III
ON THE EXCELLENCE OF
CONTENTMENT
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“IF THOU EATEST ROSE-CONFECTIONERY . . .”
STORY LXXXIX
A Maghrabi[1] supplicant said in Aleppo, in the row of linen-drapers: "Lords of wealth! If you were just and we contented, the trade of begging would vanish from the world."
O contentment! Make me rich,
For besides thee no other wealth exists.
Loqmân selected the corner of patience;
Who has no patience, has no wisdom.
STORY XC
Two sons of Amirs were in Egypt, the one acquiring science, the other accumulating wealth, till the former became the Ullemma of the period, and the other the Prince of Egypt; whereon the rich man looked with contempt upon the Faqih, and said: "I have reached the Sultânate whilst thou hast remained in poverty as before."
He replied: "O brother! I am bound to be grateful to the Most High Creator for having obtained the inheritance of prophets, whilst thou has obtained the inheritance of Pharao and of Haman,[2] namely the kingdom of Egypt. I am that ant which is trodden under foot, not that wasp, the pain of whose sting causes lament; how shall I give due thanks for the blessing that I do not possess the strength of injuring mankind!" STORY XCI
I heard that a Dervish, burning in the fire of poverty, and sewing patch upon patch, said to comfort his mind: "We are contented with dry bread and a patched robe, for it is easier to bear the load of one's own trouble than that of thanks to others."
Someone said to him: "Why sittest thou? A certain man in this town possesses a benevolent nature, is liberal to all, has girded his loins to serve the pious, and is ready to comfort every heart. If he becomes aware of thy case, he will consider it an obligation to comfort the mind of a worthy person."
He replied: "Hush! It is better to die of inanition that to plead for one's necessities before any man."
It is better to patch clothes and sit in the corner of patience
Than to write petitions for robes to gentlemen.
Verily it is equal to the punishment of hell
To go to paradise as a flunkey to one's neighbor.
STORY XCII
One of the Kings of Persia had sent an able physician to wait upon the Mustafa, the benediction of Allah and peace be on him; and he remained for some years in the Arab country without anyone coming to him to make a trial [of his ability] or desiring to be treated by him. He went to the Prophet, salutation to him, and complained that although he had been sent to treat the companions, none of them had up to this time taken notice of him, or required the services incumbent upon him.
The Apostle, salutation to him, replied: "It is a law with these people not to eat until appetite overpowers them, and when some of it yet remains they withdraw their hands from food."
The doctor said: "This is the cause of health," and, kissing the earth of service, departed.
The sage begins to speak,
Or points his finger to the dish
When silence would be dangerous,
Or abstinence would bring on death.
No doubt his wisdom is in speaking,
And his eating bears the fruit of health.
STORY XCIII
A man often made vows of repentance but broke them again, till one of the Sheikhs said to him: "I think thou art in the habit of eating a great deal, and that thy power of restraining appetite is more slender than a hair, whilst an appetite such as thou nourishest would rupture a chain, and a day may come when it will tear thee up."
A man brought up a wolf's whelp; when it was brought up, it tore him up.
STORY XCIV
It is narrated in the life of Ardeshi Bâbekân[3] that he asked an Arab physician how much food he must consume daily. He replied: "The weight of one hundred dirhems will be enough."
The King queried: "What strength will this quantity give me?"
He replied: "This quantity will carry thee, and whatever is more than that, thou wilt be the carrier of it. Eating is for living and praying; thou thinkest living is for eating." STORY XCV
Two Khorâsâni Dervishes travelled together; one of them, being weak, broke his fast every second night, whilst the other, who was strong, consumed every day three meals. It happened that they were captured at the gate of a town on suspicion of being spies, whereon each of them was confined in a closet and the aperture of it walle dup with mud bricks. After two weeks it became known that they were guiltless; accordingly the doors were opened and the strong man was found dead, whilst the weak fellow had remained alive. The people were astonished, but a sage averred that the contrary would have been astonishing, because one of them, having been voracious, possessed no strength to suffer hunger, and perished, whilst the other, who was abstemious, merely persevered in his habit and remained safe.
When eating little has become the nature of a man, he takes it easy when a calamity befalls him; but when the body becomes strong in affluence, he will die when a hardship overtakes him. STORY XCVI
One of the philosophers forbade his son to eat much, because repletion keeps people ailing. The boy replied: "O father! It is hunger that kills! Hast thou not heard of the maxim of the ingenious, that it is better to die satiated than to bear hunger?"
He rejoined: "Be moderate; eat and drink, but not to excess."
Eat not so much that it comes up to thy mouth,
Nor so little that from weakness thy soul comes up.
STORY XCVII
A sick man, having been asked what his heart desired, replied: "That it may not desire anything."
When the bowels are full and the belly pains,
there is no use in all other things being right.
STORY XCVIII
A grain dealer, to whom Sûfis were owing some money, asked them for it every day in the town of Wâset, and used harsh language towards them. The companions had become weary of his reproaches, but had no other remedy than to bear them; and one of them, who was a pious man, remarked: "It is more easy to pacify a hungry stomach with promises of food than a grain dealer with promises of money."
It is preferable to be without the bounty of a gentleman than to bear the insults of the gatekeepers; it is better to die wishing for meat than to endure the expostulations of butchers. STORY XCIX
A brave warrior, who had received a dreadful wound in the Tatar war, was informed that a certain merchant possessed a medicine, which he would probably not refuse [to give] if asked for; but it is related that the said merchant was also well known for his avarice. If instead of bread he had the sun in his tablecloth, no one could see daylight until the resurrection.
The warrior replied: "If I ask for the medicine he will either give it or refuse it; and if he gives it, maybe it will profit me, and maybe not; at any rate, the inconvenience of asking it from him is a lethal poison."
Whatever thou obtainest by entreaties from base men will profit thy body, but injure thy soul. And philosophers have said: "If, for instance, the water of life[4] were to be exchanged for a good reputation, no wise men would purchase it; because it ie preferable to die with honour than to live in disgrace. To eat coloquinth from the hand of a sweet-tempered man is better than confectionery from the hand of an ill-humoured fellow. STORY C
One of the Ullemma had many eaters [to provide for] and only a slender income. This fact he communicated to a great man, of whose character he entertained a very favourable opinion; but his expectations were disappointed, because the man made a wry face, and averred that according to his opinion applications from respectable persons [for aid] are unbecoming.
With a face made sad by misfortune, to a dear friend do not go, because thou wilt embitter his life also. The needful for which thou applies, go [do so] with a fresh and smiling face; the man of joyful countenance will not be unsuccessful in his affairs.
It is related that the great man augmented his stipend a little, but considerably diminished his familiarity towards him; and when he perceived, after some days, that it was not [cordial] as usual, he recited:
"Evil is the food which the time of degradation acquires;
The kettle is indeed placed, but the dignity is lowered.[5]
STORY CI
A Dervish wanted something, and a man told him that a certain individual possessed untold wealth, who, if he were made aware of his want, would not consider it proper to fail in supplying it forthwith. The Dervish answering that he had no acquaintance with him, the man proposed to show him the house, and when the Dervish entered he caught sight of a person with hanging lips, and sitting morosely. He returned immediately, and, being asked what he had done, replied: "I excused him from making me a present when I saw his face."
Carry not thy necessity to a sour-faced fellow, because his ill-humour will crush thy hopes; if thou confidest thy heart's grief, tell it to one whose face will comfort thee like ready cash. STORY CII
A year of dearth set in at Alexandria, so that [even] a Dervish lost the reins of patience from his hands, the pearls[6] of heaven were withheld from the heart, and the lamentations of mankind ascended to the firmament. There was no wild beasts, fowl, fish, or ant whose wailings, prompted by distress, had not reached the sky. For a wonder, the heart-smoke of the people did not condense to form clouds, and the torrents of their tears rain.
In such year there was a hermaphrodite; I owe it to my friends not to describe him, because it would be an abandonment of good manners, especially in the presence of great men; on the other hand, it would likewise be improper and in the way of negligence not to mention anything about him, because certain people would impute it to the ignorance of the narrator; accordingly I shall briefly describe him in the following two distichs, because a little indicates much, and a handful is a sample of a donkey-load:
If a Tatar slays that hermaphrodite,
The Tatar must not be slain in return;
How long will he be like the bridge of Baghdad,
With water flowing beneath and men on the bank?
STORY CIII
STORY CIV
Moses, to whom be salutation, beheld a Dervish who had, on account of his nudity, concealed himself in the sand, exclaiming: "O Moses, utter a supplication to God the Most High to give me an allowance, because I am, on account of my distress, on the point of starvation." Moses accordingly prayed and departed, but, returning a few days afterwards, he saw that the Dervish was a prisoner, and surrounded by a crowd of people. On asking for the reason, he was informed that the Dervish had drunk wine, quarrelled, slain a man, and was to be executed in retaliation.
If the humble cat possessed wings, he would rob the world of every sparrow-egg. It may happen that, when a weak man obtains power, he arises and twists the hands of the weak. And if Allah were to bestow abundance upon His servants, they would certainly rebel upon earth.[7]
What has made thee wade into danger, O fool! till thou hast perished? Would that the ant[8] had not been able to fly! When a base fellow obtains dignity, silver, and gold, his head necessarily demands to be knocked; was not, after all, this maxim uttered by a sage? 'That ant is best which possesses no wings.'
He who does not make thee rich knows better what is good for thee than thyself. STORY CV
I noticed an Arab of the desert sitting in a company of jewelers at Bosrah and narrating stories to them. He said: "I have once lost my road in the desert, and consumed all my provisions. I considered that I must perish, when I suddenly caught sight of a bag full of pearls, and I shall never forget the joy and ecstasy I felt on thinking they might be parched grain, not the bitterness and despair when I discovered them to be pearls."
In a dry desert, and among moving said, it is the same to a thirsty man whether he has pearls or shells in his mouth. When a man has no provisions and his strength is exhausted, it matters not whether his girdle is adorned with pearls or potsherds. STORY CVI
An Arab suffering in the desert from extreme thirst recited: "Would that before my death I could one day enjoy my wish that a river's waves might strike my knee and I might fill my water-bag."
In the same manner another traveler lost himself in an extensive region, having neither any strength nor food left; but he possessed some money, and roamed about, and, the road leaving him nowhere, he perished from exhaustion. Some people afterwards discovered his corpse, with the money in front of it, and the following written on the ground:
If possessed of all the Ja'feri gold[9]
It will avail nothing to a hungry man.
To a poor man burnt in the desert
Boiled turnips are more valuable than pure silver.
STORY CVII
CVIII
A King with some of his courtiers had, during a hunting-party in the winter season, strayed far from inhabited places, but, when the night set in, he perceived the house of a Dehqân,[11] and said: "We shall spend the night there, to avoid the injury of the cold." One of the viziers, however, objected, alleging that it was unworthy of the high dignity of a Pâdshâh to take refuge in the house of a Dehqân, and that it would be best to pitch tents and to light fires on the spot.
The Dehqân, who had become aware of what was taking place, prepared some food he had ready in his house, offered it, kissed the ground of service, and said: "The high dignity of the Sultâ would not have been so lowered, but they [i.e. the courtiers] did not wish the dignity of the Dehqân to become high."
The King, who was pleased with these words, moved for the night into the man's house and bestowed a dress of honour upon him the next morning. When he accompanied the King a few paces at the departure, he was heard to say: "Nothing was lost of the Sultân's power and pomp by accepting the hospitality of a Dehqân, but the corner of the Dehqân's cap reached the sun when a Sultân such as thou overshadowed his head."
Ā STORY CIX
It is related that a Sultân thus addressed a miserly beggar who had accumulated great riches: "It is evident that thou possesses boundless wealth, and we have an affair on hand in which thou canst aid us by way of a loan; when the finances of the country are in a flourishing condition it will be repaid."
The miser replied: "It is not befitting the power and dignity of a Pâdshâh to soil the hands of his noble aspirations with the property of an individual like myself, who has collected it grain by grain."
The King replied: "It does not matter, because the money will be spent upon infidels. The wicked [women should be joined] to the wicked [men]."[12]
If the water of a Christian's well is impure,
What matters it if thou washest a dead Jew therein?
I heard that he refused to comply with the behest of the King, began to argue and to look insolently; whereon the King ordered the sum in question to be released fro his grasp by force and with a reprimand.
If an affair cannot be accomplished with gentleness he, forsooth, turns his head to impudence; who has no regard for himself, it is proper that no one should pay him any. STORY CX
I met a trader who possessed one hundred and fifty camel-loads of merchandise, with forty slaves and servants. One evening, in the oasis of Kish, he took me into his apartment, and, taking all night to rest, kept up an incoherent gabble, saying: "I have such and such a warehouse in Turkestân, such and such goods in Hindostân; this is the title-deed of such and such an estate, and in this affair such and such a man is security." He said: "I intend to go to Alexandria because it has a good climate," and, correcting himself, continued: "No, because the African sea is boisterous. O Sa'di, I have one journey more to undertake, and after performing it I shall, during the rest of my life, sit in a corner and enjoy contentment."
I asked: "What journey is that?"
He replied: "I shall carry Persian brimstone to China, because I heard that it fetched a high price; I shall also carry Chinese porcelain to Rûm,[13], and Rûmi brocade to India, and Indian steel to Aleppo, convey glassware of Aleppo to Yemen, striped cloth of Yemen to Pares.[14] After that I shall abandon trading, and shall sit down in a shop." He had talked so much of this nonsense[15] that no more strength remained in him, so he said: "O Sa'di! Do thou also tell me something of what thou hast seen and heard."
I recited: "Thou mayest have heard that in the plain of Ghûr once a leader fell down from his beast of burden, saying, 'The narrow eye of a wealthy man will be filled either by content or by the earth of the tomb.'" STORY CXI
I heard about a wealthy man who was as well known for his avarice as Hâtim Tâi for his liberality. Outwardly he displayed the appearance of wealth, but inwardly his sordid nature was so dominant that he would not for his life give a morsel of bread to anyone, or bestow a scrap upon the kitten of Abu Harirah,[16] or throw a bone to the dog of the companions of the cave.[17] In short, no one had seen the door of his house open or his table-cloth spread.
The Dervish got nothing of his food except the smell;
The fowl picked up the crumbs after his bread-dinner.
I heard that he was sailing in the Mediterranean with the pride of Pharao in his head-according to the words of the Most High: 'Until drowning overtook him'[18]-when all of a sudden a contrary wind befell the ship, as it is said, 'What can thy heart do to thy distressed nature, for the wind is not fair; it is not at all times suitable for a ship.'
He uplifted the hands of supplication and began to lament in vain; but Allah the Most High has commanded: 'When they said in a ship they call upon Allah, sincerely exhibiting unto Him their religion.'[19]
Of what use is the hand of supplication to a needy worshipper, which is uplifted to God in the time of prayer, but in the armpit in the time of bounty. Bestow comfort with gold and with silver,
And thereby also profit thyself.
As this house of thine will remain,
Build it with a silver and a gold brick.
STORY CXII
A weak fisherman caught a strong fish in his net, and, not being able to retain it, the fish overcame him and pulled the net from his hand.
A boy went to bring water from the torrent;
The torrent came and took the boy away.
The net brought every time a fish;
This time the fish went, and carried off the net.
The other fishermen were sorry, and blamed him for not being able to retain such a fish, which had fallen into his net.
He replied: "O brothers! What can be done? My day was not lucky, but the fish had yet one remaining."
Moral: A fisherman cannot catch a fish in the Tigris without a day [of luck], and a fish cannot die on dry ground without [the decree of] fate. STORY CXIII
A man whose hands and feet had been amputated killed a millipede, and a pious passer-by exclaimed: "Praised be Allah! In spite of the thousand feet he possessed, he could not escape from a man without hands and feet when his fate had overtaken him."
When the life-taking foe comes in the rear, fate ties the legs of a running man. At the moment when the enemy has slowly arrived, it is useless to draw the Kayanian bow.[21] STORY CXIV
I have seen a fat fool, dressed in a costly robe, with a turban of Egyptian linen on his head, riding on an Arab horse. Someone said : “Sa’di! What thinkest thou of this famous brocade upon this ignorant animal?”
I replied: “It is like ugly characters scrawled with gold-water.
"Verily he is like an ass among men,
A calf, a body which is bleating.
“This animal cannot be said to resemble a man, except in his cloak, turban, and outward adornment. Examine all his property and belongings of his estate, thou wilt find nothing lawful to take except his blood. If a noble man becomes impoverished, imagine not that his high worth will also decrease; but if into a silver threshold golden nails are driven by a Jew,
think not that he will thereby become noble.” Story CXV
A thief said to a mendicant: “Art thou not ashamed to stretch out thy hand for a grain of silver to every sordid fellow?”
He replied: “To hold out the hand for a grain of silver is better than to get it cut off for one dang[22] and a half.
Story CXVI
It is related that an athlete had been reduced to the greatest distress by adverse fortune. His throat being capacious, and his hands unable to fill it, he complained to his father and asked him for permission to travel, as he hoped to be able to gain a livelihood by the strength of his arm. Excellence and skill are lost unless exhibited, lignum aloes is placed on fire, and musk rubbed.
The father replied: “My son! Get rid of this vain idea, and place the feet of contentment under the skirt of safety, because great men have said that happiness does not consist in exertion, and that the remedy [against want] is in [the] moderation [of desires]. No one can grasp the skirt of luck by force; it is useless to put Vasmah[23] on a bald man’s brow. If thou hast two hundred accomplishments for each hair of thy head, they will be of no use if fortune is unpropitious. What can an athlete do with adverse luck? The arm of luck is better than the arm of strength!”
The son rejoined: “Father! The advantages of travel are many, such as recreation of the mind entailing profit; seeing of wonderful, and hearing of strange things; recreation in cities, associating with friends, acquisition of dignity, rank, property, the power of discriminating among acquaintances, and gaining experience of the world, as the travellers in the Tariqat[24] have said: ‘As long as thou walkest about the shop or the house, thou wilt never become a man, O raw fellow! Go and travel in the world, before that day when thou goest from the world.’”
The father replied : “My son ! The advantages of travel such as thou hast enumerated them are countless, but they regard expecially five classes of men: Firstly, a merchant, who possesses, in consequence of his wealth and power, graceful male and female slaves, and quick-handed assistants, alights every day in another town, and every night in another place, has recreation every moment, and sometimes enjoys the delights of the world. A rich man is not a Stranger in mountain, desert, or solitude; wherever he goes he pitches a tent, and makes a sleeping-place; whilst he who is destitute of the goods of this world must be in his own country a stranger, and unknown.
“Secondly, a scholar, who is, for the pleasantness of his speech, the power of his eloquence and the fund of his instruction, waited upon and honoured wherever he goes. The presence of a learned man is like pure gold, whose power and price is known wherever he goes. An ignorant fellow of noble descent resembles Shahruâ,[25] which nobody accepts in a foreign country.
“Thirdly, handsome fellows with whom the souls of pious men are inclined to commingle, because it has been said that a little beauty is better than much wealth. An attractive face is also said to be a salve to despondent hearts and the key to locked doors, wherefore the society of such a person is everywhere known to be very acceptable. A beautiful person meets with honour and respect everywhere, although perhaps driven away in anger by father and mother. I have seen a peacock feather in the leaves of the Qurân. I said : ‘I see thy position is higher than thy deserts.’ It said: ‘Hush! Whoever is endowed with beauty, wherever he places his foot, hands are held out to receive it!’
It matters not if his father disowns him;
He is a jewel which mull not remain in a shell,
“Fourthly, one with a sweet voice, who retains, with a David-like[26] throat, water from flowing, and birds from soaring. By means of this talent he holds the hearts of people captive, and religious men are delighted to associate with him. How pleasant is the gentle and melancholy lay to the ear of the boon companions who quaff the morning draught! Better than a handsome face is a pleasant voice; the former is joy to the senses, the latter food for the soul.
“Fifthly, the artisan, who gains a sufficient livelihood by the strength of his arm, so that his reputation is not loft in struggling for bread. As wise men have said: If he goes abroad from his own town, the patcher of clothes meets with no hardship or trouble; but if the government falls into ruin, the King of Nimrûz[27] will go to bed hungry.
“The qualities which I have explained, O my son, are in a journey the occasion of satisfaction to the mind. stimulants to a happy life; but he who possesses none of them goes with idle fancies into the world, and no one will ever hear anything about his name and fame. He whom the turning world is to afflict will be guided by the times against his aim. A pigeon destined not to see its nest again will be carried by fate towards the grain and net.”
The son asked : “O father! How can I aft contrary to the injunction of the wise, who have said, that although food is distributed [by predestination] the acquisition of it depends on exertion, and that although a calamity may be decreed by fate, it is incumbent [on men] to show the gates by which it may enter. Although daily food may come unawares, it is reasonable to seek it out of doors; and though no one dies without the decree of fate, thou must not rush into the jaws of a dragon.
"As I am at present able to cope with a mad elephant, and to wrestle with a furious lion, it is proper, O father, that I should travel abroad, because I have no longer the endurance to suffer misery. When a man has fallen from his place and station, why should he eat more grief? All the horizons are his place! At night every rich man goes to an inn; the Dervish has his inn where the night overtakes him."
After saying this, he asked for the good wishes of his father, took leave of him, departed, and said to himself: "A skilful man, when his luck does not favour him, goes to a place where people know not his name."
He reached the banks of a water, the force of which was such that it knocked stones against each other, and its roaring was heard to a Fursang's distance. A dreadful water, in which even aquatic birds were not safe; the smallest wave would whirl off a millstone from its bank.
He beheld a crowd of people, each person sitting with a coin of money at the crossing-place, intent on passage. The youth's hands of payment being tied,[28] he opened the tongue of laudation, and although he supplicated the people greatly, they paid no attention, and said: "No violence can be done to anyone without money, but if thou hast money, thou hast no need of force."
An unkind boatman laughed at him, and said: "If thou hast no money thou canst not cross the river by force; what boots the strength of ten men? Bring the money for one."[29]
The young man's heart was irritated by the insult of the boat-man and longed to take vengeance upon him. The boat had, however, started; accordingly he shouted: "If thou wilt be satisfied with the robe I am wearing, I shall not grudge giving it to thee."
The boatman was greedy and turned the vessel back. Desire sews up the vision of a shrewd man, greediness brings fowl and fish into the snare.
As soon as the young man's hand could reach the beard and collar of the boatman, he immediately knocked him down, and a comrade of the boatman, who came from the vessel to rescue him, experienced the same rough treatment and turned back. The rest of the people then thought proper to pacify the young man, and to condone his passage-money.
When thou seest a quarrel, be forbearing,
Because gentlemen will shut the door of strife;
Use kindness when thou seest contention;
A sharp sword cannot cut soft silk;
By a sweet tongue, grace, and kindliness,
Thou wilt be able to lead an elephant by a hair.
Then the people fell at his feet, craving pardon for what had passed. They impressed some hypocritical kisses upon his head and his eyes, received him into the boat, and started, progressing until they reached a pillar of Yunâni[30] workmanship, standing in the water. The boatman said: "The vessel is in danger; let one of you, who is the strongest, go to the pillar and take the cable of the boat, that we may save the vessel."
The young man, in the pride of bravery which he had in his head, did not think of the offended foe, and did not mind the maxim of wise men, who have said: 'If thou hast given offence to one man, and afterwards done him a hundred kindnesses, do not be confident that he will not avenge himself for that one offence, because [although] the head of a spear may come out, the memory of an offence will remain in the heart.' Be not unconcerned; for thou wilt be afflicted if by thy hand a heart has been afflicted. Throw not a stone at the rampart of a fort, because possibly a stone may come from the fort.
As soon as he had taken the rope of the boat on his arm, he climbed to the top of the pillar, whereon the boatman snatched it from his grasp, and pushed the boat off. The helpless man was amazed, and spent two days in misery and distress; on the third, sleep took hold of his collar and threw him into the water. After one night and day he was cast on the bank, with some life still remaining in him; he began to eat leaves of trees, and to pull out roots of grass, so that when he had gained a little strength, he turned towards the desert and walked till thirst began to torment him. He at last reached a well, and saw people drinking water for a pashizi,[31] but possessing none, he asked for a coin, and showed his destitute condition; the people had, however, no mercy with him, whereon he began to insult them, but likewise ineffectually. Then he knocked down several men, but was at last overpowered, struck, and wounded. A swarm of gnats will overpower an elephant despite of all his virility and bravery. When the little ants combine together they tear the skin of a furious lion.
As a matter of necessity he lagged in the rear of the caravan, which reached in the evening a locality very dangerous on account of thieves. The people of the caravan trembled in all their limbs, but he said: "Fear nothing, because I alone am able to cope with fifty men, and the other youths [of the caravan] will aid me." These boastful words comforted the hearts of the caravan people, who became glad of his company, and considered it incumbent upon themselves to supply him with food and water. The fire of the young man's stomach having blazed into flames, and deprived his hands of the bridle of endurance, hunger made him partake of some morsels of food and take a few draughts of water, till the Dêv[32] of his interior was set at rest, and he fell asleep. An experienced old fellow who as in the caravan said:
"O ye people! I am more afraid of this guard of yours than of the thieves; because there is a story that a stranger had accumulated some dirhems but could not sleep in the house for fear of the Lûris.[33]
"Accordingly he invited one of his friends to dispel the terrors of solitude by his company. He spent several nights with him, till he became aware that he had money, and took it, going on a journey after spending it. When the people saw the stranger naked and weeping the next morning, a man asked: 'What is the matter? Perhaps the thief has stolen those dirhems of thine?'
"He replied: 'No, by Allah! The guard has stolen them.' I never sat secure from a serpent till I learnt what his custom was. The wound from a foe's tooth is severe who appears to be a friend in the eyes of men. How do you know whether this man is not one fo the band of thieves, and has followed us as a spy to inform his comrades on the proper occasion? Accordingly to my opinion we ought to depart and to let him sleep."
The youths approved of the old man's advice and became suspicious of the athlete, took up their baggage and departed, leaving him asleep. He knew this when the sun shone upon his shoulders, and perceived that the caravan had started. he roamed about a great deal without finding the way; and thirsty, as well as dismayed as he was, he sat down on the ground, with his heart ready to perish, saying: "Who will speak to me after the yellow camels have departed? A stranger has no companion except a stranger. He uses harshness towards strangers who has not himself been exiled enough."
The poor man was speaking thus whilst the son of a King who happened to be in a hunting-party, strayed far from the troops, was standing over this head, listening. He looked at the figure of the athlete, saw that his outward appearance was respectable, but his outward condition miserable. He then asked him whence he had come, and how he had fallen into this place. The athlete briefly informed him of what had taken place, whereon the royal Prince, moved by pity, presented him with a robe of honour and a large sum of money, and sent a confidential man to accompany him till he again reached his native town. His father was glad to see him, and expressed gratitude at his safety; in the evening he narrated to his father what had befallen him with the boat, mentioned the violence of the boatman, the harshness of the rustic near the well, and the treachery of the caravan people on the road.
The father replied: "My son! Have not I told thee at thy departure that the brave hands of empty-handed persons are [like] the broken paws of a lion? How well has that empty-handed fighter said: 'A grain of gold is better than fifty mann of strength.'" The son replied: "O father! Thou wilt certainly not obtain a treasure except by trouble, will not overcome thy foe unless thou hazardest thy life, and wilt not gather a harvest unless thou scatterest seed. Perceivest thou not how much comfort I gained at the cost of the small amount of trouble I underwent, and what a quantity of honey I have brought in return for the sting I have suffered? Although not more can be acquired than fate has decreed, negligence in striving to acquire is not commendable. If a diver fears the crocodile's throat he will never catch the pearl of great price. The nether millstone is immovable, and therefore must bear a heavy load. What will a fierce lion devour at the bottom of his den? What food does a fallen hawk obtain? If thou desirest to catch game at home thou must have hands and feet like a spider."
The father said to his son: "On this occasion heaven has been propitious to thee and good luck helpful, so that a royal person has met thee, has been bountiful to thee, and has thereby healed thy broken condition. Such coincidences occur seldom, and rare events cannot be reckoned upon.[34] The hunter does not catch every time a jackal. It may happen that some day a tiger devours him."
Thus it happened that one of the Kings of Pares, who possessed a ring with a costly bezel, once went out by way of diversion with some intimate courtiers to the Masalla[35] of Shirâz, and ordered his ring to be placed on the dome of Asad, promising to bestow the seal-ring upon any person who could make an arrow pass through it. It happened that every one of the four hundred archers in his service missed the ring, except a little boy who was shooting arrows in sport [at random] and in every direction from the flat roof of a monastery. The morning breeze caused his arrow to pass through the ring, whereon he obtained not only the ring but also a robe of honour and a present of money. It is related that the bow burnt his bow and arrows, and on being asked for the cause, replied: "That the first splendour may be permanent."
It sometimes happens that an enlightened sage is not successful in his plans. Sometimes it happens that an ignorant child by mistake hits the target with his arrow. STORY CXVII
I heard that a Dervish, sitting in a cave, had closed the doors upon the face of the world, so that no regard for Kings and rich persons remained in the eyes of his desire.
Who opens to himself a door for begging
Will, till he dies, remain a needy fellow;
Abandon greediness and be a King,
Because a neck without desire is high.
One of the Kings of that good region sent him the information that, trusting in the good manners of the respected Dervish, he hoped he would partake of bread and salt with him. The Sheikh agreed, because it is according to the Sonna[36] to accept an invitation. The next day the King paid him a visit, the A'bid leapt up, embraced him, caressed him, and praised him. After the monarch's departure the Sheikh was asked by one of his companions why he had, against his custom, paid so many attentions to the Pâdshâh, the like of which he had never seen before. He replied:
"Hast thou not heard that one of the pious said: 'In whose company thou hast been sitting, to do him service thou must necessarily rise.' Possibly and ear may during a lifetime not hear the sound of drum, lute, or fife; the eye may be without the sight of a garden; the brain may be without the rose or nasrin.[37] If no feather pillow be at hand, sleep may be had with a stone under the pillow; and if there be no sweetheart to sleep with, the hand may be placed on one's own bosom. Bt this disreputable twisting belly cannot bear to exist without anything."<ref>That is to say 'without food.'
- ↑ A 'Maghrab' is any African in general, because that part of the world is to the west, i.e. Maghrab of Arabia, of Persia, and of Syria.
- ↑ Two proverbially wicked men, one the sovereign, and the other the vizier of Egypt.
- ↑ He was the first king of the Sasanian dynasty, who reigned from A.D. 226 till 240.
- ↑ The water of everlasting life, i.e. which bestows immortality, is meant, like the amrita, nectar, etc. See also footnote on p.10.
- ↑ Here the play is on two tri-literal words, written qdr, but pronounced qidr, 'kettle,' and qudr, 'dignity, power'.
- ↑ The word is durhai, the duplication of the letter r being understood, as the sign reshdid, which indicates it, is generally omitted; accordingly it was rendered by 'pearls,' meaning, of course, the drops of rain, which are precious; but if the word be taken simply as it stands, it means 'the doors,' in which case the phrase would be 'the doors of heaven were shut against the earth.'
- ↑ Qurân, ch.xlii, v.26.
- ↑ The lion-ant, which flies, is meant.
- ↑ Ja'feri gold is said to be pure gold, so called after Ja'fer, who was an alchemist. According to others, however, it was thus named after Ja'fer Barmeki, the famous vizier of Hârûn-al-Rashid, before whose time it had been customary to alloy gold, but that when he became vizier he commanded money to be coined fo pure gold only, which was then called after his name.
- ↑ Literally: 'turning of heaven.'
- ↑ 'Dehqân' is composed of the Persian word deh, 'village,' and the Mongolian qan, 'lord, master, owner,' which became afterward with the Persians Khan, when used separately. The expression designates a landholder in general, but in the present instance a peasant.
- ↑ Qurân, ch.xxiv., v.26. The meaning given above within brackets is the true one, as appears also from the context of the verses; but, as the whole phrase consists only of the two words alkhabithat lilkhabithin, the King could use it for the purpose he had in view, so that it may also one translated: 'The wicked [lucre is to be given] to the wicked [infidels].'
- ↑ The Turkish empire is meant, and not merely Asia Minor, as is often the case.
- ↑ Name of a province of Persia, also called Fares and Farsistân.
- ↑ The text uses the word malinkhôlia, melancholy!
- ↑ A companion of the prophet; see footnote on p.89.
- ↑ Ch. xviii. of the Qurân bears the title of 'The Cave,' and contains the story of the companions, or seven sleepers, as they are called in Europe.
- ↑ Qurân, ch.x., part of v.90.
- ↑ Qurân, ch.xxix., v.65.
- ↑ A species of fine linen made at Damietta, in Egypt.
- ↑ An imperial, efficient bow, taking its name from the Kayanian dynasty of Persia.
- ↑ A dang is one-fourth of a dirhem (drachma).
- ↑ Indigo juice or leaves, for dying the hair black.
- ↑ Sufis are here meant, who are travelling on the road to perfection, which is the Tariqat.
- ↑ Shahruâ is said to have been a tyrant who issued a debased currency in his country, calling it after his own name, but the coins were not accepted anywhere else; others assert that Shahruâ means leather money.
- ↑ David is believed not only to have played the harp, but also to have excelled in singing.
- ↑ Nimruz means mid-day, half-day; and the country of Seistan is called by this name because Solomon, finding it to be full of water, ordered the jinns (genii) to fill it up with earth, and they finished the work at noon.
- ↑ Because he had no money.
- ↑ In this story the play on the words zar, 'gold,' i.e. money, and zur, 'strength, violence,' occurs several times, but could not be rendered in the same jingling way in English.
- ↑ Ionian, i.e. Grecian.
- ↑ Name of a very small and thin coin.
- ↑ This word, which designates a God in the Indian language, means a demon in Persian.
- ↑ Lûris are people of Luristân, a territory between Kusistân and Kermân.
- ↑ Or, in idiomatic English: 'Such windfalls are at the commands of no one.'
- ↑ A chapel in the vicinity of Shirâz.
- ↑ Sonna is the traditional law.
- ↑ Narcissus. Perfumes are supposed to refresh the brain.