A king was seated in a vessel with a Persian slave. The slave had never before beheld the sea, nor experienced the inconvenience of a ship. He began to
weep and bemoan himself, and a tremor pervaded his frame. In spite of their endeavours to soothe him, he would not be quieted. The comfort of the king was disturbed by him; but they could not devise a remedy. In the ship there was a philosopher, who said, “If you command, I will silence him.” The king answered, “It would be the greatest favour.” The philosopher directed them to cast the slave into the sea. He underwent several submersions, and they then took him by the hair and dragged him towards the ship. He clung to the rudder of the vessel with both hands, and they then pulled him on board again. When he had come on board, he seated himself in a corner and kept quiet. The king approved, and asked, “What was the secret of this expedient?” The philosopher replied, “At first he had not tasted the agony of drowning, and knew not the value of the safety of a vessel. In the same manner a person who is overtaken by calamity learns to value a state of freedom from ill.”
weep and bemoan himself, and a tremor pervaded his frame. In spite of their endeavours to soothe him, he would not be quieted. The comfort of the king was disturbed by him; but they could not devise a remedy. In the ship there was a philosopher, who said, “If you command, I will silence him.” The king answered, “It would be the greatest favour.” The philosopher directed them to cast the slave into the sea. He underwent several submersions, and they then took him by the hair and dragged him towards the ship. He clung to the rudder of the vessel with both hands, and they then pulled him on board again. When he had come on board, he seated himself in a corner and kept quiet. The king approved, and asked, “What was the secret of this expedient?” The philosopher replied, “At first he had not tasted the agony of drowning, and knew not the value of the safety of a vessel. In the same manner a person who is overtaken by calamity learns to value a state of freedom from ill.”
STANZA.
Sated, thou wilt my barley-loaf repel. She whom I love ill-favoured seems to thee. To Eden’s Houris Iraf would seem hell: Hell’s inmates ask—they’ll call it heavenly.
COUPLET.
Wide is the space ’twixt him who clasps his love, And him whose eyes watch for the door to move.
Story VIII.
They said to Hurmuz Tajdar, “What fault didst thou find in the vazirs of thy father that thou didst command them to be imprisoned?” He replied, “I discovered no fault in them; but I saw that they had a boundless fear of me in their hearts, and that they had not entire confidence in my promise. I feared that through dread of injury to themselves they might attempt my destruction; wherefore I put into practice the maxim of the wise men who have said,
STANZA.
Thou who art wise, fear him who feareth thee, Though thou like him a hundred wouldst despise: Seest thou not, how in last extremity, The cat will lacerate the leopard’s eyes? Hence, too, the snake the shepherd wounds; for he Dreads the raised stone and down-crushed agonies.
Sated, thou wilt my barley-loaf repel. She whom I love ill-favoured seems to thee. To Eden’s Houris Iraf would seem hell: Hell’s inmates ask—they’ll call it heavenly.
COUPLET.
Wide is the space ’twixt him who clasps his love, And him whose eyes watch for the door to move.
Story VIII.
They said to Hurmuz Tajdar, “What fault didst thou find in the vazirs of thy father that thou didst command them to be imprisoned?” He replied, “I discovered no fault in them; but I saw that they had a boundless fear of me in their hearts, and that they had not entire confidence in my promise. I feared that through dread of injury to themselves they might attempt my destruction; wherefore I put into practice the maxim of the wise men who have said,
STANZA.
Thou who art wise, fear him who feareth thee, Though thou like him a hundred wouldst despise: Seest thou not, how in last extremity, The cat will lacerate the leopard’s eyes? Hence, too, the snake the shepherd wounds; for he Dreads the raised stone and down-crushed agonies.
Story IX.
One of the Arabian kings was sick in his old age, and the hope of surviving was cut off. Suddenly a horseman entered the portal, and brought good tidings, saying, “By the auspicious fortune of my lord we have taken such a castle, and the enemies are made prisoners, and the troops and peasantry in that quarter are entirely reduced to obedience.” When the king heard this speech he heaved a cold sigh, and said, “These joyful tidings are not for me, but for my enemies; that is, the heirs of my crown.”
One of the Arabian kings was sick in his old age, and the hope of surviving was cut off. Suddenly a horseman entered the portal, and brought good tidings, saying, “By the auspicious fortune of my lord we have taken such a castle, and the enemies are made prisoners, and the troops and peasantry in that quarter are entirely reduced to obedience.” When the king heard this speech he heaved a cold sigh, and said, “These joyful tidings are not for me, but for my enemies; that is, the heirs of my crown.”
The excerpt is translation. Need remove notes and headers/page nums, fix OCR, retain division if title actually appears. We see chapter heading page header "CHAPTER I. STORY X." likely page header, instruction specifically headers like that not divisions. Story X title appears but not asked mark stories. Preface mention footnote/context in opening paragraph is scholarly note, remove. Start stanza? Chapter I title is not present actual chapter title here, header only. So no chapter marker. Text begins poetic stanza likely part preceding story, retain. Remove page headers and notes including footnote calls. Correct OCR without reformulate. Story X etc likely titles labels as text? Keep "Story X." and Story XI. No chapter heading. Last "DISTICHS." retain? Text ends with heading at end; yes. Need remove note call numbers 88,89,90,91. "Nay" OCR Xay. Life. “Death's hand ... drum ;” punctuation. "Hurmuz Tajdar..." is footnote paragraph, remove. Start at stanza. No notes. Remove section heading CHAPTER I STORY X and page headers. Keep stanza labels. Page breaks merge.
Correct "Musalman" as given, "Yahiya" etc. "Hajjaj-bin-Yusuf". Might fix "powerful" etc. "all their rights receive" odd but don't reformulate. "When by hard fortune" etc. Output.
STANZA.
In this fond hope, dear life, alas! has waned: That my heart's wish might not be wished in vain: Hope, long delayed, is granted. Have I gained Aught?—Nay. Life spent returns not back again.
STANZA.
Death's hand has struck the signal-drum; Eyes! now obey your parting knell! Hands, wrists, and arms, all members, come, And bid a mutual, long farewell! Hope's foe, Death, has me seized at last; Once more, O friends! before me move; In folly has my time been past: May my regrets your warning prove!
Story X.
In a certain year I was engaged in devotion at the tomb of the Prophet Yahiya, in the principal mosque of Damascus. It happened that one of the Arabian princes, who was notorious for his injustice, came as a pilgrim thither, performed his prayers, and asked [of God] what he stood in need of.
STANZA.
In this fond hope, dear life, alas! has waned: That my heart's wish might not be wished in vain: Hope, long delayed, is granted. Have I gained Aught?—Nay. Life spent returns not back again.
STANZA.
Death's hand has struck the signal-drum; Eyes! now obey your parting knell! Hands, wrists, and arms, all members, come, And bid a mutual, long farewell! Hope's foe, Death, has me seized at last; Once more, O friends! before me move; In folly has my time been past: May my regrets your warning prove!
Story X.
In a certain year I was engaged in devotion at the tomb of the Prophet Yahiya, in the principal mosque of Damascus. It happened that one of the Arabian princes, who was notorious for his injustice, came as a pilgrim thither, performed his prayers, and asked [of God] what he stood in need of.
COUPLET.
The poor, the rich, alike must here adore: The wealthier they, their need is here the more.
He then turned towards me and said, “On account of the generous character of darweshes, and the sincerity of their dealings, I ask you to give me the aid of your spirit, for I stand in dread of a powerful enemy.” I replied, “Shew mercy to thy weak subjects, that thou mayst not experience annoyance from a puissant foe.”
VERSE.
With the strong arm and giant grasp 'tis wrong To crush the feeble, unresisting throng. Who pities not the fallen, let him fear, Lest, if he fall, no friendly hand be near. Who sows ill actions and of blessing dreams, Fosters vain phantasies and idly schemes. Unstop thy ears, thy people's wants relieve, If not, a day shall come when all their rights receive.
DISTICHS.
All Adam's race are members of one frame; Since all, at first, from the same essence came. When by hard fortune one limb is oppressed, The other members lose their wonted rest: If thou feel'st not for others' misery, A son of Adam is no name for thee.
The poor, the rich, alike must here adore: The wealthier they, their need is here the more.
He then turned towards me and said, “On account of the generous character of darweshes, and the sincerity of their dealings, I ask you to give me the aid of your spirit, for I stand in dread of a powerful enemy.” I replied, “Shew mercy to thy weak subjects, that thou mayst not experience annoyance from a puissant foe.”
VERSE.
With the strong arm and giant grasp 'tis wrong To crush the feeble, unresisting throng. Who pities not the fallen, let him fear, Lest, if he fall, no friendly hand be near. Who sows ill actions and of blessing dreams, Fosters vain phantasies and idly schemes. Unstop thy ears, thy people's wants relieve, If not, a day shall come when all their rights receive.
DISTICHS.
All Adam's race are members of one frame; Since all, at first, from the same essence came. When by hard fortune one limb is oppressed, The other members lose their wonted rest: If thou feel'st not for others' misery, A son of Adam is no name for thee.
Story XI.
A darwesh, whose prayers were accepted with God, made his appearance in Baghdad. They told this to Hajjaj-bin-Yusuf, who sent for him, and said, “Offer up a good prayer for me.” The darwesh said, “O God! take away his life.” “For God's sake!” asked he, “what prayer is this?” He replied, “It is a good prayer for thee, and for all Musalman.”
DISTICHS.
Oppressor! troubler of the poor! How soon shall this thy mart be o’er! What good will empire be to thee? Better thy death than tyranny.
Story XII.
An unjust king asked a religious man, “What sort of devotion is to be esteemed highest?” He replied, “For thee to sleep at noon, in order that in this state thou mightest cease for an instant to oppress mankind.”
STANZA.
A tyrant lay, his noontide slumber taking: Said I—’tis best this scourge should sleeping lie; And he whose sleep is better than his waking, ’Tis best for such an evil one to die.
A darwesh, whose prayers were accepted with God, made his appearance in Baghdad. They told this to Hajjaj-bin-Yusuf, who sent for him, and said, “Offer up a good prayer for me.” The darwesh said, “O God! take away his life.” “For God's sake!” asked he, “what prayer is this?” He replied, “It is a good prayer for thee, and for all Musalman.”
DISTICHS.
Oppressor! troubler of the poor! How soon shall this thy mart be o’er! What good will empire be to thee? Better thy death than tyranny.
Story XII.
An unjust king asked a religious man, “What sort of devotion is to be esteemed highest?” He replied, “For thee to sleep at noon, in order that in this state thou mightest cease for an instant to oppress mankind.”
STANZA.
A tyrant lay, his noontide slumber taking: Said I—’tis best this scourge should sleeping lie; And he whose sleep is better than his waking, ’Tis best for such an evil one to die.
Story XIII.
I have heard of a prince who had turned night into day, and had drunk wine all night; and, in the height of his intoxication, uttered this couplet,
COUPLET.
“Of all my bright and gladsome moments the gladdest is this one; When of good or ill I reck not, and I harbour fear of none.”
A darwesh, entirely destitute of clothing, lay beneath his palace, outside, in the cold, and exclaimed,
COUPLET.
“Thou with whom none may in success compare, Grant thou art griefless; say, Have I no care?”
The king was pleased with this address. He held out from the window a purse containing a thousand dinars, and said, “O darwesh! hold thy lap.” He replied, “Whence shall I get a lap, I who have not a garment?” The king’s compassion for his wretched state increased; he added to the purse a rich robe, which he sent out to him. The darwesh, in a short time, spent and squandered that sum of money, and came back.
I have heard of a prince who had turned night into day, and had drunk wine all night; and, in the height of his intoxication, uttered this couplet,
COUPLET.
“Of all my bright and gladsome moments the gladdest is this one; When of good or ill I reck not, and I harbour fear of none.”
A darwesh, entirely destitute of clothing, lay beneath his palace, outside, in the cold, and exclaimed,
COUPLET.
“Thou with whom none may in success compare, Grant thou art griefless; say, Have I no care?”
The king was pleased with this address. He held out from the window a purse containing a thousand dinars, and said, “O darwesh! hold thy lap.” He replied, “Whence shall I get a lap, I who have not a garment?” The king’s compassion for his wretched state increased; he added to the purse a rich robe, which he sent out to him. The darwesh, in a short time, spent and squandered that sum of money, and came back.
COUPLET.
Money abides not in the palm of those who careless live, Nor patience in the lover’s heart, nor water in the sieve.
At a time when the king did not concern himself about him, they announced his state. He was displeased, and his countenance changed at this intelligence. And for this reason men of sagacity and experience have said, that it is requisite to beware of the violence and despotic temper of kings; since for the most part their high thoughts are engaged with the arduous affairs of State, and they will not endure the vulgar throng.
DISTICHS.
Let him not hope kings’ favours, who omits To watch the moment which his prayer befits. Till thou observest the just time for speech Do not by useless words thy cause impeach.
The king said, “Drive away this impudent and prodigal mendicant who, in so short a time, has dissipated such a treasure, and does not know that the royal treasury is to supply morsels to the poor, not feasts to the fraternity of devils.”
Money abides not in the palm of those who careless live, Nor patience in the lover’s heart, nor water in the sieve.
At a time when the king did not concern himself about him, they announced his state. He was displeased, and his countenance changed at this intelligence. And for this reason men of sagacity and experience have said, that it is requisite to beware of the violence and despotic temper of kings; since for the most part their high thoughts are engaged with the arduous affairs of State, and they will not endure the vulgar throng.
DISTICHS.
Let him not hope kings’ favours, who omits To watch the moment which his prayer befits. Till thou observest the just time for speech Do not by useless words thy cause impeach.
The king said, “Drive away this impudent and prodigal mendicant who, in so short a time, has dissipated such a treasure, and does not know that the royal treasury is to supply morsels to the poor, not feasts to the fraternity of devils.”
COUPLET.
The dolt, who in bright day sets up a camphor light, Soon thou wilt see his lamp devoid of oil at night.
One of the vazirs, who was a man of prudence, said, “O my lord! to such persons one ought to give an allowance, by instalments, of what is just enough for their support, that they may not become lavish in their expenses. But as to what thou commandest, namely, to treat him with violence, and to drive him away, it is not consonant with true generosity to make one expect favour and then to wound his spirit with disappointment.”
COUPLET.
Open not thyself the door of greediness; But roughly it to close beseems thee less.
STANZA.
None see the Hijaz pilgrims, faint with thirst, Crowd to the margin of the briny sea: Where’er the fountains of sweet water burst Their way; there men, and birds, and ants will be.
The dolt, who in bright day sets up a camphor light, Soon thou wilt see his lamp devoid of oil at night.
One of the vazirs, who was a man of prudence, said, “O my lord! to such persons one ought to give an allowance, by instalments, of what is just enough for their support, that they may not become lavish in their expenses. But as to what thou commandest, namely, to treat him with violence, and to drive him away, it is not consonant with true generosity to make one expect favour and then to wound his spirit with disappointment.”
COUPLET.
Open not thyself the door of greediness; But roughly it to close beseems thee less.
STANZA.
None see the Hijaz pilgrims, faint with thirst, Crowd to the margin of the briny sea: Where’er the fountains of sweet water burst Their way; there men, and birds, and ants will be.
Story XIV.
One of the former kings showed remissness in protecting his dominions, and treated his army with severity. On the appearance of a powerful enemy, all turned their backs.
COUPLETS.
Soldiers, from whom the State withholds its sold, Will from the scymitar their hands withhold. What valour in war’s ranks will he display, Whose hand is empty on the reckoning day?
I had a friendship with one of those who had declined service. I reproached him and said, “He is base and unthankful, and vile and ungrateful, who, on a slight change of fortune, deserts his old master, and lays aside the obligations of favours received for years.” He replied, “If I was to tell you [how matters stood] you would acquit me. Suppose my horse had no barley, and my saddle-cloth was in pawn; and one cannot valiantly risk one’s life for a Sultan who is miserly to his soldiers.”
One of the former kings showed remissness in protecting his dominions, and treated his army with severity. On the appearance of a powerful enemy, all turned their backs.
COUPLETS.
Soldiers, from whom the State withholds its sold, Will from the scymitar their hands withhold. What valour in war’s ranks will he display, Whose hand is empty on the reckoning day?
I had a friendship with one of those who had declined service. I reproached him and said, “He is base and unthankful, and vile and ungrateful, who, on a slight change of fortune, deserts his old master, and lays aside the obligations of favours received for years.” He replied, “If I was to tell you [how matters stood] you would acquit me. Suppose my horse had no barley, and my saddle-cloth was in pawn; and one cannot valiantly risk one’s life for a Sultan who is miserly to his soldiers.”
COUPLET.
Give thy troops gold that for thee they may die; Else they’ll go seek a better destiny.
COUPLET.
The well-fed warrior will with ardour fight; The starved will be as ardent in his flight.
Story XV.
One of the vazirs had been dismissed from office, and had entered the community of darweshes, and the blessed influence of their society took effect upon him, and his peace of mind was restored to him. The king’s heart became again reconciled to him, and he offered him employment. The vazir declined it, and said, “Discharge is better than charge.”
QUATRAIN.
Those who in safety’s quiet nook repose Have stopped the teeth of dogs and tongues of men; Far from the slander and the reach of foes, They tear their paper and destroy their pen.
The king said, “It is most certain that I have need of a man of consummate wisdom, who may be suitable for the councils of the State.” He replied, “The sign of a man of consummate wisdom is not to engage in such matters.”
Give thy troops gold that for thee they may die; Else they’ll go seek a better destiny.
COUPLET.
The well-fed warrior will with ardour fight; The starved will be as ardent in his flight.
Story XV.
One of the vazirs had been dismissed from office, and had entered the community of darweshes, and the blessed influence of their society took effect upon him, and his peace of mind was restored to him. The king’s heart became again reconciled to him, and he offered him employment. The vazir declined it, and said, “Discharge is better than charge.”
QUATRAIN.
Those who in safety’s quiet nook repose Have stopped the teeth of dogs and tongues of men; Far from the slander and the reach of foes, They tear their paper and destroy their pen.
The king said, “It is most certain that I have need of a man of consummate wisdom, who may be suitable for the councils of the State.” He replied, “The sign of a man of consummate wisdom is not to engage in such matters.”
COUPLET.
The Huma is for this of birds the king: It feeds on bones and hurts no living thing.
APOLOGUE.
They said to a lynx, “How didst thou come to choose service in attending on the lion?” He replied, “Because I feed on the remains of his quarry, and pass my life in security from the malice of my enemies under the shelter of the awe which he inspires.” They rejoined, “Now that thou hast come under the shadow of his protection, and avowest thy thankfulness for his favours; why dost thou not approach nearer, that he may include thee in the circle of his especial favourites, and reckon thee among his devoted adherents?” He replied, “I am not so secure from his violence.”
COUPLET.
Though for a hundred years the Guebre feeds his flame, Did he once fall therein, 'twould feed on him the same.
Sometimes it happens that the counsellor of his majesty the Sultan is rewarded with gold, and at another time, it may be that he loses his head; and the sages have said, “You ought to be on your guard against the changeableness of the temper of kings; for, sometimes they are displeased at a respectful salutation, and at other times they bestow dresses of honour in return for abuse:” and they have observed that, “Great facetiousness is an accomplishment in courtiers; but a fault in wise men.”
The Huma is for this of birds the king: It feeds on bones and hurts no living thing.
APOLOGUE.
They said to a lynx, “How didst thou come to choose service in attending on the lion?” He replied, “Because I feed on the remains of his quarry, and pass my life in security from the malice of my enemies under the shelter of the awe which he inspires.” They rejoined, “Now that thou hast come under the shadow of his protection, and avowest thy thankfulness for his favours; why dost thou not approach nearer, that he may include thee in the circle of his especial favourites, and reckon thee among his devoted adherents?” He replied, “I am not so secure from his violence.”
COUPLET.
Though for a hundred years the Guebre feeds his flame, Did he once fall therein, 'twould feed on him the same.
Sometimes it happens that the counsellor of his majesty the Sultan is rewarded with gold, and at another time, it may be that he loses his head; and the sages have said, “You ought to be on your guard against the changeableness of the temper of kings; for, sometimes they are displeased at a respectful salutation, and at other times they bestow dresses of honour in return for abuse:” and they have observed that, “Great facetiousness is an accomplishment in courtiers; but a fault in wise men.”
COUPLET.
To keep thy place and dignity be thine; To courtiers wit and pleasantry resign.
Story XVI.
One of my companions came to me with complaints of his ill-fortune, saying, “I have but little means of subsistence, and a large family, and I cannot support the burthen of poverty; it has frequently entered my head that I would go to another country, in order that, live how I may, no one may know of my welfare or the reverse.
COUPLET.
Full many a starving wight has slept unknown; Full many a spirit fled that none bemoan.
Again, I am in dread of the rejoicing of my enemies, lest they should laugh scoffingly at me behind my back, and impute my exertions in behalf of my family to a want of humanity, and say,
STANZA.
See now, that wretch devoid of shame! for him Fair fortune’s face will smile not, nor has smiled; Himself he pampers in each selfish whim, And leaves his hardships to his wife and child.
To keep thy place and dignity be thine; To courtiers wit and pleasantry resign.
Story XVI.
One of my companions came to me with complaints of his ill-fortune, saying, “I have but little means of subsistence, and a large family, and I cannot support the burthen of poverty; it has frequently entered my head that I would go to another country, in order that, live how I may, no one may know of my welfare or the reverse.
COUPLET.
Full many a starving wight has slept unknown; Full many a spirit fled that none bemoan.
Again, I am in dread of the rejoicing of my enemies, lest they should laugh scoffingly at me behind my back, and impute my exertions in behalf of my family to a want of humanity, and say,
STANZA.
See now, that wretch devoid of shame! for him Fair fortune’s face will smile not, nor has smiled; Himself he pampers in each selfish whim, And leaves his hardships to his wife and child.
And I know something, as you are aware, of the science of accounts; if by your interest a means [of subsistence] could be afforded me, which might put me at ease, I should not be able to express my gratitude sufficiently to the end of my life.” I replied, “O my friend! the king’s service has two sides to it,—hope of a livelihood, and terror for one’s life; and it is contrary to the opinion of the wise, through such a hope to expose oneself to such a fear.
STANZA.
None in the poor man’s hut demand Tax on his garden or his land. Be thou content with toil and woe, Or with thy entrails feed the crow.”
He replied, “These words that thou hast spoken do not apply to my case, nor hast thou returned an answer to my question. Hast thou not heard what they have said: ‘that the hand of every one who chooses to act dishonestly trembles in rendering the account’?”
STANZA.
None in the poor man’s hut demand Tax on his garden or his land. Be thou content with toil and woe, Or with thy entrails feed the crow.”
He replied, “These words that thou hast spoken do not apply to my case, nor hast thou returned an answer to my question. Hast thou not heard what they have said: ‘that the hand of every one who chooses to act dishonestly trembles in rendering the account’?”
COUPLET.
God favours those who follow the right way, From a straight road I ne’er saw mortal stray.
“And the sages have said, ‘Four kinds of persons are in deadly fear of four others: the brigand of the Sultan, and the thief of the watchman, and the adulterer of the informer, and the harlot of the superintendent of police;’ and what fear have those of the settling, whose accounts are clear?”
"Wouldst thou confine thy rival's power to harm Thee at discharge? then while thy trust remains, Be not too free; none shall thee then alarm. 'Tis the soiled raiment which, to cleanse from stains, Is struck on stones and asks the washer's pains.
God favours those who follow the right way, From a straight road I ne’er saw mortal stray.
“And the sages have said, ‘Four kinds of persons are in deadly fear of four others: the brigand of the Sultan, and the thief of the watchman, and the adulterer of the informer, and the harlot of the superintendent of police;’ and what fear have those of the settling, whose accounts are clear?”
"Wouldst thou confine thy rival's power to harm Thee at discharge? then while thy trust remains, Be not too free; none shall thee then alarm. 'Tis the soiled raiment which, to cleanse from stains, Is struck on stones and asks the washer's pains.
I answered, "Applicable to thy case is the story of that fox which people saw running away in violent trepidation. Some one said to him, 'What calamity has happened to cause thee so much alarm?' He replied, 'I have heard they are going to impress the camel.' They rejoined, 'O Shatter-brain! what connection has a camel with thee, and what resemblance hast thou to it?' He answered, 'Peace! for if the envious should, to serve their own ends, say, "This is a camel," and I should be taken, who would care about my release so as to inquire into my condition? And before the antidote is brought from Irak, the person who is bitten by the snake may be dead.' And in the same way thou possessest merit, and good faith, and piety, and uprightness; but the envious are in ambush, and the accusers are lurking in corners. If they should misrepresent thy fair qualities, and thou shouldest incur the king's displeasure and fall into disgrace, who would have power, in that situation of affairs, to speak for thee? I look upon it as thy best course to secure the kingdom of contentment, and to abandon the idea of preferment, since the wise have said,
Upon the sea 'tis true is boundless gain: Wouldst thou be safe, upon the shore remain."
When my friend heard these words he was displeased, and his countenance was overcast, and he began to utter words which bore marks of his vexation, saying, "What judgment, and profit, and understanding, and knowledge is this? And the saying of the sages has turned out correct, in that they have said, 'Those are useful friends who continue so when we are in prison; for at our table all our enemies appear friends.'
Think not thy friend one who in fortune's hour Boasts of his friendship and fraternity. Him I call friend who sums up all his power To aid thee in distress and misery."
I saw that he was troubled, and that my advice was taken in bad part. I went to the president of finance, and, in accordance with our former intimacy, I told him the case; in consequence of which he appointed my friend to some trifling office. Some time passed away; they saw the amenity of his disposition, and approved his excellent judgment. His affairs prospered, and he was appointed to a superior post; and in the same manner the star of his prosperity continued to ascend until he reached the summit of his desires, and became a confidential servant of his Majesty the Sultan, and the pointed-at by men's fingers, and one in whom the ministers of State placed their confidence. I rejoiced at his secure position and said,
When my friend heard these words he was displeased, and his countenance was overcast, and he began to utter words which bore marks of his vexation, saying, "What judgment, and profit, and understanding, and knowledge is this? And the saying of the sages has turned out correct, in that they have said, 'Those are useful friends who continue so when we are in prison; for at our table all our enemies appear friends.'
Think not thy friend one who in fortune's hour Boasts of his friendship and fraternity. Him I call friend who sums up all his power To aid thee in distress and misery."
I saw that he was troubled, and that my advice was taken in bad part. I went to the president of finance, and, in accordance with our former intimacy, I told him the case; in consequence of which he appointed my friend to some trifling office. Some time passed away; they saw the amenity of his disposition, and approved his excellent judgment. His affairs prospered, and he was appointed to a superior post; and in the same manner the star of his prosperity continued to ascend until he reached the summit of his desires, and became a confidential servant of his Majesty the Sultan, and the pointed-at by men's fingers, and one in whom the ministers of State placed their confidence. I rejoiced at his secure position and said,
Have no doubts because of trouble nor be thou discomfited; For the water of life's fountain springeth from a gloomy bed.
Ah! ye brothers of misfortune! be not ye with grief oppressed, Many are the secret mercies which with the All-bounteous rest.
COUPLET.
Sit not sad because that Time a fitful aspect weareth; Patience is most bitter, yet most sweet the fruit it beareth.
During this interval I happened to accompany a number of my friends on a journey to Hijaz. When I returned from the pilgrimage to Makkah he came out two stages to meet me. I saw that his outward appearance was one of distress, and that he wore the garb of a darwesh. I said, “What is thy condition?” He replied, “Just as thou saidst: a party became envious of me, and accused me of disloyal conduct; and the king did not deign to inquire minutely into the explanation of the circumstances; and my former companions, and even my sincere friends, forbore to utter the truth, and forgot their long intimacy.
Ah! ye brothers of misfortune! be not ye with grief oppressed, Many are the secret mercies which with the All-bounteous rest.
COUPLET.
Sit not sad because that Time a fitful aspect weareth; Patience is most bitter, yet most sweet the fruit it beareth.
During this interval I happened to accompany a number of my friends on a journey to Hijaz. When I returned from the pilgrimage to Makkah he came out two stages to meet me. I saw that his outward appearance was one of distress, and that he wore the garb of a darwesh. I said, “What is thy condition?” He replied, “Just as thou saidst: a party became envious of me, and accused me of disloyal conduct; and the king did not deign to inquire minutely into the explanation of the circumstances; and my former companions, and even my sincere friends, forbore to utter the truth, and forgot their long intimacy.
STANZA.
When one has fallen from high heaven’s decree, The banded world will trample on his head; Then fawn and fold their hands respectfully, When they behold his steps by fortune led.
In short, I was subjected to all kinds of tortures till within this week that the good tidings of the safety of the pilgrims arrived, when they granted me release from grievous durance, with the confiscation of my hereditary estate.” I said, “At that time thou wouldest not receive my suggestion, that the service of the king is like a sea-voyage, at once profitable and fraught with peril; where thou either wilt acquire a treasure, or perish amid the billows.
COUPLET.
Or with both hands the merchant shall one day embrace the gold; Or by the waves his lifeless form shall on the strand be rolled.”
I did not think it right to lacerate his mental wounds further, or to sprinkle them with salt. I confined myself to these two couplets and said,
When one has fallen from high heaven’s decree, The banded world will trample on his head; Then fawn and fold their hands respectfully, When they behold his steps by fortune led.
In short, I was subjected to all kinds of tortures till within this week that the good tidings of the safety of the pilgrims arrived, when they granted me release from grievous durance, with the confiscation of my hereditary estate.” I said, “At that time thou wouldest not receive my suggestion, that the service of the king is like a sea-voyage, at once profitable and fraught with peril; where thou either wilt acquire a treasure, or perish amid the billows.
COUPLET.
Or with both hands the merchant shall one day embrace the gold; Or by the waves his lifeless form shall on the strand be rolled.”
I did not think it right to lacerate his mental wounds further, or to sprinkle them with salt. I confined myself to these two couplets and said,
STANZA.
“Knewest thou not that thou wouldst see the chains upon thy feet, When a deaf ear thou turnedst on the counsels of the wise? If the torture of the sting thou canst not with courage meet, Place not thy finger in the hole where the sullen scorpion lies.”
Story XVII.
Certain persons were associates of mine, whose external conduct was adorned with rectitude. A great personage entertained a strong opinion in their favour, and had settled a pension upon them. But one of them did an act which was unbecoming the character of a darwesh. The favour of that person was estranged, and their market was depreciated. I wished to set my companions free as regarded their allowance, and resolved to wait on their patron. The porter would not suffer me to enter, and treated me with insolence. I excused him, in accordance with what they have said,
STANZA.
“Knewest thou not that thou wouldst see the chains upon thy feet, When a deaf ear thou turnedst on the counsels of the wise? If the torture of the sting thou canst not with courage meet, Place not thy finger in the hole where the sullen scorpion lies.”
Story XVII.
Certain persons were associates of mine, whose external conduct was adorned with rectitude. A great personage entertained a strong opinion in their favour, and had settled a pension upon them. But one of them did an act which was unbecoming the character of a darwesh. The favour of that person was estranged, and their market was depreciated. I wished to set my companions free as regarded their allowance, and resolved to wait on their patron. The porter would not suffer me to enter, and treated me with insolence. I excused him, in accordance with what they have said,
STANZA.
“To door of king, or minister, or peer, Draw thou not nigh unless with patrons girt;
For if a poor man at the gate appear, Warders his collar seize, and dogs his skirt.
As soon as the favourite attendants of that great man were informed of my condition, they brought me in with respect, and assigned me a place of distinction. However, I submissively seated myself lower, and said,
COUPLET.
“Permit me, a slave of low degree, To sit among those who wait on thee.”
He replied, “My God! my God! what room is there for this speech?”
COUPLET.
What though my head and eyelids thou shouldst press, I’d bear thy love-airs for thy loveliness.
In short, I seated myself, and conversed on all subjects, till the circumstance of my friends’ disgrace was introduced. I said,
STANZA.
“What did the Lord of past munificence See in his servants that he deemed them vile? God’s rule is boundless, and, with love immense, He notes our sins, but us sustains meanwhile.”
For if a poor man at the gate appear, Warders his collar seize, and dogs his skirt.
As soon as the favourite attendants of that great man were informed of my condition, they brought me in with respect, and assigned me a place of distinction. However, I submissively seated myself lower, and said,
COUPLET.
“Permit me, a slave of low degree, To sit among those who wait on thee.”
He replied, “My God! my God! what room is there for this speech?”
COUPLET.
What though my head and eyelids thou shouldst press, I’d bear thy love-airs for thy loveliness.
In short, I seated myself, and conversed on all subjects, till the circumstance of my friends’ disgrace was introduced. I said,
STANZA.
“What did the Lord of past munificence See in his servants that he deemed them vile? God’s rule is boundless, and, with love immense, He notes our sins, but us sustains meanwhile.”
These words were approved by the prince, and he ordered that they should make ready the means of maintenance for my friends, according to the former custom, and that they should make up to them the supplies which they would have received during the time their allowance was stopped. I returned thanks for this favour, and kissed the ground of obedience, and asked pardon for my boldness; and as I was departing I said these words,
STANZA.
“The Kabah is the place of answered prayer; Therefore, from many a league the pilgrim throngs To view its fane; from distant lands repair The hurrying crowds. Thus, too, to thee belongs Patience, with supplicants like me to bear; For none cast stones at trees save fruit be there.”
[The king] was offended, and observed, “This tribe of tatterdemalions is on a level with brutes.” The vazir said, “The king of earth’s surface passed near thee; why didst thou not do him homage, and perform thy respects?” He replied, “Tell the king to look for service from one who expects favours from him, and let him also know that kings are for the protection of their subjects, not subjects for the service of kings: as they have said,
STANZA.
“The Kabah is the place of answered prayer; Therefore, from many a league the pilgrim throngs To view its fane; from distant lands repair The hurrying crowds. Thus, too, to thee belongs Patience, with supplicants like me to bear; For none cast stones at trees save fruit be there.”
[The king] was offended, and observed, “This tribe of tatterdemalions is on a level with brutes.” The vazir said, “The king of earth’s surface passed near thee; why didst thou not do him homage, and perform thy respects?” He replied, “Tell the king to look for service from one who expects favours from him, and let him also know that kings are for the protection of their subjects, not subjects for the service of kings: as they have said,
STANZA.
“Kings are but guardians, who the poor should keep; Though this world’s goods wait on their diadem. Not for the shepherd’s welfare are the sheep: The shepherd rather is for pasturing them.”
CONCLUDING STANZA.
To-day thou markest one flushed with success; Another sick with struggles ’gainst his fate: Pause but a little while, the earth shall press His brain that did such plans erst meditate. Lost is the difference of king and slave, At the approach of destiny’s decree: Should one upturn the ashes of the grave, Could he discern ’twixt wealth and poverty?”
The discourse of the darwesh made a strong impression on the king. He said, “Ask a boon of me.” The darwesh replied, “I request that thou wilt not again disturb me.” On this the king rejoined, “Give me some piece of advice.” He said,
STANZA.
“Now that thy hands retain these blessings, know— This wealth, these lands, from hand to hand must go.”
“Kings are but guardians, who the poor should keep; Though this world’s goods wait on their diadem. Not for the shepherd’s welfare are the sheep: The shepherd rather is for pasturing them.”
CONCLUDING STANZA.
To-day thou markest one flushed with success; Another sick with struggles ’gainst his fate: Pause but a little while, the earth shall press His brain that did such plans erst meditate. Lost is the difference of king and slave, At the approach of destiny’s decree: Should one upturn the ashes of the grave, Could he discern ’twixt wealth and poverty?”
The discourse of the darwesh made a strong impression on the king. He said, “Ask a boon of me.” The darwesh replied, “I request that thou wilt not again disturb me.” On this the king rejoined, “Give me some piece of advice.” He said,
STANZA.
“Now that thy hands retain these blessings, know— This wealth, these lands, from hand to hand must go.”
aid of his prayers, saying, “I am day and night employed in the service of the Sultan, hoping for his favour, and dreading his wrath.” Zu’l-nun wept, and said, “If I had feared the Most High God as thou dost the Sultan, I should have been of the number of the just.”
STANZA.
Could the holy darwesh cease from worldly joy and sorrow, On the sky his foot would be; And the vazir for himself angelic light would borrow, Served he God as royalty.
Story XXX.
A king gave an order to put an innocent person to death. He said, “O king! for the anger which thou feelest against me, seek not thine own injury!” The king asked, “How so?” He replied, “I shall suffer this pang but for a moment, and the guilt of it will attach to thee for ever.”
QUATRAIN.
Circling on, life’s years have fled, as flies the breeze of morn; Sadness and mirth, and foul and fair, for aye have passed away. Dream’st thou, tyrant! thou hast wreaked on me thy rage and scorn? The burden from my neck has passed, on thine must ever stay.
STANZA.
Could the holy darwesh cease from worldly joy and sorrow, On the sky his foot would be; And the vazir for himself angelic light would borrow, Served he God as royalty.
Story XXX.
A king gave an order to put an innocent person to death. He said, “O king! for the anger which thou feelest against me, seek not thine own injury!” The king asked, “How so?” He replied, “I shall suffer this pang but for a moment, and the guilt of it will attach to thee for ever.”
QUATRAIN.
Circling on, life’s years have fled, as flies the breeze of morn; Sadness and mirth, and foul and fair, for aye have passed away. Dream’st thou, tyrant! thou hast wreaked on me thy rage and scorn? The burden from my neck has passed, on thine must ever stay.
This admonition of his operated advantageously on the king, and he forbore to shed his blood, and asked pardon of him.
Story XXXI.
The vazirs of Nushirwan were consulting on a matter connected with State affairs, and each delivered his opinions in accordance with what he judged best. The king also took part in their deliberations. Buzurchimihr adopted the opinion of the king. The vazirs said to him privately, “What superiority didst thou discern in the king’s opinion above the counsels of so many sage persons?” He replied, “In that the end of the affair is unknown, and the opinions of all depend on the will of the Most High God, whether they turn out just or erroneous. Therefore it is better to conform to the monarch’s opinion, that, should it turn out unfavourably, our obsequiousness will secure us from his reproaches.”
DISTICHS.
Opinions, differing from the king, to have: Is your own hands in your own blood to lave. Should he affirm the day to be the night, Say you behold the moon and Pleiads’ light.
Story XXXI.
The vazirs of Nushirwan were consulting on a matter connected with State affairs, and each delivered his opinions in accordance with what he judged best. The king also took part in their deliberations. Buzurchimihr adopted the opinion of the king. The vazirs said to him privately, “What superiority didst thou discern in the king’s opinion above the counsels of so many sage persons?” He replied, “In that the end of the affair is unknown, and the opinions of all depend on the will of the Most High God, whether they turn out just or erroneous. Therefore it is better to conform to the monarch’s opinion, that, should it turn out unfavourably, our obsequiousness will secure us from his reproaches.”
DISTICHS.
Opinions, differing from the king, to have: Is your own hands in your own blood to lave. Should he affirm the day to be the night, Say you behold the moon and Pleiads’ light.
Story XXXII.
A traveller twisted his ringlets, saying, “I am a
“[I am a] descendant of Ali,” and entered the city along with the caravan from Hijaz, giving out that he had come from the pilgrimage to Makkah; and produced an idyl before the king, affirming it to be his own. One of the king’s counsellors had that year returned from travelling. He said, “I saw him in Basrah, at the festival of Azha; how, then, can he have come from the pilgrimage to Makkah?” Another said, “His father was a Christian in Malatiyah; how should he be a descendant of Ali?” His verses were found in the Diwan of Anvari. The king ordered him to be beaten and sent him away, saying, “Why hast thou uttered so many falsehoods?” He replied, “Lord of earth’s surface! I will speak one word more, and if it be not true, I am worthy of any punishment that thou mayest command.” The king inquired, “What is that?” He replied,
A traveller twisted his ringlets, saying, “I am a
“[I am a] descendant of Ali,” and entered the city along with the caravan from Hijaz, giving out that he had come from the pilgrimage to Makkah; and produced an idyl before the king, affirming it to be his own. One of the king’s counsellors had that year returned from travelling. He said, “I saw him in Basrah, at the festival of Azha; how, then, can he have come from the pilgrimage to Makkah?” Another said, “His father was a Christian in Malatiyah; how should he be a descendant of Ali?” His verses were found in the Diwan of Anvari. The king ordered him to be beaten and sent him away, saying, “Why hast thou uttered so many falsehoods?” He replied, “Lord of earth’s surface! I will speak one word more, and if it be not true, I am worthy of any punishment that thou mayest command.” The king inquired, “What is that?” He replied,
“Curds, which to thee a poor man brings, will prove, Water, two cups; and buttermilk, one spoon. Let not my idle tales thine anger move, For, from a traveller, lies thou’lt hear full soon.”
The king laughed and said, “In thy life thou never saidst a truer word than this.” He then commanded the usual allowance for descendants of the Prophet to be got ready for him.
They have related that a certain vazir was compassionate to his inferiors, and studied the welfare of all. It happened that he fell under the king’s displeasure. All exerted themselves to obtain his release; and those who had the custody of him alleviated his punishment; and the other nobles spoke of his good qualities to the king, so that the king forgave his fault. A sage heard of this, and said,
“To gain thy friends’ affection, Sell the garden of thy sire; To give them food, protection, With thy goods go feed the fire. Shew kindness even to thy foes; The dog’s mouth with a morsel close.”
The king laughed and said, “In thy life thou never saidst a truer word than this.” He then commanded the usual allowance for descendants of the Prophet to be got ready for him.
They have related that a certain vazir was compassionate to his inferiors, and studied the welfare of all. It happened that he fell under the king’s displeasure. All exerted themselves to obtain his release; and those who had the custody of him alleviated his punishment; and the other nobles spoke of his good qualities to the king, so that the king forgave his fault. A sage heard of this, and said,
“To gain thy friends’ affection, Sell the garden of thy sire; To give them food, protection, With thy goods go feed the fire. Shew kindness even to thy foes; The dog’s mouth with a morsel close.”
One of the sons of Harunu’r-rashid came to his father in a passion, saying, “Such an officer’s son has insulted me, by speaking abusively of my mother.”
Harun said to his nobles, “What should be the punishment of such a person?” One gave his voice for death, and another for the excision of his tongue, and another for the confiscation of his goods and banishment. Harun said, “O my son! the generous part would be to pardon him, and if thou canst not, then do thou abuse his mother, but not so as to exceed the just limits of retaliation, for in that case we should become the aggressors.”
STANZA.
They that with raging elephants make war Are not, so deem the wise, the truly brave; But in real verity, the valiant are Those who, when angered, are not passion’s slave.
DISTICHS.
An ill-bred fellow once a man reviled, Who patient bore it, and replied, “Good friend! Worse am I than by thee I could be styled, And better know how often I offend.”
Harun said to his nobles, “What should be the punishment of such a person?” One gave his voice for death, and another for the excision of his tongue, and another for the confiscation of his goods and banishment. Harun said, “O my son! the generous part would be to pardon him, and if thou canst not, then do thou abuse his mother, but not so as to exceed the just limits of retaliation, for in that case we should become the aggressors.”
STANZA.
They that with raging elephants make war Are not, so deem the wise, the truly brave; But in real verity, the valiant are Those who, when angered, are not passion’s slave.
DISTICHS.
An ill-bred fellow once a man reviled, Who patient bore it, and replied, “Good friend! Worse am I than by thee I could be styled, And better know how often I offend.”
Story XXXV.
I was seated in a vessel along with some persons of distinction. A barge, which was in our wake, went down, and two brothers were plunged into the vortex. One of the great personages said to the boatman, “Save those two, and I will give thee a hundred dinars.” The boatman plunged into the water and rescued one. The other perished. I said, “He was destined not to survive, wherefore thou camest too late to get hold of him.” The boatman laughed, and said, “What thou sayest is most true, and, besides, my mind was more set on saving this one, because once when I was exhausted in the desert he set me on his camel, and I had been flogged by the other in my childhood.” I replied, “The Great God is righteous! for every one who does well benefits his own soul; and every one that sinneth, sinneth against himself.”
I was seated in a vessel along with some persons of distinction. A barge, which was in our wake, went down, and two brothers were plunged into the vortex. One of the great personages said to the boatman, “Save those two, and I will give thee a hundred dinars.” The boatman plunged into the water and rescued one. The other perished. I said, “He was destined not to survive, wherefore thou camest too late to get hold of him.” The boatman laughed, and said, “What thou sayest is most true, and, besides, my mind was more set on saving this one, because once when I was exhausted in the desert he set me on his camel, and I had been flogged by the other in my childhood.” I replied, “The Great God is righteous! for every one who does well benefits his own soul; and every one that sinneth, sinneth against himself.”
STANZA.
Strive not to pain a single heart, Nor by that thorny pathway move. But with the needy aye take part; To thee, too, this will succour prove.
Story XXXVI.
There were two brothers, one of whom served the Sultan, and the other obtained his bread by his manual labour. Once on a time the rich one said to the poor one, “Why dost thou not serve the Sultan, by which thou mayst escape from thy toilsome work?” He replied, “Why dost thou not work in order to free thyself from the disgrace of being a servant? since the sages have said, ‘It is better to eat barley bread, and sit on the ground, than to gird oneself with a golden girdle, and stand up to serve.’”
COUPLET.
Better from lime make mortar with thy hand, Than before chiefs with folded arms to stand.
STANZA.
Life, precious life, has been in pondering spent On summer clothing and on winter food. O glutton belly! let one loaf content Thee, rather than the back [in slavish mood] Be to the ground in others’ service bent.
Strive not to pain a single heart, Nor by that thorny pathway move. But with the needy aye take part; To thee, too, this will succour prove.
Story XXXVI.
There were two brothers, one of whom served the Sultan, and the other obtained his bread by his manual labour. Once on a time the rich one said to the poor one, “Why dost thou not serve the Sultan, by which thou mayst escape from thy toilsome work?” He replied, “Why dost thou not work in order to free thyself from the disgrace of being a servant? since the sages have said, ‘It is better to eat barley bread, and sit on the ground, than to gird oneself with a golden girdle, and stand up to serve.’”
COUPLET.
Better from lime make mortar with thy hand, Than before chiefs with folded arms to stand.
STANZA.
Life, precious life, has been in pondering spent On summer clothing and on winter food. O glutton belly! let one loaf content Thee, rather than the back [in slavish mood] Be to the ground in others’ service bent.
Story XXXVII.
A person brought to Nushirwan the Just good news, saying, “God [may he be honoured and glorified!] has removed such and such an enemy of thine.” He replied, “Hast thou heard at all that he will spare me?”
COUPLET.
In my foe’s death, what joy is there for me? For my life, too, cannot eternal be.
A council of wise men at the court of Kisra was discussing a certain matter. Buzurchimihr was silent. They said, “Why dost thou not deliver thy opinion with us in this consultation?” He replied, “Viziers are like physicians: and the physician does not give medicine save to the sick. Wherefore, when I see that your opinion is right, it would not be wise for me to interfere therein with my voice.”
STANZA.
Without my meddling, if a thing succeed, For me to give advice therein, what need? But if I see a blind man and a pit, Why, then, I'm guilty if I silent sit.
A person brought to Nushirwan the Just good news, saying, “God [may he be honoured and glorified!] has removed such and such an enemy of thine.” He replied, “Hast thou heard at all that he will spare me?”
COUPLET.
In my foe’s death, what joy is there for me? For my life, too, cannot eternal be.
A council of wise men at the court of Kisra was discussing a certain matter. Buzurchimihr was silent. They said, “Why dost thou not deliver thy opinion with us in this consultation?” He replied, “Viziers are like physicians: and the physician does not give medicine save to the sick. Wherefore, when I see that your opinion is right, it would not be wise for me to interfere therein with my voice.”
STANZA.
Without my meddling, if a thing succeed, For me to give advice therein, what need? But if I see a blind man and a pit, Why, then, I'm guilty if I silent sit.
Story XXXIX.
When Harunu’r-Rashid had conquered Egypt, he said, “In contradiction to that impious rebel who, through pride of having Egypt for his kingdom, laid claim to divine honours, I will give this province to none but the lowest of my slaves.” He had a black slave of great stupidity, whose name was Khusaib; on him he bestowed the land of Egypt. They say that his intellect and capacity were so limited that when a body of Egyptian cultivators complained to him that they had sown cotton on the banks of the Nile, and that, owing to an unseasonable fall of rain, it had been destroyed; he replied, “You ought to sow wool, that it might not be swept away.” A sage heard it and said,
DISTICHS.
“If with your wisdom grew your store, The fool would be the truly poor; But Heaven to the fool supplies Such wealth as would amaze the wise.”
When Harunu’r-Rashid had conquered Egypt, he said, “In contradiction to that impious rebel who, through pride of having Egypt for his kingdom, laid claim to divine honours, I will give this province to none but the lowest of my slaves.” He had a black slave of great stupidity, whose name was Khusaib; on him he bestowed the land of Egypt. They say that his intellect and capacity were so limited that when a body of Egyptian cultivators complained to him that they had sown cotton on the banks of the Nile, and that, owing to an unseasonable fall of rain, it had been destroyed; he replied, “You ought to sow wool, that it might not be swept away.” A sage heard it and said,
DISTICHS.
“If with your wisdom grew your store, The fool would be the truly poor; But Heaven to the fool supplies Such wealth as would amaze the wise.”
DISTICHS.
Fortune and wealth are not to merit given: None can obtain them but by aid from Heaven. In this world oft a marvel meets our eyes; The undiscerning honoured, scorned the wise. The alchymist expires with grief and pain, And fools a treasure ’neath a shed obtain.
Story XL.
They had brought a Chinese girl, of surpassing beauty and loveliness, to an Arabian king. In a moment of intoxication he attempted to embrace her. The damsel resisted him. The king was enraged, and bestowed her on one of his slaves, who was a negro, and whose upper lip ascended above his nostrils, and whose lower lip hung down on his collar. His form was such that the demon Sakhr would have fled at his appearance.
COUPLET.
In him th’ extreme of ugliness was found, As beauty to all time fair Joseph crowned.
STANZA.
Not such his person that description can
Fortune and wealth are not to merit given: None can obtain them but by aid from Heaven. In this world oft a marvel meets our eyes; The undiscerning honoured, scorned the wise. The alchymist expires with grief and pain, And fools a treasure ’neath a shed obtain.
Story XL.
They had brought a Chinese girl, of surpassing beauty and loveliness, to an Arabian king. In a moment of intoxication he attempted to embrace her. The damsel resisted him. The king was enraged, and bestowed her on one of his slaves, who was a negro, and whose upper lip ascended above his nostrils, and whose lower lip hung down on his collar. His form was such that the demon Sakhr would have fled at his appearance.
COUPLET.
In him th’ extreme of ugliness was found, As beauty to all time fair Joseph crowned.
STANZA.
Not such his person that description can
His hideous aspect typify; The fetor [save us!] from him foully ran
Like carrion sun-baked in July.
At that season the passions of the negro were roused,
and he was overpowered by lust. Agitated by desire he deflowered her. In the morning, the king sought for the girl and could not find her. They told him what had happened. He was incensed, and commanded that they should bind the negro and the girl fast together by their hands and feet, and cast them from the roof of the palace into the fosse. One of the vazirs, who was of a benevolent disposition, bent down his face in intercession to the ground and said, “The negro is not to blame in this matter; for all your Majesty’s slaves and attendants are accustomed to your royal bounty.” The king said, “What great difference would it have made had he forborne to meddle with her for a night?” The vazir replied, “Sire! hast thou not heard what they have said,
Like carrion sun-baked in July.
At that season the passions of the negro were roused,
and he was overpowered by lust. Agitated by desire he deflowered her. In the morning, the king sought for the girl and could not find her. They told him what had happened. He was incensed, and commanded that they should bind the negro and the girl fast together by their hands and feet, and cast them from the roof of the palace into the fosse. One of the vazirs, who was of a benevolent disposition, bent down his face in intercession to the ground and said, “The negro is not to blame in this matter; for all your Majesty’s slaves and attendants are accustomed to your royal bounty.” The king said, “What great difference would it have made had he forborne to meddle with her for a night?” The vazir replied, “Sire! hast thou not heard what they have said,
STANZA.
‘When to a limpid fountain one parched with thirst advances, Think not a raging elephant him would scare; Or, when alone, an infidel sees meat with famished glances, Can reason think he’d pause for the fast-day there.’
The king was pleased with this pleasantry, and said, “I give thee the negro; but what shall I do with the girl?” He replied, “Give the girl to the negro; for his leavings are fit only for himself.”
STANZA.
Never take him for thy friend Who goes where it beseems him not: The purest water will offend The thirstiest lips, if it be got From one whose breath is foul and hot.
STANZA.
Ne’er will the orange from the Sultan’s hand Once in the dunghill fallen, more there rest: Though thirsty, none will water e’er demand, When ulcerated lips the jar have pressed.
They said to Alexander of Rum, “How didst thou conquer the eastern and western worlds, when former kings surpassed thee in treasures, and territory, and long life, and armies, and yet did not obtain such victories?” He replied, “By the aid of the Most High God. Whenever I subdued a country I did not oppress its inhabitants, and I never spoke disparagingly of its kings.”
‘When to a limpid fountain one parched with thirst advances, Think not a raging elephant him would scare; Or, when alone, an infidel sees meat with famished glances, Can reason think he’d pause for the fast-day there.’
The king was pleased with this pleasantry, and said, “I give thee the negro; but what shall I do with the girl?” He replied, “Give the girl to the negro; for his leavings are fit only for himself.”
STANZA.
Never take him for thy friend Who goes where it beseems him not: The purest water will offend The thirstiest lips, if it be got From one whose breath is foul and hot.
STANZA.
Ne’er will the orange from the Sultan’s hand Once in the dunghill fallen, more there rest: Though thirsty, none will water e’er demand, When ulcerated lips the jar have pressed.
They said to Alexander of Rum, “How didst thou conquer the eastern and western worlds, when former kings surpassed thee in treasures, and territory, and long life, and armies, and yet did not obtain such victories?” He replied, “By the aid of the Most High God. Whenever I subdued a country I did not oppress its inhabitants, and I never spoke disparagingly of its kings.”
COUPLET.
Ne’er will he be called great among the wise, Who to the truly great their name denies.
STANZA.
These are no more than trifles, swiftly sped,
Fortune and throne, command and conquest—all.
Destroy not thou the good name of the dead, That thy fame, too, may last and never fall.
Ne’er will he be called great among the wise, Who to the truly great their name denies.
STANZA.
These are no more than trifles, swiftly sped,
Fortune and throne, command and conquest—all.
Destroy not thou the good name of the dead, That thy fame, too, may last and never fall.