NAUSHERVAN’S EPISTLE
Sweet-lipped narrators and historians of honeyed discourse report that when Khvaja Abdul Muttalib received the news of Hamza’s arrival, he took the nobles of the city with him and went forth to welcome Amir. The meeting of the father and son took place along the way. Amir kissed his father’s feet, who in his turn raised him and embraced him to his heart.
Khvaja returned to his house with Hamza, and they reposed in the Hall of Audience.
One day in the course of the conversation Amir chanced to learn that Aadi was Aadiya Bano’s son. Amir rejoiced upon discovering that Aadi was his foster brother, and on that very day Amir appointed him the commander in chief of his armies and commander of his vanguard.
Following Amir’s directions, Amar said to Aadi, “Let us know what quantity of rations and other victuals you require.” Aadi answered, “I just need food enough to keep body and soul together. Inform the Master of the Kitchen, then, that I eat a nihari of twenty-one camels in the morning; and in the afternoon the kebabs of twenty-one deer and as many fat-tailed sheep, with twenty-one flagons of grape wine to wash it all down. For dinner I have a fricassee of twenty-one camels and as many deer, fat-tailed sheep, and buffalo; and for the two principal meals, I have by my side a pile of bread made from twenty-one maunds of flour. As to the sweetmeats, they are never enough to my liking, but somehow I manage to ward off the pangs of hunger!”
When Amir was informed of Aadi’s demands, he said, “Direct the Master of the Kitchen to have twice this amount—neither more, nor less—sent daily to Aadi’s camp!”
After several days Amir heard of the arrival of Naushervan’s emissaries, and the news that they had brought him a letter and a robe of honor from Naushervan.
Amir Hamza was greatly vexed upon reading the letter they had brought and regarding the shabby robe, and gave himself to disquiet and distress.
The next day when Nature’s Table-Layer produced the blazing hot sun from the Heavenly Oven, Khvaja Abdul Muttalib held a feast in honor of Naushervan’s emissaries. After the ambassadors had been plied with meat and drink, they handed to Khvaja the letter addressed to him. Upon reading the letter, Hamza bitterly resented his fidelity toward Naushervan.
The appellations of the emissaries, as written in the letter, greatly intrigued those assembled. They misspelled the dot in Bahman Hazan’s name, rendering it Bahman Kharan, or Bahman the Ass; and misusing the Arabic letter kaaf as written in the Persian convention, spelled Bahman Sakkan’s name Bahman Sagan, or Bahman the Cur.
Upon learning of the content of Naushervan’s letter, Amar waxed even more furious than Hamza. When food was laid out on the spread, he brought before the assembly two salvers covered with pack cloths, and said, “I have prepared this feast for our two honoured guests!” He then laid the two salvers with great ceremony before the emissaries, and said, “Here is food worthy of your palates!” and undid the pack cloths, producing a salver piled up with grass. Amar put this before Bahman Hazan; and the other one filled with the bones of the dead he put before Bahman Sakkan.
All those assembled were astonished by Amar’s deeds, and said, “What is meant by this?” Amar replied, “What other delicacies are fit for the ass and the cur? This is what these creatures crave. I did my utmost to indulge their pleasure!”
The two emissaries could only grind their teeth at Amar with rage, as to say a word against him would have been indecorous. When the meal was over and everyone was well sated, Amar ordered two trays of robes placed before the ambassadors. Then removing the cover from the first, he produced a golden packsaddle and laid it on the back of Bahman the Ass; and producing from the other tray a jewel-studded halter and wrap, he draped them over the shoulders of Bahman the Cur. Unable to restrain themselves any further, the two emissaries drew their daggers, and ran after Amar to savage him. But Tauq bin Heyran wrested the daggers from their hands, and with well-aimed fists knocked them flat on the floor. Confounded by this turn of events, the emissaries escaped with their lives as fast as their feet could carry them.
Amir now wrote a letter to Naushervan, which read:
Your humble servant received wonderful recompense for whatever service he had rendered you and for all the fidelity that he manifested toward Your Highness. Indeed the services of your faithful merited just such a letter and robe as he got, and the note of disapprobation he received instead of a worthy letter of exaltation!
Along with his epistle, Amir also returned the letter and the robe he had received from Naushervan by the agency of Mehtar43 Aqiq.
Meanwhile, the two emissaries arrived in Naushervan’s court and narrated their woes amid great lamentations, making a great to-do about their treatment. Upon hearing all this Naushervan became vexed, and addressing Buzurjmehr, said, “These Arabs are a most rebellious lot. It is manifest from the emissaries’ account that they have embarked upon the path to revolt!”
Buzurjmehr replied, “Your Honor! No one more courteous, civil, courageous, or valiant, generous or polite was ever born in this world than Hamza. There is no one like him in prudence and precocity, in learning and intellect. If the account of the emissaries is true, and not adulterated with calumny, then there must be a good enough reason for it. The true picture of things will emerge before long!”
Even as this conversation was in progress, Muqbil presented himself with Hamza’s letter delivered by Aqiq, as well as the note and robe received from Naushervan.
Upon reading Hamza’s letter, and discovering the false note and the robe, the emperor raged marvelously, and severely rebuked Bakhtak.
The emperor then wrote out an apology with his own hand, then, handing Khvaja Buzurjmehr this letter and a far costlier and more resplendent robe of honor than before, the emperor bid him send them with Khvaja Buzurg Ummid.
After returning home, at an auspicious moment Khvaja Buzurjmehr constructed a dragon-shaped standard of such subtlety that when the wind entered its mouth and filled its cavity, it resounded thrice with the cry of “O Sahibqiran!” The sound was designed to reach friend and foe alike. Along with this standard, Buzurjmehr also sent Hamza the tent of the prophet Danyal.44 He also vouchsafed to Buzurg Ummid’s care four hundred and forty-four devices of manifold virtues packed inside a costume of trickery meant for Amar.
At a distance of four leagues from Mecca, Buzurg Ummid halted and set up camp. It so happened that that day Amar chanced by those environs during the course of his daily exercises. From the runner’s physiognomy, Buzurg Ummid ascertained him to be Amar and called him over. He embraced Amar, and said, “You and I are like brothers. In the name of Allah, stop here and rest a while, as my honorable father has sent you a present in this costume of trickery that I have brought you. Take off your Arabian vestments that you may be decked out in this livery.” When Amar took off his clothes, Buzurg Ummid handed them to his companions, and left Amar standing naked. Then Buzurg Ummid said, “Never strip again in vain expectations! Clothed in your nakedness, now resign yourself to the will of God, and remain thus denuded and carefree like a child!”
Hearing this speech Amar became greatly alarmed, and cried abundant tears pleading movingly, “Return my clothes to me, and don’t leave me in this disarray.” Buzurg Ummid burst out laughing, and said, “O Father of the Racers of the World! You, Amar, will thus consternate many by stripping them naked, and will steal the mantles and robes of many a person. I left you standing naked for a while so that the memory of this humiliation may accompany you on those occasions.”
Then Buzurg Ummid sent for the parcel from the wardrobe, and fitted Amar with all the gifts.
Buzurg Ummid also gave Amar a cloak of ayyari of vast length and breadth that covered his entire body from head to foot, reticulated like a bird net so that one wrapped in its folds would not feel his breath strangulated and would neither agitate nor suffocate; a pair of shoes
decorated with broadcloth tassels, softer than cotton, light, and weightless; and two hava-mohra45 plaited in silken cords for tying around the thighs so that even a thousand mile sprint would not tire out his legs nor would his legs ever falter.
Amar then took his leave of Khvaja Buzurg Ummid and presented himself in this array before Amir, providing him a detailed account of his encounter. Amir rejoiced greatly upon receiving these glad tidings, and rode out to greet Khvaja Buzurg Ummid who received Hamza with affection, and presented the apology and the costly robe that Naushervan had sent for him. Then Buzurg Ummid presented him the dragon-shaped standard and Danyal’s tent.
Amir was greatly taken with Buzurg Ummid’s ways. He escorted Buzurg Ummid into the city, presenting him before Khvaja Abdul Muttalib and other nobles.
One day Buzurg Ummid said to Amir, “The emperor will be expecting you. It would now be appropriate that you present yourself in Ctesiphon!”
Amir rendered homage to the Kaaba with Buzurg Ummid and, having taken his leave of Khvaja Abdul Muttalib, headed toward Ctesiphon with his companions at the head of thirty thousand sanguinary foe-slayers. They made regular stops on their journey, then setting out again toward their destination, admiring the scenery on land and water.
One day they came upon a forked path, and Amir asked Buzurg Ummid where those roads led. Buzurg Ummid replied, “Both these paths lead to Ctesiphon. The one does not offer any perils, but it takes a longer journey of six months’ duration; the other shall bring you to your destination much sooner, but this road has lain forsaken for the past five years as it passes the den of a lion who comes out of the thicket when he catches the scent of man, and deals death to even the hardiest and most intrepid man with just one blow.” Then Amir said, “That villainous beast torments God’s creatures, therefore it is incumbent upon me to put an end to his mischief!”
And with that, Amir embarked on the perilous road to Ctesiphon, taking only Amar Ayyar along, and sending Buzurg Ummid to Ctesiphon with his companions and army from the safe road, enjoining them to travel expeditiously.
On the afternoon of the second day, Amir Hamza and Khvaja Amar arrived at the reed thicket adjoining the forest and dismounted by a spring. Amir spread his saddlecloth by the spring and sat down to rest. Amar took the horse for grazing. Of a sudden a rustling of leaves was heard in the forest, and the snapping of twigs announced the arrival of a beast. A great lion emerged soon thereafter. Amar, who had never beheld even the clay effigy of a lion, was frightened beyond measure and climbed up a tall tree, and called out, “O Hamza! A great big lion has emerged out of the thicket and is headed toward you! For the sake of God leave your place and take refuge in the branches of some tree!”
Amir laughed heartily upon hearing Amar’s words, and said, “O rascal! Why have you become aflutter all of a sudden? I took this path for the sole purpose of exterminating this beast, having separated myself from my army! And now you wish to turn me from my purpose.”
Amir pursued the lion and discovered him to be a magnificent beast of terribly ferocious aspect, some forty cubits in length from nose to tail, and a full head taller than an ox. Amir challenged the lion and called to him: “Whither are you fleeing, O jackal-face? Behold here your adversary!”
Upon these words the lion leapt on Hamza, but Amir foiled his charge. Then Amir bellowed “God is Mighty” with such clamor that the whole forest rang out with the cry. Catching hold of the lion by his hind legs, Amir shook him with such violence that the column of the beast’s spine was shattered from the impact. Roaring with anguish, the lion soon breathed his last. Then Amar climbed down from his tree and kissed Amir’s hands.
The next morning, Amar skinned the beast, cleaned it thoroughly inside, and stuffed it with straw. He made a pedestal with the branches and installed the stuffed lion on it, so that whoever might see it would take it for a live beast. Then Amar hired a laborer to carry the contraption on his back, and accompanied Amir. Amir made frequent stops during his journey. Thus it was that Amir Hamza and Buzurg Ummid arrived at Ctesiphon on the same day. And while Amir went to visit his army, Amar set up the lion at the side of a hillock near the castle’s gates.
The gates of the city opened the next morning, and a group of scythemen issued forth to do their day’s work on the hillock. By chance, the eyes of one of them alighted on the stuffed lion, and screaming in terror, he began trembling violently and then fell to the ground in a faint. His companions, too, discovered the lion and thereupon ran helter-skelter into the city in a state of great alarm.
A great stir was created in the city by this news, and everyone became aggravated and perturbed. When the emperor heard the news he sought shelter in the royal tower, escorted by his ministers, commanders, and champions. They witnessed that a ferocious lion indeed reposed in a corner of the hillock.
It happened that at that time Muqbil Vafadar was headed to the royal court from his camp outside the city, when arriving near the hillock he saw the lion. He saw no signs of life in the lion when he drew near, and quickly discovered the subterfuge. Immediately it occurred to Muqbil that no one but Amar could have pulled such a prank. He reasoned that Amir Hamza must have taken the path through the dense forest upon hearing of the lion, and once the lion was slain, Amar must have stuffed him and installed him here to play this trick and frighten the people.
Muqbil narrated these thoughts to the emperor. Rejoicing at the news, the Refuge of the World then conferred a robe of honor, precious jewels, and three chests of gold pieces upon Muqbil Vafadar, and said to him, “Go forth and find out where Amir Hamza is camped and send me intelligence at once.” Muqbil took his leave of the emperor and headed for the forest path.
Coincidently, Amar was headed up that path toward the city. Upon recognizing Amar, Muqbil asked him where Amir had pitched his camp. It displeased Amar that Muqbil neither greeted him nor asked of his welfare.
Addressing Muqbil he said, “O pitch-faced one! Did Amir send you here to wait upon the emperor, or to go gallivanting?” Muqbil replied, “O Amar! Have you become crazed that you address me as an equal?” Amar, who was looking for just such an excuse, said with vexation, “O slave of slave stock! The three chests of gold pieces that Naushervan has conferred upon you have so robbed you of your reason that you deem yourself a Khvaja!”
Thereupon, Amar instantly undid the sling from his headdress and produced from his trickster’s girdle a carved and chiseled stone and let fly. Blood gushed immediately from Muqbil’s forehead.
Muqbil hastened before Amir Hamza’s presence in this wounded state, and raised a hue and cry. Amir seethed with rage imagining that the people of Ctesiphon had thus bathed his friend in blood. But when Muqbil blamed Amar, Amir sent for the ayyar and said to them both, “What is this that I see? Why do you harbor such malice toward each other?” Amar replied, “Hear me out, too, before you assign the blame.” Amir then replied, “Let us hear what you have to offer in your defense!”
Then Amar said, “In an alien land one expects even a stranger to greet him and make him welcome. And in this instance I had met my old companion after a long separation, but he did not greet me, nor did he show the least token of fidelity by dismounting and embracing me. And what was the first word he said? How dare I claim an equal footing with him! Now, I ask that you do justice and redress the wrong he did me.”
Upon hearing Amar’s address, Amir said to Muqbil, “Indeed the fault is yours that your pride made you keep reserved with Amar. Come now, and embrace each other!”
Muqbil readily stepped forward, but Amar refused, saying, “My lord! He is a man of riches and effects, and I am but a common trickster without any means! Where is the parity between us?” When Muqbil saw that Amar was unwilling to bury the hatchet, he offered him one of the chests of gold pieces, and said, “Now, forgive my wrong and wipe all spite from your heart!” Guided as he was by greed in all things, Amar readily accepted the chest of gold pieces and embraced Muqbil.
When the emperor, heeding Bu
zurjmehr’s counsel, made ready to go forth with his nobles to welcome Amir, Bakhtak incited the Sassanids to persuade the emperor not to go, and they cried that indeed an unhappy hour had descended upon the honor, majesty, and glory of the empire when the Emperor of the Seven Climes should go forth to greet a vulgar Arab lad and confer such prestige and honor on a common vassal and a ward!
Then Khvaja Buzurjmehr said, “Besides the fact that Hamza enjoys the honor of being the emperor’s protégé, you are indebted to him, too, for the great favor he showed you, securing the release of your kith and kin from the clutches of the foe. It shows that all of you are utterly shameless, wretchedly ungrateful, and blind to all sense and intelligence!” At Buzurjmehr’s words, all conspiratorial babble immediately died out.
Then the emperor had his throne mounted atop four elephants and, escorted by his nobles and ministers, he went forth with great royal splendor to greet Amir. The procession had advanced two leagues when a dark cloud appeared on the horizon. The scissors of the billowing wind cut asunder the veil of dust, and there then appeared on the horizon twenty standards, with a force of thirty thousand mounted warriors marching underneath. Hedged by a body of troops, Amir Hamza was seen riding Siyah Qitas in the shadow of the dragon-shaped standard. To his right rode illustrious kings, and to his left renowned warriors.
When the emperor trained his eyes on Hamza, he beheld a youth of fifteen or sixteen whose cheek was covered with down, and before whose beauty the sun in the heavens was a mere worthless speck. With manifest courage, valor, grandeur, majesty, and glory he rode Siyah Qitas. The powerful and mighty champions in the emperor’s cortege, upon beholding this sun of majesty and glory, were thrown into great despondency.
The Adventures of Amir Hamza Page 11