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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..dcf13a4 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #60471 (https://www.gutenberg.org/ebooks/60471) diff --git a/old/60471-0.txt b/old/60471-0.txt deleted file mode 100644 index 0ccf27a..0000000 --- a/old/60471-0.txt +++ /dev/null @@ -1,4186 +0,0 @@ -The Project Gutenberg EBook of The Bustān of Sadi, by Sadi - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Bustān of Sadi - Translated from the Persian with an introduction - -Author: Sadi - -Translator: A. Hart Edwards - -Release Date: October 11, 2019 [EBook #60471] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE BUSTĀN OF SADI *** - - - - -Produced by Susan Skinner, Michael Roe and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - - - - - - The Wisdom of the East Series - - EDITED BY - L. CRANMER-BYNG - Dr. S. A. KAPADIA - - THE BUSTĀN OF SADI - - - - - WISDOM OF THE EAST - - THE BUSTĀN OF SADI - - TRANSLATED FROM THE PERSIAN - WITH AN INTRODUCTION - - BY A. HART EDWARDS - - [Illustration] - - LONDON - JOHN MURRAY, ALBEMARLE STREET, W. - 1911 - - PRINTED BY - HAZELL, WATSON AND VINEY, LD., - LONDON AND AYLESBURY. - - - - -CONTENTS - - - PAGE - - INTRODUCTION - - In the Name of God, the Compassionate, the Merciful 19 - - On the Reason for the Writing of the Book 21 - - Concerning Atābak Abu Bakr, Son of Sád 22 - - CHAP. - - I. CONCERNING JUSTICE, COUNSEL, AND THE ADMINISTRATION OF - GOVERNMENT: - - Nushīravān’s Counsel to his Son 24 - - Discourse concerning Travellers 24 - - Story illustrating the Need for Deliberation 25 - - Story of the King whose Coat was Coarse 28 - - Story of Darius and the Herdsman 29 - - Story of Abdul Aziz and the Pearl 30 - - Story of how Tukla was rebuked by a Devotee 31 - - Discourse concerning Riches and Poverty 31 - - Story of Qazal Arsalān and the Fort 32 - - A Story of Damascus 32 - - Story of a Bully 34 - - II. CONCERNING BENEVOLENCE: - - Story illustrative of doing good to the Evil 36 - - Story concerning Fasting 36 - - Story illustrative of Practical Charity 37 - - Story of a Man and a Thirsty Dog 38 - - Story Apropos of Nemesis 39 - - Story of a Fool and a Fox 40 - - Story of a Devout Miser 41 - - Story of Hātim Tai 42 - - Story of Hātim and the Messenger sent to kill him 43 - - Discourse concerning Kindness to Orphans 47 - - III. CONCERNING LOVE: - - Discourse concerning Constancy 49 - - Story of a Dancer 50 - - Story illustrating the Reality of Love 50 - - Story Illustrative of Patience 51 - - Story of One who was Assiduous in Prayer 52 - - Story of Sultan Mahmūd and his Love for Ayāz 52 - - Story of a Village Chief 53 - - Story of a Fire-fly 54 - - Story of a Moth and a Candle 54 - - Another Story on the same Subject 55 - - IV. CONCERNING HUMILITY: - - Story of a Raindrop 56 - - Story Illustrative of Pious Men regarding themselves - with Contempt 57 - - Story of Sultan Bāyazīd and Bustāmi 57 - - Discourse on Conceit 58 - - Story of the Darwesh and the Proud Cādi 59 - - Story of the Honey-seller 62 - - Story illustrating the Forbearance of Good Men 63 - - Story illustrating the Noble-mindedness of Men 64 - - Story of a Kind Master and his Disobedient Slave 64 - - Story of Marūf Karchi and the Sick Traveller 65 - - Story illustrating the Folly of the Ignoble 67 - - Story of One who had a Little Knowledge 68 - - Story illustrating the Humility of the Pious 68 - - Story illustrating the Value of Soft Words 69 - - Story illustrating the Wisdom of feigning Deafness 70 - - Story illustrating Forbearance for the Sake of Friends 71 - - Story of Luqman, the Sage 72 - - V. CONCERNING RESIGNATION: - - Story of a Soldier of Isfahan 73 - - Story of the Doctor and the Villager 75 - - Story of the Villager and his Ass 76 - - Story illustrating Luck 76 - - Story of One who blamed his Destiny 76 - - Story of a Darwesh and his Wife 77 - - Story of a Vulture and a Kite 77 - - Story of a Camel 78 - - Discourse concerning Hypocrisy 79 - - VI. CONCERNING CONTENTMENT: - - Story of the King of Khwarazm 81 - - Concerning the Evils of Over-eating 81 - - Story of a Glutton 82 - - Story of a Recluse 82 - - Story Illustrating the Evils of Avarice 83 - - Story of an Ambitious Cat 83 - - Story of a Short-sighted Man and his High-minded Wife 84 - - Story of a Holy Man who built a House 85 - - Story of a Sheikh who became King 85 - - Discourse concerning Riches 86 - - VII. CONCERNING EDUCATION: - - Discourse concerning the Excellence of Taciturnity 89 - - Story concerning the keeping of Secrets 90 - - Story illustrating the Fact that Silence Is Best for Fools 90 - - Story illustrating the Folly of Impertinence 91 - - Discourse on Slander 92 - - Story concerning the same Subject 92 - - Why Thieving is better than Slandering 92 - - Sadi and his Envious Class-friend 93 - - Story of Sadi’s Childhood 93 - - Story of a Sufi’s Rebuke 94 - - Concerning Absent Friends 94 - - Where Slander is Lawful 95 - - Tale-bearers worse than Back-biters 95 - - Faridun and his Wise Vazier 96 - - Discourse concerning Wives 97 - - Discourse on the Training of Sons 98 - - Sadi rebuked for his Fault-finding 98 - - VIII. CONCERNING GRATITUDE: - - A Mother’s Warning to her Son 101 - - Discourse concerning the Art of the Most High God 102 - - Discourse concerning the Condition of the Weak 103 - - Story of Tughral, King of Shirāz, and the Hindu Watchman 103 - - Story of a Thief 104 - - Story of One who was not what he seemed 105 - - Story of a Sage Donkey 105 - - Story illustrating the Evils of Pride 106 - - Story of Sadi and the Idolaters 106 - - IX. CONCERNING REPENTANCE: - - An Old Man’s Lament 110 - - Advice and Warning 111 - - Sadi’s Rebuke from a Camel-driver 112 - - Story concerning Sorrow for the Dead 113 - - Story of a Pious Man and a Gold Brick 114 - - Admonition 115 - - Moral from an Incident in Sadi’s Childhood 116 - - Story of a Man who reared a Wolf 117 - - Story of a Cheat 117 - - A Recollection of Childhood 118 - - Story of One who burned his Harvest 118 - - Discourse on Repentance 119 - - X. CONCERNING PRAYER: - - A Worshipper’s Lament 121 - - Story of an Idolater 121 - - NOTES 123 - - - - -EDITORIAL NOTE - - -The object of the Editors of this series is a very definite one. They -desire above all things that, in their humble way, these books shall be -the ambassadors of good-will and understanding between East and West—the -old world of Thought and the new of Action. In this endeavour, and in -their own sphere, they are but followers of the highest example in the -land. They are confident that a deeper knowledge of the great ideals and -lofty philosophy of Oriental thought may help to a revival of that true -spirit of Charity which neither despises nor fears the nations of another -creed and colour. Finally, in thanking press and public for the very -cordial reception given to the “Wisdom of the East” Series, they wish to -state that no pains have been spared to secure the best specialists for -the treatment of the various subjects at hand. - - L. CRANMER-BYNG. - S. A. KAPADIA. - -NORTHBROOK SOCIETY, 21 Cromwell Road, Kensington, S. W. - - - - -INTRODUCTION - - -If among the twenty-two works with which Sadi enriched the literature of -his country the _Gulistān_ rank first in popularity, the _Bustān_ (lit. -“Garden”) may justly claim equal precedence in point of interest and -merit. - -No comprehensive translation of this important classical work has -hitherto been placed before the reading public, but it cannot be doubted -that the character of its contents is such as to fully justify the -attempt now made to familiarize English readers with the entertaining -anecdotes and devotional wisdom which the Sage of Shiraz embodied in -his Palace of Wealth. This is the name which he applies to the _Bustān_ -in an introductory chapter, and it is one which springs from something -more than a poet’s fancy, for the ten doors, or chapters, with which the -edifice is furnished lead into a garden that is indeed rich in the fruits -of knowledge gained by a wide experience of life in many lands, and -earnest thought. - -The _Bustān_ is written in verse—a fact which adds considerably to the -difficulties of translation, since the invariable rule of Sadi, like -that of every other Persian poet we have read, is to sacrifice sense to -the exigencies of rhyme and metre. In not a few cases the meaning is so -confused on this account that even the native commentators, who possess -a fund of ingenuity in explaining what they do not properly understand, -have been compelled to pass over numerous couplets through sheer -inability to unravel their intricacies and the abstruse ideas of the poet. - -Probably in no other language in the world is poetic license so freely -permitted and indulged in as in Persian. The construction of sentences -follows no rule; the order of words is just that which the individual -poet chooses to adopt, and the idea of time—past, present, and future—is -ignored in the use of tenses, that part of a verb being alone employed -which rhymes the best. - -Notwithstanding idiosyncrasies of this kind, the _Bustān_ is written in a -style that is delightfully pure and admirably adapted to the subject. The -devout spirit by which Sadi was characterized throughout his chequered -life is revealed in every page of the book. In the _Gulistān_ he gave -free rein to the quaint humour which for many centuries has been the -delight of the Eastern peoples, and which an ever-increasing body of -English readers is learning to appreciate and admire. In the _Bustān_ the -humour is more restrained; its place is taken by a more sober reasoning -of the duties of mankind towards the Deity and towards their fellow-men. -Devotion to God and the inflexibility of Fate are the underlying texts -of every poem, and the ideality of the one and the stern reality of the -other are portrayed in language the beauty of which, it is to be feared, -the English rendering does not always adequately convey. - -The poems abound in metaphor, a figure of style which Eastern writers -employ to a degree that is always exaggerated, and sometimes tedious; but -for the purpose of this translation, which aims at a happy medium between -literal accuracy and the freedom requisite in order to render Oriental -phraseology into polite English, numerous of the more far-fetched -allusions have been discarded, to the benefit of the text. - -Although a memoir of Sadi’s life is included in another volume of this -series, it may not be out of place to give here a brief outline of the -poet’s career, especially as the _Bustān_ contains several references to -his childhood and travels. - -Sheikh Muslih-ud-din Sādi was born in Shiraz, in Persia, A.D. 1175; that -is to say, 571 years after the flight of Muhammad from Mecca to Medina. -He was the son of one Abdu’llah (servant of God), who held a Government -office under the Diwān of that time. Sadi was a child when his father -died, as is made clear from the pathetic poem in the second chapter, -ending with these words: - - Well do I know the orphan’s sorrow, - For my father departed in my childhood. - -But poorly endowed with earthly riches, Sadi endured many hardships in -consequence of this bereavement, and was eventually obliged to live, -together with his mother, under the protection of a Saracen chief. How -long he remained there it is impossible to say, for the reason that his -biographers are the reverse of informing. This much is, however, known, -that being imbued from early childhood with an insatiable thirst for -knowledge, he eventually journeyed to Baghdad, then at the zenith of -its intellectual fame, and was enabled to enter a private school there -through the generosity of a wealthy native gentleman. Making full use of -the opportunity so favourably presented, the young aspirant progressed -rapidly along the path of learning, and at the age of twenty-one made his -first essays in authorship. Some fragmentary poems which he submitted -with a long dedication to Shams-ud-din, the Professor of Literature at -the Nizāmiah College of Baghdad, so pleased that able and discerning man -that he at once fixed upon Sadi a liberal allowance from his own private -purse, with the promise of every further assistance in his power. Soon -after this, Sadi was admitted into the college, and ultimately gained an -Idrār, or fellowship. In the seventh chapter of the _Bustān_ he narrates -an instructive story reminiscent of his studies at Nizāmiah, and, prone -to conceit though he often is, he tells the story against himself. - -His scholastic life did not terminate until he had reached the age of -thirty. Of the value of this prolonged period of study he himself was -fully cognisant. “Dost thou not know,” he asks in the seventh chapter, -“how Sadi attained to rank? Neither did he traverse the plains nor -journey across the seas. In his youth he lived under the yoke of the -wise: God granted him distinction in after-life. And it is not long -before he who is submissive in obedience exercises command.” No better -example of the truth of this passage could be cited than that afforded by -his own case. - -On leaving Baghdad, he went in company with his tutor, Abdul Qādir -Gīlāni, on a pilgrimage to Mecca. This was the first of many travels -extending over a period of thirty years, in the course of which he -visited Europe, India, and practically every part of what are known as -the Near and Middle East. A trip through Syria and Turkey is specifically -mentioned in this book as inspiring the composition of the _Bustān_. Not -wishing, as he tells us, to return empty-handed to his friends at Shiraz, -he built the Palace of Wealth, and offered it to them as a gift. He does -not conceal the high opinion which he himself placed upon this product of -his gifted pen. The gracefully worded phrases with which he predicted the -undying popularity of the _Gulistān_ finds a parallel in the dedication -of the _Bustān_ to Atabāk Abu Bakr-bin-Sád, the illustrious monarch of -Persia beneath whose protection Sadi spent the latter half of his life. - -“Although not wishing to sing the praises of kings,” he writes, “I have -dedicated this book to one so that perhaps the pious will say that Sadi, -who surpassed all in eloquence, lived in the time of Abu Bakr Sád.” Then, -addressing the king, he adds: “Happy is thy fortune that Sadi’s date -coincides with thine, for as long as the moon and sun are in the skies -thy memory will remain eternal in this book.” This conceit is pardonable, -since it has been amply justified by time. - -After the thirty years of travel, Sadi, becoming elderly, settled down -in Persia, where, as has been said, he gained the favour of the ruling -prince, from whom he derived not only the dignity and the more tangible -advantages of the post of Poet Laureate, but his takhallus, or titular -name, of Sadi. He died at the ripe age of 116, and was buried in his -native city. - -If the _Bustān_ were the only monument that remained of his genius, his -name would assuredly still be inscribed in the roll of the Immortals. -One feature of his great intellectual faculties needs to be emphasized, -and all the more so because it is apt to be overlooked. That is the -increasing power which they assumed as he advanced in years, the truth of -which can be understood when it is stated that he composed the _Bustān_ -at the age of 82, the _Gulistān_ appearing twelve months later. Few, -if any, instances of such sustained mental activity are to be found -elsewhere in the entire world’s history of letters. - -Under the several headings of the various chapters a wide range of -ethical subjects is discussed, the whole forming a compendium of moral -philosophy the broad principles of which must remain for all time as -irrefutable as the precepts of Scriptural teaching. - -Sadi’s spiritual message is not that of a visionary. His religion was an -eminently practical one—he had no sympathies with the recluse and the -ascetic. To fulfil one’s duties towards one’s fellow-men is to fulfil -one’s duty towards the Deity. That is the root-idea of his teachings. -“Religion,” he observes, “consists only in the service of the people: it -does not lie in the rosary, or prayer-rug, or mendicant’s habit.” - -This couplet, occurring in the opening chapter, is put into the mouth -of a certain pious man whom one of the kings of Persia is said to have -visited in a repentant mood for the purpose of seeking counsel. The -story, like many others in the book, may or may not have any foundation -in fact, “the histories of ancient kings,” which the poet frequently -quotes as his authority, being rather too vague to be convincing. At the -same time, the historical allusions form an interesting and instructive -background to the legends and the moral precepts so abundantly interwoven -among them. - -Although Persia is only yet in the process of readjusting her ideas of -government and the prerogatives of rulers, principles more advanced than -seem compatible with despotism have been for many centuries current among -her people, in theory, at least, if not in practice. Muhammad said that -a little practice with much knowledge was better than much practice with -little knowledge. On that ground Persia has defence, for the knowledge -certainly was there. What could better describe the true relationship -between king and people than Sadi’s thirteenth-century epigram?— - - Subjects are as the root and the king is as the tree, - And the tree, O son, gains strength from the root. - -Not many months ago the autocratic tree at Teheran was rudely severed -from its root; perchance the successors of Abu Bakr were not of those to -whom “the words of Sadi are agreeable.” - -The saving grace of benevolence is illustrated in the second chapter -by means of some entertaining anecdotes, of two of which the hero is -Hātim Tai, the famous Arabian chief, whose generosity was such that he -preferred to die rather than disappoint the messenger sent by a jealous -king to slay him. The story of the Darwesh and the Fox is noteworthy -inasmuch as it throws a much-needed light upon the Eastern interpretation -of all that is implied by “qismat.” It is commonly supposed that the -sense of inevitability removes from the Eastern’s mind the necessity for -individual effort. This view is distinctly erroneous. No such pernicious -doctrine is, at any rate, subscribed to by the educated classes; to the -lazy and ne’er-do-well who plead Fate as their excuse, Sadi points the -moral. - -After demonstrating in the two succeeding chapters the powerlessness of -man to avert the decrees of Fate, and the virtues of contentment, the -poet passes on to discuss the cultivation of the mind. The comparison -here drawn between the human mind and a city “full of good and evil -desires,” of which the Ego is the Sultan and Reason the Vazier, is -original and full of meaning. Despite his own much-vaunted eloquence -and facility of speech, Sadi condemns in scathing terms the man of many -words, remarking poignantly that “a grain of musk is better than a heap -of mud.” So, too, in his opinion, is a thief better than a back-biter, -and, apropos of the gentler sex, a woman of good nature better than one -of beauty. The advice to take a new wife every year cannot be regarded -seriously, even though it be true that last year’s almanac has lost its -usefulness. More worthy of the poet is the discourse on the training of -children. Nothing truer than the sentiments expressed in this poem did he -ever utter, and in England to-day there can be few who would dispute them. - -Excessive charm pervades the three concluding chapters. If that bigotry -and spirit of intolerance of which the Mussulman, no less than the -followers of other creeds, is guilty is revealed in no small measure, -criticism on that score must give place to wonder and admiration for the -sincere and perfervid homage which the poet renders to the Deity whom, in -the essence, all nations worship. - -The narrative, in the eighth chapter, of Sadi’s adventure with the -idolaters in Guzerat will be found amusing as well as enlightening. - -Nothing now remains for the translator but to join with Sadi in his plea -for indulgent criticism: - - Never have I heard it said - The wise found fault with what they read. - - Though of Chinese cloth a robe be made, - Inside must a cotton lining be laid. - - If thou wouldst but the cloth, seek not to condemn— - Gloss over the cotton with acumen. - - On the Day of Judgment the wicked will be - Forgiven, through them that have purity. - - If in my words thou evil find, - Do likewise, forgive, for more is behind. - - If a word in a thousand suit thy taste, - Do not denounce the rest in haste. - -The poet goes on to remark that his compositions are esteemed in Persia -as is the choicest musk of Tartary: the translator is less fortunate and -more modest. - - A. H. E. - - - - -THE BUSTĀN OF SADI - - - - -PROLOGUE - - -IN THE NAME OF GOD, THE COMPASSIONATE, THE MERCIFUL - -In the name of Him who created and sustains the world, the Sage who -endowed tongue with speech. - -He attains no honour who turns the face from the door of His mercy. - -The kings of the earth prostrate themselves before Him in supplication. - -He seizes not in haste the disobedient, nor drives away the penitent -with violence. The two worlds are as a drop of water in the ocean of His -knowledge. - -He withholds not His bounty though His servants sin; upon the surface of -the earth has He spread a feast, in which both friend and foe may share. - -Peerless He is, and His kingdom is eternal. Upon the head of one He -placeth a crown; another he hurleth from the throne to the ground. - -The fire of His friend He turneth into a flower-garden; through the -waters of the Nile He sendeth His foes to perdition. - -Behind the veil He seeth all, and concealeth our faults with His own -goodness. - -He is near to them that are downcast, and accepteth the prayers of them -that lament. - -He knoweth of the things that exist not, of secrets that are untold. - -He causeth the moon and the sun to revolve, and spreadeth water upon the -earth. - -In the heart of a stone hath He placed a jewel; from nothing hath He -created all that is. - -Who can reveal the secret of His qualities; what eye can see the limits -of His beauty? - -The bird of thought cannot soar to the height of His presence, nor the -hand of understanding reach to the skirt of His praise. - -Think not, O Sadi, that one can walk in the road of purity except in the -footsteps of Muhammad. - -He is the patriarch of the prophets, the guide of the path of salvation; -the mediator of mankind, and the chief of the Court of Judgment. What of -thy praises can Sadi utter? The mercy of God be upon thee, O Prophet, and -peace. - - -ON THE REASON FOR THE WRITING OF THE BOOK - -I travelled in many regions of the globe and passed the days in the -company of many men. I reaped advantages in every corner, and gleaned an -ear of corn from every harvest. But I saw none like the pious and devout -men of Shiraz—upon which land be the grace of God—my attachment with whom -drew away my heart from Syria and Turkey. - -I regretted that I should go from the garden of the world empty-handed to -my friends, and reflected: “Travellers bring sugar-candy from Egypt as a -present to their friends. Although I have no candy, yet have I words that -are sweeter. The sugar that I bring is not that which is eaten, but what -knowers of truth take away with respect.” - -When I built this Palace of Wealth,[1] I furnished it with ten doors of -instruction.[2] - -It was in the year 655 that this famous treasury became full of the -pearls of eloquence. A quilted robe of silk, or of Chinese embroidery, -must of necessity be padded with cotton; if thou obtain aught of the -silk, fret not—be generous and conceal the cotton. I have heard that -in the day of Hope and Fear the Merciful One will pardon the evil for -the sake of the good. If thou see evil in my words, do thou likewise. -If one couplet among a thousand please thee, generously withhold thy -fault-finding. - -Assuredly, my compositions are esteemed in Persia as the priceless musk -of Khutan. Sadi brings roses to the garden with mirth. His verses are -like dates encrusted with sugar—when opened, a stone[3] is revealed -inside. - - -CONCERNING ATĀBAK ABU BAKR, SON OF SÁD[4] - -Although not desiring to write in praise of kings, I have inscribed this -book to the name of a certain one so that perhaps the pious may say: -“Sadi, who surpassed all in eloquence, lived in the time of Abu Bakr, the -son of Sád.” Thus, in this book will his memory remain so long as the -moon and sun are in the skies. Beyond count are his virtues—may the world -fulfil his desires, the heavens be his friend, and the Creator be his -guardian. - - - - -CHAPTER I - -CONCERNING JUSTICE, COUNSEL, AND THE ADMINISTRATION OF GOVERNMENT - - -The goodness of God surpasseth imagination; what service can the tongue -of praise perform? - -Keep, O God, this king,[5] Abu Bakr, beneath whose shadow is the -protection of the people, long established upon his throne, and make his -heart to live in obedience to Thee. Render fruitful his tree of hope; -prolong his youth, and adorn his face with mercy. - -O King! deck not thyself in royal garments when thou comest to worship: -make thy supplications like a darwesh, saying: “O God! powerful and -strong Thou art. I am no monarch, but a beggar in Thy court. Unless Thy -help sustain me, what can issue from my hand? Succour me, and give me the -means of virtue, or else how can I benefit my people?” - -If thou rule by day, pray fervently by night. The great among thy -servants wait upon thee at thy door; thus shouldest thou serve, with thy -head in worship upon God’s threshold. - - -NUSHĪRAVĀN’S[6] COUNSEL TO HIS SON - -Thus, when at the point of death, did Nushīravān counsel his son Hurmuz: - -“Cherish the poor, and seek not thine own comfort. The shepherd should -not sleep while the wolf is among the sheep. Protect the needy, for a -king wears his crown for the sake of his subjects. The people are as -the root and the king as the tree; and the tree, O son, gains strength -from the root. He should not oppress the people who has fear of injury -to his kingdom. Seek not plenteousness in that land where the people are -afflicted by the king. Fear them that are proud and them that fear not -God.” - - -DISCOURSE CONCERNING TRAVELLERS - -The king who deals harshly with merchants who come from afar closes the -door of well-being upon the whole of his subjects. When do the wise -return to the land of which they hear rumours of bad custom? - -If thou desire a good name, hold merchants and travellers in high esteem, -for they carry thy reputation through the world. Be cautious also lest, -being enemies in the guise of friends, they seek thy injury. - -Advance the dignities of old friends, for treachery comes not from them -that are cherished. - -When thy servant becomes stricken in years, be not unmindful of thy -obligations towards him. If old age binds his hand from service, the hand -of generosity yet remains to thee. - - -STORY ILLUSTRATING THE NEED FOR DELIBERATION - -There once landed at a seaport of Arabia a man who had widely travelled -and was versed in many sciences. He presented himself at the palace of -the king, who was so captivated by his wisdom and knowledge that he -appointed the traveller to the vaziership. - -With such skill did he perform the duties of that office that he offended -none, and brought the kingdom completely beneath his sway. He closed the -mouths of slanderers, because nothing evil issued from his hand; and -the envious, who could detect no fault in him, bemoaned their lack of -opportunity to do him injury. - -At the court, however, there were two beautiful young slaves towards whom -the vazier displayed no small measure of affection. (If thou wouldst that -thy rank endure, incline not thy heart towards the fair; and though thy -love be innocent, have care, for there is fear of loss.) - -The former vazier, who had been dismissed to make room for the newcomer, -maliciously carried the story to the king. - -“I know not,” he said, “who this new minister may be, but he lives not -chastely in this land. I have heard that he intrigues with two of thy -slaves—he is a perfidious man, and lustful. It is not right that one such -as he should bring ill-fame upon the court. I am not so unmindful of the -favours that I have received at thy hands that I should see these things -and remain silent.” - -Angered by what he heard, the king stealthily watched the new vazier, and -when, later, he observed the latter glance towards one of the slaves, who -returned a covert smile, his suspicions of evil became at once confirmed. - -Summoning the minister to his side, he said: “I did not know thee to be -shameless and unworthy. Such lofty station is not thy proper place. But -the fault is mine. If I cherish one who is of evil nature, assuredly do I -sanction disloyalty in my house.” - -“Since my skirt is free from guilt,” the vazier replied, “I fear not the -malignity of the evil-wisher. I know not who has accused me of what I -have not done.” - -“This was told me by the old vazier,” explained the king. - -The vazier smiled and said, “Whatever he said is no cause for wonder. -What would the envious man say when he saw me in his former place? Him I -knew to be my enemy that day when Khasrav[7] appointed him to lower rank -than me. Never till Doomsday will he accept me as a friend when in my -promotion he sees his own decline. If thou wilt give ear to thy slave I -will narrate a story that is apropos. - -“In a dream some one saw the Prince of Evil, whose figure was as erect -as a fir-tree, and whose face was as fair as the sun. Regarding him, the -sleeper said: ‘O splendid being! Mankind knows not of thy beauty. Fearful -of countenance do they imagine thee, and hideous have they depicted thee -on the walls of the public baths.’ The Prince of Evil smiled: ‘Such is -not my figure,’ he replied; ‘but the pencil was in the hand of an enemy! -The root of their stock did I throw out of Paradise; now in malice do -they paint me ugly.’ - -“In the same way,” continued the vazier, “although my fame is good, the -envious speak ill of me. Those who are guiltless are brave in speech; -only he who gives false weight has fear of the inspector.” - -“Forsooth,” the king exclaimed, his anger rising, “I heard this not -only from thine enemy. Have I not seen with my own eyes that among the -assemblage of this court thou regardest none but those two slaves?” - -“That is true,” the vazier said, “but I will explain this matter if thou -wilt listen. Dost thou not know that the beggar eyes the rich with envy? -Once, like those slaves, did I possess both grace and beauty. Two rows -of teeth were set behind my lips, erect like a wall of ivory[8] bricks. -One by one, like ancient bridges, have they fallen—regard me now as here -I stand! Why may I not glance with envy at those slaves when they recall -to me the past?” - -When the wise man had pierced this pearl of lustrous truth, the king -exclaimed: “Better than this it would be impossible to speak. Permissible -it is to look toward the fair in one who can thus excuse himself. Had I -not in wisdom acted with deliberation, I should have wronged him through -the speech of an enemy.” - -To carry the hand quickly to the sword in anger is to carry the back of -the hand to the teeth in regret. Heed not the words of the envious; if -thou actest upon them, remorseful wilt thou be. - -Admonishing the slanderer for his evil words, the king further increased -the dignity of the vazier, who directed the affairs of the State for -many years with justice and benevolence, and was long remembered for his -virtues. - - -STORY OF THE KING WHOSE COAT WAS COARSE - -A certain just king habitually wore a coat of coarse material. Some one -said to him: “O happy king! Make for thyself a coat of Chinese brocade.” - -“That which I wear,” the king replied, “affords both covering and -comfort; anything beyond that is luxury. I collect not tribute that I may -adorn my person and my throne. If, like a woman, I ornament my body, how, -like a man, can I repulse the enemy? The royal treasuries are not for me -alone—they are filled for the sake of the army, not for the purchase of -ornaments and jewellery.” - - -STORY OF DARIUS[9] AND THE HERDSMAN - -Darius, king of Persia, became separated from his retinue while hunting. -A herdsman came running towards him, and the king, assuming the man to be -an enemy, adjusted his bow. Thereupon the herdsman cried: “I am no enemy; -seek not to kill me. I am he who tends the king’s horses, and in this -meadow am thus engaged.” - -Becoming again composed, the king smiled and said: “Heaven has befriended -thee; otherwise would I have drawn the bowstring to my ear.” - -“It showeth neither wise administration nor good judgment,” replied -the herdsman, “when the king knows not an enemy from a friend. Those -who are greatest should know those who are least. Many times hast thou -seen me in thy presence, and asked of me concerning the horses and the -grazing-fields. Now that I come again before thee thou takest me for an -enemy. More skilled am I, O king, for I can distinguish one horse out of -a hundred thousand. Tend thou thy people as I, with sense and judgment, -tend my horses.” - -Ruin brings sorrow to that kingdom where the wisdom of the shepherd -exceeds that of the king. - - -STORY OF ABDUL AZIZ AND THE PEARL - -The story is told of Abdul Aziz that he had a pearl of great beauty and -value set in a ring. Shortly after, a severe drought occurred, causing -distress among the people. Moved by compassion, the king ordered the -pearl to be sold and the money that it fetched to be given to the poor. - -Some one chided him for doing this, saying: “Never again will such a -stone come into thy hands.” - -Weeping, the king replied: “Ugly is an ornament upon the person of a king -when the hearts of his people are distressed by want. Better for me is a -stoneless ring than a sorrowing people.” - -Happy is he who sets the ease of others above his own. The virtuous -desire not their own pleasure at the expense of others. When the king -sleeps neglectfully upon his couch, I trow not that the beggar finds -enviable repose. - - -STORY OF HOW TUKLA WAS REBUKED BY A DEVOTEE - -Tukla, king of Persia, once visited a devotee and said: “Fruitless have -been my years. None but the beggar carries riches from the world when -earthly dignities are passed. Hence, would I now sit in the corner of -devotion that I might usefully employ the few short days that yet remain -to me.” - -The devotee was angered at these words. - -“Enough!” he cried. “Religion consists alone in the service of the -people; it finds no place in the rosary, or prayer-rug, or tattered -garment. Be a king in sovereignty and a devotee in purity of morals. -Action, not words, is demanded by religion, for words without action are -void of substance.” - - -DISCOURSE CONCERNING RICHES AND POVERTY - -Say not that no dignity excels that of sovereignty, for no kingdom is -more free from care than that of the darwesh. - -They that are the most lightly burdened reach the destination first. - -The poor man is afflicted by lack of bread; the king by the cares of his -kingdom. - -Though one may rule and another may serve, though the one be exalted to -the height of Saturn and the other languish in a prison, when death has -claimed them it will not be possible to distinguish between the two. - - -STORY OF QAZAL ARSALĀN[10] AND THE FORT - -Qazal Arsalān possessed a fort, which raised its head to the height of -Alwand.[11] Secure from all were those within its walls, for its roads -were a labyrinth, like the curls of a bride. - -From a learned traveller Qazal once inquired: “Didst thou ever, in thy -wanderings, see a fort as strong as this?” - -“Splendid it is,” was the reply, “but methinks not it confers much -strength. Before thee, did not other kings possess it for a while, then -pass away? After thee, will not other kings assume control, and eat the -fruits of the tree of thy hope?” - -In the estimation of the wise, the world is a false gem that passes each -moment from one hand to another. - - -A STORY OF DAMASCUS - -Such famine was there once in Damascus that lovers forgot their love. -So miserly was the sky towards the earth that the sown fields and the -date-trees moistened not their lips. Fountains dried up, and no water -remained but the tears in the eyes of the orphans. If smoke issued from -a chimney, nought was it but the sighs of the widows. Like beggars, the -trees stood leafless, and the mountains lost their verdure. The locusts -devoured the gardens, and men devoured the locusts. - -At that time came to me a friend on whose bones skin alone remained. I -was astonished, since he was of lofty rank and rich. “O friend!” said I, -“what misfortune has befallen thee?” - -“Where is thy sense?” he answered. “Seest thou not that the severities of -famine have reached their limit? Rain comes not from the sky, neither do -the lamentations of the suffering reach to heaven.” - -“Thou, at least,” I urged, “hast nought to fear; poison kills only where -there is no antidote.” - -Regarding me with indignation, as a learned man regards a fool, my friend -replied: “Although a man be safely on the shore, he stands not supine -while his friends are drowning. My face is not pale through want; the -sorrows of the poor have wounded my heart. Although, praise be to Allah, -I am free from wounds, I tremble when I see the wounds of others.” - -Bitter are the pleasures of him who is in health when a sick man is at -his side. When the beggar has not eaten, poisonous and baneful is one’s -food. - - -STORY OF A BULLY - -A bully fell down a well and passed the night in wailing and lamenting. -Some one threw a stone down on to his head, and said: “Didst thou ever -go to any one’s assistance that thou shouldst to-day cry out for help? -Didst thou ever sow the seeds of virtue? Who would place a salve upon -thy wounds when the hearts of all cry out by reason of thy tyrannies? -Across our path thou didst dig a pit, into which, perforce, hast thou now -fallen.” - -If thou do evil expect not goodness; never does the withered grape-vine -bring forth fruit. - -O thou who soweth the seed in autumn! I think not that thou wilt reap the -corn at harvest-time. - -If thou nourish the thorn-tree of the desert, think not that thou wilt -ever eat its fruit. - -Green dates come not from the poisonous colocynth; when thou sowest seed, -hope only for the fruit of that very seed. - - - - -CHAPTER II - -CONCERNING BENEVOLENCE - - -If thou art wise, incline towards the essential truth, for that remains, -while the things that are external pass away. - -He who has neither knowledge, generosity, nor piety resembles a man in -form alone. - -He sleeps at peace beneath the ground who made tranquil the hearts of men. - -Give now of thy gold and bounty, for eventually will it pass from thy -grasp. Open the door of thy treasure to-day, for to-morrow the key will -not be in thy hands. - -If thou would not be distressed on the Day of Judgment, forget not them -that are distressed. - -Drive not the poor man empty from thy door, lest thou should wander -before the doors of strangers. - -He protects the needy who fears that he himself may become needful of the -help of others. - -Art not thou, too, a supplicant? Be grateful, and turn not away them that -supplicate thee. - - -STORY ILLUSTRATIVE OF DOING GOOD TO THE EVIL - -A woman said to her husband: “Do not again buy bread from the baker in -this street. Make thy purchases in the market, for this man shows wheat -and sells barley,[12] and he has no customers but a swarm of flies.” - -“O light of my life,” the husband answered, “pay no heed to his trickery. -In the hope of our custom has he settled in this place, and not humane -would it be to deprive him of his profits.” - -Follow the path of the righteous, and, if thou stand upon thy feet, -stretch out thy hand to them that are fallen. - - -STORY CONCERNING FASTING - -The wife of an officer of a king said to her husband: “Arise, and go to -the royal palace, that they may give thee food, for thy children are in -want.” - -“The kitchen is closed to-day,” he answered; “last night the Sultan -resolved to fast awhile.” - -In the despair of hunger, the woman bowed her head and murmured: “What -does the Sultan seek from his fasting when his breaking the fast means a -festival of joy for our children?” - -One who eats that good may follow is better than a Mammon-worshipper who -continually fasts. Proper it is to fast with him who feeds the needy in -the morning. - - -STORY ILLUSTRATIVE OF PRACTICAL CHARITY - -A certain man had generosity without the means of displaying it; his -pittance was unequal to his benevolence. (May riches never fall to the -mean, nor poverty be the lot of the generous!) His charities exceeding -the depth of his pocket, therefore was he always short of money. - -One day a poor man wrote to him saying: “O thou of happy nature! Assist -me with funds, since for some time have I languished in prison.” - -The generous man would have willingly acceded to the request, but he -possessed not so much as the smallest piece of money. But he sent someone -to the creditors of the prisoner with the message: “Free this man for a -few days, and I will be his security.” - -Then did he visit the prisoner in his cell and say: “Arise, and fly with -haste from the city.” - -When a sparrow sees open the door of its cage, it tarries not a moment. -Like the morning breeze, the prisoner flew from the land. Thereupon, they -seized his benefactor, saying: “Produce either the man or the money.” - -Powerless to do either, he went to prison, for a bird escaped is ne’er -recaught. Long there did he remain, invoking help from none, nor -complaining, though he slept not at nights through restlessness. - -A pious man came to him and said: “I did not think that thou wert -dishonest; why art thou here imprisoned?” - -“No villainy have I committed,” he replied. “I saw a helpless man in -bonds and his freedom only in my own confinement. I did not deem it right -that I should live in comfort while another was fettered by the legs.” - -Eventually he died, leaving a good name behind. - -Happy is he whose name dies not! He who sleeps beneath the earth with a -heart that lives is better than he who lives with a soul that is dead, -for the former remains for ever. - - -STORY OF A MAN AND A THIRSTY DOG - -In a desert a man found a dog that was dying from thirst. Using his hat -as a bucket, he fetched water from a well and gave it to the helpless -animal. The prophet of the time stated that God had forgiven the man his -sins because of his kindly act. - -Reflect, if thou be a tyrant, and make a profession of benevolence. - -He who shows kindness to a dog will not do less towards the good among -his fellows. - -Be generous to the extent of thy power. If thou hast not dug a well in -the desert, at least place a lamp in a shrine.[13] - -Charity distributed from an ox’s skin that is filled with treasure counts -for less than a dinar given from the wages of toil. - -Every man’s burden is suited to his strength—heavy to the ant is the foot -of the locust. - -Do good to others so that on the morrow God may not deal harshly with -thee. - -Be lenient with thy slave, for he may one day become a king, like a pawn -that becomes a queen. - - -STORY APROPOS OF NEMESIS - -A poor man complained of his distressed condition to one who was rich as -well as ill-dispositioned. The latter refused to help him, and turned -roughly upon him in anger. - -The beggar’s heart bled by reason of this violence: “Strange!” he -reflected, “that this rich man should be of such forbidding countenance! -Perhaps he fears not the bitterness of begging.” - -The rich man ordered his slave to drive the beggar away. As a result of -his ingratitude for the blessings that he enjoyed, Fortune forsook him, -and he lost all that he possessed. His slave passed into the hands of a -generous man of enlightened mind, who was as gladdened at the sight of a -beggar as the latter is at the sight of riches.[14] - -One night a beggar asked alms of the latter, and he commanded his slave -to give the man to eat. When the slave took food to the supplicant he -involuntarily uttered a cry, and went back weeping. - -“Why these tears?” his master asked. - -“My heart is grieved at the plight of this unfortunate old man,” the -slave replied. “Once was he the owner of much wealth, and I his slave.” - -The master smiled and said: “This is not cause for grief, O son. Time, -in its revolutions, is not unjust. Was not that indigent man formerly a -merchant who carried his head high in the air through pride? I am he whom -that day he drove from his door. Fate has now put him in the place that I -then occupied. Heaven befriended me and washed the dust of sorrow from my -face. Though God, in His wisdom, closed one door, another, in His mercy, -did He open.” - -Many a needy one has become filled, and many a Plutos has gone empty. - - -STORY OF A FOOL AND A FOX - -Some one saw a fox that was bereft of the use of its legs. He was -wondering how the animal managed to live in this condition when a tiger -drew near with a jackal in its claws. The tiger ate the jackal, and the -fox finished the remains. The next day also did the Omnipotent Provider -send the fox its daily meal. - -The eyes of the man were thus opened to the light of true knowledge. -“After this,” he reflected, “I will sit in a corner like an ant, for the -elephant’s portion is not gained by reason of its strength.” - -So did he sit in silence, waiting for his daily food to come from the -Invisible. No one heeded him, and soon was he reduced to skin and bones. -When, at last, his senses had almost gone through weakness, a voice came -out from the wall of a mosque, saying: - -“Go, O false one! Be the rending tiger, and pose not as a paralytic fox. -Exert thyself like the tiger, so that something may remain from thy -spoil. Why, like the fox, appease thy hunger with leavings? Eat of the -fruits of thine own endeavours; strive like a man, and relieve the wants -of the needy.” - -Seize, O youth, the hand of the aged; fall not thyself, saying, “Hold -my hand.” In the two worlds does he obtain reward who does good to the -people of God. - - -STORY OF A DEVOUT MISER - -In the remote regions of Turkey there lived a good and pious man, whom -I and some fellow-travellers once visited. He received us cordially, -and seated us with respect. He had vineyards, and wheat-fields, slaves -and gold, but was as miserly as a leafless tree. His feelings were warm, -but his fireplace was cold. He passed the night awake in prayer, and we -in hunger. In the morning he girt his loins and recommenced the same -politeness of the previous night. - -One of our party was of merry wit and temper. “Come, give us food in -change for a kiss,”[15] he said, “for that is better to a hungry man. In -serving me, place not thy hand upon my shoe, but give me bread and strike -thy shoe upon my head.” - -Excellence is attained by generosity, not by vigils in the night. - -Idle words are a hollow drum; invocations without merit are a weak -support. - - -STORY OF HĀTIM TAI[16] - -Hātim Tai possessed a horse whose fleetness was as that of the morning -breeze. Of this was the Sultan of Turkey informed. - -“Like Hātim Tai,” he was told, “none is equal in generosity; like his -horse, nothing is equal in speed and gait. As a ship in the sea it -traverses the desert, while the eagle, exhausted, lags behind.” - -“From Hātim will I request that horse,” the king replied. “If he be -generous and give it to me, then shall I know that his fame is true; if -not, that it is but the sound of a hollow drum.” - -So he despatched a messenger with ten followers to Hātim. They alighted -at the house of the Arab chief, who prepared a feast and killed a -horse[17] in their honour. - -On the following day, when the messenger explained the object of his -mission, Hātim became as one mad with grief. “Why,” he cried, “didst -thou not give me before thy message? That swift-paced horse did I roast -last night for thee to eat. No other means had I to entertain thee; that -horse alone stood by my tent, and I would not that my guests should sleep -fasting.” - -To the men he gave money and splendid robes, and when the news of his -generosity reached to Turkey, the king showered a thousand praises upon -his nature. - - -STORY OF HĀTIM AND THE MESSENGER SENT TO KILL HIM - -One of the kings of Yaman was renowned for his liberality, yet the name -of Hātim was never mentioned in his presence without his falling into a -rage. “How long,” he would ask, “wilt thou speak of that vain man, who -possesses neither a kingdom, nor power, nor wealth?” - -On one occasion he prepared a royal feast, which the people were invited -to attend. Someone began to speak of Hātim, and another to praise him. -Envious, the king despatched a man to slay the Arabian chief, reflecting: -“So long as Hātim lives, my name will never become famous.” - -The messenger departed, and travelled far seeking for Hātim that he might -kill him. As he went along the road a youth came out to meet him. He was -handsome and wise, and showed friendliness toward the messenger, whom he -took to his house to pass the night. Such liberality did he shower upon -his guest that the heart of the evil-minded one was turned to goodness. - -In the morning the generous youth kissed his hand and said: “Remain with -me for a few days.” - -“I am unable to tarry here,” replied the messenger, “for urgent business -is before me.” - -“If thou wilt entrust me with thy secret,” said the youth, “to aid thee -will I spare no effort.” - -“O generous man!” was the reply, “give ear to me, for I know that the -generous are concealers of secrets. Perhaps in this country thou knowest -Hātim, who is of lofty mind and noble qualities. The king of Yaman -desires his head, though I know not what enmity has arisen between them. -Grateful shall I be if thou wilt direct me to where he is. This hope from -thy kindness do I entertain, O friend.” - -The youth laughed and said: “I am Hātim; see here my head! strike it from -my body with thy sword. I would not that harm should befall thee, or that -thou shouldst fail in thy endeavour.” - -Throwing aside his sword, the man fell on the ground and kissed the dust -of Hātim’s feet. “If I injured a hair on thy body,” he cried, “I should -no longer be a man.” So saying, he clasped Hātim to his breast and took -his way back to Yaman. - -“Come,” said the king as the man approached, “what news hast thou? Why -didst thou not tie his head to thy saddle-straps? Perhaps that famous one -attacked thee and thou wert too weak to engage in combat.” - -The messenger kissed the ground and said: “O wise and just king! I found -Hātim, and saw him to be generous and full of wisdom, and in courage -superior to myself. My back was bent by the burden of his favours; with -the sword of kindness and bounty he killed me.” - -When he had related all that he had seen of Hātim’s generosity, the -king uttered praises upon the family of the Arab chief and rewarded the -messenger with gold. - - -STORY ILLUSTRATIVE OF MISDIRECTED KINDNESS - -A certain man, in the ceiling of whose house some bees had built their -hives, asked his wife for a butchers’ knife so that he might destroy -them. “Do not so,” the woman said, “for the poor creatures will be -greatly distressed when turned out of their homes.” - -Accordingly, the foolish man left the bees in peace. - -One day the woman was stung by one of the insects and stood wailing on -the doorstep. Hearing her cries, the husband left his shop and hurried -towards the house. Angered, he said: “O wife! show not such a bitter face -to the world; remember thou didst say to me, ‘Kill not the poor bees.’” - -How can one do good to the evil? Forbearance with the wicked but -increases their iniquity. - -What is a dog that a dish of viands should be set before him? Command -that they should give him bones. A kicking animal is best well-burdened. - -If the night-watchman display humanity, no one sleeps at night for fear -of thieves. - -In the battle-field, the spear-shaft is worth more than a hundred -thousand sugar-canes. - -When thou rearest a cat, she destroys thy pigeons; when thou makest fat a -wolf, he rends one who is dear to thee. - -Raise not a building that has not a strong foundation; if thou dost, -beware. - - -DISCOURSE CONCERNING KINDNESS TO ORPHANS - -Protect him whose father is dead; remove the dust from his raiment, and -injure him not. Thou knowest not how hard is his condition; no foliage -is there on a rootless tree. Give not a kiss to a child of thine own in -the sight of a helpless orphan. If the latter weep, who will assuage his -grief? If he be angered, who will bear his burden? See that he weeps not, -for the throne of God trembles at the orphan’s lament. With pity, wipe -the tears from his eyes and the dust from his face. If the protecting -shadow of his father’s care be gone, cherish him beneath the shadow of -thy care. - -Upon my head was a kingly crown when it reposed upon the bosom of my -father. Then, if a fly settled upon my body, many were distressed on my -behalf. Now, should I be taken in captivity, not one among my friends -would come to aid me. Well do I know the orphan’s sorrow, for my father -departed in my childhood. - - - - -CHAPTER III - -CONCERNING LOVE - - -Happy are the days of them that are infatuated by love for Him, whether -they be sorrowed by separation from Him or made joyous by His presence. - -They are mendicants who fly from worldly sovereignty; in the hope of -meeting Him they are patient in their mendicity. Oft have they drunk of -the wine of anguish; be it bitter, they remain silent. In the remembrance -of Him patience is not bitter, for wormwood is sweet from the hand of a -friend. - -They that are captive in the coils of His love, seek not to escape; they -suffer reproach, but are monarchs in the seclusion of their meditation, -and their way is not known. They are like the temple of Jerusalem, -splendid of which is the interior, but whose outer wall is left in ruin. - -Like moths, they burn themselves in the fire of love. Their beloved is in -their breasts, yet do they seek Him; though near a fountain, their lips -are parched.[18] - - -DISCOURSE CONCERNING CONSTANCY - -Thy love renders thee impatient and disturbed. With such sincerity hast -thou placed thy head at her feet that thou art oblivious to the world. - -When in the eyes of thy beloved riches count not, gold and dust are as -one to thee. - -Thou sayest that she dwelleth in thine eyes—if they be closed, she is in -thy mind. - -If she demand thy life, thou dost place it in her hand; if she place a -sword upon thy head, thou holdest it forward. - -When earthly love produces such confusion and such obedience demands, -dost thou wonder if travellers of the road of God remain engulfed in the -Ocean of Reality? - -In the remembrance of their Friend they have turned their backs upon the -world; they are so fascinated by the Cup-bearer that they have spilled -the wine. - -No medicine can cure them, for no one has knowledge of their pains. - -With their cries of longing do they root up a mountain; with their sighs -they dismember a kingdom. - -Such is their weeping at dawn that the tears wash the collyrium of sleep -from their eyes. Night and day are they immersed in the sea of love; so -distracted are they that they know not night from day. - -So enamoured are they of the beauty of the Painter that they care not for -the beauty of His designs. - -He drinks of the pure wine of Unity who is forgetful of both this world -and the next. - - -STORY OF A DANCER - -I have heard that, at the singing of a musician, one of fairy-face began -to dance. Surrounded by distracted hearts, the flame of a candle caught -her skirt. She was distressed and angered. - -One of her lovers said, “Why agitate thyself? The fire has burned thy -skirts—it[19] has entirely consumed the harvest of my life.” - - -STORY ILLUSTRATING THE REALITY OF LOVE - -One who loved God set his face towards the desert. His father, being -grieved at his absence, neither ate nor slept. - -Some one admonished the son, who said: “Since my Friend has claimed me as -His own, no other friendship do I own. When He revealed to me His beauty, -all else that I saw appeared unreal.” - -They that love Him care for no one else; their senses are confused and -their ears are deaf to the words of them that reproach. - -They wander through the desert of Divine Knowledge without a caravan. - -They have no hope of approbation from their fellow-men, for they are the -chosen of the elect of God. - - -STORY ILLUSTRATIVE OF PATIENCE - -An old man begged at the door of a mosque. Some one said to him: “This is -not the place to beg; stand not here with impudence.” - -“What house is this,” the man inquired, “from which no pity comes upon -the condition of the poor?” - -“Silence!” was the reply. “What foolish words are these? This is the -house of our Master!” - -The beggar raised a cry: “Alas,” he said, “that I should be disappointed -at this door. I have not gone hopeless from any street; why should I go -thus from the door of God? Here will I stretch forth my hand of want, for -I know that I shall not depart empty-handed.” - -For a year he remained devoutly employed in the mosque. One night, -through weakness, his heart began to palpitate, and at daybreak his last -breath flickered like a morning lamp. Thus did he exclaim with joy: “And -whoever knocked at the door of the Bounteous One, it opened.” - -He who seeks God should be patient and enduring; I have not heard of -an alchemist being sad. Much gold he reduces to ashes so that he may -one day turn copper into gold. Gold is good with which to buy—and what -couldst thou wish to buy better than the face of thy Friend?[20] - - -STORY OF ONE WHO WAS ASSIDUOUS IN PRAYER - -An old man spent the night in worship and the morning in prayer. A -guardian angel whispered to him: “Go, take thy way, for thy prayers are -not acceptable at this door.” - -The next night again he passed the night in devotion; and a disciple, -being informed of his circumstances, said: “When thou seest that the door -is shut, why dost thou thus exert thyself?” - -Weeping, he replied: “O my son! Dost thou suppose that although He has -torn my reins I shall keep my hands from off his saddle-straps? When -a supplicant is repelled at one door, what is his fear if he know of -another?” - -While thus he spoke, with his head upon the ground, the angel uttered -this message in his ear: “Although there is no merit in him, his prayers -are accepted, for except Me he has no refuge.” - - -STORY OF SULTAN MAHMŪD AND HIS LOVE FOR AYĀZ - -Some one found fault with the king of Ghazni, saying: “Ayāz, his -favourite slave, possesses no beauty. It is strange that a nightingale -should love a rose that has neither colour nor perfume.” - -This was told to Mahmūd, who said: “My love, O sir, is for his virtues, -not for his form and stature.” - -I have heard that in a narrow pass a camel fell and a chest of pearls was -broken. The king gave the signal for plunder, and urged on his horse with -speed. The horsemen did likewise, and, leaving the king behind, gathered -up the pearls. Not one of them remained near the king but Ayāz. - -“O thou of curly locks!” said Mahmūd, “what hast thou gained of the -plunder?” - -“Nothing,” he replied. “I walked in haste behind thee: I do not occupy -myself with riches away from thy service.” - -If an honourable place in the court be thine, be not neglectful of the -king on account of gain elsewhere. - - -STORY OF A VILLAGE CHIEF - -A village chief passed with his son through the centre of the imperial -army. In the presence of such pomp and splendour the man displayed -humility and fled, through fear, into a corner. - -“After all,” observed his son, “thou art a village chief, and in -chieftaincy greater than the nobles. Why dost thou tremble like a willow -tree?” - -“True,” replied his father. “I am a chief and a ruler, but my honour lies -as far as my village.” - -Thus are the saints overwhelmed with fear when they stand in the court of -their King. - - -STORY OF A FIRE-FLY - -Perhaps thou mayest have seen the fire-fly shine like a lamp in the -garden at night. - -“O night-illuminating moth!” some one said, “why comest thou not out in -the day-time?” - -The fly gave an answer full of wisdom: “Because I am not visible before -the sun.” - - -STORY OF A MOTH AND A CANDLE - -Some one said to a moth: “Go, thou contemptible creature, and make -friendship with one worthy of thyself; go where thou seest the path of -hope. How different is thy love from that of the candle! Thou art not a -salamander—hover not around the fire, for bravery is necessary before -combat. It is not compatible with reason that thou shouldst acknowledge -as a friend one whom thou knowest to be thine enemy.” - -“What does it matter if I burn?” the moth replied. “I have love in my -heart, and this flame is as a flower to me. Not of my own accord do I -throw myself into the fire; the chain of her love is upon my neck. Who is -it that finds fault with my friendship for my friend? I am content to -be slain at her feet. I burn because she is dear to me, and because my -destruction may affect her. Say not to the helpless man from whose hands -the reins have fallen, ‘Drive slowly.’” - - -ANOTHER STORY ON THE SAME SUBJECT - -One night, as I lay awake, I heard a moth say to a candle: “I am thy -lover; if I burn, it is proper. Why dost thou weep?” - -The candle replied: “O my poor friend! Love is not thy business. Thou -fliest from before a flame; I stand erect until I am entirely consumed. -If the fire of love has burned thy wings, regard me, who from head to -foot must be destroyed.” - -Before the night had passed, some one put the candle out, exclaiming: -“Such is the end of love!” - -Grieve not over the grave of one who lost his life for his friend; be -glad of heart, for he was the chosen of Him. - -If thou art a lover, wash not thy head of the sickness of love; like -Sadi, wash thy hands of selfishness. - -A devoted lover holds not back his hand from the object of his affections -though arrows and stones may rain upon his head. - -Be cautious; if thou goest down to the sea, give thyself up to the storm. - - - - -CHAPTER IV - -CONCERNING HUMILITY - - -Thou, O creature of God, wast created of the dust; therefore, be humble -as the dust. Be not covetous, nor oppressive, nor headstrong. Thou art -from the dust; be not like fire. When the terrible fire raised his head -in pride, the dust prostrated itself in humility. - -And since the fire was arrogant and the dust was meek, from the former -were the demons formed, and from the latter mankind. - - -STORY OF A RAINDROP - -A raindrop fell from a spring cloud, and, seeing the wide expanse of the -sea, was shamed. “Where the sea is,” it reflected, “where am I? Compared -with that, forsooth, I am extinct.” - -While thus regarding itself with an eye of contempt, an oyster took it -to its bosom, and Fate so shaped its course that eventually the raindrop -became a famous royal pearl. - -It was exalted, for it was humble. Knocking at the door of extinction, it -became existent. - - -STORY ILLUSTRATIVE OF PIOUS MEN REGARDING THEMSELVES WITH CONTEMPT - -A sagacious youth of noble family landed at a seaport of Turkey, and, as -he displayed piety and wisdom, his baggage was deposited in a mosque. - -One day the priest said to him: “Sweep away the dust and rubbish from the -mosque.” - -Immediately, the young man went away and no one saw him there again. -Thus, did the elder and his followers suppose he did not care to serve. - -The next day, a servant of the mosque met him on the road and said: “Thou -didst act wrongly in thy perverse judgment. Knowest thou not, O conceited -youth, that men are dignified by service?” - -Sorrowfully, the youth began to weep. “O soul-cherishing and -heart-illuminating friend!” he answered; “I saw no dirt or rubbish in -that holy place but mine own corrupt self. Therefore, I retraced my -steps, for a mosque is better cleansed from such.” - -Humility is the only ritual for a devotee. If thou desire greatness, be -humble; no other ladder is there by which to climb. - - -STORY OF SULTAN BĀYAZĪD BUSTĀMI[21] - -When Bāyazīd was coming from his bath one morning during the Id festival, -some one unwittingly emptied a tray of ashes from a window upon his -head. With his face and turban all bespattered, he rubbed his hands in -gratitude and said: “I am in truth worthy of the fires of hell; why -should I be angered by a few ashes?” - -The great do not regard themselves; look not for godliness in a -self-conceited man. Eminence does not consist in outward show and -vaunting words, nor dignity in hauteur and pretension. - -On the Day of Judgment thou wilt see in Paradise him who sought truth and -rejected vain pretension. - -He who is headstrong and obdurate falleth headlong; if thou desire -greatness, abandon pride. - - -DISCOURSE ON CONCEIT - -Expect not him who is possessed of worldly vanities to follow the path of -religion, nor look for godliness in him who wallows in conceit. - -If thou desire dignity, do not, like the mean, regard thy fellows with -contemptuous eyes. - -Seek no position more honourable than that of being known to the world as -a man of laudable character. - -Thou deemest him not great who, being of equal rank, is haughty towards -thee; when thou makest a similar display before others, dost thou not -appear before them as the arrogant appear before thee? - -If thou art eminent, laugh not, if thou art wise, at them that are lowly. -Many have fallen from high whose places have been taken by the fallen. - -Though thou be free from defect, revile not me who am full of blemishes. - -One holds the chain of the Kába temple in his hands; another lies drunken -in the tavern. If God call the latter, who can drive him away? If He -expel the former, who can bring him back? The one cannot implore the -divine help by reason of his good deeds, nor is the door of repentance -closed upon the other. - - -STORY OF THE DARWESH AND THE PROUD CĀDI - -A poorly-clad doctor of law and divinity sat one day in the front row -of seats in a Cādi’s court. The Cādi gave him a sharp look, whereupon -the usher took the man by the arm and said: “Get up; dost thou not know -that the best place is not for such as thee? Either take a lower seat, -or remain standing, or leave the court altogether. Be not so bold as to -occupy the seat of the great. If thou art humble, pose not as a lion. Not -every one is worthy of the chief seat; honour is proportionate to rank, -and rank to merit.” - -He who sits with honour in a place lower than that of which he is worthy -falls not with ignominy from eminence. - -Fuming with anger, the doctor moved to a lower seat. Two advocates in the -court then entered into a spirited discussion, and flew at each other -with their tongues like fighting-cocks with beak and claw. They were -involved in a complicated knot which neither could unravel. From the last -row of seats the tattered doctor roared out with the voice of a lion in -the forest. - -“It is not the veins of the neck that should stand out in argument,” he -said, “but the proofs, which should be full of meaning. I, too, have the -faculty of argument.” - -“Speak on,” they answered. - -With the quill of eloquence that he possessed, the doctor engraved his -words upon the minds of his listeners like inscriptions on a signet-ring; -and, drawing his pen through the letters of pretension, he invoked -applause from every corner. So hard did he drive the steed of speech that -the Cādi lagged behind like an ass in the mire. Removing his cloak and -turban, the latter sent them to the doctor as a token of his respect. - -“Alas!” he said, “I did not discern thy merit, nor welcome thee on thy -arrival. I regret to see thee in this condition with such a stock of -knowledge.” - -The usher then approached the stranger courteously in order that he might -place the Cādi’s turban upon his head. But the doctor repelled him with -his hands and tongue, saying: - -“Place not upon my head the fetters of pride, for to-morrow this -fifty-yarded turban would turn my head from those in jaded garb. Those -who called me ‘lord’ and ‘chief’ would then appear insignificant in mine -eyes. Is pure water different whether it be contained in a goblet of gold -or an earthen ewer? A man’s head requires brain and intellect, not an -imposing turban like thine. A big head does not make one worthy; it is -like the gourd, void of kernel. Be not proud because of thy turban and -beard, for the one is cotton and the other grass. One should aim at the -degree of eminence that is conformable with one’s merit. With all this -intellect, I will not call thee man, though a hundred slaves walk behind -thee. How well spoke the shell when a greedy fool picked it out of the -mire: ‘None will buy me for the smallest price: be not so insane as to -wrap me up in silk.’ A man is not better than his fellows by reason of -his wealth, for an ass, though covered with a satin cloth, is still an -ass.” - -In this way the clever doctor washed the rancour from his heart with the -water of words. Thus do those who are aggrieved speak harshly. Be not -idle when thine enemy has fallen. Dash out his brains when thou art -able, for delay will efface the grudge from thy mind. - -So overcome was the Cādi by his vehemence that he exclaimed, “Verily, -this day is a hard one.” He bit his fingers in amazement, and his eyes -stared at the doctor like the two stars near the pole of the lesser bear. -As for the latter, he went abruptly out and was never seen there again. -They in the court clamoured to know whence such an impertinent fellow -had come. An official went in search of him, and ran in all directions, -asking whether a man of that description had been seen. Some one said: -“We know no one in this city so eloquent as Sadi.” - -A hundred thousand praises to him who said so; see how sweetly he uttered -the bitter truth! - - -STORY OF THE HONEY-SELLER - -A man of smiling countenance sold honey, captivating the hearts of all by -his pleasant manner. His customers were as numerous as flies around the -sugar-cane—if he had sold poison people would have bought it for honey. - -A forbidding-looking man regarded him with envy, being jealous of the way -his business prospered. One day he paraded the town with a tray of honey -on his head and a scowl on his face. He wandered about crying his wares, -but no one evinced desire to buy. At nightfall, having earned no money, -he went and sat dejectedly in a corner, with a face as bitter as that of -a sinner fearful of retribution. - -The wife of one of his neighbours jokingly remarked: “Honey is bitter to -one of sour temper.” - -It is wrong to eat bread at the table of one whose face is as wrinkled -with frowns as the cloth on which it is served. - -O sir! add not to thine own burdens, for an evil temper brings disaster -in its train. - -If thou hast not a sweet tongue like Sadi, thou hast neither gold nor -silver. - - -STORY ILLUSTRATING THE FORBEARANCE OF GOOD MEN - -I have heard that a debased drunkard caught a pious man by the collar. -The latter received his blows in silence, and in forbearance lifted not -his head. - -A passer-by remarked: “Art thou not a man? It is a pity to be patient -with this ignorant fellow.” - -The pious man replied: “Speak not thus to me. A foolish drunkard collars -one by the neck in the thought that he is fighting with a lion; there is -no fear that a learned man will contend with an inebriated fool.” - -The virtuous follow this rule in life—when they suffer oppression they -display kindness. - - -STORY ILLUSTRATING THE NOBLE-MINDEDNESS OF MEN - -A dog bit the leg of a hermit with such violence that venom dropped from -its teeth, and the poor man could not sleep all night through pain. - -His little daughter chided him, saying: “Hast thou not teeth as well?” - -The unfortunate parent wept, and then smilingly replied: “Dear child! -Although I was stronger than the dog, I restrained my anger. Should I -receive a sword-blow on the head, I could not apply my teeth to the legs -of a dog.” - -One can revenge oneself upon the mean, but a man cannot act like a dog. - - -STORY OF A KIND MASTER AND HIS DISOBEDIENT SLAVE - -An eminent man, famous for his many virtues, possessed a slave of evil -disposition, who in ugliness of feature surpassed every one in the city. -He closely attended his master at meal-times, but he would not have given -a drop of water to a dying man. Neither reproof nor the rod influenced -him; the house was in a constant state of disorder through him. -Sometimes, in his bad temper, would he litter the paths with thorns and -rubbish; at other times, throw the chickens down the well. His unhappy -temperament was written on his face, and never did he perform a task -successfully. - -Some one asked his master: “What is there that thou likest in this -slave—his agreeable manners, or his skill, or beauty? Surely, it is not -worth while to keep such an unruly knave and burden thyself with such an -affliction. I will procure for thee a slave of handsome appearance and -good character. Take this one to the slave-market and sell him. If a pice -is offered for him, do not refuse it, for he would be dear at that.” - -The good-natured man smiled and said: “O friend! Although the character -of my slave is certainly bad, my character is improved by him, for when -I have learned to tolerate his manner I shall be able to put up with -anything at the hands of others. It were not humane to sell him and thus -make known his faults. And it is better to endure his affliction myself -than to pass him on to others.” - -Accept for thyself what thou wouldst accept for others. If distressed -thyself, involve not thy fellows. - -Forbearance is at first like poison, but when engrained in the nature it -becomes like honey. - - -STORY OF MARŪF KARCHI[22] AND THE SICK TRAVELLER - -No one follows the path of Marūf Karchi who does not first banish the -idea of fame from his head. - -A traveller once came to Marūf’s house at the point of death—his life was -joined to his body by a single hair. He passed the night in wailing and -lamentation, sleeping not himself nor permitting any one else to sleep by -reason of his groans. His mind was distressed and his temper was vile; -though he died not himself, he killed many by his fretting. Such was his -restlessness that every one flew from him. Marūf Karchi alone remained. -He, like a brave man, girt his loins and sat up many nights in attendance -at the sick man’s bedside. But one night Marūf was attacked by sleep—how -long can a sleepless man keep up? - -As soon as the invalid saw him asleep he began to rave: “Cursed be thy -abominable race!” he cried: “what knows this glutton, intoxicated with -sleep, of the helpless man who has not closed his eyes?” - -Marūf took no notice of these words, but one of the women of the harem, -overhearing them, remarked: “Didst thou not hear what that wailing beggar -said? Turn him out, and tell him to take his abuse with him and die -elsewhere. Kindness and compassion have their occasions, but to do good -to the evil is evil; only a fool plants trees in barren soil. A grateful -dog is better than an ungrateful man.” - -Marūf laughed: “Dear woman,” he replied, “be not offended at his -ungracious words. If he rave at me through sickness, I am not angered. -When thou art strong and well thyself, bear gratefully the burdens of the -weak. If thou cherish the tree of kindness, thou wilt assuredly eat of -the fruits of a good name.” - -They attain to dignity who rid themselves of arrogance. - -He who worships grandeur is the slave of pride; he knows not that -greatness consists in meekness. - - -STORY ILLUSTRATING THE FOLLY OF THE IGNOBLE - -An impudent fellow begged of a pious man, but the latter had no money in -his house. Otherwise, would he have showered gold upon him like dust. The -infamous rascal, therefore, went out and began to abuse him in the street. - -The eye of the fault-finder sees no merits. What regard has he who has -acted dishonourably for the honour of another? - -Being informed of his words, the pious man smiled and said: “It is well; -this man has enumerated only a few of my bad qualities—only one out of a -hundred that are known to me. The evil that he has supposed in me I know -for certain that I possess. Only one year has he been acquainted with -me; how can he know the faults of seventy years? None but the Omniscient -knows my faults better than myself. Never have I known one who has -attributed to me so few defects. If he bear witness against me in the Day -of Judgment, I shall have no fear. If he who thinks ill of me seek to -reveal my faults, tell him to come and take the record from me.” - -Be humble when the veil is torn from off thy character. If a pitcher were -made of the dust of men, the calumnious would shatter it with stones. - - -STORY OF ONE WHO HAD A LITTLE KNOWLEDGE - -A certain man knew something of astronomy and his head, in consequence, -was filled with pride. Journeying far, he visited Kūshyār,[23] the sage, -who turned his eyes from him and would teach him nothing. When the -disappointed traveller was on the point of leaving, Kūshyār addressed him -with these words: - -“Thou imaginest that thou art full of knowledge. How can a vessel that is -full receive of more? Rid thyself of thy pretensions, so that thou mayest -be filled. Being full of vanity, thou goest empty.” - - -STORY ILLUSTRATING THE HUMILITY OF THE PIOUS - -Some one heard the barking of a dog in the ruined hut of a pious man. -Reflecting upon the strangeness of the fact, he went and searched, but -found no traces of a dog. In truth, the devotee alone was in the house. - -Not wishing his curiosity to be revealed, the man was departing, when the -owner of the house cried out: “Come in; why standest thou upon the door? -Knowest thou not, O friend, that I it was who barked? When I discerned -that humility was acceptable to God, I banished pride and vanity from my -heart, and clamoured with barks at the door of God, for I saw none more -lowly than a dog.” - -If thou desire to attain to dignity, let humility be thy path. - -Behold, when the dew lies low upon the earth, the sun doth raise it to -the skies. - - -STORY ILLUSTRATING THE VALUE OF SOFT WORDS - -The slave of a king escaped, and, though a search was made, was not -discovered. Later, when the fugitive returned, the king, in anger, -ordered that he should be put to death. - -When the executioner brought out his scimitar, like the tongue of a -thirsty man, the despondent slave cried out: - -“O God! I forgive the king the shedding of my blood, for I have ever -enjoyed his bounty and shared in his prosperity. Let him not suffer for -this deed on the Day of Judgment, to the delight of his enemies.” - -When the king heard these words his anger was appeased, and he appointed -the slave to be an officer of the standard. - -The moral of this story is that soft speech acts like water on the fires -of wrath. Do not the soldiers on the battle-field wear armour consisting -of a hundred folds of silk? - -O friend! be humble when thou dealest with a fierce foe, for gentleness -will blunt the sharpest sword. - - -STORY ILLUSTRATING THE WISDOM OF FEIGNING DEAFNESS - -Many writers affirm the falsity of the idea that Hātim was deaf. - -One morning his attention was attracted by the buzzing of a fly, which -had become ensnared in a spider’s web. “O thou,” he observed, “who art -fettered by thine own avarice, be patient. Wherever there be a tempting -bait, huntsman and snare are close at hand.” - -One of his disciples remarked: “Strange it is that thou couldst hear the -buzzing of a fly that hardly reached our ears. No longer can they call -thee deaf.” - -The Sheikh replied: “Deafness is better than the hearing of idle words. -Those that sit with me in private are prone to conceal my faults and -parade my virtues; thus, do they make me vain. I feign deafness that I -may be spared their flattery. When my assumed affliction has become known -to them they will speak freely of that which is good and bad in me; then, -being grieved at the recital of my faults, I shall abstain from evil.” - -Go not down a well by a rope of praise. Be deaf, like Hātim, and listen -to the words of them that slander thee. - - -STORY ILLUSTRATING FORBEARANCE FOR THE SAKE OF FRIENDS - -A certain man, whose heart was as pure as Sadi’s, fell in love. Although -taunted by his enemies in consequence, he showed no anger. - -Some one asked him: “Hast thou no sense of shame? Art thou not sensible -to these indignities? It is abject to expose oneself to ridicule, and -weak to endure patiently the scoffs of enemies. To overlook the errors of -the ignorant is wrong, lest it be said that thou hast neither strength -nor courage.” - -How elegantly did the distracted lover make reply! His words are worthy -to be writ in letters of gold: - -“Alone in my heart there dwelleth affection for my loved one; thus, it -contains no room for malice.” - - -STORY OF LUQMAN,[24] THE SAGE - -I have heard that Luqman was of dark complexion and careless of his -appearance. Some one mistook for him a slave, and employed him in digging -trenches at Baghdad. Thus he continued for a year, no one suspecting who -he was. When the truth was known the master was afeared, and fell at -Luqman’s feet, offering excuses. - -The sage smiled and said: “Of what use are these apologies? For a year -my heart has bled through thine oppression. How can I forget that in one -hour? But I forgive thee, good man, for thy gain has caused to me no -loss. Thou hast built thy house; my wisdom and knowledge have increased. -I, too, possess a slave, and frequently set him to arduous labour. -Nevermore, when I remember the hardships of my toil, will I afflict him.” - -He who has not suffered at the hands of the strong grieves not at the -frailness of the weak. - -If thou be sorrowed by those above thee, be not harsh with thine -inferiors. - - - - -CHAPTER V - -CONCERNING RESIGNATION - - -Happiness comes from the favour of God, not from the might of the -powerful. - -If the heavens bestow not fortune, by no valour can it be obtained. - -The ant suffers not by reason of its weakness; the tiger eats not by -virtue of its strength. - -Since the hand reaches not to the skies, accept as inevitable the fortune -that it brings. - -If thy life is destined to be long, no snake nor sword will harm thee; -when the fated day of death arrives, the antidote will kill thee no less -than the poison. - - -STORY OF A SOLDIER OF ISFAHAN - -In Isfahan I had a friend who was warlike, spirited, and shrewd. His -hands and dagger were for ever stained with blood. The hearts of his -enemies were consumed by fear of him; even the tigers stood in awe of -him. In battle he was like a sparrow among locusts; in combat, sparrows -and men were alike to him. Had he made an attack upon Faridun, he would -not have given the latter time to draw his sword. Neither in bravery nor -magnanimity had he an equal. - -This warrior formed a liking for my company; but as I was not destined to -remain in Isfahan, Fate transferred me from Iraq to Syria, in which holy -land my staying was agreeable. After some time the desire for my home -attracted me, so I returned to Iraq. - -One night, the memory of the sepoy passed through my mind; the salt of -his friendship opened the wounds of my gratitude, for I had eaten salt -from his hand. To meet him, I went to Isfahan, and inquired as to where -he lived. - -I chanced upon him. He who had been a youth had become old; his form, -once erect as an arrow, had become as a bow. Like a hoary mountain, his -head was covered with snowy hair; Time had conquered him and twisted the -wrist of his bravery. The pride of his strength had gone; the head of -weakness was upon his knees. - -“O tiger-seizer!” I exclaimed, “what has made thee decrepit like an old -fox?” - -He laughed and said: “Since the day of the battle of Tartary, I have -expelled the thoughts of fighting from my head. Then did I see the earth -arrayed with spears like a forest of reeds. I raised like smoke the dust -of conflict; but when Fortune does not favour, of what avail is fury? I -am one who, in combat, could take with a spear a ring from the palm of -the hand; but, as my star did not befriend me, they encircled me as with -a ring. I seized the opportunity of flight, for only a fool strives with -Fate. How could my helmet and cuirass aid me when my bright star favoured -me not? When the key of victory is not in the hand, no one can break open -the door of conquest with his arms. - -“The enemy were a pack of leopards, and as strong as elephants. The -heads of the heroes were encased in iron, as were also the hoofs of the -horses. We urged on our Arab steeds like a cloud, and when the two armies -encountered each other thou wouldst have said they had struck the sky -down to the earth. From the raining of arrows, that descended like hail, -the storm of death arose in every corner. Not one of our troops came out -of the battle but his cuirass was soaked with blood. Not that our swords -were blunt—it was the vengeance of stars of ill fortune. Overpowered, we -surrendered, like a fish which, though protected by scales, is caught by -the hook in the bait. Since Fortune averted her face, useless was our -shield against the arrows of Fate.” - - -STORY OF THE DOCTOR AND THE VILLAGER - -One night a villager could not sleep owing to a pain in his side. A -doctor said: “This pain is caused by his having eaten the leaves of the -vine. I shall be astonished if he lasts through the night, for the arrows -of a Tartar in his breast were better for him than the eating of such -indigestible food.” - -That night the doctor died; forty years have since passed, and the -villager yet lives. - - -STORY OF THE VILLAGER AND HIS ASS - -The ass of a villager died, so he set the head upon a vine in his garden -in order that it might ward off the Evil Eye. - -A sage old man passed by and laughingly remarked: “Dost think, O friend, -this will effect thy purpose? In life, the ass could not protect itself -from blows; so, in weakness, did it die.” - -What knows the physician of the condition of the sick, when, helpless, he -himself will die through illness? - - -STORY ILLUSTRATING LUCK - -A poor man dropped a dinar in the road. He searched much, but at last, -despairing, abandoned the attempt. - -Some one came along and found the coin by chance. - -Good and ill fortune are predestined. Our daily portion depends not upon -our strength and efforts, for those who are strongest and strive the most -stand often in the direst need. - - -STORY OF ONE WHO BLAMED HIS DESTINY - -There was once a rich and prosperous man named Bakhtyār. The wife of one -of his neighbours, who was in the other extreme of poverty, upbraided -her husband one night when he went to her empty-handed, saying: “No one -is so poor and unfortunate as thee. Take a lesson from thy neighbours, -who are well-to-do. Why art thou not fortunate, like them?” - -The man replied: “I am incapable of aught; quarrel not with Fate. I have -not been endowed with the power to make myself a Bakhtyār.”[25] - - -STORY OF A DARWESH AND HIS WIFE - -A darwesh remarked to his wife, who was of ill-favoured countenance: -“Since Fate has made thee ugly, do not encrust thy face with cosmetic.” - -Who can attain good fortune by force? Who, with collyrium, can make the -blind to see? - -Not one among the philosophers of Greece or Rome could produce honey from -the thorn. - -Wild beasts cannot become men; education is wasted upon them. - -A mirror can be freed from stain, but it cannot be made from a stone. - -Roses do not blossom on the branches of the willow; hot baths never yet -made an Ethiop white. - -Since one cannot escape the arrows of Fate, resignation is the only -shield. - - -STORY OF A VULTURE AND A KITE - -A vulture said to a kite: “No one can see so far as I.” - -“Possibly,” replied the kite; “but what canst thou see across the desert?” - -Gazing down, the vulture exclaimed: “Yonder do I see a grain of wheat.” - -Thereupon, they flew to the ground. When the vulture settled upon the -wheat he became caught in a trap. He had not known that, through his -eating the grain, Fate would ensnare him by the neck. - -Not every oyster contains a pearl; not every archer hits the target. - -“Of what use,” the kite inquired, “was it to see the grain when thou -couldst not discern the trap of thine enemy?” - -“Caution,” said the captive vulture, “availeth not with Destiny.” - -When the decrees of past eternity are brought to action, the keenest eyes -are rendered blind by Fate. - -In the ocean, where no shore-line appears, the swimmer strives in vain. - - -STORY OF A CAMEL - -A young camel said to its mother: “After thou hast made a journey, rest -awhile.” - -“If the bridle were in my hands,” was the reply, “no one would ever see -me in the string of camels with a load upon my back.” - -Fate is the helmsman of the ship of life, no matter though the owner rend -his clothes. - -O Sadi! look not for aid from any man. God is the giver, and He alone. If -thou worship Him, the door of His mercy sufficeth thee; if He drive thee -away, no one will ease thee. If He make thee to wear a crown, raise thy -head; if not, bow thy head in despair. - - -DISCOURSE CONCERNING HYPOCRISY - -Who knows that thou art not pledged to God even though thou standest in -prayer without ablution? - -That prayer is the key to hell which thou performest only before the eyes -of men. - -If the high-road of thy life lead to aught but God, thy prayer-mat will -be thrown into the fire. - -He whose heart is good and makes no outward show of piety is better than -one of outward sanctity whose heart is false. - -A night-prowling robber is better than a sinner in the tunic of a saint. - -Expect not wages from Omar, O son, when thou workest in the house of Zaid. - -If in private I am bad and mean, of what avail is it to pose before the -world with honour? How much will the bag of hypocrisy weigh in the Scales -of Justice? - -The outside of the hypocrite’s coat is neater than the lining, for the -one is seen and the other is hidden. - - - - -CHAPTER VI - -CONCERNING CONTENTMENT - - -He knows not God nor performs His worship who is not contented with his -lot. - -Contentment maketh a man rich—tell this to the avaricious. - -O irresolute one! be tranquil, for grass grows not upon revolving stones. - -Pamper not thy body if thou be a man of sense, for in so doing dost thou -seek thine own destruction. - -The wise acquire virtue, and they that pamper their bodies are devoid of -merit. - -Eating and sleeping is the creed of animals; to adopt it is the manner of -fools. - -Happy is that fortunate man who, in meditation, prepares for the last -journey by means of the knowledge of God. - -To him who knows not the darkness from the light the face of a demon is -as that of a Houri.[26] - -How can the falcon fly to the sky when the stone of avarice is tied to -its wing? - -If thou pay less attention to thy food than to worship thou mayest become -an angel. First cultivate the qualities of a man, then reflect upon the -character of angels. - -Eat in proportion to thy hunger; how can he give praises who scarce can -breathe by reason of his gluttony? - -He whose stomach is full is void of wisdom. The prey is entrapped in the -snare because of its greed. - - -STORY OF THE KING OF KHWARAZM[27] - -A covetous man paid an early morning visit to the king of Khwarazm, and -twice prostrated himself to the ground before him. - -“Tell me, O father,” his son inquired, “didst thou not say that Mecca was -thy place of worship? Why didst thou to-day repeat thy prayers before the -king?” - -Contentment exalteth the head; that which is full of avarice comes no -higher than the shoulder. - -He who has wrapped up the volume of his avarice needs not to write to any -one, “I am thy slave and servant.” - -By begging wilt thou be driven from every assembly; drive it from -thyself, so that no one may drive thee away. - - -CONCERNING THE EVILS OF OVER-EATING - -Some said to a pious man who was stricken with fever: “Ask for some -conserve of roses from such a one.” - -“Oh, friend,” he replied, “it were better to die in bitterness than to -endure the affliction of his sour face.” - -A wise man does not eat conserve of roses from the hand of one whose face -has been soured by pride. - -Pursue not that which thy heart desires, for the pampering of the body -destroys the fires of life. - -The gluttonous man bears the weight of his corpulence; if he obtain not -food, he bears the weight of grief. It is better that the stomach should -be empty than the mind. - - -STORY OF A GLUTTON - -In company with some religious mendicants I entered a date-grove in -Busra. One of the party was a glutton. He, having girt his loins, climbed -up a tree, and, falling headlong, died. - -The headsman of the village asked, “Who killed this man?” - -“Go softly, friend,” I answered; “he fell from a branch—’twas the weight -of his stomach.” - - -STORY OF A RECLUSE - -The Amir of Tartary presented a silken robe to an elderly recluse, who, -putting it on, kissed the hand of the messenger, and said: “A thousand -praises to the king! Excellent is this splendid robe, but I prefer my own -patched habit.” - -If thou hast relinquished the world, sleep upon the bare ground—kiss it -not before any one for the sake of a costly carpet. - - -STORY ILLUSTRATING THE EVILS OF AVARICE - -To a poor man who had naught to eat but bread and onions, a foolish man -remarked: “Go, wretched man, and bring some cooked meat from the public -feast. Ask boldly and be not afraid of any one, for he who is modest must -go without his share.” - -Acting on this advice, the beggar put on his cloak and started off. The -servants of the feast tore off his clothes and broke his arm. - -Weeping, he cried: “Oh my soul! What remedy is there for one’s own -actions? One seized by avarice becomes the seeker of his own misfortunes. -After this, the bread and onions are good enough for me.” - -A barley loaf procured by the exertions of one’s own arm is better than a -loaf of flour from the table of the liberal. - - -STORY OF AN AMBITIOUS CAT - -A cat who lived in the house of an old woman of humble circumstances -wandered to the palace of a noble, whose slaves repulsed the animal with -arrows. - -Bleeding from many wounds, the cat ran off in terror, thus reflecting: -“Since I have escaped from the hands of those slaves, the mice in the -ruined hut of the old woman are good enough for me.” - -Honey is not worth the price of a sting; better it is to be content with -the syrup of dates than expose oneself to that. - -God is not pleased with him who is not contented with his lot. - - -STORY OF A SHORT-SIGHTED MAN AND HIS HIGH-MINDED WIFE - -A certain child having cut its teeth, the father bent his head in anxious -thought and said: “How can I obtain the bread and food of which the child -will now have need?” - -“Be not alarmed,” his wife replied, “for, until our child shall die, -He who gave him teeth will send him bread. A rich man provides for his -slave; why should not He who created the slave do likewise? Thou hast not -the trust in God that the purchased slave reposes in his master.” - -I have heard that in olden times stones became silver in the hands of -saints. Think not that this is contrary to reason—when thou hast become -contented, silver and stones will be as one to thee. - -Say to the devotee who worships kings that a king is poorer than a -darwesh. - -A dinar satisfies a beggar; Faridun was but half content with the whole -of the kingdom of Persia. - -A beggar free from care is better off than a troubled king. - -The villager and his wife sleep more happily than the king ever did in -his palace. - -Though one be a king and the other a cotton-carder, when they sleep in -death the night of both becomes day. - -When thou seest a rich man filled with pride, go and give thanks, O thou -who art poor, that thou, praise be to God! hast not the power to inflict -injury upon any one. - - -STORY OF A HOLY MAN WHO BUILT A HOUSE - -A holy man built a house as high as his own stature. Some one said to -him: “I know thee able to erect a better house than this.” - -“Enough,” he cried, “what need have I of a lofty roof? This that I have -built is high enough for a dwelling which I must leave at death.” - -Set not thy house in the path of a flood,[28] O slave, for never will it -be perfected. - - -STORY OF A SHEIKH WHO BECAME KING - -A certain king died, and, having no heir, bequeathed the throne to a -venerable sheikh. When the recluse heard the roar of the drums of -empire, he desired no longer the corner of seclusion. He led the army -to left and right, and became so strong and valiant that he filled the -hearts of the brave with fear. - -After he had slain a number of his enemies, some others combined together -against him and reduced him to such straits in his fortified town that he -sent a message to a pious man, saying: “Aid me with thy prayers, for the -sword and arrow do not avail.” - -The devotee laughed and said: “Why did he not content himself with half a -loaf and his vigils? Did not the wealth-worshipping Korah[29] know that -the treasure of safety lies in the corner of retirement?” - - -DISCOURSE CONCERNING RICHES - -The generous man may attain to perfection although he possess not gold. - -Dost think that if a mean man became a Korah his sordid nature would be -changed? - -If he who trades in liberality obtain not bread, his nature remains yet -rich. - -Generosity is the soil, and riches the seed that is sown; give, that the -root may not be destitute of a branch. - -Exert not thyself in the amassing of wealth, for evil is the smell of -stagnant water; strive, rather, to be generous, for running water -becomes a flood. - -The miser who falls from position and wealth but seldom stands a second -time upon his feet. - -If thou be a precious jewel,[30] grieve not, for Time will not pass thee -by; it is the brickbat by the wayside that goes unheeded. Shavings of -gold that fall from the scissors are searched for with a candle. - - - - -CHAPTER VII - -CONCERNING EDUCATION - - -Those who turn the reins of their desires from unlawful things have -surpassed Rustam[31] and Sām[32] in valour. - -None is so fearful of the enemy as thou, slave of thine own passions. - -Thy earthly body is a city, containing both good and evil; thou art the -King, and Reason is thy wise minister. - -In this city, the headstrong men pursue their trades of avarice and -greed; Resignation and Temperance are the citizens of fame and virtue; -Lust and Wantonness the thieves and pick-pockets. - -When the king shows favour to the wicked, how can the wise remain in -peace? - -The passions of evil, envy, and hatred are inherent in thee as is the -blood of thy veins. If these thine enemies gained in strength they would -turn their heads from thy rule and counsel; no resistance do they offer -when they see the mailed fist of Reason. - -Night-thieves and vagabonds wander not in the places where the patrols -guard. - -The chief who punishes not his enemy is bereft of power by the strength -of the latter. - -More on this point I will not speak—a word suffices to him who puts into -practice what he reads. - - -DISCOURSE CONCERNING THE EXCELLENCE OF TACITURNITY - -Be silent, O thou who knowest many things! for he that speaketh little -will be free from reproach on the Day of Judgment. - -The man of many words is deaf; no counsel does he heed like silence. - -When thou desirest continually to speak thou findest no sweetness in the -speech of others. - -Those who reflect upon right and wrong are better than triflers with -ready answers. - -He that speaks little thou dost never see ashamed; a grain of musk is -better than a heap of mud. - -Beware of the fool whose volume of words is as that of ten men—a hundred -arrows shot and each one wide of the target. If thou art wise, shoot one, -and that one straight. - -Utter not slander before a wall—oft may it happen that behind are -listening ears. - -Enclose thy secrets within the city walls of thy mind, and beware that -none may find the gates of thy city open. - -A wise man sews up his mouth: the candle is burned by means of its wick. - - -STORY CONCERNING THE KEEPING OF SECRETS - -Takash, king of Persia, imparted a secret to his slaves, adding, “Tell it -not to any one.” For a year they kept the secret in their hearts; in one -day it became diffused throughout the world. - -The king ordered the slaves to be executed. One among them begged for -mercy, saying: “Kill not thy slaves, for the fault was thine. Thou didst -not dam up that secret when it was a spring: why seek to arrest its -course now that it has become a flood?” - -Entrust jewels to treasurers, but be the keeper of thine own secrets. -Thou hast the power until the word be spoken; then, does it gain mastery -over thee. - -Speech is a demon confined in the well of the mind: leave it not free -on thy palate and tongue. When the genii has escaped from the cage, no -stratagem will bring him back. - - -STORY ILLUSTRATING THE FACT THAT SILENCE IS BEST FOR FOOLS - -There was once in Egypt a religious mendicant who never opened his mouth -in speech. Wise men assembled around him from far and near, like moths -around a candle. - -One night, he reflected: “Merit is concealed beneath a silent tongue. If -I remain thus silent, how will men know that I am learned?” - -Therefore he indulged in speech, and his friends and enemies alike found -him to be the most ignorant man in Egypt. His followers dispersed and -his glory vanished. So he went on a journey and wrote on the wall of a -mosque: “Had I but seen myself in the mirror of understanding I should -not imprudently have torn the veil from off my mind. Although deformed, I -exposed my figure in the thought that I was handsome.” - -A little-talker has a high reputation. - -Silence is dignity, and the concealer of blemishes. - -Express not in haste the thoughts of thy mind, for thou canst reveal them -when thou wilt. - -The beasts are silent, and men are endowed with speech—idle talkers are -worse than the beasts. - - -STORY ILLUSTRATING THE FOLLY OF IMPERTINENCE - -In the course of a dispute some one uttered improper words and was, in -consequence, seized and nearly throttled. - -“O thou conceited fellow!” said an experienced man, “if thy mouth had -been closed like a bud, thou wouldst not have seen thy skirt torn like a -flower.” - -Dost thou not see that fire is nothing but a flame, which at any moment -can be quenched with water? - -If a man possess merit, the merit speaks for itself, not the owner of the -merit. - -If thou hast not the purest musk, claim not to possess it; if thou hast, -it makes itself known by its perfume. - - -DISCOURSE ON SLANDER - -Speak no evil concerning the good or the wicked, for thus thou wrongest -the former and makest an enemy of the latter. - -Know that he who defames another revealeth his own faults. - -If thou speak evil of any one, thou art sinful, even though what thou -sayest be true. - - -STORY CONCERNING THE SAME SUBJECT - -To one who stretched his tongue in slander, a wise man said: “Speak not -evil of any one before me, so that I may not think ill of thee. Although -his dignity is lowered, thine own honour is not increased thereby.” - - -WHY THIEVING IS BETTER THAN SLANDERING - -Some one said: “Thieving is better than back-biting.” - -I replied: “That is strange to me. What good seest thou in thieving that -thou givest it preference to slander?” - -“Thieves,” he explained, “live by virtue of their strength and daring. -The slanderer sins and reaps nothing.” - - -SADI AND HIS ENVIOUS CLASS-FRIEND - -A fellow-student at Nezamiah displayed malevolence towards me, and I -informed my tutor, saying: “Whenever I give more proper answers than he -the envious fellow becomes offended.” - -The professor replied: “The envy of thy friend is not agreeable to thee, -but I know not who told thee that back-biting was commendable. If he seek -perdition through the path of envy, thou wilt join him by the path of -slander.” - - -STORY OF SADI’S CHILDHOOD - -When a child, unable to distinguish between right and wrong, I once -resolved to fast, and a certain devout man thus taught me to perform -my ablutions and devotions: “First,” he said, “repeat the name of God, -according to the law of the Prophet; secondly, make a vow; and thirdly, -wash the palms of the hands. Then wash thy nose and mouth three times and -rub thy front teeth with thy forefinger, for a tooth-brush is forbidden -when fasting. After that, throw three handfuls of water upon thy face; -then wash thy hands and arms up to the elbows and repeat thy prayers by -the telling of beads and the recital of the attributes and praises of -God. Lastly, wipe again thy head and wash thy feet—thus end in the name -of God.” - -“No one,” added the old man, “knows the form of ablution better than -myself. Dost thou not see that the elder of the village has become -decrepit?” - -Hearing these words, the elder cried: “O impious wretch! Didst thou not -say that the use of a tooth-brush was unlawful in fasting?—I suppose, -then, that slander is lawful? Before thou settest about a fast, wash -first thy mouth of improper words.” - - -STORY OF A SUFI’S REBUKE - -Some Sufis were sitting together in private, when one of them opened his -mouth in slander. - -“Didst thou ever make a crusade in Europe?” he was asked. - -“Beyond the four walls of my house,” he replied, “I have never placed my -feet.” - -“Never have I met so unfortunate a man,” observed the questioner. “The -infidel remains safe from his enmity, yet a Mussulman escapes not the -violence of his tongue.” - - -CONCERNING ABSENT FRIENDS - -In relation to an absent friend, two things are unlawful. The first is to -squander his possessions; the second, to speak evil of his name. - -Look not for good words from him who mentions the names of men with -scorn, for behind thy back he says those things which he said to thee of -others. - -He only is wise who concerns himself with his own affairs and is -indifferent to the world. - - -WHERE SLANDER IS LAWFUL - -Three persons only is it permissible to slander. The first is a -tyrannical king who oppresses his subjects; it is lawful to speak of -his misdeeds so that people may beware of him. The second is he who is -shameless; deem it not a sin to speak ill of such a one, for by his own -actions are his faults revealed. The third is he that gives false weight -and is a cheat; say what thou knowest of his evil ways. - - -TALE-BEARERS WORSE THAN BACK-BITERS - -Some one said to a pious man, “Knowest thou what such a one said -concerning thee?” - -“Silence!” he replied; “it is best not to know what an enemy said. Those -who carry the words of an enemy are assuredly worse than the enemy -himself. Only they convey the speech of an enemy to a friend who are -in agreement with the enemy. Thou art worse than an enemy, for thou -revealest what he said in private.” - -A tale-bearer makes an old strife new; fly as far as thou art able from -one who stirs up a dormant quarrel. - -To be tied by the feet in a gloomy pit is better than to carry mischief -from place to place. - -A quarrel is like a fire which the tale-bearer feeds with fuel. - - -FARIDUN[33] AND HIS WISE VAZIER - -Faridun had a vazier who was discerning and of enlightened mind. - -Some one went to the king one day and said: “The vazier is thy secret -enemy. There is not a person in the kingdom to whom he has not lent out -gold and silver on the condition that at thy death the loans shall be -repaid.” - -Regarding the vazier with threatening mien, the king exclaimed: - -“Thou appearest before me in the guise of a friend; why art thou my enemy -at heart?” - -The vazier kissed the ground as he replied: “I desire, O renowned king, -that all the people should be thy well-wishers. Since at thy death they -must repay me, they will pray for thy long life from fear of me.” - -Approving of this explanation, the king increased the dignities of the -vazier, while no one was more ill-fated and changed in fortune than the -tale-bearer. - -It is not compatible with reason to kindle between two men the fire of -strife and burn oneself in the flames. - - -DISCOURSE CONCERNING WIVES - -That poor man is a king whose wife is obedient and chaste. Grieve not -over the troubles of the day when at night the dispeller of thy sorrows -is by thy side. - -He has obtained his heart’s desire whose beloved is of the same mind as -himself. - -If a woman be pure and of kindly speech, regard neither her beauty nor -her homeliness. - -A woman of good nature is more to be desired than one of beauty, for -amiability conceals a multitude of flaws. Beware the ill-tempered fairy. -May heaven grant protection from a bad woman! - -Prison is preferable to a house full of frowns; travelling is a joy to -him whose house contains a woman of ugly mind. - -Close the door of happiness upon that house whence the woman’s voice -comes louder than her husband’s. - -If thy wife take the road to the bazar, beat her, or sit thyself like a -woman in thy house. Let her eyes be blind in the presence of strangers; -when she goeth from thy house, let it be to the grave. - -Take a new wife each Spring, O friend, for last year’s almanac serves no -purpose. - -To walk bare-footed is better than to wear tight shoes; the hardships of -a journey are better than discord at home. - - -DISCOURSE ON THE TRAINING OF SONS - -If thou desire that thy name should remain, train thy son in knowledge -and wisdom, for if he possess not these thou diest obscure, with no one -to commemorate thy name. - -Teach him a handicraft, though thou be as rich as Korah. Place no hope in -the power that thou hast—riches may go from thee. - -A bag of silver and gold is emptied; the purse of an artisan remains -filled. - -Dost thou not know how Sadi attained to rank? He journeyed not over the -plains, nor crossed the seas. In his youth he served under the yoke of -the learned: God granted him distinction in after-life. And it is not -long before he who serves obtains command. - -A boy who suffers not at the hands of his teacher suffers at the hands of -Time. - -Make thy son good and independent, so that he may not be beholden to any -man. - -Protect him from evil associates; and pity him not if he bring ruin and -destruction upon himself, for it is better that a vicious son should die -before his father. - - -SADI REBUKED FOR HIS FAULT-FINDING - -There was a certain young preacher who was learned and intelligent, a -man of sanctity and a true worshipper. He was forcible in eloquence and -correct in grammar, but his articulation was so faulty that he could not -properly repeat the letters of the alphabet. - -I said to a holy man: “The youth has not got his front teeth!” - -“Speak not thus,” he replied. “Thou hast discerned his fault, but thine -eyes are closed to his many virtues. Thorns and roses grow together; why -regardest thou only the thorns? He who is of bad nature sees nothing in -the peacock but its ugly feet.” - -Expose not the faults of others, for thereby art thou forgetful of thine -own failings. - -Whether I be good or evil, keep thou silent, for I am the bearer of my -own profit and loss, and God is better acquainted with my character than -thou. - -I seek no reward from thee for my virtues so that I may not be afflicted -by thee by reason of my sins. - -For every good act God will bestow, not one, but ten rewards. If thou see -one virtue in a man, do thou pass over the ten faults that he hath. - -Are not all things created the product of the art of God?—black they are -and white, handsome and deformed. Not every eye and eyebrow that thou -seest is good: eat the kernel of the nut and throw the husk away. - - - - -CHAPTER VIII - -CONCERNING GRATITUDE - - -I cannot give thanks to that Friend, for I know of none that are worthy. -Every hair of my body is a gift from Him; how could I thank Him for every -hair? - -Praise be to the munificent Lord, Who from non-existence brought His -creatures into being. Who can describe His goodness? All praises are -encompassed by His glory. - -See how from childhood to old age he has endowed thee with a splendid -robe! - -He made thee pure; therefore, be pure—unworthy it is to die impured by -sin. - -Let not the dust remain upon the mirror, for once grown dull it never -again will polish. - -When thou dost seek to gain the means of life, rely not upon the strength -of thine own arms. - -O self-worshipper! why lookest thou not to God, Who giveth power to thy -hand? - -If by thy striving thou doest aught of good, take not the credit to -thyself; know it to be by the grace of God. - -Thou standest not by thine own strength—from the Invisible art thou -sustained each moment. - - -A MOTHER’S WARNING TO HER SON - -Sorrowed at the conduct of her son, who gave no ear to her advice, a -woman brought to him the cradle in which once he slept, and said: “O weak -in love and forgetful of the past! Wast thou not a weeping and helpless -child, for whom through many nights I sacrificed my sleep? Thou hadst -not then the strength thou hast to-day; thou couldst not ward the flies -from off thy body. A tiny insect gave thee pain; to-day thou excellest -amidst the strong. In the grave wilt thou again be thus, unable to repel -the onslaughts of an ant. How, when the grave-worms eat the marrow of -thy brain, wilt thou relight the Lamp of Intellect? Thou art as a blind -man who seeth not the way, and knoweth not that a well lies in his path. -If thou be grateful for thy sight, ’tis well; if not, then surely art -thou blind. Thy tutor gave thee not the power of wisdom; by God was it -implanted in thy nature. Had He withheld this gift from thee, truth would -have appeared to thee as falsehood.” - - -DISCOURSE CONCERNING THE ART OF THE MOST HIGH GOD - -For thee is set the bright moon in the sky by night, the -world-illuminating sun by day. - -Like a chamberlain, the heavens spread for thee the carpet of the Spring. - -The wind and snow, the clouds and rain, the roaring thunder and the -lightning glittering as a sword—all are His agents, obedient to His word, -nourishing the seed that thou hast planted in the soil. - -If thou be athirst, fret not; the clouds bear water upon their shoulders. - -From the bee He giveth thee honey, and manna from the wind; fresh dates -from the date-tree and the date-tree from a seed. - -For thee are the sun and moon and the Pleiades; they are as lanterns upon -the roof of thy house. - -He bringeth roses from the thorn and musk from a pod; gold from the mine -and green leaves from a withered stick. - -With His own hands did He paint thine eye and eyebrows—one cannot leave -one’s bosom friends to strangers. - -Omnipotent is He, nourishing the delicate with His many bounties. - -Render thanks each moment from thy heart, for gratitude is not the work -of the tongue alone. - -O God, my heart is blood, mine eyes are sore when I behold Thy -indescribable gifts. - - -DISCOURSE CONCERNING THE CONDITION OF THE WEAK - -He knows not the value of a day of pleasure who has not seen adversity. -Hard is the winter for the beggar—the rich man heeds it not. If thou art -swift of foot, be thankful when thou lookest upon the lame. - -What know they of the value of water who dwell upon the banks of the -Jayhun? Ask it of them who are parched in the heat of the sun. What cares -the Arab by the Tigris for the thirsty ones of the desert? - -He knows the value of health who lost his strength in fever. How can the -night be long to thee reclining in ease upon thy bed? Think of him who is -racked with fever—the sick man knows the tediousness of the night. - -At the sound of the drum the master awakens—what knows he how the -watchman passed the night? - - -STORY OF TUGHRAL, KING OF SHIRĀZ, AND THE HINDU WATCHMAN - -One night in winter Tughral passed by a Hindu sentinel, who was shivering -like the star Canopus in the icy rain. Moved to pity, he said: “Thou -shalt have my fur coat. Wait by the terrace and I will send it by the -hand of a slave.” - -On entering his palace he was met by a beautiful slave, at the sight of -whom the poor sentinel passed from his mind. The fur coat slipped through -the latter’s ears; through his ill-luck it never reached his shoulders. - -The king slept through the night devoid of care; but what said the chief -watchman to him in the morning?— - -“Perhaps thou didst forget that ‘lucky man’ when thy hand was upon the -bosom of thy slave. By thee the night was spent in tranquillity and joy; -what knowest thou how the night has gone with us?” - -They with the caravan bend their heads over the cauldron; what care they -for them that toil on foot through the desert sand? - -Tarry, O active youths, for old and feeble men are with the caravan. Well -hast thou slept in the litter while the driver held the nose-string of -the camel. What of the desert and mountains? what of the stones and the -sand? Ask how it fares with them that lag behind. - - -STORY OF A THIEF - -A thief was arrested by a night-watchman and bound by the hands. Thus, -crestfallen and afflicted, he remained. During the night he heard some -one cry out in want. - -“How long wilt thou bewail thy lot?” he asked. “Go, sleep, O wretched -man! give thanks to God that the watchman has not tied thee by the hands.” - -Bemoan not thine own misfortune when thou seest another more wretched -than thyself. - - -STORY OF ONE WHO WAS NOT WHAT HE SEEMED - -Some one passed by a pious man whom he took for a Jew, and, therefore, -struck him on the neck. The latter bestowed his robe upon the aggressor, -who, becoming ashamed, remarked: - -“I acted wrongly and thou hast forgiven me. But what occasion is this for -a gift?” - -“I stood not up in anger,” was the reply, “being thankful that I was not -a Jew, as thou didst suppose.” - - -STORY OF A SAGE DONKEY - -One left behind on the road wept, saying, “Who in this desert is more -distressed than I?” - -A pack-donkey answered: “O senseless man! how long wilt thou bewail the -tyranny of Fate? Go, and give thanks that, though thou ridest not upon a -donkey, thou art not a donkey upon which men ride.” - - -STORY ILLUSTRATING THE EVILS OF PRIDE - -A theologian passed by a drunkard who had fallen by the wayside. Filled -with pride at his own piety, he disdained even to regard him. - -The young man raised his head and said: “Go, old man, and give thanks -that thou art in the Divine favour—misfortune comes from pride. Laugh -not when thou seest one in bonds lest thou likewise become involved. -After all, is it not within the bounds of possibility that to-morrow thou -mayest fall, like me, by the roadside?” - -If with a mosque the heavens have befriended thee, revile not them that -worship in the fire-temple. - -O Mussulman! fold thy hands and render thanks that He has not bound the -idolater’s thread about thy waist. - -Turn to Him who guides the hand of Fate; blindness it is to look for help -elsewhere. - - -STORY OF SADI AND THE IDOLATERS - -At Sumanāt[34] I saw an ivory idol. It was set with jewels like the -Manāt, and nothing more beautiful could have been devised. Caravans from -every country brought travellers to its side; the eloquent from every -clime made supplication before its lifeless figure. - -“Why,” I pondered, “does a living being worship an inanimate object?” - -To a fire-worshipper, who was a fellow-lodger and friend of mine, I said -with gentleness: “O Brahmin! I am astonished at the doings of this place. -All are infatuated with this feeble form; they are imprisoned in the -well of superstition. No power has the idol to move its hands or feet; -if thou throw it down, it cannot rise from its place. Dost thou not see -that its eyes are of amber?—it were folly to seek faithfulness from the -stony-eyed.” - -The Brahmin was angered at my words; he became my enemy, and informed the -idolaters of what I had said. Since to them the crooked road appeared -straight, they saw the straight one crooked. Though a man be wise and -intelligent, he is a fool in the eyes of the ignorant. - -Like a drowning man, I was destitute of help; save in politeness, I -saw no remedy. When the fool bears malice towards thee, safety lies in -gentleness and resignation. - -Therefore, I praised aloud the chief of the Brahmins, saying: “O old man! -expounder of the Asta and Zend! I, too, am pleased with the figure of -this idol. Its appearance was strange in my sight—of its nature I have no -knowledge. Only recently have I arrived in this place, and a stranger can -seldom distinguish between the evil and the good. Devotion by imitation -is superstition: what reality is there in the form of this idol, for I am -foremost among the worshippers?” - -The face of the Brahmin glowed with joy as he said: “Thy question is -reasonable and thy actions are good—whoever seeks for proofs arrives at -his destination. Who but this idol can raise his hands to God? If thou -wilt, tarry here to-night, so that to-morrow the mystery of this may -become known to thee.” - -The night was as long as the Day of Judgment; the fire-worshippers -around me prayed without ablution. In the morning, they came again into -the temple, and I was sick with anger and confused from lack of sleep. -Suddenly, the idol raised its arm; and later, when the crowd had left, -the Brahmin looked smilingly towards me, saying: - -“I know that now thou wilt have no doubts; truth has become manifest, -falsehood remaineth not.” - -Seeing his ignorance thus increased, I shed hypocritical tears and cried: -“I am sorry for what I said.” - -At the sight of my tears the hearts of the infidels were softened; they -ran towards me in service, and led me by the arms to the ivory idol, -which was seated upon a golden chair set on a throne of teak. I kissed -the hand of the little god—curses upon it and upon its worshippers! For -a few days I posed as an infidel and discussed the Zend, like a Brahmin. -When I became a guardian of the temple my joy was such that I could -scarce control my feelings. - -One night, I closed fast the door of the temple and, searching, -discovered a screen of jewels and gold that went from the top of the -throne to the bottom. Behind this screen the Brahmin high priest was -devoutly engaged with the end of a rope in his hand. Then did it become -known to me that when the rope was pulled the idol of necessity raised -its arm. - -Greatly confused at my presence, the Brahmin ran away in haste: I -followed in hot pursuit and threw him headlong down a well, for I knew -that, if he remained alive, he would seek to shed my blood. When the -purpose of an evil man is revealed to thee, pull him up by the roots, -otherwise will he not desire that thou shouldst live. The alarm being -raised, I fled quickly from the land. When thou settest fire to a forest -of canes, beware of the tigers, if thou art wise. - -Whenever I supplicate at the shrine of the Knower of Secrets, the -Indian puppet comes into my recollection—it throws dust on the pride of -mine eyes. I know that I raise my hand, but not by virtue of mine own -strength. Men of sanctity stretch not out their hands themselves: the -Fates invisibly pull the strings. - - - - -CHAPTER IX - -CONCERNING REPENTANCE - - -O thou of whose life seventy years have passed, perhaps thou hast slept -in negligence that thy days have been thrown to the winds. Worldly aims -hast thou well pursued; no preparations hast thou made for the departure -to that world to come. - -On the Judgment Day, when the bazar of Paradise will be arrayed, rank -will be assigned in accordance with one’s deeds. - -If thou shouldst take a goodly stock of virtues, in proportion will be -thy profit; if thou be bankrupt, thou wilt be ashamed. - -If fifty years of thy life have passed, esteem as a precious boon the few -that yet remain. - -While still thou hast the power of speech, close not thy lips like the -dead from the praise of God. - - -AN OLD MAN’S LAMENT - -One night, in the season of youth, several of us young men sat together; -we sang like bulbuls and raised a tumult in the street by our mirth. - -An old man sat silent, apart; like a filbert-nut, his tongue was closed -from speech. A youth approached him and said: “O old man! why sittest -thou so mournfully in this corner? Come, raise thy head from the collar -of grief and join us in our festivity.” - -Thus did the old man reply: “When the morning breeze blows over the -rose-garden, the young trees proudly wave their branches. It becomes not -me to mingle in thy company, for the dawn of old age has spread over my -cheeks. Thy turn it is to sit at this table of youth; I have washed my -hands of youthful pleasures. Time has showered snow upon my crow-like -wings; like the bulbul, I could not sport in the garden. Soon will -the harvest of my life be reaped; for thee, the new green leaves are -bursting. The bloom has faded from my garden; who makes a nosegay from -withered flowers? I must weep, like a child, in shame for my sins, but -cannot emulate his pleasures.” - -Well has Luqman said: “It is better not to live at all than to live many -years in sinfulness.” Better, too, may it be to close the shop in the -morning than to sell the stock at a loss. - - -ADVICE AND WARNING - -To-day, O youth, take the path of worship, for to-morrow comes old -age. Leisure thou hast, and strength—strike the ball when the field is -wide.[35] - -I knew not the value of life’s day till now that I have lost it. - -How can an old ass strive beneath its burden?—go thy way, for thou ridest -a swift-paced horse. - -A broken cup that is mended—what will its value be? Now that in -carelessness the cup of life has fallen from thy hand, naught remains but -to join the pieces. - -Negligently hast thou let the pure water go; how canst thou now perform -thy ablutions, except with sand?[36] - - -SADI’S REBUKE FROM A CAMEL-DRIVER - -One night in the desert of Faid[37] my feet became fettered with sleep. A -camel-driver awoke me, saying: “Arise; since thou heedest not the sound -of the bell, perhaps thou desirest to be left behind! I, like thee, would -sleep awhile, but the desert stretches ahead. How wilt thou reach the -journey’s end if thou sleepest when the drum of departure beats?” - -Happy are they who have prepared their baggage before the beat of the -drum! The sleepers by the wayside raise not their heads and the caravan -has passed out of sight. - -He who was early awake surpassed all on the road; what availed it to -awaken when the caravan had gone? - -This is the time to sow the deeds of the harvest thou wouldst reap. - -Go not bankrupt to the Resurrection, for it availeth not to sit in -regret. By means of the stock that thou hast, O son, profit can be -acquired; what profit accrueth to him who consumeth his stock himself? - -Strive now, when the water reacheth not beyond thy waist; delay not until -the flood has passed over thy head. - -Heed the counsel of the wise to-day, for to-morrow will Nakir[38] -question thee with sternness. Esteem as a privilege thy precious soul, -for a cage without a bird has no value. Waste not thy time in sorrow and -regret, for opportunity is precious and Time is a sword. - - -STORY CONCERNING SORROW FOR THE DEAD - -A certain man died and another rent his clothes in grief. Hearing his -cries, a sage exclaimed: “If the dead man possessed the power he would -tear his shroud by reason of thy wailing and would say: ‘Do not torment -thyself on account of my affliction, since a day or two before thee I -made ready for the journey. Perhaps thou hast forgotten thine own death, -that my decease has made thee so distressed.’” - -When he whose eyes are open to the truth scatters flowers over the dead, -his heart burns not for the dead but for himself. - -Why dost thou weep over the death of a child? He came pure, and he -departed pure. - -Tie now the feet of the bird of the soul; tarry not till it has borne the -rope from thy hand. - -Long hast thou sat in the place of another; soon will another sit in thy -place. - -Though thou be a hero or a swordsman, thou wilt carry away nothing but -the shroud. - -If the wild ass break its halter and wander into the desert its feet -became ensnared in the sand. Thou, too, hast strength till thy feet go -into the dust of the grave. - -Since yesterday has gone and to-morrow has not come, take account of this -one moment that now is. - -In this garden of the world there is not a cypress that has grown which -the wind of death has not uprooted. - - -STORY OF A PIOUS MAN AND A GOLD BRICK - -A gold brick fell into the hands of a pious man and so turned his head -that his enlightened mind became gloomy. He passed the whole night in -anxious thought, reflecting: “This treasure will suffice me till the -end of my life; no longer shall I have to bend my back before any one -in begging. A house will I build, the foundation of which shall be of -marble; the rafters of the ceiling shall be of aloe-wood. A special room -will I have for my friends, and its door shall lead into a garden-house. -Servants shall cook my food, and in ease will I nourish my soul. This -coarse woollen bed-cloth has killed me by its roughness; now will I go -and spread a carpet.” - -His imaginings made him crazy; the crab had pierced its claws into his -brain. He forsook his prayers and devotions, and neither ate nor slept. - -Unable to rest tranquil in one place, he wandered to a plain, with -his head confused with the charms of his vain fancies. An old man was -kneading mud upon a grave for the purpose of making bricks. Absorbed in -thought for a while, the old man said: - -“O foolish soul! hearken to my counsel. Why hast thou attached thy mind -to that goldbrick when one day they will make bricks from thy dust? The -mouth of a covetous man is too widely open that it can be closed again by -one morsel. Take, O base man, thy hand from off that brick, for the river -of thy avarice cannot be dammed up with a brick. - -“So negligent hast thou been in the thought of gain and riches that -the stock of thy life has become trodden underfoot. The dust of lust -has blinded the eyes of thy reason—the simoon of desire has burned the -harvest of thy life.” - -Wipe the antimony of neglect from off thine eyes, for to-morrow wilt thou -be reduced to antimony under the dust. - - -ADMONITION - -Thy life is a bird, and its name is Breath. When the bird has flown from -its cage it cometh not back to captivity. - -Be watchful, for the world lasts but a moment, and a moment spent with -wisdom is better than an age with folly. - -Why fix we thus our minds upon this caravanserai? Our friends have -departed and we are on the road. After us, the same flowers will bloom in -the garden, together will friends still sit. - -When thou comest to Shiraz,[39] dost thou not cleanse thyself from the -dust of the road? - -Soon, O thou polluted with the dust of sin, wilt thou journey to a -strange city. Weep, and wash with thy tears thy impurities away. - - -MORAL FROM AN INCIDENT IN SADI’S CHILDHOOD - -I remember that, in the time of my childhood, my father (may God’s mercy -be upon him every moment!), bought me a gold ring. Soon after, a hawker -took the ring from my hand in exchange for a date-fruit. - -When a child knows not the value of a ring he will part with it for a -sweetmeat. Thou, too, didst not recognise the value of life, but indulged -thyself in vain pleasures. - -In the Day of Judgment, when the good will attain to the highest dignity -and mount from the bottommost depths of the earth to the Pleiades, thy -head will hang forward in shame, for thy deeds will gather around thee. - -O brother! be ashamed of the works of the evil, for ashamed wilt thou be -at the Resurrection in the presence of the good. - - -STORY OF A MAN WHO REARED A WOLF - -Some one reared a wolf-cub, which, when grown in strength, tore its -master to pieces. When the man was on the point of death a sage passed by -and said: “Didst thou not know that thou wouldest suffer injury from an -enemy thus carefully reared?” - -How can we raise our heads from shame when we are at peace with Satan and -at war with God? - -Thy friend regards thee not when thou turnest thy face towards the enemy. - -He who lives in the house of an enemy deems right estrangement from a -friend. - - -STORY OF A CHEAT - -Some one robbed the people of their money by cheating, and whenever he -had accomplished one of his nefarious acts he cursed the Evil One, who -said: - -“Never have I seen such a fool! Thou hast intrigued with me secretly; -why, therefore, dost thou raise the sword of enmity against me?” - -Alas! that the angels should record against thee iniquities committed by -the order of the Evil One! - -Go forward when thou seest that the door of peace is open, for suddenly -the door of repentance will be closed. - -March not under a load of sin, O son, for a porter becomes exhausted on -the journey. - -The Prophet is the Mediator of him who follows the highway of his laws. - - -A RECOLLECTION OF CHILDHOOD - -In the time of my childhood I went out with my father during the Id -Festival, and in the tumult of the mob got lost. I cried in fear, when my -father suddenly pulled my ear, and said: “Several times did I tell thee -not to take thy hand from the skirt of my robe.” - -A child knows not how to go alone; it is difficult to travel on any road -unseen. - -Thou, poor man, art as a child in thine endeavours; go, hold the skirt -of the virtuous. Sit not with the base, but fasten thy hand to the -saddle-straps of the pious. - -Go, like Sadi, glean the corn of wisdom so that thou mayest store a -harvest of divine knowledge. - - -STORY OF ONE WHO BURNED HIS HARVEST - -In the month of July, a certain man stored his grain and set his mind at -ease concerning it. One night, he became intoxicated and lighted a fire, -which destroyed his harvest. - -The next day he sat down to glean the ears of corn, but not a single -grain remained in his possession. Seeing him thus afflicted, some one -remarked: “If thou didst not wish for this misfortune, thou shouldst not -in folly have burned thy harvest.” - -Thou, whose years have been wasted in iniquity, art he who burns the -harvest of his life. - -Do not so, O my life! Sow the seeds of religion and justice, and throw -not to the winds the harvest of a good name. - -Knock at the door of forgiveness before thy punishment arrives, for -lamentation beneath the lash is of no avail. - - -DISCOURSE ON REPENTANCE - -He who supplicates the Deity by night will not be shamed on the Day of -Judgment. - -If thou art wise, pray for forgiveness in the night for the sins that -thou hast committed in the day. - -What is thy fear if thou hast made thy peace with God? He closes not the -door of forgiveness upon them that supplicate Him. - -If thou art a servant of God, raise thy hands in prayer; and if thou be -ashamed, weep in sorrow. - -No one has stood upon His threshold whose sins the tears of repentance -have not washed away. - - - - -CHAPTER X - -CONCERNING PRAYER - - -Come, let us raise our hands in prayer, for to-morrow they will be -powerless in the dust. - -Think not that he who supplicates before the Door of Mercy, which is -never shut, will turn away in hopelessness. - -O Lord, regard us with compassion, for sin has entered among thy servants. - -O gracious God! by Thy bounty have we been sustained; to Thy gifts and -lovingkindness have we become habituated. - -Since in this life Thou hast ennobled us above all things created, hope -of similar glory have we in the world to come. - -O God, humiliate me not by reason of Thy greatness; make me not ashamed -by reason of my sins. - -Let no one prevail over me, for it is better that I should suffer -punishment from Thy hand. - -Let it suffice that I am ashamed in Thy presence; make me not ashamed -before my fellow-men. - -If the shadow of Thy mercy fall upon me, mean is the dignity of the sky -before mine eyes. - -If Thou give to me a crown, I will raise my head: exalt me, so that no -one may cast me down. - - -A WORSHIPPER’S LAMENT - -I tremble when I recall the prayer of one distracted in the temple of -Mecca. Thus did he lament: - -“Throw me not down, for no one will hold my hand to succour me. Whether -Thou call me or drive me away, my head has no resting-place but Thy -threshold. Thou knowest that I am poor and helpless; I am oppressed by -my evil passions. Keep me from pollution, and forgive my sins. Close not -mine eyes from the face of happiness; bind not my tongue when I recite -the creed. Place the lamp of Faith before my way; make my hand short from -doing evil. From the sun of Thy goodness one ray suffices, for except in -Thy rays I am not seen. Why should I weep because of my condition? If I -am weak, my refuge is strong.” - - -STORY OF AN IDOLATER - -A fire-worshipper turned his back upon the world and girt up his loins in -the service of an idol. After some years he was overtaken by misfortune -and wept at the feet of the idol, saying: “I am afflicted—help me, O -idol! I am weary—have pity upon me.” - -Long did he continue in his lamentation, but no benefit did he derive. -How can an idol accomplish the desires of a man when of itself it cannot -drive away a fly? - -The idolater frowned and said: “O thou, whose feet are bound to error! -with folly have I worshipped thee for years. Help me to fulfil my wishes, -or I will ask them of God.” - -While his face was yet besmeared with the dust of the idol’s feet, the -Almighty fulfilled his object. - -A pious man was astonished when he heard this. Then did a voice from -heaven speak into his ear, saying: “This old man prayed before the idol, -but his prayer was not heard. If at the shrine of God he were likewise -spurned, what difference would there be between an idol and Him Who is -eternal?” - - - - -NOTES - - -[1] _I.e._ the _Bustān_. - -[2] _I.e._ its ten chapters. - -[3] Lit. “bone”; used metaphorically in the sense of “a truth.” - -[4] One of the kings of Persia in whose reign Sadi flourished. His full -name was Atābak Muzaffar-ud-Din Ābū Bakr-hin-Sa’d-hin-zangī. - -[5] _I.e._ Abu Bakr. - -[6] Naushīravān the Just was the twentieth king of the fourth dynasty of -Persia, and contemporary with the Roman Emperor Justinian. The Prophet -Muhammad was born in his reign. - -[7] A title of the kings of Persia. It was originally applied to -Naushīravān. - -[8] Lit. “silver.” - -[9] Darius Codomanus was the last king of Persia. He waged many wars with -Alexander the Great, who finally defeated him at Arbela. The unfortunate -king was afterwards killed by one Bessus, governor of Bactriana, 331 B.C. - -[10] One of the kings of Persia. He was called Qazal because of the -redness of his hair. Arsalān means “a lion.” - -[11] Name of a lofty mountain situated in Hamdān, north-west of Isfahan. - -[12] _I.e._ shows one thing and sells another of inferior quality. The -expression is commonly used to denote a hypocrite. - -[13] To do either is considered an act of virtue among Muhammadans. - -[14] By reason of the opportunity it presented to bestow his charity. - -[15] It is impossible to convey the beauty of this line in English. The -Persian words here used to express “food” and “kiss” are written alike, -except for one diacritical mark, and the word “change” literally means -“making an error in writing and changing the diacritical points.” - -[16] Hātim Tai was an Arabian chief who was renowned for his generosity. -He was born in Yaman, in Arabia Felix, and lived some time before -Muhammad in the sixth century. Many legends have been woven round his -life and character. - -[17] Horse-flesh was formerly eaten in parts of the East. - -[18] _I.e._ their love for God is insatiable. - -[19] _I.e._ the fire of love. - -[20] “Gold” refers to “life,” and “Friend” to “God.” The meaning is that -one should devote one’s life to religion, and thus gain an entrance to -the presence of the Deity. - -[21] Bāyazīd Bastāmī was a celebrated saint of Bustān, in Persia. He died -A.D. 261. - -[22] Abūl Mahfūz, surnamed Marūf, was a celebrated saint of Kareh, a -village in Baghdad. He was the son of a fire-worshipper, and was born -A.D. 813, during the reign of Caliph Māmūn, son of the celebrated -Hārūn-ar-Rashīd. - -[23] Abū-al-Hasan Kūshyār was a celebrated astronomer and the tutor of -Anicenna. - -[24] Luqman was a famous Greek philosopher, and is supposed by some to -have been the author of _Æsop’s Fables_. - -[25] Bakhtyār literally means “fortunate”; the play on the word is, -therefore, obvious. - -[26] “Darkness” and “light” are used metaphorically in the sense of -“falseness” and “truth.” - -[27] Khwarazm is situated to the east of the Caspian Sea, near the mouth -of the Oxus. - -[28] _I.e._ in this transient and fleeting world. - -[29] Korah, the cousin of Moses and the proverbial miser of the Easterns. - -[30] _I.e._ if you possess merit. - -[31] A famous hero; the Hercules of the Persians. - -[32] The grandfather of Rustam, and, like him, a celebrated hero. - -[33] Faridun was the seventh king of Persia, his reign commencing about -750 B.C. He was the boast of the Persians and a model of every virtue. - -[34] A celebrated temple in Guzerat demolished by Sultan Mahmud of Ghazni -in A.D. 1024. - -[35] _I.e._ engage in good works while you still have time. - -[36] Muhammad commanded that sand should be used for ablution before -prayer when water was unobtainable, as is more often than not the case in -the desert. - -[37] Name of a village on the road to Mecca. - -[38] The angel who examines the dead in their graves. - -[39] _I.e._ your native land. - - -_Printed by Hazell, Watson & Viney, Ld., London and Aylesbury._ - - - - -THE WISDOM OF THE EAST SERIES - -Edited by L. CRANMER-BYNG and Dr. S. A. KAPADIA - -[Illustration] - - -THE SERIES AND ITS PURPOSE - -The object of the Editors of this Series is a very definite one. They -desire above all things that, in their humble way, these books shall be -the ambassadors of good-will and understanding between East and West—the -old world of Thought and the new of Action. In this endeavour, and in -their own sphere, they are but followers of the highest example in the -land. They are confident that a deeper knowledge of the great ideals and -lofty philosophy of Oriental thought may help to a revival of that true -spirit of Charity which neither despises nor fears the nations of another -creed and colour. Finally, in thanking press and public for the very -cordial reception given to the “Wisdom of the East” Series, they wish to -state that no pains have been spared to secure the best specialists for -the treatment of the various subjects at hand. - - -_NEW VOLUMES_ - - -_In the Press_ - -THE RUBÁ’IYÁT OF HAFIZ. Translated with Introduction by SYED ABDUL MAJID, -LL.D. Rendered into English Verse by L. CRANMER-BYNG. 1/- net. - -A CHINESE QUIETIST. From the Mystical Philosophy of Liehtsze. Translated -by LIONEL GILES, M.A. 2/- net. - - -_Just Out_ - -THE BUSTĀN OF SADI. From the Persian. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Bustān of Sadi - Translated from the Persian with an introduction - -Author: Sadi - -Translator: A. Hart Edwards - -Release Date: October 11, 2019 [EBook #60471] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE BUSTĀN OF SADI *** - - - - -Produced by Susan Skinner, Michael Roe and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - -</pre> - - -<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p> - -<div class="max25"> - -<p class="gothic larger">The Wisdom of the East Series</p> - -<p class="noindent"><span class="smcap">Edited by</span><br /> -L. CRANMER-BYNG<br /> -Dr. S. A. KAPADIA</p> - -<p class="titlepage larger">THE BUSTĀN OF SADI</p> - -</div> - -<p><span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span></p> - -<hr /> - -<p><span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span></p> - -<p class="center">WISDOM OF THE EAST</p> - -<p class="center larger">THE BUSTĀN OF SADI</p> - -<p class="titlepage">TRANSLATED FROM THE PERSIAN<br /> -WITH AN INTRODUCTION</p> - -<p class="center">BY A. HART EDWARDS</p> - -<div class="figcenter titlepage" style="width: 150px;"> -<img src="images/sun.jpg" width="150" height="100" alt="Drawing of the sun rising in the east" /> -</div> - -<p class="titlepage">LONDON<br /> -JOHN MURRAY, ALBEMARLE STREET, W.<br /> -1911</p> - -<p><span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span></p> - -<p class="titlepage smaller">PRINTED BY<br /> -HAZELL, WATSON AND VINEY, LD.,<br /> -LONDON AND AYLESBURY.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span></p> - -<h2>CONTENTS</h2> - -<table summary="Contents"> - <tr> - <td></td> - <td></td> - <td class="tdpg smaller">PAGE</td> - </tr> - <tr> - <td class="tdr"></td> - <td colspan="2"><a href="#INTRODUCTION"><span class="smcap">Introduction</span></a></td> - </tr> - <tr> - <td></td> - <td class="i2">In the Name of God, the Compassionate, the Merciful</td> - <td class="tdpg"><a href="#Page_19">19</a></td> - </tr> - <tr> - <td></td> - <td class="i2">On the Reason for the Writing of the Book</td> - <td class="tdpg"><a href="#Page_21">21</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Concerning Atābak Abu Bakr, Son of Sád</td> - <td class="tdpg"><a href="#Page_22">22</a></td> - </tr> - <tr> - <td class="tdr smaller">CHAP.</td> - <td></td> - <td></td> - </tr> - <tr> - <td class="tdr">I.</td> - <td colspan="2"><a href="#CHAPTER_I"><span class="smcap">Concerning Justice, Counsel, and the Administration of Government</span>:</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Nushīravān’s Counsel to his Son</td> - <td class="tdpg"><a href="#Page_24">24</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse concerning Travellers</td> - <td class="tdpg"><a href="#Page_24">24</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating the Need for Deliberation</td> - <td class="tdpg"><a href="#Page_25">25</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of the King whose Coat was Coarse</td> - <td class="tdpg"><a href="#Page_28">28</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Darius and the Herdsman</td> - <td class="tdpg"><a href="#Page_29">29</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Abdul Aziz and the Pearl</td> - <td class="tdpg"><a href="#Page_30">30</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of how Tukla was rebuked by a Devotee</td> - <td class="tdpg"><a href="#Page_31">31</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse concerning Riches and Poverty</td> - <td class="tdpg"><a href="#Page_31">31</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Qazal Arsalān and the Fort</td> - <td class="tdpg"><a href="#Page_32">32</a></td> - </tr> - <tr> - <td></td> - <td class="i2">A Story of Damascus</td> - <td class="tdpg"><a href="#Page_32">32</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Bully</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td class="tdr">II.</td> - <td colspan="2"><a href="#CHAPTER_II"><span class="smcap">Concerning Benevolence</span>:</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrative of doing good to the Evil</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story concerning Fasting</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrative of Practical Charity</td> - <td class="tdpg"><a href="#Page_37">37</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Man and a Thirsty Dog</td> - <td class="tdpg"><a href="#Page_38">38</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story Apropos of Nemesis</td> - <td class="tdpg"><a href="#Page_39">39</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Fool and a Fox</td> - <td class="tdpg"><a href="#Page_40">40</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Devout Miser</td> - <td class="tdpg"><a href="#Page_41">41</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Hātim Tai</td> - <td class="tdpg"><a href="#Page_42">42</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Hātim and the Messenger sent to kill him</td> - <td class="tdpg"><a href="#Page_43">43</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse concerning Kindness to Orphans</td> - <td class="tdpg"><a href="#Page_47">47</a></td> - </tr> - <tr> - <td class="tdr">III.</td> - <td colspan="2"><a href="#CHAPTER_III"><span class="smcap">Concerning Love</span>:</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse concerning Constancy</td> - <td class="tdpg"><a href="#Page_49">49</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Dancer</td> - <td class="tdpg"><a href="#Page_50">50</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating the Reality of Love</td> - <td class="tdpg"><a href="#Page_50">50</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story Illustrative of Patience</td> - <td class="tdpg"><a href="#Page_51">51</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of One who was Assiduous in Prayer</td> - <td class="tdpg"><a href="#Page_52">52</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Sultan Mahmūd and his Love for Ayāz</td> - <td class="tdpg"><a href="#Page_52">52</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Village Chief</td> - <td class="tdpg"><a href="#Page_53">53</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Fire-fly</td> - <td class="tdpg"><a href="#Page_54">54</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Moth and a Candle</td> - <td class="tdpg"><a href="#Page_54">54</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Another Story on the same Subject</td> - <td class="tdpg"><a href="#Page_55">55</a><span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span></td> - </tr> - <tr> - <td class="tdr">IV.</td> - <td colspan="2"><a href="#CHAPTER_IV"><span class="smcap">Concerning Humility</span>:</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Raindrop</td> - <td class="tdpg"><a href="#Page_56">56</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story Illustrative of Pious Men regarding themselves with Contempt</td> - <td class="tdpg"><a href="#Page_57">57</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Sultan Bāyazīd and Bustāmi</td> - <td class="tdpg"><a href="#Page_57">57</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse on Conceit</td> - <td class="tdpg"><a href="#Page_58">58</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of the Darwesh and the Proud Cādi</td> - <td class="tdpg"><a href="#Page_59">59</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of the Honey-seller</td> - <td class="tdpg"><a href="#Page_62">62</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating the Forbearance of Good Men</td> - <td class="tdpg"><a href="#Page_63">63</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating the Noble-mindedness of Men</td> - <td class="tdpg"><a href="#Page_64">64</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Kind Master and his Disobedient Slave</td> - <td class="tdpg"><a href="#Page_64">64</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Marūf Karchi and the Sick Traveller</td> - <td class="tdpg"><a href="#Page_65">65</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating the Folly of the Ignoble</td> - <td class="tdpg"><a href="#Page_67">67</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of One who had a Little Knowledge</td> - <td class="tdpg"><a href="#Page_68">68</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating the Humility of the Pious</td> - <td class="tdpg"><a href="#Page_68">68</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating the Value of Soft Words</td> - <td class="tdpg"><a href="#Page_69">69</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating the Wisdom of feigning Deafness</td> - <td class="tdpg"><a href="#Page_70">70</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating Forbearance for the Sake of Friends</td> - <td class="tdpg"><a href="#Page_71">71</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Luqman, the Sage</td> - <td class="tdpg"><a href="#Page_72">72</a></td> - </tr> - <tr> - <td class="tdr">V.</td> - <td colspan="2"><a href="#CHAPTER_V"><span class="smcap">Concerning Resignation</span>:</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Soldier of Isfahan</td> - <td class="tdpg"><a href="#Page_73">73</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of the Doctor and the Villager</td> - <td class="tdpg"><a href="#Page_75">75</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of the Villager and his Ass</td> - <td class="tdpg"><a href="#Page_76">76</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating Luck</td> - <td class="tdpg"><a href="#Page_76">76</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of One who blamed his Destiny</td> - <td class="tdpg"><a href="#Page_76">76</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Darwesh and his Wife</td> - <td class="tdpg"><a href="#Page_77">77</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Vulture and a Kite</td> - <td class="tdpg"><a href="#Page_77">77</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Camel</td> - <td class="tdpg"><a href="#Page_78">78</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse concerning Hypocrisy</td> - <td class="tdpg"><a href="#Page_79">79</a></td> - </tr> - <tr> - <td class="tdr">VI.</td> - <td colspan="2"><a href="#CHAPTER_VI"><span class="smcap">Concerning Contentment</span>:</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of the King of Khwarazm</td> - <td class="tdpg"><a href="#Page_81">81</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Concerning the Evils of Over-eating</td> - <td class="tdpg"><a href="#Page_81">81</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Glutton</td> - <td class="tdpg"><a href="#Page_82">82</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Recluse</td> - <td class="tdpg"><a href="#Page_82">82</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story Illustrating the Evils of Avarice</td> - <td class="tdpg"><a href="#Page_83">83</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of an Ambitious Cat</td> - <td class="tdpg"><a href="#Page_83">83</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Short-sighted Man and his High-minded Wife</td> - <td class="tdpg"><a href="#Page_84">84</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Holy Man who built a House</td> - <td class="tdpg"><a href="#Page_85">85</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Sheikh who became King</td> - <td class="tdpg"><a href="#Page_85">85</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse concerning Riches</td> - <td class="tdpg"><a href="#Page_86">86</a></td> - </tr> - <tr> - <td class="tdr">VII.</td> - <td colspan="2"><a href="#CHAPTER_VII"><span class="smcap">Concerning Education</span>:</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse concerning the Excellence of Taciturnity</td> - <td class="tdpg"><a href="#Page_89">89</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story concerning the keeping of Secrets</td> - <td class="tdpg"><a href="#Page_90">90</a><span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating the Fact that Silence Is Best for Fools</td> - <td class="tdpg"><a href="#Page_90">90</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating the Folly of Impertinence</td> - <td class="tdpg"><a href="#Page_91">91</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse on Slander</td> - <td class="tdpg"><a href="#Page_92">92</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story concerning the same Subject</td> - <td class="tdpg"><a href="#Page_92">92</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Why Thieving is better than Slandering</td> - <td class="tdpg"><a href="#Page_92">92</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Sadi and his Envious Class-friend</td> - <td class="tdpg"><a href="#Page_93">93</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Sadi’s Childhood</td> - <td class="tdpg"><a href="#Page_93">93</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Sufi’s Rebuke</td> - <td class="tdpg"><a href="#Page_94">94</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Concerning Absent Friends</td> - <td class="tdpg"><a href="#Page_94">94</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Where Slander is Lawful</td> - <td class="tdpg"><a href="#Page_95">95</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Tale-bearers worse than Back-biters</td> - <td class="tdpg"><a href="#Page_95">95</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Faridun and his Wise Vazier</td> - <td class="tdpg"><a href="#Page_96">96</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse concerning Wives</td> - <td class="tdpg"><a href="#Page_97">97</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse on the Training of Sons</td> - <td class="tdpg"><a href="#Page_98">98</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Sadi rebuked for his Fault-finding</td> - <td class="tdpg"><a href="#Page_98">98</a></td> - </tr> - <tr> - <td class="tdr">VIII.</td> - <td colspan="2"><a href="#CHAPTER_VIII"><span class="smcap">Concerning Gratitude</span>:</a></td> - </tr> - <tr> - <td></td> - <td class="i2">A Mother’s Warning to her Son</td> - <td class="tdpg"><a href="#Page_101">101</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse concerning the Art of the Most High God</td> - <td class="tdpg"><a href="#Page_102">102</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse concerning the Condition of the Weak</td> - <td class="tdpg"><a href="#Page_103">103</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Tughral, King of Shirāz, and the Hindu Watchman</td> - <td class="tdpg"><a href="#Page_103">103</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Thief</td> - <td class="tdpg"><a href="#Page_104">104</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of One who was not what he seemed</td> - <td class="tdpg"><a href="#Page_105">105</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Sage Donkey</td> - <td class="tdpg"><a href="#Page_105">105</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story illustrating the Evils of Pride</td> - <td class="tdpg"><a href="#Page_106">106</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of Sadi and the Idolaters</td> - <td class="tdpg"><a href="#Page_106">106</a></td> - </tr> - <tr> - <td class="tdr">IX.</td> - <td colspan="2"><a href="#CHAPTER_IX"><span class="smcap">Concerning Repentance</span>:</a></td> - </tr> - <tr> - <td></td> - <td class="i2">An Old Man’s Lament</td> - <td class="tdpg"><a href="#Page_110">110</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Advice and Warning</td> - <td class="tdpg"><a href="#Page_111">111</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Sadi’s Rebuke from a Camel-driver</td> - <td class="tdpg"><a href="#Page_112">112</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story concerning Sorrow for the Dead</td> - <td class="tdpg"><a href="#Page_113">113</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Pious Man and a Gold Brick</td> - <td class="tdpg"><a href="#Page_114">114</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Admonition</td> - <td class="tdpg"><a href="#Page_115">115</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Moral from an Incident in Sadi’s Childhood</td> - <td class="tdpg"><a href="#Page_116">116</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Man who reared a Wolf</td> - <td class="tdpg"><a href="#Page_117">117</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of a Cheat</td> - <td class="tdpg"><a href="#Page_117">117</a></td> - </tr> - <tr> - <td></td> - <td class="i2">A Recollection of Childhood</td> - <td class="tdpg"><a href="#Page_118">118</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of One who burned his Harvest</td> - <td class="tdpg"><a href="#Page_118">118</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Discourse on Repentance</td> - <td class="tdpg"><a href="#Page_119">119</a></td> - </tr> - <tr> - <td class="tdr">X.</td> - <td colspan="2"><a href="#CHAPTER_X"><span class="smcap">Concerning Prayer</span>:</a></td> - </tr> - <tr> - <td></td> - <td class="i2">A Worshipper’s Lament</td> - <td class="tdpg"><a href="#Page_121">121</a></td> - </tr> - <tr> - <td></td> - <td class="i2">Story of an Idolater</td> - <td class="tdpg"><a href="#Page_121">121</a></td> - </tr> - <tr> - <td></td> - <td><a href="#NOTES"><span class="smcap">Notes</span></a></td> - <td class="tdpg"><a href="#NOTES">123</a></td> - </tr> -</table> - -<hr /> - -<p><span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span></p> - -<h2>EDITORIAL NOTE</h2> - -<p>The object of the Editors of this series is a -very definite one. They desire above all -things that, in their humble way, these books -shall be the ambassadors of good-will and understanding -between East and West—the old world -of Thought and the new of Action. In this -endeavour, and in their own sphere, they are -but followers of the highest example in the -land. They are confident that a deeper knowledge -of the great ideals and lofty philosophy -of Oriental thought may help to a revival of -that true spirit of Charity which neither despises -nor fears the nations of another creed and colour. -Finally, in thanking press and public for the -very cordial reception given to the “Wisdom -of the East” Series, they wish to state that -no pains have been spared to secure the best -specialists for the treatment of the various -subjects at hand.</p> - -<p class="right">L. CRANMER-BYNG.<br /> -S. A. KAPADIA.</p> - -<p><span class="smcap">Northbrook Society</span>, -21 Cromwell Road, -Kensington, S. W.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span></p> - -<h2 id="INTRODUCTION">INTRODUCTION</h2> - -<p>If among the twenty-two works with which -Sadi enriched the literature of his country the -<i>Gulistān</i> rank first in popularity, the <i>Bustān</i> (lit. -“Garden”) may justly claim equal precedence -in point of interest and merit.</p> - -<p>No comprehensive translation of this important -classical work has hitherto been placed before -the reading public, but it cannot be doubted that -the character of its contents is such as to fully -justify the attempt now made to familiarize -English readers with the entertaining anecdotes -and devotional wisdom which the Sage of Shiraz -embodied in his Palace of Wealth. This is the -name which he applies to the <i>Bustān</i> in an introductory -chapter, and it is one which springs -from something more than a poet’s fancy, for the -ten doors, or chapters, with which the edifice is furnished -lead into a garden that is indeed rich in the -fruits of knowledge gained by a wide experience -of life in many lands, and earnest thought.</p> - -<p>The <i>Bustān</i> is written in verse—a fact which -adds considerably to the difficulties of translation, -since the invariable rule of Sadi, like that -of every other Persian poet we have read, is to -sacrifice sense to the exigencies of rhyme and<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> -metre. In not a few cases the meaning is so -confused on this account that even the native -commentators, who possess a fund of ingenuity -in explaining what they do not properly understand, -have been compelled to pass over numerous -couplets through sheer inability to unravel their -intricacies and the abstruse ideas of the poet.</p> - -<p>Probably in no other language in the world is -poetic license so freely permitted and indulged -in as in Persian. The construction of sentences -follows no rule; the order of words is just that -which the individual poet chooses to adopt, and -the idea of time—past, present, and future—is -ignored in the use of tenses, that part of a verb -being alone employed which rhymes the best.</p> - -<p>Notwithstanding idiosyncrasies of this kind, -the <i>Bustān</i> is written in a style that is delightfully -pure and admirably adapted to the subject. -The devout spirit by which Sadi was characterized -throughout his chequered life is revealed in every -page of the book. In the <i>Gulistān</i> he gave free -rein to the quaint humour which for many centuries -has been the delight of the Eastern peoples, -and which an ever-increasing body of English -readers is learning to appreciate and admire. -In the <i>Bustān</i> the humour is more restrained; -its place is taken by a more sober reasoning of -the duties of mankind towards the Deity and -towards their fellow-men. Devotion to God and -the inflexibility of Fate are the underlying texts<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> -of every poem, and the ideality of the one and -the stern reality of the other are portrayed in -language the beauty of which, it is to be feared, -the English rendering does not always adequately -convey.</p> - -<p>The poems abound in metaphor, a figure of -style which Eastern writers employ to a degree -that is always exaggerated, and sometimes -tedious; but for the purpose of this translation, -which aims at a happy medium between literal -accuracy and the freedom requisite in order to -render Oriental phraseology into polite English, -numerous of the more far-fetched allusions have -been discarded, to the benefit of the text.</p> - -<p>Although a memoir of Sadi’s life is included -in another volume of this series, it may not be -out of place to give here a brief outline of the -poet’s career, especially as the <i>Bustān</i> contains -several references to his childhood and travels.</p> - -<p>Sheikh Muslih-ud-din Sādi was born in Shiraz, -in Persia, <span class="smcapuc">A.D.</span> 1175; that is to say, 571 years -after the flight of Muhammad from Mecca to -Medina. He was the son of one Abdu’llah -(servant of God), who held a Government office -under the Diwān of that time. Sadi was a child -when his father died, as is made clear from the -pathetic poem in the second chapter, ending with -these words:</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">Well do I know the orphan’s sorrow,</div> -<div class="verse">For my father departed in my childhood.</div> -</div> -</div> - -<p><span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span></p> - -<p>But poorly endowed with earthly riches, Sadi -endured many hardships in consequence of this -bereavement, and was eventually obliged to live, -together with his mother, under the protection -of a Saracen chief. How long he remained there -it is impossible to say, for the reason that his -biographers are the reverse of informing. This -much is, however, known, that being imbued from -early childhood with an insatiable thirst for -knowledge, he eventually journeyed to Baghdad, -then at the zenith of its intellectual fame, and -was enabled to enter a private school there -through the generosity of a wealthy native -gentleman. Making full use of the opportunity -so favourably presented, the young aspirant progressed -rapidly along the path of learning, and -at the age of twenty-one made his first essays in -authorship. Some fragmentary poems which he -submitted with a long dedication to Shams-ud-din, -the Professor of Literature at the Nizāmiah -College of Baghdad, so pleased that able and discerning -man that he at once fixed upon Sadi a -liberal allowance from his own private purse, with -the promise of every further assistance in his -power. Soon after this, Sadi was admitted into -the college, and ultimately gained an Idrār, or -fellowship. In the seventh chapter of the <i>Bustān</i> -he narrates an instructive story reminiscent of his -studies at Nizāmiah, and, prone to conceit though -he often is, he tells the story against himself.</p> - -<p><span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span></p> - -<p>His scholastic life did not terminate until he -had reached the age of thirty. Of the value of -this prolonged period of study he himself was -fully cognisant. “Dost thou not know,” he -asks in the seventh chapter, “how Sadi attained -to rank? Neither did he traverse the plains nor -journey across the seas. In his youth he lived under -the yoke of the wise: God granted him distinction -in after-life. And it is not long before he who is -submissive in obedience exercises command.” No -better example of the truth of this passage could -be cited than that afforded by his own case.</p> - -<p>On leaving Baghdad, he went in company with -his tutor, Abdul Qādir Gīlāni, on a pilgrimage to -Mecca. This was the first of many travels extending -over a period of thirty years, in the -course of which he visited Europe, India, and -practically every part of what are known as the -Near and Middle East. A trip through Syria -and Turkey is specifically mentioned in this -book as inspiring the composition of the <i>Bustān</i>. -Not wishing, as he tells us, to return empty-handed -to his friends at Shiraz, he built the -Palace of Wealth, and offered it to them as a gift. -He does not conceal the high opinion which he -himself placed upon this product of his gifted -pen. The gracefully worded phrases with which -he predicted the undying popularity of the -<i>Gulistān</i> finds a parallel in the dedication of the -<i>Bustān</i> to Atabāk Abu Bakr-bin-Sád, the illustrious<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> -monarch of Persia beneath whose protection -Sadi spent the latter half of his life.</p> - -<p>“Although not wishing to sing the praises of -kings,” he writes, “I have dedicated this book -to one so that perhaps the pious will say that -Sadi, who surpassed all in eloquence, lived in the -time of Abu Bakr Sád.” Then, addressing the -king, he adds: “Happy is thy fortune that -Sadi’s date coincides with thine, for as long as -the moon and sun are in the skies thy memory will -remain eternal in this book.” This conceit is pardonable, -since it has been amply justified by time.</p> - -<p>After the thirty years of travel, Sadi, becoming -elderly, settled down in Persia, where, as has -been said, he gained the favour of the ruling -prince, from whom he derived not only the -dignity and the more tangible advantages of the -post of Poet Laureate, but his takhallus, or -titular name, of Sadi. He died at the ripe age -of 116, and was buried in his native city.</p> - -<p>If the <i>Bustān</i> were the only monument that -remained of his genius, his name would assuredly -still be inscribed in the roll of the Immortals. -One feature of his great intellectual faculties -needs to be emphasized, and all the more so -because it is apt to be overlooked. That is the -increasing power which they assumed as he -advanced in years, the truth of which can be -understood when it is stated that he composed -the <i>Bustān</i> at the age of 82, the <i>Gulistān</i> appearing<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> -twelve months later. Few, if any, instances -of such sustained mental activity are to be found -elsewhere in the entire world’s history of letters.</p> - -<p>Under the several headings of the various -chapters a wide range of ethical subjects is discussed, -the whole forming a compendium of -moral philosophy the broad principles of which -must remain for all time as irrefutable as the -precepts of Scriptural teaching.</p> - -<p>Sadi’s spiritual message is not that of a -visionary. His religion was an eminently practical -one—he had no sympathies with the recluse and -the ascetic. To fulfil one’s duties towards one’s -fellow-men is to fulfil one’s duty towards the -Deity. That is the root-idea of his teachings. -“Religion,” he observes, “consists only in the -service of the people: it does not lie in the -rosary, or prayer-rug, or mendicant’s habit.”</p> - -<p>This couplet, occurring in the opening chapter, is -put into the mouth of a certain pious man whom -one of the kings of Persia is said to have visited -in a repentant mood for the purpose of seeking -counsel. The story, like many others in the -book, may or may not have any foundation in -fact, “the histories of ancient kings,” which the -poet frequently quotes as his authority, being rather -too vague to be convincing. At the same time, the -historical allusions form an interesting and instructive -background to the legends and the moral -precepts so abundantly interwoven among them.</p> - -<p><span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span></p> - -<p>Although Persia is only yet in the process of -readjusting her ideas of government and the -prerogatives of rulers, principles more advanced -than seem compatible with despotism have been -for many centuries current among her people, in -theory, at least, if not in practice. Muhammad -said that a little practice with much knowledge -was better than much practice with little knowledge. -On that ground Persia has defence, for the -knowledge certainly was there. What could better -describe the true relationship between king and -people than Sadi’s thirteenth-century epigram?—</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">Subjects are as the root and the king is as the tree,</div> -<div class="verse">And the tree, O son, gains strength from the root.</div> -</div> -</div> - -<p class="noindent">Not many months ago the autocratic tree at -Teheran was rudely severed from its root; perchance -the successors of Abu Bakr were not of -those to whom “the words of Sadi are agreeable.”</p> - -<p>The saving grace of benevolence is illustrated -in the second chapter by means of some entertaining -anecdotes, of two of which the hero is -Hātim Tai, the famous Arabian chief, whose -generosity was such that he preferred to die -rather than disappoint the messenger sent by -a jealous king to slay him. The story of the -Darwesh and the Fox is noteworthy inasmuch -as it throws a much-needed light upon the -Eastern interpretation of all that is implied by -“qismat.” It is commonly supposed that the<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span> -sense of inevitability removes from the Eastern’s -mind the necessity for individual effort. This -view is distinctly erroneous. No such pernicious -doctrine is, at any rate, subscribed to by the educated -classes; to the lazy and ne’er-do-well who -plead Fate as their excuse, Sadi points the moral.</p> - -<p>After demonstrating in the two succeeding -chapters the powerlessness of man to avert the -decrees of Fate, and the virtues of contentment, -the poet passes on to discuss the cultivation -of the mind. The comparison here drawn -between the human mind and a city “full of -good and evil desires,” of which the Ego is the -Sultan and Reason the Vazier, is original and -full of meaning. Despite his own much-vaunted -eloquence and facility of speech, Sadi condemns -in scathing terms the man of many words, remarking -poignantly that “a grain of musk is -better than a heap of mud.” So, too, in his -opinion, is a thief better than a back-biter, and, -apropos of the gentler sex, a woman of good -nature better than one of beauty. The advice to -take a new wife every year cannot be regarded -seriously, even though it be true that last year’s -almanac has lost its usefulness. More worthy of -the poet is the discourse on the training of children. -Nothing truer than the sentiments expressed in -this poem did he ever utter, and in England to-day -there can be few who would dispute them.</p> - -<p>Excessive charm pervades the three concluding<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> -chapters. If that bigotry and spirit of intolerance -of which the Mussulman, no less than the -followers of other creeds, is guilty is revealed in -no small measure, criticism on that score must give -place to wonder and admiration for the sincere and -perfervid homage which the poet renders to the -Deity whom, in the essence, all nations worship.</p> - -<p>The narrative, in the eighth chapter, of Sadi’s -adventure with the idolaters in Guzerat will be -found amusing as well as enlightening.</p> - -<p>Nothing now remains for the translator but to -join with Sadi in his plea for indulgent criticism:</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="verse">Never have I heard it said</div> -<div class="verse">The wise found fault with what they read.</div> -</div> -<div class="stanza"> -<div class="verse">Though of Chinese cloth a robe be made,</div> -<div class="verse">Inside must a cotton lining be laid.</div> -</div> -<div class="stanza"> -<div class="verse">If thou wouldst but the cloth, seek not to condemn—</div> -<div class="verse">Gloss over the cotton with acumen.</div> -</div> -<div class="stanza"> -<div class="verse">On the Day of Judgment the wicked will be</div> -<div class="verse">Forgiven, through them that have purity.</div> -</div> -<div class="stanza"> -<div class="verse">If in my words thou evil find,</div> -<div class="verse">Do likewise, forgive, for more is behind.</div> -</div> -<div class="stanza"> -<div class="verse">If a word in a thousand suit thy taste,</div> -<div class="verse">Do not denounce the rest in haste.</div> -</div> -</div> -</div> - -<p>The poet goes on to remark that his compositions -are esteemed in Persia as is the choicest -musk of Tartary: the translator is less fortunate -and more modest.</p> - -<p class="right">A. H. E.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span></p> - -<h1>THE BUSTĀN OF SADI</h1> - -<h2>PROLOGUE</h2> - -<h3><span class="smcap">In the Name of God, the Compassionate, -the Merciful</span></h3> - -<p>In the name of Him who created and sustains -the world, the Sage who endowed tongue with -speech.</p> - -<p>He attains no honour who turns the face from -the door of His mercy.</p> - -<p>The kings of the earth prostrate themselves -before Him in supplication.</p> - -<p>He seizes not in haste the disobedient, nor -drives away the penitent with violence. The -two worlds are as a drop of water in the ocean -of His knowledge.</p> - -<p>He withholds not His bounty though His -servants sin; upon the surface of the earth has -He spread a feast, in which both friend and foe -may share.</p> - -<p><span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span></p> - -<p>Peerless He is, and His kingdom is eternal. -Upon the head of one He placeth a crown; another -he hurleth from the throne to the ground.</p> - -<p>The fire of His friend He turneth into a flower-garden; -through the waters of the Nile He -sendeth His foes to perdition.</p> - -<p>Behind the veil He seeth all, and concealeth -our faults with His own goodness.</p> - -<p>He is near to them that are downcast, and -accepteth the prayers of them that lament.</p> - -<p>He knoweth of the things that exist not, of -secrets that are untold.</p> - -<p>He causeth the moon and the sun to revolve, -and spreadeth water upon the earth.</p> - -<p>In the heart of a stone hath He placed a jewel; -from nothing hath He created all that is.</p> - -<p>Who can reveal the secret of His qualities; -what eye can see the limits of His beauty?</p> - -<p>The bird of thought cannot soar to the height -of His presence, nor the hand of understanding -reach to the skirt of His praise.</p> - -<p>Think not, O Sadi, that one can walk in the -road of purity except in the footsteps of Muhammad.</p> - -<p>He is the patriarch of the prophets, the guide -of the path of salvation; the mediator of -mankind, and the chief of the Court of Judgment. -What of thy praises can Sadi utter? -The mercy of God be upon thee, O Prophet, -and peace.</p> - -<p><span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span></p> - -<h3><span class="smcap">On the Reason for the Writing of the -Book</span></h3> - -<p>I travelled in many regions of the globe and -passed the days in the company of many men. -I reaped advantages in every corner, and gleaned -an ear of corn from every harvest. But I saw -none like the pious and devout men of Shiraz—upon -which land be the grace of God—my -attachment with whom drew away my heart -from Syria and Turkey.</p> - -<p>I regretted that I should go from the garden -of the world empty-handed to my friends, and -reflected: “Travellers bring sugar-candy from -Egypt as a present to their friends. Although I -have no candy, yet have I words that are sweeter. -The sugar that I bring is not that which is eaten, -but what knowers of truth take away with -respect.”</p> - -<p>When I built this Palace of Wealth,<a name="FNanchor_1" id="FNanchor_1"></a><a href="#Footnote_1" class="fnanchor">[1]</a> I -furnished it with ten doors of instruction.<a name="FNanchor_2" id="FNanchor_2"></a><a href="#Footnote_2" class="fnanchor">[2]</a></p> - -<p>It was in the year 655 that this famous treasury -became full of the pearls of eloquence. A -quilted robe of silk, or of Chinese embroidery, -must of necessity be padded with cotton; if -thou obtain aught of the silk, fret not—be -generous and conceal the cotton. I have -heard that in the day of Hope and Fear -the Merciful One will pardon the evil for the -sake of the good. If thou see evil in my<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> -words, do thou likewise. If one couplet among -a thousand please thee, generously withhold thy -fault-finding.</p> - -<p>Assuredly, my compositions are esteemed in -Persia as the priceless musk of Khutan. Sadi -brings roses to the garden with mirth. His -verses are like dates encrusted with sugar—when -opened, a stone<a name="FNanchor_3" id="FNanchor_3"></a><a href="#Footnote_3" class="fnanchor">[3]</a> is revealed inside.</p> - -<h3><span class="smcap">Concerning Atābak Abu Bakr, Son of -Sád</span><a name="FNanchor_4" id="FNanchor_4"></a><a href="#Footnote_4" class="fnanchor">[4]</a></h3> - -<p>Although not desiring to write in praise of -kings, I have inscribed this book to the name -of a certain one so that perhaps the pious may -say: “Sadi, who surpassed all in eloquence, -lived in the time of Abu Bakr, the son of Sád.” -Thus, in this book will his memory remain so -long as the moon and sun are in the skies. Beyond -count are his virtues—may the world fulfil -his desires, the heavens be his friend, and the -Creator be his guardian.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span></p> - -<h2 id="CHAPTER_I">CHAPTER I<br /> -<span class="smaller">CONCERNING JUSTICE, COUNSEL, AND THE ADMINISTRATION OF GOVERNMENT</span></h2> - -<p>The goodness of God surpasseth imagination; -what service can the tongue of praise perform?</p> - -<p>Keep, O God, this king,<a name="FNanchor_5" id="FNanchor_5"></a><a href="#Footnote_5" class="fnanchor">[5]</a> Abu Bakr, beneath -whose shadow is the protection of the people, -long established upon his throne, and make -his heart to live in obedience to Thee. Render -fruitful his tree of hope; prolong his youth, -and adorn his face with mercy.</p> - -<p>O King! deck not thyself in royal garments -when thou comest to worship: make thy supplications -like a darwesh, saying: “O God! -powerful and strong Thou art. I am no monarch, -but a beggar in Thy court. Unless Thy help -sustain me, what can issue from my hand? -Succour me, and give me the means of virtue, -or else how can I benefit my people?”</p> - -<p>If thou rule by day, pray fervently by night. -The great among thy servants wait upon thee -at thy door; thus shouldest thou serve, with -thy head in worship upon God’s threshold.</p> - -<p><span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span></p> - -<h3><span class="smcap">Nushīravān’s<a name="FNanchor_6" id="FNanchor_6"></a><a href="#Footnote_6" class="fnanchor">[6]</a> Counsel to His Son</span></h3> - -<p>Thus, when at the point of death, did Nushīravān -counsel his son Hurmuz:</p> - -<p>“Cherish the poor, and seek not thine own -comfort. The shepherd should not sleep while -the wolf is among the sheep. Protect the needy, -for a king wears his crown for the sake of his -subjects. The people are as the root and the -king as the tree; and the tree, O son, gains -strength from the root. He should not oppress -the people who has fear of injury to his kingdom. -Seek not plenteousness in that land where the -people are afflicted by the king. Fear them -that are proud and them that fear not God.”</p> - -<h3><span class="smcap">Discourse concerning Travellers</span></h3> - -<p>The king who deals harshly with merchants -who come from afar closes the door of well-being -upon the whole of his subjects. When -do the wise return to the land of which they -hear rumours of bad custom?</p> - -<p>If thou desire a good name, hold merchants -and travellers in high esteem, for they carry -thy reputation through the world. Be cautious -also lest, being enemies in the guise of friends, they -seek thy injury.</p> - -<p>Advance the dignities of old friends, for -treachery comes not from them that are cherished.</p> - -<p><span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span></p> - -<p>When thy servant becomes stricken in years, -be not unmindful of thy obligations towards -him. If old age binds his hand from service, -the hand of generosity yet remains to thee.</p> - -<h3><span class="smcap">Story illustrating the Need for Deliberation</span></h3> - -<p>There once landed at a seaport of Arabia a -man who had widely travelled and was versed in -many sciences. He presented himself at the -palace of the king, who was so captivated by his -wisdom and knowledge that he appointed the -traveller to the vaziership.</p> - -<p>With such skill did he perform the duties of -that office that he offended none, and brought the -kingdom completely beneath his sway. He -closed the mouths of slanderers, because nothing -evil issued from his hand; and the envious, who -could detect no fault in him, bemoaned their -lack of opportunity to do him injury.</p> - -<p>At the court, however, there were two beautiful -young slaves towards whom the vazier displayed -no small measure of affection. (If thou -wouldst that thy rank endure, incline not thy -heart towards the fair; and though thy love be -innocent, have care, for there is fear of loss.)</p> - -<p>The former vazier, who had been dismissed to -make room for the newcomer, maliciously carried -the story to the king.</p> - -<p><span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span></p> - -<p>“I know not,” he said, “who this new minister -may be, but he lives not chastely in this land. -I have heard that he intrigues with two of thy -slaves—he is a perfidious man, and lustful. It -is not right that one such as he should bring -ill-fame upon the court. I am not so unmindful -of the favours that I have received at thy hands -that I should see these things and remain silent.”</p> - -<p>Angered by what he heard, the king stealthily -watched the new vazier, and when, later, he observed -the latter glance towards one of the slaves, -who returned a covert smile, his suspicions of -evil became at once confirmed.</p> - -<p>Summoning the minister to his side, he said: -“I did not know thee to be shameless and unworthy. -Such lofty station is not thy proper -place. But the fault is mine. If I cherish one -who is of evil nature, assuredly do I sanction -disloyalty in my house.”</p> - -<p>“Since my skirt is free from guilt,” the vazier -replied, “I fear not the malignity of the evil-wisher. -I know not who has accused me of -what I have not done.”</p> - -<p>“This was told me by the old vazier,” explained -the king.</p> - -<p>The vazier smiled and said, “Whatever he said -is no cause for wonder. What would the envious -man say when he saw me in his former place? -Him I knew to be my enemy that day when -Khasrav<a name="FNanchor_7" id="FNanchor_7"></a><a href="#Footnote_7" class="fnanchor">[7]</a> appointed him to lower rank than<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span> -me. Never till Doomsday will he accept me as -a friend when in my promotion he sees his own -decline. If thou wilt give ear to thy slave I will -narrate a story that is apropos.</p> - -<p>“In a dream some one saw the Prince of Evil, -whose figure was as erect as a fir-tree, and whose -face was as fair as the sun. Regarding him, the -sleeper said: ‘O splendid being! Mankind -knows not of thy beauty. Fearful of countenance -do they imagine thee, and hideous have they -depicted thee on the walls of the public baths.’ -The Prince of Evil smiled: ‘Such is not my -figure,’ he replied; ‘but the pencil was in the -hand of an enemy! The root of their stock did -I throw out of Paradise; now in malice do they -paint me ugly.’</p> - -<p>“In the same way,” continued the vazier, -“although my fame is good, the envious speak -ill of me. Those who are guiltless are brave in -speech; only he who gives false weight has fear -of the inspector.”</p> - -<p>“Forsooth,” the king exclaimed, his anger -rising, “I heard this not only from thine enemy. -Have I not seen with my own eyes that among -the assemblage of this court thou regardest none -but those two slaves?”</p> - -<p>“That is true,” the vazier said, “but I will -explain this matter if thou wilt listen. Dost -thou not know that the beggar eyes the rich -with envy? Once, like those slaves, did I possess<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> -both grace and beauty. Two rows of teeth -were set behind my lips, erect like a wall of -ivory<a name="FNanchor_8" id="FNanchor_8"></a><a href="#Footnote_8" class="fnanchor">[8]</a> bricks. One by one, like ancient -bridges, have they fallen—regard me now as -here I stand! Why may I not glance with envy -at those slaves when they recall to me the past?”</p> - -<p>When the wise man had pierced this pearl of -lustrous truth, the king exclaimed: “Better -than this it would be impossible to speak. Permissible -it is to look toward the fair in one who -can thus excuse himself. Had I not in wisdom -acted with deliberation, I should have wronged -him through the speech of an enemy.”</p> - -<p>To carry the hand quickly to the sword in -anger is to carry the back of the hand to the -teeth in regret. Heed not the words of the -envious; if thou actest upon them, remorseful -wilt thou be.</p> - -<p>Admonishing the slanderer for his evil words, -the king further increased the dignity of the -vazier, who directed the affairs of the State for -many years with justice and benevolence, and -was long remembered for his virtues.</p> - -<h3><span class="smcap">Story of the King whose Coat was Coarse</span></h3> - -<p>A certain just king habitually wore a coat of -coarse material. Some one said to him: “O -happy king! Make for thyself a coat of Chinese -brocade.”</p> - -<p><span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span></p> - -<p>“That which I wear,” the king replied, “affords -both covering and comfort; anything beyond -that is luxury. I collect not tribute that I -may adorn my person and my throne. If, -like a woman, I ornament my body, how, like -a man, can I repulse the enemy? The royal -treasuries are not for me alone—they are filled -for the sake of the army, not for the purchase -of ornaments and jewellery.”</p> - -<h3><span class="smcap">Story of Darius<a name="FNanchor_9" id="FNanchor_9"></a><a href="#Footnote_9" class="fnanchor">[9]</a> and the Herdsman</span></h3> - -<p>Darius, king of Persia, became separated from -his retinue while hunting. A herdsman came -running towards him, and the king, assuming -the man to be an enemy, adjusted his bow. -Thereupon the herdsman cried: “I am no -enemy; seek not to kill me. I am he who -tends the king’s horses, and in this meadow am -thus engaged.”</p> - -<p>Becoming again composed, the king smiled -and said: “Heaven has befriended thee; otherwise -would I have drawn the bowstring to my -ear.”</p> - -<p>“It showeth neither wise administration nor -good judgment,” replied the herdsman, “when -the king knows not an enemy from a friend. -Those who are greatest should know those who -are least. Many times hast thou seen me in thy -presence, and asked of me concerning the horses<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> -and the grazing-fields. Now that I come again -before thee thou takest me for an enemy. More -skilled am I, O king, for I can distinguish one -horse out of a hundred thousand. Tend thou -thy people as I, with sense and judgment, tend -my horses.”</p> - -<p>Ruin brings sorrow to that kingdom where -the wisdom of the shepherd exceeds that of the -king.</p> - -<h3><span class="smcap">Story of Abdul Aziz and the Pearl</span></h3> - -<p>The story is told of Abdul Aziz that he had a -pearl of great beauty and value set in a ring. -Shortly after, a severe drought occurred, causing -distress among the people. Moved by compassion, -the king ordered the pearl to be sold and -the money that it fetched to be given to the poor.</p> - -<p>Some one chided him for doing this, saying: -“Never again will such a stone come into thy -hands.”</p> - -<p>Weeping, the king replied: “Ugly is an ornament -upon the person of a king when the hearts -of his people are distressed by want. Better for -me is a stoneless ring than a sorrowing people.”</p> - -<p>Happy is he who sets the ease of others above -his own. The virtuous desire not their own -pleasure at the expense of others. When the -king sleeps neglectfully upon his couch, I trow -not that the beggar finds enviable repose.</p> - -<p><span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span></p> - -<h3><span class="smcap">Story of how Tukla was rebuked by a -Devotee</span></h3> - -<p>Tukla, king of Persia, once visited a devotee -and said: “Fruitless have been my years. None -but the beggar carries riches from the world -when earthly dignities are passed. Hence, would -I now sit in the corner of devotion that I might -usefully employ the few short days that yet -remain to me.”</p> - -<p>The devotee was angered at these words.</p> - -<p>“Enough!” he cried. “Religion consists alone -in the service of the people; it finds no place in -the rosary, or prayer-rug, or tattered garment. -Be a king in sovereignty and a devotee in purity -of morals. Action, not words, is demanded by -religion, for words without action are void of -substance.”</p> - -<h3><span class="smcap">Discourse concerning Riches and Poverty</span></h3> - -<p>Say not that no dignity excels that of -sovereignty, for no kingdom is more free from -care than that of the darwesh.</p> - -<p>They that are the most lightly burdened -reach the destination first.</p> - -<p>The poor man is afflicted by lack of bread; -the king by the cares of his kingdom.</p> - -<p>Though one may rule and another may serve, -though the one be exalted to the height of Saturn<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> -and the other languish in a prison, when death -has claimed them it will not be possible to distinguish -between the two.</p> - -<h3><span class="smcap">Story of Qazal Arsalān<a name="FNanchor_10" id="FNanchor_10"></a><a href="#Footnote_10" class="fnanchor">[10]</a> and the Fort</span></h3> - -<p>Qazal Arsalān possessed a fort, which raised -its head to the height of Alwand.<a name="FNanchor_11" id="FNanchor_11"></a><a href="#Footnote_11" class="fnanchor">[11]</a> Secure -from all were those within its walls, for its roads -were a labyrinth, like the curls of a bride.</p> - -<p>From a learned traveller Qazal once inquired: -“Didst thou ever, in thy wanderings, -see a fort as strong as this?”</p> - -<p>“Splendid it is,” was the reply, “but methinks -not it confers much strength. Before -thee, did not other kings possess it for a while, -then pass away? After thee, will not other -kings assume control, and eat the fruits of the -tree of thy hope?”</p> - -<p>In the estimation of the wise, the world is a -false gem that passes each moment from one -hand to another.</p> - -<h3><span class="smcap">A Story of Damascus</span></h3> - -<p>Such famine was there once in Damascus that -lovers forgot their love. So miserly was the -sky towards the earth that the sown fields and -the date-trees moistened not their lips. Fountains -dried up, and no water remained but the tears in<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> -the eyes of the orphans. If smoke issued from -a chimney, nought was it but the sighs of the -widows. Like beggars, the trees stood leafless, -and the mountains lost their verdure. The -locusts devoured the gardens, and men devoured -the locusts.</p> - -<p>At that time came to me a friend on whose -bones skin alone remained. I was astonished, -since he was of lofty rank and rich. “O -friend!” said I, “what misfortune has befallen -thee?”</p> - -<p>“Where is thy sense?” he answered. “Seest -thou not that the severities of famine have -reached their limit? Rain comes not from the -sky, neither do the lamentations of the suffering -reach to heaven.”</p> - -<p>“Thou, at least,” I urged, “hast nought to -fear; poison kills only where there is no antidote.”</p> - -<p>Regarding me with indignation, as a learned -man regards a fool, my friend replied: “Although -a man be safely on the shore, he stands -not supine while his friends are drowning. My -face is not pale through want; the sorrows of the -poor have wounded my heart. Although, praise -be to Allah, I am free from wounds, I tremble -when I see the wounds of others.”</p> - -<p>Bitter are the pleasures of him who is in health -when a sick man is at his side. When the beggar -has not eaten, poisonous and baneful is one’s -food.</p> - -<p><span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span></p> - -<h3><span class="smcap">Story of a Bully</span></h3> - -<p>A bully fell down a well and passed the night -in wailing and lamenting. Some one threw a -stone down on to his head, and said: “Didst -thou ever go to any one’s assistance that thou -shouldst to-day cry out for help? Didst thou -ever sow the seeds of virtue? Who would place -a salve upon thy wounds when the hearts of all -cry out by reason of thy tyrannies? Across -our path thou didst dig a pit, into which, perforce, -hast thou now fallen.”</p> - -<p>If thou do evil expect not goodness; never -does the withered grape-vine bring forth fruit.</p> - -<p>O thou who soweth the seed in autumn! I -think not that thou wilt reap the corn at harvest-time.</p> - -<p>If thou nourish the thorn-tree of the desert, -think not that thou wilt ever eat its fruit.</p> - -<p>Green dates come not from the poisonous -colocynth; when thou sowest seed, hope only -for the fruit of that very seed.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span></p> - -<h2 id="CHAPTER_II">CHAPTER II<br /> -<span class="smaller">CONCERNING BENEVOLENCE</span></h2> - -<p>If thou art wise, incline towards the essential -truth, for that remains, while the things that -are external pass away.</p> - -<p>He who has neither knowledge, generosity, -nor piety resembles a man in form alone.</p> - -<p>He sleeps at peace beneath the ground who -made tranquil the hearts of men.</p> - -<p>Give now of thy gold and bounty, for eventually -will it pass from thy grasp. Open the door of -thy treasure to-day, for to-morrow the key will -not be in thy hands.</p> - -<p>If thou would not be distressed on the Day -of Judgment, forget not them that are distressed.</p> - -<p>Drive not the poor man empty from thy door, -lest thou should wander before the doors of -strangers.</p> - -<p>He protects the needy who fears that he -himself may become needful of the help of others.</p> - -<p>Art not thou, too, a supplicant? Be grateful, -and turn not away them that supplicate thee.</p> - -<p><span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span></p> - -<h3><span class="smcap">Story Illustrative of Doing Good to -the Evil</span></h3> - -<p>A woman said to her husband: “Do not -again buy bread from the baker in this street. -Make thy purchases in the market, for this man -shows wheat and sells barley,<a name="FNanchor_12" id="FNanchor_12"></a><a href="#Footnote_12" class="fnanchor">[12]</a> and he has no -customers but a swarm of flies.”</p> - -<p>“O light of my life,” the husband answered, -“pay no heed to his trickery. In the hope of -our custom has he settled in this place, and not -humane would it be to deprive him of his profits.”</p> - -<p>Follow the path of the righteous, and, if thou -stand upon thy feet, stretch out thy hand to -them that are fallen.</p> - -<h3><span class="smcap">Story concerning Fasting</span></h3> - -<p>The wife of an officer of a king said to her -husband: “Arise, and go to the royal palace, -that they may give thee food, for thy children -are in want.”</p> - -<p>“The kitchen is closed to-day,” he answered; -“last night the Sultan resolved to fast awhile.”</p> - -<p>In the despair of hunger, the woman bowed her -head and murmured: “What does the Sultan -seek from his fasting when his breaking the fast -means a festival of joy for our children?”</p> - -<p>One who eats that good may follow is better -than a Mammon-worshipper who continually<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span> -fasts. Proper it is to fast with him who feeds -the needy in the morning.</p> - -<h3><span class="smcap">Story Illustrative of Practical Charity</span></h3> - -<p>A certain man had generosity without the -means of displaying it; his pittance was unequal -to his benevolence. (May riches never fall to -the mean, nor poverty be the lot of the generous!) -His charities exceeding the depth of his pocket, -therefore was he always short of money.</p> - -<p>One day a poor man wrote to him saying: -“O thou of happy nature! Assist me with -funds, since for some time have I languished in -prison.”</p> - -<p>The generous man would have willingly acceded -to the request, but he possessed not so much as -the smallest piece of money. But he sent someone -to the creditors of the prisoner with the -message: “Free this man for a few days, and -I will be his security.”</p> - -<p>Then did he visit the prisoner in his cell and -say: “Arise, and fly with haste from the city.”</p> - -<p>When a sparrow sees open the door of its cage, -it tarries not a moment. Like the morning -breeze, the prisoner flew from the land. Thereupon, -they seized his benefactor, saying: “Produce -either the man or the money.”</p> - -<p>Powerless to do either, he went to prison, for -a bird escaped is ne’er recaught. Long there<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> -did he remain, invoking help from none, nor -complaining, though he slept not at nights -through restlessness.</p> - -<p>A pious man came to him and said: “I did -not think that thou wert dishonest; why art -thou here imprisoned?”</p> - -<p>“No villainy have I committed,” he replied. -“I saw a helpless man in bonds and his freedom -only in my own confinement. I did not deem -it right that I should live in comfort while another -was fettered by the legs.”</p> - -<p>Eventually he died, leaving a good name behind.</p> - -<p>Happy is he whose name dies not! He who -sleeps beneath the earth with a heart that lives -is better than he who lives with a soul that is -dead, for the former remains for ever.</p> - -<h3><span class="smcap">Story of a Man and a Thirsty Dog</span></h3> - -<p>In a desert a man found a dog that was dying -from thirst. Using his hat as a bucket, he -fetched water from a well and gave it to the -helpless animal. The prophet of the time stated -that God had forgiven the man his sins because -of his kindly act.</p> - -<p>Reflect, if thou be a tyrant, and make a -profession of benevolence.</p> - -<p>He who shows kindness to a dog will not do -less towards the good among his fellows.</p> - -<p>Be generous to the extent of thy power. If<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> -thou hast not dug a well in the desert, at least -place a lamp in a shrine.<a name="FNanchor_13" id="FNanchor_13"></a><a href="#Footnote_13" class="fnanchor">[13]</a></p> - -<p>Charity distributed from an ox’s skin that is -filled with treasure counts for less than a dinar -given from the wages of toil.</p> - -<p>Every man’s burden is suited to his strength—heavy -to the ant is the foot of the locust.</p> - -<p>Do good to others so that on the morrow God -may not deal harshly with thee.</p> - -<p>Be lenient with thy slave, for he may one day -become a king, like a pawn that becomes a queen.</p> - -<h3><span class="smcap">Story Apropos of Nemesis</span></h3> - -<p>A poor man complained of his distressed condition -to one who was rich as well as ill-dispositioned. -The latter refused to help him, and -turned roughly upon him in anger.</p> - -<p>The beggar’s heart bled by reason of this -violence: “Strange!” he reflected, “that -this rich man should be of such forbidding -countenance! Perhaps he fears not the bitterness -of begging.”</p> - -<p>The rich man ordered his slave to drive the -beggar away. As a result of his ingratitude for -the blessings that he enjoyed, Fortune forsook him, -and he lost all that he possessed. His slave passed -into the hands of a generous man of enlightened -mind, who was as gladdened at the sight of a -beggar as the latter is at the sight of riches.<a name="FNanchor_14" id="FNanchor_14"></a><a href="#Footnote_14" class="fnanchor">[14]</a></p> - -<p><span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span></p> - -<p>One night a beggar asked alms of the latter, -and he commanded his slave to give the man to -eat. When the slave took food to the supplicant -he involuntarily uttered a cry, and went back -weeping.</p> - -<p>“Why these tears?” his master asked.</p> - -<p>“My heart is grieved at the plight of this unfortunate -old man,” the slave replied. “Once -was he the owner of much wealth, and I his -slave.”</p> - -<p>The master smiled and said: “This is not -cause for grief, O son. Time, in its revolutions, -is not unjust. Was not that indigent man -formerly a merchant who carried his head high in -the air through pride? I am he whom that -day he drove from his door. Fate has now put -him in the place that I then occupied. Heaven -befriended me and washed the dust of sorrow -from my face. Though God, in His wisdom, -closed one door, another, in His mercy, did He -open.”</p> - -<p>Many a needy one has become filled, and many -a Plutos has gone empty.</p> - -<h3><span class="smcap">Story of a Fool and a Fox</span></h3> - -<p>Some one saw a fox that was bereft of the -use of its legs. He was wondering how the -animal managed to live in this condition when -a tiger drew near with a jackal in its claws. The<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span> -tiger ate the jackal, and the fox finished the -remains. The next day also did the Omnipotent -Provider send the fox its daily meal.</p> - -<p>The eyes of the man were thus opened to the -light of true knowledge. “After this,” he reflected, -“I will sit in a corner like an ant, for -the elephant’s portion is not gained by reason of -its strength.”</p> - -<p>So did he sit in silence, waiting for his daily -food to come from the Invisible. No one heeded -him, and soon was he reduced to skin and bones. -When, at last, his senses had almost gone through -weakness, a voice came out from the wall of a -mosque, saying:</p> - -<p>“Go, O false one! Be the rending tiger, and -pose not as a paralytic fox. Exert thyself like -the tiger, so that something may remain from -thy spoil. Why, like the fox, appease thy hunger -with leavings? Eat of the fruits of thine own -endeavours; strive like a man, and relieve the -wants of the needy.”</p> - -<p>Seize, O youth, the hand of the aged; fall -not thyself, saying, “Hold my hand.” In the -two worlds does he obtain reward who does good -to the people of God.</p> - -<h3><span class="smcap">Story of a Devout Miser</span></h3> - -<p>In the remote regions of Turkey there lived -a good and pious man, whom I and some fellow-travellers<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> -once visited. He received us cordially, -and seated us with respect. He had vineyards, -and wheat-fields, slaves and gold, but was as -miserly as a leafless tree. His feelings were -warm, but his fireplace was cold. He passed the -night awake in prayer, and we in hunger. In -the morning he girt his loins and recommenced -the same politeness of the previous night.</p> - -<p>One of our party was of merry wit and temper. -“Come, give us food in change for a kiss,”<a name="FNanchor_15" id="FNanchor_15"></a><a href="#Footnote_15" class="fnanchor">[15]</a> -he said, “for that is better to a hungry man. -In serving me, place not thy hand upon my -shoe, but give me bread and strike thy shoe -upon my head.”</p> - -<p>Excellence is attained by generosity, not by -vigils in the night.</p> - -<p>Idle words are a hollow drum; invocations -without merit are a weak support.</p> - -<h3><span class="smcap">Story of Hātim Tai<a name="FNanchor_16" id="FNanchor_16"></a><a href="#Footnote_16" class="fnanchor">[16]</a></span></h3> - -<p>Hātim Tai possessed a horse whose fleetness -was as that of the morning breeze. Of this was -the Sultan of Turkey informed.</p> - -<p>“Like Hātim Tai,” he was told, “none is equal -in generosity; like his horse, nothing is equal in -speed and gait. As a ship in the sea it traverses -the desert, while the eagle, exhausted, lags -behind.”</p> - -<p>“From Hātim will I request that horse,” the<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> -king replied. “If he be generous and give it -to me, then shall I know that his fame is true; -if not, that it is but the sound of a hollow drum.”</p> - -<p>So he despatched a messenger with ten followers -to Hātim. They alighted at the house of the -Arab chief, who prepared a feast and killed a -horse<a name="FNanchor_17" id="FNanchor_17"></a><a href="#Footnote_17" class="fnanchor">[17]</a> in their honour.</p> - -<p>On the following day, when the messenger -explained the object of his mission, Hātim became -as one mad with grief. “Why,” he cried, -“didst thou not give me before thy message? -That swift-paced horse did I roast last night for -thee to eat. No other means had I to entertain -thee; that horse alone stood by my tent, and -I would not that my guests should sleep -fasting.”</p> - -<p>To the men he gave money and splendid robes, -and when the news of his generosity reached to -Turkey, the king showered a thousand praises -upon his nature.</p> - -<h3><span class="smcap">Story of Hātim and the Messenger sent to -kill Him</span></h3> - -<p>One of the kings of Yaman was renowned for -his liberality, yet the name of Hātim was never -mentioned in his presence without his falling -into a rage. “How long,” he would ask, “wilt -thou speak of that vain man, who possesses -neither a kingdom, nor power, nor wealth?”</p> - -<p><span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span></p> - -<p>On one occasion he prepared a royal feast, -which the people were invited to attend. Someone -began to speak of Hātim, and another to -praise him. Envious, the king despatched a -man to slay the Arabian chief, reflecting: “So -long as Hātim lives, my name will never become -famous.”</p> - -<p>The messenger departed, and travelled far -seeking for Hātim that he might kill him. As -he went along the road a youth came out to -meet him. He was handsome and wise, and -showed friendliness toward the messenger, whom -he took to his house to pass the night. Such -liberality did he shower upon his guest that -the heart of the evil-minded one was turned to -goodness.</p> - -<p>In the morning the generous youth kissed his -hand and said: “Remain with me for a few -days.”</p> - -<p>“I am unable to tarry here,” replied the -messenger, “for urgent business is before me.”</p> - -<p>“If thou wilt entrust me with thy secret,” -said the youth, “to aid thee will I spare no -effort.”</p> - -<p>“O generous man!” was the reply, “give -ear to me, for I know that the generous are concealers -of secrets. Perhaps in this country thou -knowest Hātim, who is of lofty mind and noble -qualities. The king of Yaman desires his head, -though I know not what enmity has arisen<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> -between them. Grateful shall I be if thou wilt -direct me to where he is. This hope from thy -kindness do I entertain, O friend.”</p> - -<p>The youth laughed and said: “I am Hātim; -see here my head! strike it from my body with -thy sword. I would not that harm should -befall thee, or that thou shouldst fail in thy -endeavour.”</p> - -<p>Throwing aside his sword, the man fell on the -ground and kissed the dust of Hātim’s feet. -“If I injured a hair on thy body,” he cried, “I -should no longer be a man.” So saying, he -clasped Hātim to his breast and took his way -back to Yaman.</p> - -<p>“Come,” said the king as the man approached, -“what news hast thou? Why didst thou not -tie his head to thy saddle-straps? Perhaps -that famous one attacked thee and thou wert -too weak to engage in combat.”</p> - -<p>The messenger kissed the ground and said: -“O wise and just king! I found Hātim, and -saw him to be generous and full of wisdom, -and in courage superior to myself. My back -was bent by the burden of his favours; with -the sword of kindness and bounty he killed -me.”</p> - -<p>When he had related all that he had seen of -Hātim’s generosity, the king uttered praises upon -the family of the Arab chief and rewarded the -messenger with gold.</p> - -<p><span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span></p> - -<h3><span class="smcap">Story Illustrative of Misdirected Kindness</span></h3> - -<p>A certain man, in the ceiling of whose house -some bees had built their hives, asked his wife -for a butchers’ knife so that he might destroy -them. “Do not so,” the woman said, “for the -poor creatures will be greatly distressed when -turned out of their homes.”</p> - -<p>Accordingly, the foolish man left the bees in -peace.</p> - -<p>One day the woman was stung by one of the -insects and stood wailing on the doorstep. Hearing -her cries, the husband left his shop and -hurried towards the house. Angered, he said: -“O wife! show not such a bitter face to the -world; remember thou didst say to me, ‘Kill -not the poor bees.’”</p> - -<p>How can one do good to the evil? Forbearance -with the wicked but increases their iniquity.</p> - -<p>What is a dog that a dish of viands should be -set before him? Command that they should -give him bones. A kicking animal is best well-burdened.</p> - -<p>If the night-watchman display humanity, no -one sleeps at night for fear of thieves.</p> - -<p>In the battle-field, the spear-shaft is worth -more than a hundred thousand sugar-canes.</p> - -<p>When thou rearest a cat, she destroys thy -pigeons; when thou makest fat a wolf, he rends -one who is dear to thee.</p> - -<p><span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span></p> - -<p>Raise not a building that has not a strong -foundation; if thou dost, beware.</p> - -<h3><span class="smcap">Discourse concerning Kindness to Orphans</span></h3> - -<p>Protect him whose father is dead; remove the -dust from his raiment, and injure him not. Thou -knowest not how hard is his condition; no -foliage is there on a rootless tree. Give not a -kiss to a child of thine own in the sight of a -helpless orphan. If the latter weep, who will -assuage his grief? If he be angered, who will -bear his burden? See that he weeps not, for -the throne of God trembles at the orphan’s -lament. With pity, wipe the tears from his -eyes and the dust from his face. If the protecting -shadow of his father’s care be gone, -cherish him beneath the shadow of thy care.</p> - -<p>Upon my head was a kingly crown when it -reposed upon the bosom of my father. Then, if -a fly settled upon my body, many were distressed -on my behalf. Now, should I be taken in captivity, -not one among my friends would come -to aid me. Well do I know the orphan’s sorrow, -for my father departed in my childhood.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span></p> - -<h2 id="CHAPTER_III">CHAPTER III<br /> -<span class="smaller">CONCERNING LOVE</span></h2> - -<p>Happy are the days of them that are infatuated -by love for Him, whether they be sorrowed by -separation from Him or made joyous by His -presence.</p> - -<p>They are mendicants who fly from worldly -sovereignty; in the hope of meeting Him they -are patient in their mendicity. Oft have they -drunk of the wine of anguish; be it bitter, they -remain silent. In the remembrance of Him -patience is not bitter, for wormwood is sweet from -the hand of a friend.</p> - -<p>They that are captive in the coils of His love, -seek not to escape; they suffer reproach, but are -monarchs in the seclusion of their meditation, -and their way is not known. They are like the -temple of Jerusalem, splendid of which is the -interior, but whose outer wall is left in ruin.</p> - -<p>Like moths, they burn themselves in the fire -of love. Their beloved is in their breasts, yet do -they seek Him; though near a fountain, their -lips are parched.<a name="FNanchor_18" id="FNanchor_18"></a><a href="#Footnote_18" class="fnanchor">[18]</a></p> - -<p><span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span></p> - -<h3><span class="smcap">Discourse concerning Constancy</span></h3> - -<p>Thy love renders thee impatient and disturbed. -With such sincerity hast thou placed thy head -at her feet that thou art oblivious to the world.</p> - -<p>When in the eyes of thy beloved riches count -not, gold and dust are as one to thee.</p> - -<p>Thou sayest that she dwelleth in thine eyes—if -they be closed, she is in thy mind.</p> - -<p>If she demand thy life, thou dost place it in -her hand; if she place a sword upon thy head, -thou holdest it forward.</p> - -<p>When earthly love produces such confusion -and such obedience demands, dost thou wonder -if travellers of the road of God remain engulfed -in the Ocean of Reality?</p> - -<p>In the remembrance of their Friend they have -turned their backs upon the world; they are -so fascinated by the Cup-bearer that they have -spilled the wine.</p> - -<p>No medicine can cure them, for no one has -knowledge of their pains.</p> - -<p>With their cries of longing do they root up a -mountain; with their sighs they dismember a -kingdom.</p> - -<p>Such is their weeping at dawn that the tears -wash the collyrium of sleep from their eyes. -Night and day are they immersed in the sea of -love; so distracted are they that they know not -night from day.</p> - -<p><span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span></p> - -<p>So enamoured are they of the beauty of the -Painter that they care not for the beauty of His -designs.</p> - -<p>He drinks of the pure wine of Unity who is -forgetful of both this world and the next.</p> - -<h3><span class="smcap">Story of a Dancer</span></h3> - -<p>I have heard that, at the singing of a musician, -one of fairy-face began to dance. Surrounded -by distracted hearts, the flame of a candle caught -her skirt. She was distressed and angered.</p> - -<p>One of her lovers said, “Why agitate thyself? -The fire has burned thy skirts—it<a name="FNanchor_19" id="FNanchor_19"></a><a href="#Footnote_19" class="fnanchor">[19]</a> has entirely -consumed the harvest of my life.”</p> - -<h3><span class="smcap">Story illustrating the Reality of Love</span></h3> - -<p>One who loved God set his face towards the -desert. His father, being grieved at his absence, -neither ate nor slept.</p> - -<p>Some one admonished the son, who said: “Since -my Friend has claimed me as His own, no -other friendship do I own. When He revealed -to me His beauty, all else that I saw appeared -unreal.”</p> - -<p>They that love Him care for no one else; their -senses are confused and their ears are deaf to -the words of them that reproach.</p> - -<p><span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span></p> - -<p>They wander through the desert of Divine -Knowledge without a caravan.</p> - -<p>They have no hope of approbation from their -fellow-men, for they are the chosen of the elect -of God.</p> - -<h3><span class="smcap">Story Illustrative of Patience</span></h3> - -<p>An old man begged at the door of a mosque. -Some one said to him: “This is not the place -to beg; stand not here with impudence.”</p> - -<p>“What house is this,” the man inquired, -“from which no pity comes upon the condition -of the poor?”</p> - -<p>“Silence!” was the reply. “What foolish words -are these? This is the house of our Master!”</p> - -<p>The beggar raised a cry: “Alas,” he said, -“that I should be disappointed at this door. -I have not gone hopeless from any street; why -should I go thus from the door of God? Here -will I stretch forth my hand of want, for I know -that I shall not depart empty-handed.”</p> - -<p>For a year he remained devoutly employed -in the mosque. One night, through weakness, -his heart began to palpitate, and at daybreak his -last breath flickered like a morning lamp. Thus -did he exclaim with joy: “And whoever knocked -at the door of the Bounteous One, it opened.”</p> - -<p>He who seeks God should be patient and enduring; -I have not heard of an alchemist being -sad. Much gold he reduces to ashes so that he<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> -may one day turn copper into gold. Gold is -good with which to buy—and what couldst thou -wish to buy better than the face of thy Friend?<a name="FNanchor_20" id="FNanchor_20"></a><a href="#Footnote_20" class="fnanchor">[20]</a></p> - -<h3><span class="smcap">Story of One who was Assiduous in Prayer</span></h3> - -<p>An old man spent the night in worship and -the morning in prayer. A guardian angel -whispered to him: “Go, take thy way, for thy -prayers are not acceptable at this door.”</p> - -<p>The next night again he passed the night in -devotion; and a disciple, being informed of his -circumstances, said: “When thou seest that the -door is shut, why dost thou thus exert thyself?”</p> - -<p>Weeping, he replied: “O my son! Dost -thou suppose that although He has torn my -reins I shall keep my hands from off his saddle-straps? -When a supplicant is repelled at one -door, what is his fear if he know of another?”</p> - -<p>While thus he spoke, with his head upon the -ground, the angel uttered this message in his ear: -“Although there is no merit in him, his prayers -are accepted, for except Me he has no refuge.”</p> - -<h3><span class="smcap">Story of Sultan Mahmūd and his Love for -Ayāz</span></h3> - -<p>Some one found fault with the king of Ghazni, -saying: “Ayāz, his favourite slave, possesses no -beauty. It is strange that a nightingale should -love a rose that has neither colour nor perfume.”</p> - -<p><span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span></p> - -<p>This was told to Mahmūd, who said: “My -love, O sir, is for his virtues, not for his form -and stature.”</p> - -<p>I have heard that in a narrow pass a camel fell -and a chest of pearls was broken. The king -gave the signal for plunder, and urged on his horse -with speed. The horsemen did likewise, and, -leaving the king behind, gathered up the pearls. -Not one of them remained near the king but -Ayāz.</p> - -<p>“O thou of curly locks!” said Mahmūd, “what -hast thou gained of the plunder?”</p> - -<p>“Nothing,” he replied. “I walked in haste -behind thee: I do not occupy myself with riches -away from thy service.”</p> - -<p>If an honourable place in the court be thine, -be not neglectful of the king on account of gain -elsewhere.</p> - -<h3><span class="smcap">Story of a Village Chief</span></h3> - -<p>A village chief passed with his son through the -centre of the imperial army. In the presence -of such pomp and splendour the man displayed -humility and fled, through fear, into a -corner.</p> - -<p>“After all,” observed his son, “thou art a -village chief, and in chieftaincy greater than the -nobles. Why dost thou tremble like a willow -tree?”</p> - -<p><span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span></p> - -<p>“True,” replied his father. “I am a chief and -a ruler, but my honour lies as far as my village.”</p> - -<p>Thus are the saints overwhelmed with fear -when they stand in the court of their King.</p> - -<h3><span class="smcap">Story of a Fire-fly</span></h3> - -<p>Perhaps thou mayest have seen the fire-fly shine -like a lamp in the garden at night.</p> - -<p>“O night-illuminating moth!” some one said, -“why comest thou not out in the day-time?”</p> - -<p>The fly gave an answer full of wisdom: “Because -I am not visible before the sun.”</p> - -<h3><span class="smcap">Story of a Moth and a Candle</span></h3> - -<p>Some one said to a moth: “Go, thou contemptible -creature, and make friendship with one -worthy of thyself; go where thou seest the path -of hope. How different is thy love from that of -the candle! Thou art not a salamander—hover -not around the fire, for bravery is necessary before -combat. It is not compatible with reason that -thou shouldst acknowledge as a friend one whom -thou knowest to be thine enemy.”</p> - -<p>“What does it matter if I burn?” the moth -replied. “I have love in my heart, and this -flame is as a flower to me. Not of my own accord -do I throw myself into the fire; the chain of her -love is upon my neck. Who is it that finds -fault with my friendship for my friend? I am<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> -content to be slain at her feet. I burn because she -is dear to me, and because my destruction may -affect her. Say not to the helpless man from whose -hands the reins have fallen, ‘Drive slowly.’”</p> - -<h3><span class="smcap">Another Story on the Same Subject</span></h3> - -<p>One night, as I lay awake, I heard a moth say -to a candle: “I am thy lover; if I burn, it is -proper. Why dost thou weep?”</p> - -<p>The candle replied: “O my poor friend! -Love is not thy business. Thou fliest from -before a flame; I stand erect until I am entirely -consumed. If the fire of love has burned thy -wings, regard me, who from head to foot must -be destroyed.”</p> - -<p>Before the night had passed, some one put the -candle out, exclaiming: “Such is the end of -love!”</p> - -<p>Grieve not over the grave of one who lost his -life for his friend; be glad of heart, for he was -the chosen of Him.</p> - -<p>If thou art a lover, wash not thy head of the -sickness of love; like Sadi, wash thy hands of -selfishness.</p> - -<p>A devoted lover holds not back his hand from -the object of his affections though arrows and -stones may rain upon his head.</p> - -<p>Be cautious; if thou goest down to the sea, -give thyself up to the storm.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span></p> - -<h2 id="CHAPTER_IV">CHAPTER IV<br /> -<span class="smaller">CONCERNING HUMILITY</span></h2> - -<p>Thou, O creature of God, wast created of the -dust; therefore, be humble as the dust. Be not -covetous, nor oppressive, nor headstrong. Thou -art from the dust; be not like fire. When the -terrible fire raised his head in pride, the dust -prostrated itself in humility.</p> - -<p>And since the fire was arrogant and the dust -was meek, from the former were the demons -formed, and from the latter mankind.</p> - -<h3><span class="smcap">Story of a Raindrop</span></h3> - -<p>A raindrop fell from a spring cloud, and, -seeing the wide expanse of the sea, was shamed. -“Where the sea is,” it reflected, “where -am I? Compared with that, forsooth, I am -extinct.”</p> - -<p>While thus regarding itself with an eye of -contempt, an oyster took it to its bosom, and -Fate so shaped its course that eventually the -raindrop became a famous royal pearl.</p> - -<p>It was exalted, for it was humble. Knocking -at the door of extinction, it became existent.</p> - -<p><span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span></p> - -<h3><span class="smcap">Story Illustrative of Pious Men regarding -themselves with Contempt</span></h3> - -<p>A sagacious youth of noble family landed at a -seaport of Turkey, and, as he displayed piety and -wisdom, his baggage was deposited in a mosque.</p> - -<p>One day the priest said to him: “Sweep -away the dust and rubbish from the mosque.”</p> - -<p>Immediately, the young man went away and -no one saw him there again. Thus, did the elder -and his followers suppose he did not care to serve.</p> - -<p>The next day, a servant of the mosque met -him on the road and said: “Thou didst act -wrongly in thy perverse judgment. Knowest -thou not, O conceited youth, that men are dignified -by service?”</p> - -<p>Sorrowfully, the youth began to weep. “O -soul-cherishing and heart-illuminating friend!” -he answered; “I saw no dirt or rubbish in that -holy place but mine own corrupt self. Therefore, -I retraced my steps, for a mosque is better -cleansed from such.”</p> - -<p>Humility is the only ritual for a devotee. -If thou desire greatness, be humble; no other -ladder is there by which to climb.</p> - -<h3><span class="smcap">Story of Sultan Bāyazīd Bustāmi</span><a name="FNanchor_21" id="FNanchor_21"></a><a href="#Footnote_21" class="fnanchor">[21]</a></h3> - -<p>When Bāyazīd was coming from his bath one -morning during the Id festival, some one unwittingly<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> -emptied a tray of ashes from a window -upon his head. With his face and turban all -bespattered, he rubbed his hands in gratitude -and said: “I am in truth worthy of the fires -of hell; why should I be angered by a few -ashes?”</p> - -<p>The great do not regard themselves; look not -for godliness in a self-conceited man. Eminence -does not consist in outward show and vaunting -words, nor dignity in hauteur and pretension.</p> - -<p>On the Day of Judgment thou wilt see in -Paradise him who sought truth and rejected vain -pretension.</p> - -<p>He who is headstrong and obdurate falleth -headlong; if thou desire greatness, abandon -pride.</p> - -<h3><span class="smcap">Discourse on Conceit</span></h3> - -<p>Expect not him who is possessed of worldly -vanities to follow the path of religion, nor look -for godliness in him who wallows in conceit.</p> - -<p>If thou desire dignity, do not, like the mean, -regard thy fellows with contemptuous eyes.</p> - -<p>Seek no position more honourable than that of -being known to the world as a man of laudable -character.</p> - -<p>Thou deemest him not great who, being of -equal rank, is haughty towards thee; when thou -makest a similar display before others, dost<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> -thou not appear before them as the arrogant -appear before thee?</p> - -<p>If thou art eminent, laugh not, if thou art wise, -at them that are lowly. Many have fallen from -high whose places have been taken by the fallen.</p> - -<p>Though thou be free from defect, revile not -me who am full of blemishes.</p> - -<p>One holds the chain of the Kába temple in his -hands; another lies drunken in the tavern. If -God call the latter, who can drive him away? -If He expel the former, who can bring him back? -The one cannot implore the divine help by reason -of his good deeds, nor is the door of repentance -closed upon the other.</p> - -<h3><span class="smcap">Story of the Darwesh and the Proud -Cādi</span></h3> - -<p>A poorly-clad doctor of law and divinity sat -one day in the front row of seats in a Cādi’s court. -The Cādi gave him a sharp look, whereupon the -usher took the man by the arm and said: “Get -up; dost thou not know that the best place is -not for such as thee? Either take a lower seat, -or remain standing, or leave the court altogether. -Be not so bold as to occupy the seat of the great. -If thou art humble, pose not as a lion. Not -every one is worthy of the chief seat; honour is -proportionate to rank, and rank to merit.”</p> - -<p>He who sits with honour in a place lower than<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> -that of which he is worthy falls not with ignominy -from eminence.</p> - -<p>Fuming with anger, the doctor moved to a -lower seat. Two advocates in the court then -entered into a spirited discussion, and flew at -each other with their tongues like fighting-cocks -with beak and claw. They were involved in a -complicated knot which neither could unravel. -From the last row of seats the tattered doctor -roared out with the voice of a lion in the -forest.</p> - -<p>“It is not the veins of the neck that should -stand out in argument,” he said, “but the proofs, -which should be full of meaning. I, too, have -the faculty of argument.”</p> - -<p>“Speak on,” they answered.</p> - -<p>With the quill of eloquence that he possessed, -the doctor engraved his words upon the minds of -his listeners like inscriptions on a signet-ring; -and, drawing his pen through the letters of -pretension, he invoked applause from every -corner. So hard did he drive the steed of speech -that the Cādi lagged behind like an ass in -the mire. Removing his cloak and turban, the -latter sent them to the doctor as a token of his -respect.</p> - -<p>“Alas!” he said, “I did not discern thy merit, -nor welcome thee on thy arrival. I regret to -see thee in this condition with such a stock of -knowledge.”</p> - -<p><span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span></p> - -<p>The usher then approached the stranger -courteously in order that he might place the -Cādi’s turban upon his head. But the doctor -repelled him with his hands and tongue, saying:</p> - -<p>“Place not upon my head the fetters of pride, -for to-morrow this fifty-yarded turban would -turn my head from those in jaded garb. Those -who called me ‘lord’ and ‘chief’ would then -appear insignificant in mine eyes. Is pure water -different whether it be contained in a goblet -of gold or an earthen ewer? A man’s head -requires brain and intellect, not an imposing -turban like thine. A big head does not make -one worthy; it is like the gourd, void of kernel. -Be not proud because of thy turban and beard, -for the one is cotton and the other grass. One -should aim at the degree of eminence that is -conformable with one’s merit. With all this -intellect, I will not call thee man, though a -hundred slaves walk behind thee. How well -spoke the shell when a greedy fool picked it out -of the mire: ‘None will buy me for the smallest -price: be not so insane as to wrap me up in silk.’ -A man is not better than his fellows by reason of -his wealth, for an ass, though covered with a satin -cloth, is still an ass.”</p> - -<p>In this way the clever doctor washed the -rancour from his heart with the water of words. -Thus do those who are aggrieved speak harshly. -Be not idle when thine enemy has fallen. Dash<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> -out his brains when thou art able, for delay will -efface the grudge from thy mind.</p> - -<p>So overcome was the Cādi by his vehemence -that he exclaimed, “Verily, this day is a hard -one.” He bit his fingers in amazement, and his -eyes stared at the doctor like the two stars near -the pole of the lesser bear. As for the latter, -he went abruptly out and was never seen there -again. They in the court clamoured to know -whence such an impertinent fellow had come. -An official went in search of him, and ran in all -directions, asking whether a man of that description -had been seen. Some one said: “We -know no one in this city so eloquent as Sadi.”</p> - -<p>A hundred thousand praises to him who said -so; see how sweetly he uttered the bitter truth!</p> - -<h3><span class="smcap">Story of the Honey-seller</span></h3> - -<p>A man of smiling countenance sold honey, -captivating the hearts of all by his pleasant -manner. His customers were as numerous as -flies around the sugar-cane—if he had sold poison -people would have bought it for honey.</p> - -<p>A forbidding-looking man regarded him with -envy, being jealous of the way his business prospered. -One day he paraded the town with a -tray of honey on his head and a scowl on his face. -He wandered about crying his wares, but no -one evinced desire to buy. At nightfall, having<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span> -earned no money, he went and sat dejectedly -in a corner, with a face as bitter as that of a -sinner fearful of retribution.</p> - -<p>The wife of one of his neighbours jokingly remarked: -“Honey is bitter to one of sour temper.”</p> - -<p>It is wrong to eat bread at the table of one -whose face is as wrinkled with frowns as the -cloth on which it is served.</p> - -<p>O sir! add not to thine own burdens, for an -evil temper brings disaster in its train.</p> - -<p>If thou hast not a sweet tongue like Sadi, thou -hast neither gold nor silver.</p> - -<h3><span class="smcap">Story illustrating the Forbearance of -Good Men</span></h3> - -<p>I have heard that a debased drunkard caught a -pious man by the collar. The latter received his -blows in silence, and in forbearance lifted not his -head.</p> - -<p>A passer-by remarked: “Art thou not a man? -It is a pity to be patient with this ignorant -fellow.”</p> - -<p>The pious man replied: “Speak not thus to -me. A foolish drunkard collars one by the neck -in the thought that he is fighting with a lion; -there is no fear that a learned man will contend -with an inebriated fool.”</p> - -<p>The virtuous follow this rule in life—when they -suffer oppression they display kindness.</p> - -<p><span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span></p> - -<h3><span class="smcap">Story illustrating the Noble-mindedness -of Men</span></h3> - -<p>A dog bit the leg of a hermit with such violence -that venom dropped from its teeth, and the -poor man could not sleep all night through pain.</p> - -<p>His little daughter chided him, saying: “Hast -thou not teeth as well?”</p> - -<p>The unfortunate parent wept, and then -smilingly replied: “Dear child! Although I -was stronger than the dog, I restrained my -anger. Should I receive a sword-blow on the -head, I could not apply my teeth to the legs of -a dog.”</p> - -<p>One can revenge oneself upon the mean, but a -man cannot act like a dog.</p> - -<h3><span class="smcap">Story of a Kind Master and his Disobedient -Slave</span></h3> - -<p>An eminent man, famous for his many virtues, -possessed a slave of evil disposition, who in -ugliness of feature surpassed every one in the -city. He closely attended his master at meal-times, -but he would not have given a drop of -water to a dying man. Neither reproof nor the -rod influenced him; the house was in a constant -state of disorder through him. Sometimes, in -his bad temper, would he litter the paths with -thorns and rubbish; at other times, throw the -chickens down the well. His unhappy temperament<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> -was written on his face, and never did he -perform a task successfully.</p> - -<p>Some one asked his master: “What is there -that thou likest in this slave—his agreeable -manners, or his skill, or beauty? Surely, it is not -worth while to keep such an unruly knave and -burden thyself with such an affliction. I will -procure for thee a slave of handsome appearance -and good character. Take this one to the slave-market -and sell him. If a pice is offered for him, -do not refuse it, for he would be dear at that.”</p> - -<p>The good-natured man smiled and said: “O -friend! Although the character of my slave is -certainly bad, my character is improved by him, -for when I have learned to tolerate his manner I -shall be able to put up with anything at the hands -of others. It were not humane to sell him and -thus make known his faults. And it is better to -endure his affliction myself than to pass him on -to others.”</p> - -<p>Accept for thyself what thou wouldst accept for -others. If distressed thyself, involve not thy fellows.</p> - -<p>Forbearance is at first like poison, but when -engrained in the nature it becomes like honey.</p> - -<h3><span class="smcap">Story of Marūf Karchi<a name="FNanchor_22" id="FNanchor_22"></a><a href="#Footnote_22" class="fnanchor">[22]</a> and the Sick -Traveller</span></h3> - -<p>No one follows the path of Marūf Karchi who -does not first banish the idea of fame from his head.</p> - -<p><span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span></p> - -<p>A traveller once came to Marūf’s house at the -point of death—his life was joined to his body by -a single hair. He passed the night in wailing -and lamentation, sleeping not himself nor -permitting any one else to sleep by reason of his -groans. His mind was distressed and his temper -was vile; though he died not himself, he killed -many by his fretting. Such was his restlessness -that every one flew from him. Marūf Karchi -alone remained. He, like a brave man, girt his -loins and sat up many nights in attendance at the -sick man’s bedside. But one night Marūf was -attacked by sleep—how long can a sleepless man -keep up?</p> - -<p>As soon as the invalid saw him asleep he -began to rave: “Cursed be thy abominable -race!” he cried: “what knows this glutton, -intoxicated with sleep, of the helpless man who -has not closed his eyes?”</p> - -<p>Marūf took no notice of these words, but one -of the women of the harem, overhearing them, -remarked: “Didst thou not hear what that -wailing beggar said? Turn him out, and tell him -to take his abuse with him and die elsewhere. -Kindness and compassion have their occasions, -but to do good to the evil is evil; only a fool -plants trees in barren soil. A grateful dog is -better than an ungrateful man.”</p> - -<p>Marūf laughed: “Dear woman,” he replied, -“be not offended at his ungracious words. If he<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> -rave at me through sickness, I am not angered. -When thou art strong and well thyself, bear -gratefully the burdens of the weak. If thou -cherish the tree of kindness, thou wilt assuredly -eat of the fruits of a good name.”</p> - -<p>They attain to dignity who rid themselves of -arrogance.</p> - -<p>He who worships grandeur is the slave of -pride; he knows not that greatness consists in -meekness.</p> - -<h3><span class="smcap">Story illustrating the Folly of the Ignoble</span></h3> - -<p>An impudent fellow begged of a pious man, -but the latter had no money in his house. Otherwise, -would he have showered gold upon him -like dust. The infamous rascal, therefore, went -out and began to abuse him in the street.</p> - -<p>The eye of the fault-finder sees no merits. -What regard has he who has acted dishonourably -for the honour of another?</p> - -<p>Being informed of his words, the pious man -smiled and said: “It is well; this man has -enumerated only a few of my bad qualities—only -one out of a hundred that are known to me. -The evil that he has supposed in me I know for -certain that I possess. Only one year has he been -acquainted with me; how can he know the faults -of seventy years? None but the Omniscient -knows my faults better than myself. Never<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> -have I known one who has attributed to me so -few defects. If he bear witness against me in the -Day of Judgment, I shall have no fear. If he -who thinks ill of me seek to reveal my faults, tell -him to come and take the record from me.”</p> - -<p>Be humble when the veil is torn from off thy -character. If a pitcher were made of the dust -of men, the calumnious would shatter it with -stones.</p> - -<h3><span class="smcap">Story of One who had a Little Knowledge</span></h3> - -<p>A certain man knew something of astronomy -and his head, in consequence, was filled with pride. -Journeying far, he visited Kūshyār,<a name="FNanchor_23" id="FNanchor_23"></a><a href="#Footnote_23" class="fnanchor">[23]</a> the sage, -who turned his eyes from him and would teach -him nothing. When the disappointed traveller -was on the point of leaving, Kūshyār addressed -him with these words:</p> - -<p>“Thou imaginest that thou art full of knowledge. -How can a vessel that is full receive of -more? Rid thyself of thy pretensions, so -that thou mayest be filled. Being full of vanity, -thou goest empty.”</p> - -<h3><span class="smcap">Story illustrating the Humility of the -Pious</span></h3> - -<p>Some one heard the barking of a dog in the -ruined hut of a pious man. Reflecting upon the -strangeness of the fact, he went and searched,<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> -but found no traces of a dog. In truth, the devotee -alone was in the house.</p> - -<p>Not wishing his curiosity to be revealed, the -man was departing, when the owner of the house -cried out: “Come in; why standest thou upon -the door? Knowest thou not, O friend, that I -it was who barked? When I discerned that -humility was acceptable to God, I banished -pride and vanity from my heart, and clamoured -with barks at the door of God, for I saw none -more lowly than a dog.”</p> - -<p>If thou desire to attain to dignity, let humility -be thy path.</p> - -<p>Behold, when the dew lies low upon the earth, -the sun doth raise it to the skies.</p> - -<h3><span class="smcap">Story illustrating the Value of Soft Words</span></h3> - -<p>The slave of a king escaped, and, though a -search was made, was not discovered. Later, -when the fugitive returned, the king, in anger, -ordered that he should be put to death.</p> - -<p>When the executioner brought out his scimitar, -like the tongue of a thirsty man, the despondent -slave cried out:</p> - -<p>“O God! I forgive the king the shedding -of my blood, for I have ever enjoyed his bounty -and shared in his prosperity. Let him not suffer -for this deed on the Day of Judgment, to the -delight of his enemies.”</p> - -<p><span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span></p> - -<p>When the king heard these words his anger was -appeased, and he appointed the slave to be an -officer of the standard.</p> - -<p>The moral of this story is that soft speech acts -like water on the fires of wrath. Do not the -soldiers on the battle-field wear armour consisting -of a hundred folds of silk?</p> - -<p>O friend! be humble when thou dealest with a -fierce foe, for gentleness will blunt the sharpest -sword.</p> - -<h3><span class="smcap">Story illustrating the Wisdom of Feigning -Deafness</span></h3> - -<p>Many writers affirm the falsity of the idea that -Hātim was deaf.</p> - -<p>One morning his attention was attracted by -the buzzing of a fly, which had become ensnared -in a spider’s web. “O thou,” he observed, -“who art fettered by thine own avarice, be patient. -Wherever there be a tempting bait, huntsman -and snare are close at hand.”</p> - -<p>One of his disciples remarked: “Strange it is -that thou couldst hear the buzzing of a fly that -hardly reached our ears. No longer can they -call thee deaf.”</p> - -<p>The Sheikh replied: “Deafness is better than -the hearing of idle words. Those that sit with -me in private are prone to conceal my faults -and parade my virtues; thus, do they make me<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> -vain. I feign deafness that I may be spared -their flattery. When my assumed affliction has -become known to them they will speak freely of -that which is good and bad in me; then, being -grieved at the recital of my faults, I shall abstain -from evil.”</p> - -<p>Go not down a well by a rope of praise. Be -deaf, like Hātim, and listen to the words of them -that slander thee.</p> - -<h3><span class="smcap">Story illustrating Forbearance for the -Sake of Friends</span></h3> - -<p>A certain man, whose heart was as pure -as Sadi’s, fell in love. Although taunted by -his enemies in consequence, he showed no -anger.</p> - -<p>Some one asked him: “Hast thou no sense of -shame? Art thou not sensible to these indignities? -It is abject to expose oneself to ridicule, -and weak to endure patiently the scoffs of enemies. -To overlook the errors of the ignorant is wrong, -lest it be said that thou hast neither strength nor -courage.”</p> - -<p>How elegantly did the distracted lover make -reply! His words are worthy to be writ in letters -of gold:</p> - -<p>“Alone in my heart there dwelleth affection -for my loved one; thus, it contains no room for -malice.”</p> - -<p><span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span></p> - -<h3><span class="smcap">Story of Luqman,<a name="FNanchor_24" id="FNanchor_24"></a><a href="#Footnote_24" class="fnanchor">[24]</a> the Sage</span></h3> - -<p>I have heard that Luqman was of dark complexion -and careless of his appearance. Some one -mistook for him a slave, and employed him in -digging trenches at Baghdad. Thus he continued -for a year, no one suspecting who he was. When -the truth was known the master was afeared, -and fell at Luqman’s feet, offering excuses.</p> - -<p>The sage smiled and said: “Of what use are -these apologies? For a year my heart has -bled through thine oppression. How can I -forget that in one hour? But I forgive thee, -good man, for thy gain has caused to me no loss. -Thou hast built thy house; my wisdom and -knowledge have increased. I, too, possess a -slave, and frequently set him to arduous labour. -Nevermore, when I remember the hardships of -my toil, will I afflict him.”</p> - -<p>He who has not suffered at the hands of the -strong grieves not at the frailness of the weak.</p> - -<p>If thou be sorrowed by those above thee, be -not harsh with thine inferiors.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span></p> - -<h2 id="CHAPTER_V">CHAPTER V<br /> -<span class="smaller">CONCERNING RESIGNATION</span></h2> - -<p>Happiness comes from the favour of God, not -from the might of the powerful.</p> - -<p>If the heavens bestow not fortune, by no -valour can it be obtained.</p> - -<p>The ant suffers not by reason of its weakness; -the tiger eats not by virtue of its strength.</p> - -<p>Since the hand reaches not to the skies, accept -as inevitable the fortune that it brings.</p> - -<p>If thy life is destined to be long, no snake nor -sword will harm thee; when the fated day of death -arrives, the antidote will kill thee no less than the -poison.</p> - -<h3><span class="smcap">Story of a Soldier of Isfahan</span></h3> - -<p>In Isfahan I had a friend who was warlike, -spirited, and shrewd. His hands and dagger -were for ever stained with blood. The hearts of -his enemies were consumed by fear of him; even -the tigers stood in awe of him. In battle he was -like a sparrow among locusts; in combat, -sparrows and men were alike to him. Had he -made an attack upon Faridun, he would not have -given the latter time to draw his sword. Neither -in bravery nor magnanimity had he an equal.</p> - -<p><span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span></p> - -<p>This warrior formed a liking for my company; -but as I was not destined to remain in Isfahan, -Fate transferred me from Iraq to Syria, in which -holy land my staying was agreeable. After some -time the desire for my home attracted me, so -I returned to Iraq.</p> - -<p>One night, the memory of the sepoy passed -through my mind; the salt of his friendship -opened the wounds of my gratitude, for I had eaten -salt from his hand. To meet him, I went to -Isfahan, and inquired as to where he lived.</p> - -<p>I chanced upon him. He who had been a -youth had become old; his form, once erect as -an arrow, had become as a bow. Like a hoary -mountain, his head was covered with snowy hair; -Time had conquered him and twisted the wrist -of his bravery. The pride of his strength had -gone; the head of weakness was upon his knees.</p> - -<p>“O tiger-seizer!” I exclaimed, “what has -made thee decrepit like an old fox?”</p> - -<p>He laughed and said: “Since the day of the -battle of Tartary, I have expelled the thoughts -of fighting from my head. Then did I see the -earth arrayed with spears like a forest of reeds. -I raised like smoke the dust of conflict; but -when Fortune does not favour, of what avail -is fury? I am one who, in combat, could take -with a spear a ring from the palm of the hand; -but, as my star did not befriend me, they encircled -me as with a ring. I seized the opportunity<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> -of flight, for only a fool strives with Fate. How -could my helmet and cuirass aid me when my -bright star favoured me not? When the key -of victory is not in the hand, no one can break -open the door of conquest with his arms.</p> - -<p>“The enemy were a pack of leopards, and as -strong as elephants. The heads of the heroes were -encased in iron, as were also the hoofs of the -horses. We urged on our Arab steeds like a cloud, -and when the two armies encountered each other -thou wouldst have said they had struck the sky -down to the earth. From the raining of arrows, -that descended like hail, the storm of death arose -in every corner. Not one of our troops came out -of the battle but his cuirass was soaked with -blood. Not that our swords were blunt—it was -the vengeance of stars of ill fortune. Overpowered, -we surrendered, like a fish which, though -protected by scales, is caught by the hook in the -bait. Since Fortune averted her face, useless -was our shield against the arrows of Fate.”</p> - -<h3><span class="smcap">Story of the Doctor and the Villager</span></h3> - -<p>One night a villager could not sleep owing to -a pain in his side. A doctor said: “This pain is -caused by his having eaten the leaves of the vine. -I shall be astonished if he lasts through the night, -for the arrows of a Tartar in his breast were better -for him than the eating of such indigestible food.”</p> - -<p><span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span></p> - -<p>That night the doctor died; forty years have -since passed, and the villager yet lives.</p> - -<h3><span class="smcap">Story of the Villager and his Ass</span></h3> - -<p>The ass of a villager died, so he set the head -upon a vine in his garden in order that it might -ward off the Evil Eye.</p> - -<p>A sage old man passed by and laughingly remarked: -“Dost think, O friend, this will effect -thy purpose? In life, the ass could not protect -itself from blows; so, in weakness, did it die.”</p> - -<p>What knows the physician of the condition of -the sick, when, helpless, he himself will die -through illness?</p> - -<h3><span class="smcap">Story illustrating Luck</span></h3> - -<p>A poor man dropped a dinar in the road. He -searched much, but at last, despairing, abandoned -the attempt.</p> - -<p>Some one came along and found the coin by -chance.</p> - -<p>Good and ill fortune are predestined. Our -daily portion depends not upon our strength and -efforts, for those who are strongest and strive the -most stand often in the direst need.</p> - -<h3><span class="smcap">Story of One who blamed his Destiny</span></h3> - -<p>There was once a rich and prosperous man -named Bakhtyār. The wife of one of his neighbours, -who was in the other extreme of poverty,<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> -upbraided her husband one night when he -went to her empty-handed, saying: “No one is -so poor and unfortunate as thee. Take a lesson -from thy neighbours, who are well-to-do. Why -art thou not fortunate, like them?”</p> - -<p>The man replied: “I am incapable of aught; -quarrel not with Fate. I have not been endowed -with the power to make myself a Bakhtyār.”<a name="FNanchor_25" id="FNanchor_25"></a><a href="#Footnote_25" class="fnanchor">[25]</a></p> - -<h3><span class="smcap">Story of a Darwesh and his Wife</span></h3> - -<p>A darwesh remarked to his wife, who was of -ill-favoured countenance: “Since Fate has made -thee ugly, do not encrust thy face with cosmetic.”</p> - -<p>Who can attain good fortune by force? Who, -with collyrium, can make the blind to see?</p> - -<p>Not one among the philosophers of Greece -or Rome could produce honey from the thorn.</p> - -<p>Wild beasts cannot become men; education is -wasted upon them.</p> - -<p>A mirror can be freed from stain, but it cannot -be made from a stone.</p> - -<p>Roses do not blossom on the branches of the -willow; hot baths never yet made an Ethiop white.</p> - -<p>Since one cannot escape the arrows of Fate, -resignation is the only shield.</p> - -<h3><span class="smcap">Story of a Vulture and a Kite</span></h3> - -<p>A vulture said to a kite: “No one can see so far -as I.”</p> - -<p><span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span></p> - -<p>“Possibly,” replied the kite; “but what -canst thou see across the desert?”</p> - -<p>Gazing down, the vulture exclaimed: “Yonder -do I see a grain of wheat.”</p> - -<p>Thereupon, they flew to the ground. When the -vulture settled upon the wheat he became caught -in a trap. He had not known that, through his -eating the grain, Fate would ensnare him by the -neck.</p> - -<p>Not every oyster contains a pearl; not every -archer hits the target.</p> - -<p>“Of what use,” the kite inquired, “was it to -see the grain when thou couldst not discern the -trap of thine enemy?”</p> - -<p>“Caution,” said the captive vulture, “availeth -not with Destiny.”</p> - -<p>When the decrees of past eternity are brought to -action, the keenest eyes are rendered blind by Fate.</p> - -<p>In the ocean, where no shore-line appears, the -swimmer strives in vain.</p> - -<h3><span class="smcap">Story of a Camel</span></h3> - -<p>A young camel said to its mother: “After -thou hast made a journey, rest awhile.”</p> - -<p>“If the bridle were in my hands,” was the -reply, “no one would ever see me in the string -of camels with a load upon my back.”</p> - -<p>Fate is the helmsman of the ship of life, no -matter though the owner rend his clothes.</p> - -<p><span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span></p> - -<p>O Sadi! look not for aid from any man. -God is the giver, and He alone. If thou worship -Him, the door of His mercy sufficeth thee; if He -drive thee away, no one will ease thee. If He -make thee to wear a crown, raise thy head; if -not, bow thy head in despair.</p> - -<h3><span class="smcap">Discourse concerning Hypocrisy</span></h3> - -<p>Who knows that thou art not pledged to God -even though thou standest in prayer without -ablution?</p> - -<p>That prayer is the key to hell which thou performest -only before the eyes of men.</p> - -<p>If the high-road of thy life lead to aught but -God, thy prayer-mat will be thrown into the fire.</p> - -<p>He whose heart is good and makes no outward -show of piety is better than one of outward -sanctity whose heart is false.</p> - -<p>A night-prowling robber is better than a sinner -in the tunic of a saint.</p> - -<p>Expect not wages from Omar, O son, when thou -workest in the house of Zaid.</p> - -<p>If in private I am bad and mean, of what avail -is it to pose before the world with honour? How -much will the bag of hypocrisy weigh in the -Scales of Justice?</p> - -<p>The outside of the hypocrite’s coat is neater -than the lining, for the one is seen and the other is -hidden.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span></p> - -<h2 id="CHAPTER_VI">CHAPTER VI<br /> -<span class="smaller">CONCERNING CONTENTMENT</span></h2> - -<p>He knows not God nor performs His worship who -is not contented with his lot.</p> - -<p>Contentment maketh a man rich—tell this to -the avaricious.</p> - -<p>O irresolute one! be tranquil, for grass grows -not upon revolving stones.</p> - -<p>Pamper not thy body if thou be a man of sense, -for in so doing dost thou seek thine own destruction.</p> - -<p>The wise acquire virtue, and they that pamper -their bodies are devoid of merit.</p> - -<p>Eating and sleeping is the creed of animals; -to adopt it is the manner of fools.</p> - -<p>Happy is that fortunate man who, in meditation, -prepares for the last journey by means of -the knowledge of God.</p> - -<p>To him who knows not the darkness from the -light the face of a demon is as that of a Houri.<a name="FNanchor_26" id="FNanchor_26"></a><a href="#Footnote_26" class="fnanchor">[26]</a></p> - -<p>How can the falcon fly to the sky when the -stone of avarice is tied to its wing?</p> - -<p>If thou pay less attention to thy food than to -worship thou mayest become an angel. First<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> -cultivate the qualities of a man, then reflect upon -the character of angels.</p> - -<p>Eat in proportion to thy hunger; how can he -give praises who scarce can breathe by reason of -his gluttony?</p> - -<p>He whose stomach is full is void of wisdom. The -prey is entrapped in the snare because of its greed.</p> - -<h3><span class="smcap">Story of the King of Khwarazm</span><a name="FNanchor_27" id="FNanchor_27"></a><a href="#Footnote_27" class="fnanchor">[27]</a></h3> - -<p>A covetous man paid an early morning visit -to the king of Khwarazm, and twice prostrated -himself to the ground before him.</p> - -<p>“Tell me, O father,” his son inquired, “didst -thou not say that Mecca was thy place of worship? -Why didst thou to-day repeat thy prayers before -the king?”</p> - -<p>Contentment exalteth the head; that which -is full of avarice comes no higher than the shoulder.</p> - -<p>He who has wrapped up the volume of his -avarice needs not to write to any one, “I am thy -slave and servant.”</p> - -<p>By begging wilt thou be driven from every -assembly; drive it from thyself, so that no one -may drive thee away.</p> - -<h3><span class="smcap">Concerning the Evils of Over-eating</span></h3> - -<p>Some said to a pious man who was stricken -with fever: “Ask for some conserve of roses from -such a one.”</p> - -<p><span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span></p> - -<p>“Oh, friend,” he replied, “it were better to -die in bitterness than to endure the affliction of -his sour face.”</p> - -<p>A wise man does not eat conserve of roses from -the hand of one whose face has been soured by -pride.</p> - -<p>Pursue not that which thy heart desires, for the -pampering of the body destroys the fires of life.</p> - -<p>The gluttonous man bears the weight of his -corpulence; if he obtain not food, he bears the -weight of grief. It is better that the stomach -should be empty than the mind.</p> - -<h3><span class="smcap">Story of a Glutton</span></h3> - -<p>In company with some religious mendicants -I entered a date-grove in Busra. One of the party -was a glutton. He, having girt his loins, climbed -up a tree, and, falling headlong, died.</p> - -<p>The headsman of the village asked, “Who -killed this man?”</p> - -<p>“Go softly, friend,” I answered; “he fell from -a branch—’twas the weight of his stomach.”</p> - -<h3><span class="smcap">Story of a Recluse</span></h3> - -<p>The Amir of Tartary presented a silken robe -to an elderly recluse, who, putting it on, kissed -the hand of the messenger, and said: “A thousand -praises to the king! Excellent is this -splendid robe, but I prefer my own patched habit.”</p> - -<p><span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span></p> - -<p>If thou hast relinquished the world, sleep upon -the bare ground—kiss it not before any one for -the sake of a costly carpet.</p> - -<h3><span class="smcap">Story illustrating the Evils of Avarice</span></h3> - -<p>To a poor man who had naught to eat but -bread and onions, a foolish man remarked: “Go, -wretched man, and bring some cooked meat -from the public feast. Ask boldly and be not -afraid of any one, for he who is modest must go -without his share.”</p> - -<p>Acting on this advice, the beggar put on his -cloak and started off. The servants of the feast -tore off his clothes and broke his arm.</p> - -<p>Weeping, he cried: “Oh my soul! What -remedy is there for one’s own actions? One -seized by avarice becomes the seeker of his own -misfortunes. After this, the bread and onions -are good enough for me.”</p> - -<p>A barley loaf procured by the exertions of -one’s own arm is better than a loaf of flour from -the table of the liberal.</p> - -<h3><span class="smcap">Story of an Ambitious Cat</span></h3> - -<p>A cat who lived in the house of an old woman -of humble circumstances wandered to the palace -of a noble, whose slaves repulsed the animal -with arrows.</p> - -<p><span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span></p> - -<p>Bleeding from many wounds, the cat ran off -in terror, thus reflecting: “Since I have escaped -from the hands of those slaves, the mice in the -ruined hut of the old woman are good enough -for me.”</p> - -<p>Honey is not worth the price of a sting; better -it is to be content with the syrup of dates than -expose oneself to that.</p> - -<p>God is not pleased with him who is not contented -with his lot.</p> - -<h3><span class="smcap">Story of a Short-sighted Man and his High-minded -Wife</span></h3> - -<p>A certain child having cut its teeth, the father -bent his head in anxious thought and said: -“How can I obtain the bread and food of which -the child will now have need?”</p> - -<p>“Be not alarmed,” his wife replied, “for, until -our child shall die, He who gave him teeth will -send him bread. A rich man provides for his -slave; why should not He who created the -slave do likewise? Thou hast not the trust -in God that the purchased slave reposes in his -master.”</p> - -<p>I have heard that in olden times stones became -silver in the hands of saints. Think not that -this is contrary to reason—when thou hast become -contented, silver and stones will be as one -to thee.</p> - -<p><span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span></p> - -<p>Say to the devotee who worships kings that a -king is poorer than a darwesh.</p> - -<p>A dinar satisfies a beggar; Faridun was but half -content with the whole of the kingdom of Persia.</p> - -<p>A beggar free from care is better off than a -troubled king.</p> - -<p>The villager and his wife sleep more happily -than the king ever did in his palace.</p> - -<p>Though one be a king and the other a cotton-carder, -when they sleep in death the night of -both becomes day.</p> - -<p>When thou seest a rich man filled with pride, -go and give thanks, O thou who art poor, that -thou, praise be to God! hast not the power to -inflict injury upon any one.</p> - -<h3><span class="smcap">Story of a Holy Man who built a House</span></h3> - -<p>A holy man built a house as high as his own -stature. Some one said to him: “I know thee -able to erect a better house than this.”</p> - -<p>“Enough,” he cried, “what need have I of a -lofty roof? This that I have built is high enough -for a dwelling which I must leave at death.”</p> - -<p>Set not thy house in the path of a flood,<a name="FNanchor_28" id="FNanchor_28"></a><a href="#Footnote_28" class="fnanchor">[28]</a> O -slave, for never will it be perfected.</p> - -<h3><span class="smcap">Story of a Sheikh who became King</span></h3> - -<p>A certain king died, and, having no heir, bequeathed -the throne to a venerable sheikh.<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> -When the recluse heard the roar of the drums of -empire, he desired no longer the corner of seclusion. -He led the army to left and right, and -became so strong and valiant that he filled the -hearts of the brave with fear.</p> - -<p>After he had slain a number of his enemies, -some others combined together against him and -reduced him to such straits in his fortified town -that he sent a message to a pious man, saying: -“Aid me with thy prayers, for the sword and -arrow do not avail.”</p> - -<p>The devotee laughed and said: “Why did he -not content himself with half a loaf and his vigils? -Did not the wealth-worshipping Korah<a name="FNanchor_29" id="FNanchor_29"></a><a href="#Footnote_29" class="fnanchor">[29]</a> know -that the treasure of safety lies in the corner of -retirement?”</p> - -<h3><span class="smcap">Discourse concerning Riches</span></h3> - -<p>The generous man may attain to perfection -although he possess not gold.</p> - -<p>Dost think that if a mean man became a Korah -his sordid nature would be changed?</p> - -<p>If he who trades in liberality obtain not bread, -his nature remains yet rich.</p> - -<p>Generosity is the soil, and riches the seed that -is sown; give, that the root may not be destitute -of a branch.</p> - -<p>Exert not thyself in the amassing of wealth, -for evil is the smell of stagnant water; strive,<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> -rather, to be generous, for running water becomes -a flood.</p> - -<p>The miser who falls from position and wealth -but seldom stands a second time upon his feet.</p> - -<p>If thou be a precious jewel,<a name="FNanchor_30" id="FNanchor_30"></a><a href="#Footnote_30" class="fnanchor">[30]</a> grieve not, for Time -will not pass thee by; it is the brickbat by the -wayside that goes unheeded. Shavings of gold -that fall from the scissors are searched for with -a candle.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span></p> - -<h2 id="CHAPTER_VII">CHAPTER VII<br /> -<span class="smaller">CONCERNING EDUCATION</span></h2> - -<p>Those who turn the reins of their desires from -unlawful things have surpassed Rustam<a name="FNanchor_31" id="FNanchor_31"></a><a href="#Footnote_31" class="fnanchor">[31]</a> and -Sām<a name="FNanchor_32" id="FNanchor_32"></a><a href="#Footnote_32" class="fnanchor">[32]</a> in valour.</p> - -<p>None is so fearful of the enemy as thou, slave -of thine own passions.</p> - -<p>Thy earthly body is a city, containing both -good and evil; thou art the King, and Reason -is thy wise minister.</p> - -<p>In this city, the headstrong men pursue their -trades of avarice and greed; Resignation and -Temperance are the citizens of fame and virtue; -Lust and Wantonness the thieves and pick-pockets.</p> - -<p>When the king shows favour to the wicked, -how can the wise remain in peace?</p> - -<p>The passions of evil, envy, and hatred are inherent -in thee as is the blood of thy veins. If -these thine enemies gained in strength they would -turn their heads from thy rule and counsel; no -resistance do they offer when they see the mailed -fist of Reason.</p> - -<p>Night-thieves and vagabonds wander not in -the places where the patrols guard.</p> - -<p><span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span></p> - -<p>The chief who punishes not his enemy is bereft -of power by the strength of the latter.</p> - -<p>More on this point I will not speak—a word -suffices to him who puts into practice what he reads.</p> - -<h3><span class="smcap">Discourse concerning the Excellence Of -Taciturnity</span></h3> - -<p>Be silent, O thou who knowest many things! -for he that speaketh little will be free from reproach -on the Day of Judgment.</p> - -<p>The man of many words is deaf; no counsel -does he heed like silence.</p> - -<p>When thou desirest continually to speak thou -findest no sweetness in the speech of others.</p> - -<p>Those who reflect upon right and wrong are -better than triflers with ready answers.</p> - -<p>He that speaks little thou dost never see ashamed; -a grain of musk is better than a heap of mud.</p> - -<p>Beware of the fool whose volume of words is -as that of ten men—a hundred arrows shot and -each one wide of the target. If thou art wise, -shoot one, and that one straight.</p> - -<p>Utter not slander before a wall—oft may it -happen that behind are listening ears.</p> - -<p>Enclose thy secrets within the city walls of -thy mind, and beware that none may find the -gates of thy city open.</p> - -<p>A wise man sews up his mouth: the candle -is burned by means of its wick.</p> - -<p><span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span></p> - -<h3><span class="smcap">Story concerning the Keeping of Secrets</span></h3> - -<p>Takash, king of Persia, imparted a secret to his -slaves, adding, “Tell it not to any one.” For a -year they kept the secret in their hearts; in one -day it became diffused throughout the world.</p> - -<p>The king ordered the slaves to be executed. -One among them begged for mercy, saying: -“Kill not thy slaves, for the fault was thine. -Thou didst not dam up that secret when it was -a spring: why seek to arrest its course now that -it has become a flood?”</p> - -<p>Entrust jewels to treasurers, but be the keeper -of thine own secrets. Thou hast the power until -the word be spoken; then, does it gain mastery -over thee.</p> - -<p>Speech is a demon confined in the well of the -mind: leave it not free on thy palate and tongue. -When the genii has escaped from the cage, no -stratagem will bring him back.</p> - -<h3><span class="smcap">Story illustrating the Fact that Silence -is Best for Fools</span></h3> - -<p>There was once in Egypt a religious mendicant -who never opened his mouth in speech. Wise -men assembled around him from far and near, -like moths around a candle.</p> - -<p>One night, he reflected: “Merit is concealed -beneath a silent tongue. If I remain thus silent, -how will men know that I am learned?”</p> - -<p><span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span></p> - -<p>Therefore he indulged in speech, and his friends -and enemies alike found him to be the most -ignorant man in Egypt. His followers dispersed -and his glory vanished. So he went on a journey -and wrote on the wall of a mosque: “Had I but -seen myself in the mirror of understanding I -should not imprudently have torn the veil from -off my mind. Although deformed, I exposed -my figure in the thought that I was handsome.”</p> - -<p>A little-talker has a high reputation.</p> - -<p>Silence is dignity, and the concealer of blemishes.</p> - -<p>Express not in haste the thoughts of thy mind, -for thou canst reveal them when thou wilt.</p> - -<p>The beasts are silent, and men are endowed -with speech—idle talkers are worse than the -beasts.</p> - -<h3><span class="smcap">Story illustrating the Folly of -Impertinence</span></h3> - -<p>In the course of a dispute some one uttered -improper words and was, in consequence, seized -and nearly throttled.</p> - -<p>“O thou conceited fellow!” said an experienced -man, “if thy mouth had been closed -like a bud, thou wouldst not have seen thy skirt -torn like a flower.”</p> - -<p>Dost thou not see that fire is nothing but a -flame, which at any moment can be quenched -with water?</p> - -<p><span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span></p> - -<p>If a man possess merit, the merit speaks for -itself, not the owner of the merit.</p> - -<p>If thou hast not the purest musk, claim not to -possess it; if thou hast, it makes itself known by -its perfume.</p> - -<h3><span class="smcap">Discourse on Slander</span></h3> - -<p>Speak no evil concerning the good or the -wicked, for thus thou wrongest the former and -makest an enemy of the latter.</p> - -<p>Know that he who defames another revealeth -his own faults.</p> - -<p>If thou speak evil of any one, thou art sinful, -even though what thou sayest be true.</p> - -<h3><span class="smcap">Story concerning the same Subject</span></h3> - -<p>To one who stretched his tongue in slander, -a wise man said: “Speak not evil of any one -before me, so that I may not think ill of thee. -Although his dignity is lowered, thine own -honour is not increased thereby.”</p> - -<h3><span class="smcap">Why Thieving is Better than Slandering</span></h3> - -<p>Some one said: “Thieving is better than back-biting.”</p> - -<p>I replied: “That is strange to me. What -good seest thou in thieving that thou givest it -preference to slander?”</p> - -<p>“Thieves,” he explained, “live by virtue of<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> -their strength and daring. The slanderer sins -and reaps nothing.”</p> - -<h3><span class="smcap">Sadi and his Envious Class-friend</span></h3> - -<p>A fellow-student at Nezamiah displayed malevolence -towards me, and I informed my tutor, -saying: “Whenever I give more proper answers -than he the envious fellow becomes offended.”</p> - -<p>The professor replied: “The envy of thy friend -is not agreeable to thee, but I know not who told -thee that back-biting was commendable. If he -seek perdition through the path of envy, thou -wilt join him by the path of slander.”</p> - -<h3><span class="smcap">Story of Sadi’s Childhood</span></h3> - -<p>When a child, unable to distinguish between -right and wrong, I once resolved to fast, and a -certain devout man thus taught me to perform -my ablutions and devotions: “First,” he said, -“repeat the name of God, according to the law -of the Prophet; secondly, make a vow; and -thirdly, wash the palms of the hands. Then -wash thy nose and mouth three times and rub thy -front teeth with thy forefinger, for a tooth-brush -is forbidden when fasting. After that, throw -three handfuls of water upon thy face; then wash -thy hands and arms up to the elbows and repeat -thy prayers by the telling of beads and the -recital of the attributes and praises of God.<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> -Lastly, wipe again thy head and wash thy feet—thus -end in the name of God.”</p> - -<p>“No one,” added the old man, “knows the -form of ablution better than myself. Dost thou -not see that the elder of the village has become -decrepit?”</p> - -<p>Hearing these words, the elder cried: “O -impious wretch! Didst thou not say that the -use of a tooth-brush was unlawful in fasting?—I -suppose, then, that slander is lawful? Before -thou settest about a fast, wash first thy mouth -of improper words.”</p> - -<h3><span class="smcap">Story of a Sufi’s Rebuke</span></h3> - -<p>Some Sufis were sitting together in private, -when one of them opened his mouth in slander.</p> - -<p>“Didst thou ever make a crusade in Europe?” -he was asked.</p> - -<p>“Beyond the four walls of my house,” he replied, -“I have never placed my feet.”</p> - -<p>“Never have I met so unfortunate a man,” -observed the questioner. “The infidel remains -safe from his enmity, yet a Mussulman escapes -not the violence of his tongue.”</p> - -<h3><span class="smcap">Concerning Absent Friends</span></h3> - -<p>In relation to an absent friend, two things are -unlawful. The first is to squander his possessions; -the second, to speak evil of his name.</p> - -<p><span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span></p> - -<p>Look not for good words from him who mentions -the names of men with scorn, for behind thy back he -says those things which he said to thee of others.</p> - -<p>He only is wise who concerns himself with -his own affairs and is indifferent to the world.</p> - -<h3><span class="smcap">Where Slander is Lawful</span></h3> - -<p>Three persons only is it permissible to slander. -The first is a tyrannical king who oppresses his -subjects; it is lawful to speak of his misdeeds so -that people may beware of him. The second is he -who is shameless; deem it not a sin to speak ill of -such a one, for by his own actions are his faults revealed. -The third is he that gives false weight and is -a cheat; say what thou knowest of his evil ways.</p> - -<h3><span class="smcap">Tale-bearers worse than Back-biters</span></h3> - -<p>Some one said to a pious man, “Knowest thou -what such a one said concerning thee?”</p> - -<p>“Silence!” he replied; “it is best not to know -what an enemy said. Those who carry the words -of an enemy are assuredly worse than the enemy -himself. Only they convey the speech of an -enemy to a friend who are in agreement with -the enemy. Thou art worse than an enemy, for -thou revealest what he said in private.”</p> - -<p>A tale-bearer makes an old strife new; fly as -far as thou art able from one who stirs up a dormant -quarrel.</p> - -<p><span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span></p> - -<p>To be tied by the feet in a gloomy pit is better -than to carry mischief from place to place.</p> - -<p>A quarrel is like a fire which the tale-bearer -feeds with fuel.</p> - -<h3><span class="smcap">Faridun<a name="FNanchor_33" id="FNanchor_33"></a><a href="#Footnote_33" class="fnanchor">[33]</a> and his Wise Vazier</span></h3> - -<p>Faridun had a vazier who was discerning and -of enlightened mind.</p> - -<p>Some one went to the king one day and said: -“The vazier is thy secret enemy. There is not -a person in the kingdom to whom he has not -lent out gold and silver on the condition that at -thy death the loans shall be repaid.”</p> - -<p>Regarding the vazier with threatening mien, -the king exclaimed:</p> - -<p>“Thou appearest before me in the guise of a -friend; why art thou my enemy at heart?”</p> - -<p>The vazier kissed the ground as he replied: -“I desire, O renowned king, that all the people -should be thy well-wishers. Since at thy death -they must repay me, they will pray for thy long -life from fear of me.”</p> - -<p>Approving of this explanation, the king -increased the dignities of the vazier, while no -one was more ill-fated and changed in fortune -than the tale-bearer.</p> - -<p>It is not compatible with reason to kindle -between two men the fire of strife and burn oneself -in the flames.</p> - -<p><span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span></p> - -<h3><span class="smcap">Discourse concerning Wives</span></h3> - -<p>That poor man is a king whose wife is obedient -and chaste. Grieve not over the troubles of the -day when at night the dispeller of thy sorrows -is by thy side.</p> - -<p>He has obtained his heart’s desire whose beloved -is of the same mind as himself.</p> - -<p>If a woman be pure and of kindly speech, -regard neither her beauty nor her homeliness.</p> - -<p>A woman of good nature is more to be desired -than one of beauty, for amiability conceals a -multitude of flaws. Beware the ill-tempered fairy. -May heaven grant protection from a bad woman!</p> - -<p>Prison is preferable to a house full of frowns; -travelling is a joy to him whose house contains -a woman of ugly mind.</p> - -<p>Close the door of happiness upon that house -whence the woman’s voice comes louder than her -husband’s.</p> - -<p>If thy wife take the road to the bazar, beat -her, or sit thyself like a woman in thy house. -Let her eyes be blind in the presence of -strangers; when she goeth from thy house, let -it be to the grave.</p> - -<p>Take a new wife each Spring, O friend, for last -year’s almanac serves no purpose.</p> - -<p>To walk bare-footed is better than to wear -tight shoes; the hardships of a journey are -better than discord at home.</p> - -<p><span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span></p> - -<h3><span class="smcap">Discourse on the Training of Sons</span></h3> - -<p>If thou desire that thy name should remain, -train thy son in knowledge and wisdom, for -if he possess not these thou diest obscure, with -no one to commemorate thy name.</p> - -<p>Teach him a handicraft, though thou be as -rich as Korah. Place no hope in the power that -thou hast—riches may go from thee.</p> - -<p>A bag of silver and gold is emptied; the purse -of an artisan remains filled.</p> - -<p>Dost thou not know how Sadi attained to rank? -He journeyed not over the plains, nor crossed the -seas. In his youth he served under the yoke of -the learned: God granted him distinction in -after-life. And it is not long before he who -serves obtains command.</p> - -<p>A boy who suffers not at the hands of his -teacher suffers at the hands of Time.</p> - -<p>Make thy son good and independent, so that -he may not be beholden to any man.</p> - -<p>Protect him from evil associates; and pity -him not if he bring ruin and destruction upon -himself, for it is better that a vicious son should -die before his father.</p> - -<h3><span class="smcap">Sadi rebuked for his Fault-finding</span></h3> - -<p>There was a certain young preacher who was -learned and intelligent, a man of sanctity and -a true worshipper. He was forcible in eloquence<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> -and correct in grammar, but his articulation was -so faulty that he could not properly repeat the -letters of the alphabet.</p> - -<p>I said to a holy man: “The youth has not got -his front teeth!”</p> - -<p>“Speak not thus,” he replied. “Thou hast -discerned his fault, but thine eyes are closed to -his many virtues. Thorns and roses grow together; -why regardest thou only the thorns? -He who is of bad nature sees nothing in the -peacock but its ugly feet.”</p> - -<p>Expose not the faults of others, for thereby art -thou forgetful of thine own failings.</p> - -<p>Whether I be good or evil, keep thou silent, -for I am the bearer of my own profit and loss, -and God is better acquainted with my character -than thou.</p> - -<p>I seek no reward from thee for my virtues so -that I may not be afflicted by thee by reason of -my sins.</p> - -<p>For every good act God will bestow, not one, -but ten rewards. If thou see one virtue in a -man, do thou pass over the ten faults that he -hath.</p> - -<p>Are not all things created the product of the -art of God?—black they are and white, handsome -and deformed. Not every eye and eyebrow -that thou seest is good: eat the kernel of the -nut and throw the husk away.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span></p> - -<h2 id="CHAPTER_VIII">CHAPTER VIII<br /> -<span class="smaller">CONCERNING GRATITUDE</span></h2> - -<p>I cannot give thanks to that Friend, for I -know of none that are worthy. Every hair of my -body is a gift from Him; how could I thank -Him for every hair?</p> - -<p>Praise be to the munificent Lord, Who from -non-existence brought His creatures into being. -Who can describe His goodness? All praises are -encompassed by His glory.</p> - -<p>See how from childhood to old age he has -endowed thee with a splendid robe!</p> - -<p>He made thee pure; therefore, be pure—unworthy -it is to die impured by sin.</p> - -<p>Let not the dust remain upon the mirror, for -once grown dull it never again will polish.</p> - -<p>When thou dost seek to gain the means of -life, rely not upon the strength of thine own -arms.</p> - -<p>O self-worshipper! why lookest thou not to -God, Who giveth power to thy hand?</p> - -<p><span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span></p> - -<p>If by thy striving thou doest aught of good, -take not the credit to thyself; know it to be by -the grace of God.</p> - -<p>Thou standest not by thine own strength—from -the Invisible art thou sustained each -moment.</p> - -<h3><span class="smcap">A Mother’s Warning to her Son</span></h3> - -<p>Sorrowed at the conduct of her son, who gave -no ear to her advice, a woman brought to him -the cradle in which once he slept, and said: -“O weak in love and forgetful of the past! -Wast thou not a weeping and helpless child, for -whom through many nights I sacrificed my -sleep? Thou hadst not then the strength thou -hast to-day; thou couldst not ward the flies -from off thy body. A tiny insect gave thee pain; -to-day thou excellest amidst the strong. In the -grave wilt thou again be thus, unable to repel -the onslaughts of an ant. How, when the grave-worms -eat the marrow of thy brain, wilt thou -relight the Lamp of Intellect? Thou art as a blind -man who seeth not the way, and knoweth not -that a well lies in his path. If thou be grateful -for thy sight, ’tis well; if not, then surely art -thou blind. Thy tutor gave thee not the power of -wisdom; by God was it implanted in thy nature. -Had He withheld this gift from thee, truth would -have appeared to thee as falsehood.”</p> - -<p><span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span></p> - -<h3><span class="smcap">Discourse concerning the Art of the Most -High God</span></h3> - -<p>For thee is set the bright moon in the sky by -night, the world-illuminating sun by day.</p> - -<p>Like a chamberlain, the heavens spread for -thee the carpet of the Spring.</p> - -<p>The wind and snow, the clouds and rain, the -roaring thunder and the lightning glittering as -a sword—all are His agents, obedient to His word, -nourishing the seed that thou hast planted in -the soil.</p> - -<p>If thou be athirst, fret not; the clouds bear -water upon their shoulders.</p> - -<p>From the bee He giveth thee honey, and -manna from the wind; fresh dates from the -date-tree and the date-tree from a seed.</p> - -<p>For thee are the sun and moon and the Pleiades; -they are as lanterns upon the roof of thy house.</p> - -<p>He bringeth roses from the thorn and musk -from a pod; gold from the mine and green leaves -from a withered stick.</p> - -<p>With His own hands did He paint thine eye -and eyebrows—one cannot leave one’s bosom -friends to strangers.</p> - -<p>Omnipotent is He, nourishing the delicate with -His many bounties.</p> - -<p>Render thanks each moment from thy heart, -for gratitude is not the work of the tongue -alone.</p> - -<p><span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span></p> - -<p>O God, my heart is blood, mine eyes are sore -when I behold Thy indescribable gifts.</p> - -<h3><span class="smcap">Discourse concerning the Condition of -the Weak</span></h3> - -<p>He knows not the value of a day of pleasure -who has not seen adversity. Hard is the winter -for the beggar—the rich man heeds it not. If -thou art swift of foot, be thankful when thou -lookest upon the lame.</p> - -<p>What know they of the value of water who -dwell upon the banks of the Jayhun? Ask it of -them who are parched in the heat of the sun. -What cares the Arab by the Tigris for the thirsty -ones of the desert?</p> - -<p>He knows the value of health who lost his -strength in fever. How can the night be long -to thee reclining in ease upon thy bed? Think -of him who is racked with fever—the sick man -knows the tediousness of the night.</p> - -<p>At the sound of the drum the master awakens—what -knows he how the watchman passed the -night?</p> - -<h3><span class="smcap">Story of Tughral, King of Shirāz, and the -Hindu Watchman</span></h3> - -<p>One night in winter Tughral passed by a -Hindu sentinel, who was shivering like the star<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span> -Canopus in the icy rain. Moved to pity, he said: -“Thou shalt have my fur coat. Wait by the -terrace and I will send it by the hand of a slave.”</p> - -<p>On entering his palace he was met by a beautiful -slave, at the sight of whom the poor sentinel -passed from his mind. The fur coat slipped through -the latter’s ears; through his ill-luck it never -reached his shoulders.</p> - -<p>The king slept through the night devoid of -care; but what said the chief watchman to him -in the morning?—</p> - -<p>“Perhaps thou didst forget that ‘lucky man’ -when thy hand was upon the bosom of thy slave. -By thee the night was spent in tranquillity and -joy; what knowest thou how the night has -gone with us?”</p> - -<p>They with the caravan bend their heads over -the cauldron; what care they for them that toil -on foot through the desert sand?</p> - -<p>Tarry, O active youths, for old and feeble men -are with the caravan. Well hast thou slept in -the litter while the driver held the nose-string of -the camel. What of the desert and mountains? -what of the stones and the sand? Ask how it -fares with them that lag behind.</p> - -<h3><span class="smcap">Story of a Thief</span></h3> - -<p>A thief was arrested by a night-watchman -and bound by the hands. Thus, crestfallen and<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> -afflicted, he remained. During the night he -heard some one cry out in want.</p> - -<p>“How long wilt thou bewail thy lot?” he -asked. “Go, sleep, O wretched man! give -thanks to God that the watchman has not tied -thee by the hands.”</p> - -<p>Bemoan not thine own misfortune when thou -seest another more wretched than thyself.</p> - -<h3><span class="smcap">Story of One who was not what he seemed</span></h3> - -<p>Some one passed by a pious man whom he -took for a Jew, and, therefore, struck him on the -neck. The latter bestowed his robe upon the -aggressor, who, becoming ashamed, remarked:</p> - -<p>“I acted wrongly and thou hast forgiven me. -But what occasion is this for a gift?”</p> - -<p>“I stood not up in anger,” was the reply, -“being thankful that I was not a Jew, as thou -didst suppose.”</p> - -<h3><span class="smcap">Story of a Sage Donkey</span></h3> - -<p>One left behind on the road wept, saying, -“Who in this desert is more distressed than I?”</p> - -<p>A pack-donkey answered: “O senseless man! -how long wilt thou bewail the tyranny of Fate? -Go, and give thanks that, though thou ridest not -upon a donkey, thou art not a donkey upon -which men ride.”</p> - -<p><span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span></p> - -<h3><span class="smcap">Story illustrating the Evils of Pride</span></h3> - -<p>A theologian passed by a drunkard who had -fallen by the wayside. Filled with pride at his -own piety, he disdained even to regard him.</p> - -<p>The young man raised his head and said: -“Go, old man, and give thanks that thou art in -the Divine favour—misfortune comes from pride. -Laugh not when thou seest one in bonds lest -thou likewise become involved. After all, is -it not within the bounds of possibility that -to-morrow thou mayest fall, like me, by the -roadside?”</p> - -<p>If with a mosque the heavens have befriended -thee, revile not them that worship in the fire-temple.</p> - -<p>O Mussulman! fold thy hands and render -thanks that He has not bound the idolater’s thread -about thy waist.</p> - -<p>Turn to Him who guides the hand of Fate; -blindness it is to look for help elsewhere.</p> - -<h3><span class="smcap">Story of Sadi and the Idolaters</span></h3> - -<p>At Sumanāt<a name="FNanchor_34" id="FNanchor_34"></a><a href="#Footnote_34" class="fnanchor">[34]</a> I saw an ivory idol. It was set -with jewels like the Manāt, and nothing more -beautiful could have been devised. Caravans -from every country brought travellers to its side; -the eloquent from every clime made supplication -before its lifeless figure.</p> - -<p><span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span></p> - -<p>“Why,” I pondered, “does a living being -worship an inanimate object?”</p> - -<p>To a fire-worshipper, who was a fellow-lodger -and friend of mine, I said with gentleness: “O -Brahmin! I am astonished at the doings of this -place. All are infatuated with this feeble form; -they are imprisoned in the well of superstition. -No power has the idol to move its hands or feet; -if thou throw it down, it cannot rise from its -place. Dost thou not see that its eyes are of -amber?—it were folly to seek faithfulness from -the stony-eyed.”</p> - -<p>The Brahmin was angered at my words; he -became my enemy, and informed the idolaters -of what I had said. Since to them the crooked -road appeared straight, they saw the straight -one crooked. Though a man be wise and intelligent, -he is a fool in the eyes of the ignorant.</p> - -<p>Like a drowning man, I was destitute of help; -save in politeness, I saw no remedy. When the -fool bears malice towards thee, safety lies in -gentleness and resignation.</p> - -<p>Therefore, I praised aloud the chief of the -Brahmins, saying: “O old man! expounder -of the Asta and Zend! I, too, am pleased with -the figure of this idol. Its appearance was -strange in my sight—of its nature I have no -knowledge. Only recently have I arrived in this -place, and a stranger can seldom distinguish between -the evil and the good. Devotion by imitation<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span> -is superstition: what reality is there in the -form of this idol, for I am foremost among the -worshippers?”</p> - -<p>The face of the Brahmin glowed with joy as -he said: “Thy question is reasonable and thy -actions are good—whoever seeks for proofs -arrives at his destination. Who but this idol can -raise his hands to God? If thou wilt, tarry here -to-night, so that to-morrow the mystery of this -may become known to thee.”</p> - -<p>The night was as long as the Day of Judgment; -the fire-worshippers around me prayed without -ablution. In the morning, they came again -into the temple, and I was sick with anger and -confused from lack of sleep. Suddenly, the idol -raised its arm; and later, when the crowd had -left, the Brahmin looked smilingly towards me, -saying:</p> - -<p>“I know that now thou wilt have no doubts; -truth has become manifest, falsehood remaineth -not.”</p> - -<p>Seeing his ignorance thus increased, I shed -hypocritical tears and cried: “I am sorry for -what I said.”</p> - -<p>At the sight of my tears the hearts of the -infidels were softened; they ran towards me in -service, and led me by the arms to the ivory -idol, which was seated upon a golden chair set on -a throne of teak. I kissed the hand of the little -god—curses upon it and upon its worshippers!<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> -For a few days I posed as an infidel and discussed -the Zend, like a Brahmin. When I became -a guardian of the temple my joy was such that I -could scarce control my feelings.</p> - -<p>One night, I closed fast the door of the temple -and, searching, discovered a screen of jewels and -gold that went from the top of the throne to the -bottom. Behind this screen the Brahmin high -priest was devoutly engaged with the end of a -rope in his hand. Then did it become known to -me that when the rope was pulled the idol of -necessity raised its arm.</p> - -<p>Greatly confused at my presence, the Brahmin -ran away in haste: I followed in hot pursuit -and threw him headlong down a well, for I knew -that, if he remained alive, he would seek to shed -my blood. When the purpose of an evil man is -revealed to thee, pull him up by the roots, otherwise -will he not desire that thou shouldst live. -The alarm being raised, I fled quickly from the -land. When thou settest fire to a forest of -canes, beware of the tigers, if thou art wise.</p> - -<p>Whenever I supplicate at the shrine of the -Knower of Secrets, the Indian puppet comes into -my recollection—it throws dust on the pride of -mine eyes. I know that I raise my hand, but not -by virtue of mine own strength. Men of sanctity -stretch not out their hands themselves: the -Fates invisibly pull the strings.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span></p> - -<h2 id="CHAPTER_IX">CHAPTER IX<br /> -<span class="smaller">CONCERNING REPENTANCE</span></h2> - -<p>O thou of whose life seventy years have passed, -perhaps thou hast slept in negligence that thy days -have been thrown to the winds. Worldly aims -hast thou well pursued; no preparations hast thou -made for the departure to that world to come.</p> - -<p>On the Judgment Day, when the bazar of -Paradise will be arrayed, rank will be assigned -in accordance with one’s deeds.</p> - -<p>If thou shouldst take a goodly stock of virtues, -in proportion will be thy profit; if thou be -bankrupt, thou wilt be ashamed.</p> - -<p>If fifty years of thy life have passed, esteem -as a precious boon the few that yet remain.</p> - -<p>While still thou hast the power of speech, close -not thy lips like the dead from the praise of -God.</p> - -<h3><span class="smcap">An Old Man’s Lament</span></h3> - -<p>One night, in the season of youth, several of us -young men sat together; we sang like bulbuls -and raised a tumult in the street by our mirth.</p> - -<p>An old man sat silent, apart; like a filbert-nut,<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> -his tongue was closed from speech. A youth -approached him and said: “O old man! why -sittest thou so mournfully in this corner? Come, -raise thy head from the collar of grief and join us -in our festivity.”</p> - -<p>Thus did the old man reply: “When the -morning breeze blows over the rose-garden, the -young trees proudly wave their branches. It -becomes not me to mingle in thy company, for -the dawn of old age has spread over my cheeks. -Thy turn it is to sit at this table of youth; I -have washed my hands of youthful pleasures. -Time has showered snow upon my crow-like -wings; like the bulbul, I could not sport in the -garden. Soon will the harvest of my life be -reaped; for thee, the new green leaves are -bursting. The bloom has faded from my garden; -who makes a nosegay from withered flowers? -I must weep, like a child, in shame for my sins, but -cannot emulate his pleasures.”</p> - -<p>Well has Luqman said: “It is better not to live -at all than to live many years in sinfulness.” -Better, too, may it be to close the shop in the -morning than to sell the stock at a loss.</p> - -<h3><span class="smcap">Advice and Warning</span></h3> - -<p>To-day, O youth, take the path of worship, for -to-morrow comes old age. Leisure thou hast, and -strength—strike the ball when the field is wide.<a name="FNanchor_35" id="FNanchor_35"></a><a href="#Footnote_35" class="fnanchor">[35]</a></p> - -<p><span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span></p> - -<p>I knew not the value of life’s day till now that -I have lost it.</p> - -<p>How can an old ass strive beneath its burden?—go -thy way, for thou ridest a swift-paced horse.</p> - -<p>A broken cup that is mended—what will -its value be? Now that in carelessness the cup -of life has fallen from thy hand, naught remains -but to join the pieces.</p> - -<p>Negligently hast thou let the pure water go; -how canst thou now perform thy ablutions, except -with sand?<a name="FNanchor_36" id="FNanchor_36"></a><a href="#Footnote_36" class="fnanchor">[36]</a></p> - -<h3><span class="smcap">Sadi’s Rebuke from a Camel-driver</span></h3> - -<p>One night in the desert of Faid<a name="FNanchor_37" id="FNanchor_37"></a><a href="#Footnote_37" class="fnanchor">[37]</a> my feet became -fettered with sleep. A camel-driver awoke me, -saying: “Arise; since thou heedest not the -sound of the bell, perhaps thou desirest to be -left behind! I, like thee, would sleep awhile, -but the desert stretches ahead. How wilt thou -reach the journey’s end if thou sleepest when -the drum of departure beats?”</p> - -<p>Happy are they who have prepared their -baggage before the beat of the drum! The -sleepers by the wayside raise not their heads and -the caravan has passed out of sight.</p> - -<p>He who was early awake surpassed all on the -road; what availed it to awaken when the caravan -had gone?</p> - -<p>This is the time to sow the deeds of the harvest -thou wouldst reap.</p> - -<p><span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span></p> - -<p>Go not bankrupt to the Resurrection, for it -availeth not to sit in regret. By means of the -stock that thou hast, O son, profit can be -acquired; what profit accrueth to him who -consumeth his stock himself?</p> - -<p>Strive now, when the water reacheth not beyond -thy waist; delay not until the flood has passed -over thy head.</p> - -<p>Heed the counsel of the wise to-day, for to-morrow -will Nakir<a name="FNanchor_38" id="FNanchor_38"></a><a href="#Footnote_38" class="fnanchor">[38]</a> question thee with sternness. -Esteem as a privilege thy precious soul, for a -cage without a bird has no value. Waste not thy -time in sorrow and regret, for opportunity is -precious and Time is a sword.</p> - -<h3><span class="smcap">Story concerning Sorrow for the Dead</span></h3> - -<p>A certain man died and another rent his clothes -in grief. Hearing his cries, a sage exclaimed: -“If the dead man possessed the power he would -tear his shroud by reason of thy wailing and -would say: ‘Do not torment thyself on account -of my affliction, since a day or two before thee -I made ready for the journey. Perhaps thou -hast forgotten thine own death, that my decease -has made thee so distressed.’”</p> - -<p>When he whose eyes are open to the truth -scatters flowers over the dead, his heart burns -not for the dead but for himself.</p> - -<p>Why dost thou weep over the death of a -child? He came pure, and he departed pure.</p> - -<p><span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span></p> - -<p>Tie now the feet of the bird of the soul; tarry -not till it has borne the rope from thy hand.</p> - -<p>Long hast thou sat in the place of another; -soon will another sit in thy place.</p> - -<p>Though thou be a hero or a swordsman, thou -wilt carry away nothing but the shroud.</p> - -<p>If the wild ass break its halter and wander -into the desert its feet became ensnared in the -sand. Thou, too, hast strength till thy feet go -into the dust of the grave.</p> - -<p>Since yesterday has gone and to-morrow has not -come, take account of this one moment that now is.</p> - -<p>In this garden of the world there is not a cypress -that has grown which the wind of death has not -uprooted.</p> - -<h3><span class="smcap">Story of a Pious Man and a Gold Brick</span></h3> - -<p>A gold brick fell into the hands of a pious man -and so turned his head that his enlightened mind -became gloomy. He passed the whole night in -anxious thought, reflecting: “This treasure will -suffice me till the end of my life; no longer shall -I have to bend my back before any one in begging. -A house will I build, the foundation of which -shall be of marble; the rafters of the ceiling shall -be of aloe-wood. A special room will I have -for my friends, and its door shall lead into a -garden-house. Servants shall cook my food, and -in ease will I nourish my soul. This coarse<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> -woollen bed-cloth has killed me by its roughness; -now will I go and spread a carpet.”</p> - -<p>His imaginings made him crazy; the crab had -pierced its claws into his brain. He forsook his -prayers and devotions, and neither ate nor slept.</p> - -<p>Unable to rest tranquil in one place, he wandered -to a plain, with his head confused with the charms -of his vain fancies. An old man was kneading mud -upon a grave for the purpose of making bricks. -Absorbed in thought for a while, the old man said:</p> - -<p>“O foolish soul! hearken to my counsel. Why -hast thou attached thy mind to that goldbrick when -one day they will make bricks from thy dust? The -mouth of a covetous man is too widely open that it -can be closed again by one morsel. Take, O base -man, thy hand from off that brick, for the river of -thy avarice cannot be dammed up with a brick.</p> - -<p>“So negligent hast thou been in the thought -of gain and riches that the stock of thy life has -become trodden underfoot. The dust of lust -has blinded the eyes of thy reason—the simoon of -desire has burned the harvest of thy life.”</p> - -<p>Wipe the antimony of neglect from off thine -eyes, for to-morrow wilt thou be reduced to -antimony under the dust.</p> - -<h3><span class="smcap">Admonition</span></h3> - -<p>Thy life is a bird, and its name is Breath. When -the bird has flown from its cage it cometh not -back to captivity.</p> - -<p><span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span></p> - -<p>Be watchful, for the world lasts but a moment, -and a moment spent with wisdom is better than -an age with folly.</p> - -<p>Why fix we thus our minds upon this caravanserai? -Our friends have departed and we are -on the road. After us, the same flowers will -bloom in the garden, together will friends still sit.</p> - -<p>When thou comest to Shiraz,<a name="FNanchor_39" id="FNanchor_39"></a><a href="#Footnote_39" class="fnanchor">[39]</a> dost thou not -cleanse thyself from the dust of the road?</p> - -<p>Soon, O thou polluted with the dust of sin, -wilt thou journey to a strange city. Weep, and -wash with thy tears thy impurities away.</p> - -<h3><span class="smcap">Moral from an Incident in Sadi’s Childhood</span></h3> - -<p>I remember that, in the time of my childhood, -my father (may God’s mercy be upon him every -moment!), bought me a gold ring. Soon after, -a hawker took the ring from my hand in exchange -for a date-fruit.</p> - -<p>When a child knows not the value of a ring -he will part with it for a sweetmeat. Thou, too, -didst not recognise the value of life, but indulged -thyself in vain pleasures.</p> - -<p>In the Day of Judgment, when the good will -attain to the highest dignity and mount from the -bottommost depths of the earth to the Pleiades, -thy head will hang forward in shame, for thy -deeds will gather around thee.</p> - -<p><span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span></p> - -<p>O brother! be ashamed of the works of the -evil, for ashamed wilt thou be at the Resurrection -in the presence of the good.</p> - -<h3><span class="smcap">Story of a Man who reared a Wolf</span></h3> - -<p>Some one reared a wolf-cub, which, when grown -in strength, tore its master to pieces. When -the man was on the point of death a sage -passed by and said: “Didst thou not know -that thou wouldest suffer injury from an enemy -thus carefully reared?”</p> - -<p>How can we raise our heads from shame when -we are at peace with Satan and at war with God?</p> - -<p>Thy friend regards thee not when thou turnest -thy face towards the enemy.</p> - -<p>He who lives in the house of an enemy deems -right estrangement from a friend.</p> - -<h3><span class="smcap">Story of a Cheat</span></h3> - -<p>Some one robbed the people of their money by -cheating, and whenever he had accomplished one -of his nefarious acts he cursed the Evil One, who -said:</p> - -<p>“Never have I seen such a fool! Thou hast -intrigued with me secretly; why, therefore, dost -thou raise the sword of enmity against me?”</p> - -<p>Alas! that the angels should record against -thee iniquities committed by the order of the -Evil One!</p> - -<p><span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span></p> - -<p>Go forward when thou seest that the door of -peace is open, for suddenly the door of repentance -will be closed.</p> - -<p>March not under a load of sin, O son, for a -porter becomes exhausted on the journey.</p> - -<p>The Prophet is the Mediator of him who follows -the highway of his laws.</p> - -<h3><span class="smcap">A Recollection of Childhood</span></h3> - -<p>In the time of my childhood I went out with -my father during the Id Festival, and in the -tumult of the mob got lost. I cried in fear, when -my father suddenly pulled my ear, and said: -“Several times did I tell thee not to take thy -hand from the skirt of my robe.”</p> - -<p>A child knows not how to go alone; it is difficult -to travel on any road unseen.</p> - -<p>Thou, poor man, art as a child in thine endeavours; -go, hold the skirt of the virtuous. Sit -not with the base, but fasten thy hand to the -saddle-straps of the pious.</p> - -<p>Go, like Sadi, glean the corn of wisdom so that -thou mayest store a harvest of divine knowledge.</p> - -<h3><span class="smcap">Story of One who burned his Harvest</span></h3> - -<p>In the month of July, a certain man stored -his grain and set his mind at ease concerning it. -One night, he became intoxicated and lighted a -fire, which destroyed his harvest.</p> - -<p><span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span></p> - -<p>The next day he sat down to glean the ears -of corn, but not a single grain remained in his -possession. Seeing him thus afflicted, some one -remarked: “If thou didst not wish for this -misfortune, thou shouldst not in folly have -burned thy harvest.”</p> - -<p>Thou, whose years have been wasted in iniquity, -art he who burns the harvest of his life.</p> - -<p>Do not so, O my life! Sow the seeds of religion -and justice, and throw not to the winds -the harvest of a good name.</p> - -<p>Knock at the door of forgiveness before thy -punishment arrives, for lamentation beneath the -lash is of no avail.</p> - -<h3><span class="smcap">Discourse on Repentance</span></h3> - -<p>He who supplicates the Deity by night will -not be shamed on the Day of Judgment.</p> - -<p>If thou art wise, pray for forgiveness in the -night for the sins that thou hast committed in -the day.</p> - -<p>What is thy fear if thou hast made thy peace -with God? He closes not the door of forgiveness -upon them that supplicate Him.</p> - -<p>If thou art a servant of God, raise thy hands -in prayer; and if thou be ashamed, weep in -sorrow.</p> - -<p>No one has stood upon His threshold whose sins -the tears of repentance have not washed away.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span></p> - -<h2 id="CHAPTER_X">CHAPTER X<br /> -<span class="smaller">CONCERNING PRAYER</span></h2> - -<p>Come, let us raise our hands in prayer, for to-morrow -they will be powerless in the dust.</p> - -<p>Think not that he who supplicates before the -Door of Mercy, which is never shut, will turn -away in hopelessness.</p> - -<p>O Lord, regard us with compassion, for sin -has entered among thy servants.</p> - -<p>O gracious God! by Thy bounty have we -been sustained; to Thy gifts and lovingkindness -have we become habituated.</p> - -<p>Since in this life Thou hast ennobled us above -all things created, hope of similar glory have -we in the world to come.</p> - -<p>O God, humiliate me not by reason of Thy -greatness; make me not ashamed by reason of -my sins.</p> - -<p>Let no one prevail over me, for it is better -that I should suffer punishment from Thy hand.</p> - -<p>Let it suffice that I am ashamed in Thy presence; -make me not ashamed before my fellow-men.</p> - -<p><span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span></p> - -<p>If the shadow of Thy mercy fall upon me, -mean is the dignity of the sky before mine eyes.</p> - -<p>If Thou give to me a crown, I will raise my -head: exalt me, so that no one may cast me -down.</p> - -<h3><span class="smcap">A Worshipper’s Lament</span></h3> - -<p>I tremble when I recall the prayer of one -distracted in the temple of Mecca. Thus did -he lament:</p> - -<p>“Throw me not down, for no one will hold my -hand to succour me. Whether Thou call me or -drive me away, my head has no resting-place -but Thy threshold. Thou knowest that I am -poor and helpless; I am oppressed by my evil -passions. Keep me from pollution, and forgive -my sins. Close not mine eyes from the face of -happiness; bind not my tongue when I recite -the creed. Place the lamp of Faith before my -way; make my hand short from doing evil. -From the sun of Thy goodness one ray suffices, -for except in Thy rays I am not seen. Why -should I weep because of my condition? If I -am weak, my refuge is strong.”</p> - -<h3><span class="smcap">Story of an Idolater</span></h3> - -<p>A fire-worshipper turned his back upon the -world and girt up his loins in the service of an<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span> -idol. After some years he was overtaken by -misfortune and wept at the feet of the idol, -saying: “I am afflicted—help me, O idol! I -am weary—have pity upon me.”</p> - -<p>Long did he continue in his lamentation, but -no benefit did he derive. How can an idol accomplish -the desires of a man when of itself it -cannot drive away a fly?</p> - -<p>The idolater frowned and said: “O thou, -whose feet are bound to error! with folly have -I worshipped thee for years. Help me to fulfil -my wishes, or I will ask them of God.”</p> - -<p>While his face was yet besmeared with the -dust of the idol’s feet, the Almighty fulfilled his -object.</p> - -<p>A pious man was astonished when he heard -this. Then did a voice from heaven speak into -his ear, saying: “This old man prayed before -the idol, but his prayer was not heard. If at the -shrine of God he were likewise spurned, what -difference would there be between an idol and -Him Who is eternal?”</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span></p> - -<div class="footnotes"> - -<h2 id="NOTES">NOTES</h2> - -<div class="footnote"> - -<p><a name="Footnote_1" id="Footnote_1"></a><a href="#FNanchor_1"><span class="label">[1]</span></a> <i>I.e.</i> the <i>Bustān</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_2" id="Footnote_2"></a><a href="#FNanchor_2"><span class="label">[2]</span></a> <i>I.e.</i> its ten chapters.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_3" id="Footnote_3"></a><a href="#FNanchor_3"><span class="label">[3]</span></a> Lit. “bone”; used metaphorically in the sense of “a -truth.”</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_4" id="Footnote_4"></a><a href="#FNanchor_4"><span class="label">[4]</span></a> One of the kings of Persia in whose reign Sadi flourished. -His full name was Atābak Muzaffar-ud-Din Ābū Bakr-hin-Sa’d-hin-zangī.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_5" id="Footnote_5"></a><a href="#FNanchor_5"><span class="label">[5]</span></a> <i>I.e.</i> Abu Bakr.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_6" id="Footnote_6"></a><a href="#FNanchor_6"><span class="label">[6]</span></a> Naushīravān the Just was the twentieth king of the fourth -dynasty of Persia, and contemporary with the Roman Emperor -Justinian. The Prophet Muhammad was born in his reign.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_7" id="Footnote_7"></a><a href="#FNanchor_7"><span class="label">[7]</span></a> A title of the kings of Persia. It was originally applied -to Naushīravān.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_8" id="Footnote_8"></a><a href="#FNanchor_8"><span class="label">[8]</span></a> Lit. “silver.”</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_9" id="Footnote_9"></a><a href="#FNanchor_9"><span class="label">[9]</span></a> Darius Codomanus was the last king of Persia. He -waged many wars with Alexander the Great, who finally -defeated him at Arbela. The unfortunate king was afterwards -killed by one Bessus, governor of Bactriana, 331 <span class="smcapuc">B.C.</span></p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_10" id="Footnote_10"></a><a href="#FNanchor_10"><span class="label">[10]</span></a> One of the kings of Persia. He was called Qazal because -of the redness of his hair. Arsalān means “a lion.”</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_11" id="Footnote_11"></a><a href="#FNanchor_11"><span class="label">[11]</span></a> Name of a lofty mountain situated in Hamdān, north-west -of Isfahan.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_12" id="Footnote_12"></a><a href="#FNanchor_12"><span class="label">[12]</span></a> <i>I.e.</i> shows one thing and sells another of inferior quality. -The expression is commonly used to denote a hypocrite.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_13" id="Footnote_13"></a><a href="#FNanchor_13"><span class="label">[13]</span></a> To do either is considered an act of virtue among Muhammadans.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_14" id="Footnote_14"></a><a href="#FNanchor_14"><span class="label">[14]</span></a> By reason of the opportunity it presented to bestow his -charity.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_15" id="Footnote_15"></a><a href="#FNanchor_15"><span class="label">[15]</span></a> It is impossible to convey the beauty of this line in -English. The Persian words here used to express “food” -and “kiss” are written alike, except for one diacritical mark, -and the word “change” literally means “making an error -in writing and changing the diacritical points.”</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_16" id="Footnote_16"></a><a href="#FNanchor_16"><span class="label">[16]</span></a> Hātim Tai was an Arabian chief who was renowned -for his generosity. He was born in Yaman, in Arabia Felix, -and lived some time before Muhammad in the sixth century. -Many legends have been woven round his life and character.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_17" id="Footnote_17"></a><a href="#FNanchor_17"><span class="label">[17]</span></a> Horse-flesh was formerly eaten in parts of the East.</p> - -</div> - -<p><span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span></p> - -<div class="footnote"> - -<p><a name="Footnote_18" id="Footnote_18"></a><a href="#FNanchor_18"><span class="label">[18]</span></a> <i>I.e.</i> their love for God is insatiable.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_19" id="Footnote_19"></a><a href="#FNanchor_19"><span class="label">[19]</span></a> <i>I.e.</i> the fire of love.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_20" id="Footnote_20"></a><a href="#FNanchor_20"><span class="label">[20]</span></a> “Gold” refers to “life,” and “Friend” to “God.” -The meaning is that one should devote one’s life to religion, -and thus gain an entrance to the presence of the Deity.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_21" id="Footnote_21"></a><a href="#FNanchor_21"><span class="label">[21]</span></a> Bāyazīd Bastāmī was a celebrated saint of Bustān, in -Persia. He died <span class="smcapuc">A.D.</span> 261.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_22" id="Footnote_22"></a><a href="#FNanchor_22"><span class="label">[22]</span></a> Abūl Mahfūz, surnamed Marūf, was a celebrated saint -of Kareh, a village in Baghdad. He was the son of a fire-worshipper, -and was born <span class="smcapuc">A.D.</span> 813, during the reign of Caliph -Māmūn, son of the celebrated Hārūn-ar-Rashīd.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_23" id="Footnote_23"></a><a href="#FNanchor_23"><span class="label">[23]</span></a> Abū-al-Hasan Kūshyār was a celebrated astronomer -and the tutor of Anicenna.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_24" id="Footnote_24"></a><a href="#FNanchor_24"><span class="label">[24]</span></a> Luqman was a famous Greek philosopher, and is supposed -by some to have been the author of <i>Æsop’s Fables</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_25" id="Footnote_25"></a><a href="#FNanchor_25"><span class="label">[25]</span></a> Bakhtyār literally means “fortunate”; the play on -the word is, therefore, obvious.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_26" id="Footnote_26"></a><a href="#FNanchor_26"><span class="label">[26]</span></a> “Darkness” and “light” are used metaphorically in -the sense of “falseness” and “truth.”</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_27" id="Footnote_27"></a><a href="#FNanchor_27"><span class="label">[27]</span></a> Khwarazm is situated to the east of the Caspian Sea, -near the mouth of the Oxus.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_28" id="Footnote_28"></a><a href="#FNanchor_28"><span class="label">[28]</span></a> <i>I.e.</i> in this transient and fleeting world.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_29" id="Footnote_29"></a><a href="#FNanchor_29"><span class="label">[29]</span></a> Korah, the cousin of Moses and the proverbial miser -of the Easterns.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_30" id="Footnote_30"></a><a href="#FNanchor_30"><span class="label">[30]</span></a> <i>I.e.</i> if you possess merit.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_31" id="Footnote_31"></a><a href="#FNanchor_31"><span class="label">[31]</span></a> A famous hero; the Hercules of the Persians.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_32" id="Footnote_32"></a><a href="#FNanchor_32"><span class="label">[32]</span></a> The grandfather of Rustam, and, like him, a celebrated hero.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_33" id="Footnote_33"></a><a href="#FNanchor_33"><span class="label">[33]</span></a> Faridun was the seventh king of Persia, his reign commencing -about 750 <span class="smcapuc">B.C.</span> He was the boast of the Persians -and a model of every virtue.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_34" id="Footnote_34"></a><a href="#FNanchor_34"><span class="label">[34]</span></a> A celebrated temple in Guzerat demolished by Sultan -Mahmud of Ghazni in <span class="smcapuc">A.D.</span> 1024.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_35" id="Footnote_35"></a><a href="#FNanchor_35"><span class="label">[35]</span></a> <i>I.e.</i> engage in good works while you still have time.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_36" id="Footnote_36"></a><a href="#FNanchor_36"><span class="label">[36]</span></a> Muhammad commanded that sand should be used for -ablution before prayer when water was unobtainable, as is -more often than not the case in the desert.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_37" id="Footnote_37"></a><a href="#FNanchor_37"><span class="label">[37]</span></a> Name of a village on the road to Mecca.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_38" id="Footnote_38"></a><a href="#FNanchor_38"><span class="label">[38]</span></a> The angel who examines the dead in their graves.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_39" id="Footnote_39"></a><a href="#FNanchor_39"><span class="label">[39]</span></a> <i>I.e.</i> your native land.</p> - -</div> - -</div> - -<p class="titlepage"><i>Printed by Hazell, Watson & Viney, Ld., London and Aylesbury.</i></p> - -<hr /> - -<p class="center larger">THE WISDOM OF THE EAST SERIES</p> - -<p class="center">Edited by L. CRANMER-BYNG and Dr. S. A. KAPADIA</p> - -<div class="figcenter" style="width: 150px;"> -<img src="images/sun.jpg" width="150" height="100" alt="Drawing of the sun rising in the east" /> -</div> - -<p class="center"><b>THE SERIES AND ITS PURPOSE</b></p> - -<p>The object of the Editors of this Series is a very definite one. -They desire above all things that, in their humble way, these -books shall be the ambassadors of good-will and understanding -between East and West—the old world of Thought and the new of -Action. In this endeavour, and in their own sphere, they are but -followers of the highest example in the land. They are confident -that a deeper knowledge of the great ideals and lofty philosophy of -Oriental thought may help to a revival of that true spirit of Charity -which neither despises nor fears the nations of another creed and -colour. Finally, in thanking press and public for the very cordial -reception given to the “Wisdom of the East” Series, they wish to -state that no pains have been spared to secure the best specialists -for the treatment of the various subjects at hand.</p> - -<p class="center"><b><i>NEW VOLUMES</i></b></p> - -<p class="center"><b><i>In the Press</i></b></p> - -<div class="books"> - -<p>THE RUBÁ’IYÁT OF HAFIZ. Translated with Introduction -by <span class="smcap">Syed Abdul Majid</span>, LL.D. Rendered into English Verse by -<span class="smcap">L. Cranmer-Byng</span>. 1/- net.</p> - -<p>A CHINESE QUIETIST. From the Mystical Philosophy of -Liehtsze. Translated by <span class="smcap">Lionel Giles</span>, M.A. 2/- net.</p> - -<p class="center"><b><i>Just Out</i></b></p> - -<p>THE BUSTĀN OF SADI. From the Persian. Translated -with Introduction by <span class="smcap">A. Hart Edwards</span>. 2/- net.</p> - -<p>THE ALCHEMY OF HAPPINESS. 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