“Wouldst thou be rich, seek but content to gain; For this a treasure is that ne’er will harm. If in thy lap some Dives riches rain, Let not thy heart with gratitude grow warm; For, by the wisest, I have oft been told,— The poor man’s patience better is than gold.
A locust’s leg, the poor ant’s gift, is more Than the wild ass dressed whole from Bahram’s store.
Story XXIX.
A person had a friend who was filling the office of Diwan. A long interval had passed without his happening to see him. Some one said, “It is a long time since thou sawest such a one.” He replied, “Neither do I wish to see him.” By chance one of the Diwan’s people was there; he asked, “What fault has he committed that thou art indisposed to see him?” He answered, “There is no fault; but the time for seeing a Diwan is when he is discharged from his office.”
A locust’s leg, the poor ant’s gift, is more Than the wild ass dressed whole from Bahram’s store.
Story XXIX.
A person had a friend who was filling the office of Diwan. A long interval had passed without his happening to see him. Some one said, “It is a long time since thou sawest such a one.” He replied, “Neither do I wish to see him.” By chance one of the Diwan’s people was there; he asked, “What fault has he committed that thou art indisposed to see him?” He answered, “There is no fault; but the time for seeing a Diwan is when he is discharged from his office.”
“While office lasts, amid the cares of place, The great can well dispense with friendship’s train; But in the day of sorrow and disgrace, They come for pity to their friends again.”
Story XXX.
Abu Hurairah used every day to wait upon Mustafa (may the blessing and peace of God be upon him!). The latter said, “O Abu Hurairah! visit me less often and thou wilt increase our friendship;” that is, “Come not every day, that our attachment may be augmented.”
They said to a wise man, “Notwithstanding the kindly influence which the sun exerts, we have not heard that any one ever regarded it as a friend.” He replied, “It is because we can see it every day except in winter, when it is concealed and beloved.”
There is no harm in visiting a friend; But not so oft that he should say, “Enough!” If thou wilt thyself only reprehend, Thou wilt not meet from others a rebuff.
Story XXX.
Abu Hurairah used every day to wait upon Mustafa (may the blessing and peace of God be upon him!). The latter said, “O Abu Hurairah! visit me less often and thou wilt increase our friendship;” that is, “Come not every day, that our attachment may be augmented.”
They said to a wise man, “Notwithstanding the kindly influence which the sun exerts, we have not heard that any one ever regarded it as a friend.” He replied, “It is because we can see it every day except in winter, when it is concealed and beloved.”
There is no harm in visiting a friend; But not so oft that he should say, “Enough!” If thou wilt thyself only reprehend, Thou wilt not meet from others a rebuff.
Story XXXI.
Having become weary of the society of my friends at
Damascus, I set out for the wilderness of Jerusalem, and associated with the brutes, until I was made prisoner by the Franks, who set me to work along with Jews at digging in the fosse of Tripolis, till one of the principal men of Aleppo, between whom and myself a former intimacy had subsisted, passed that way and recognised me, and said, “What state is this? and how are you living?” I replied,
“From men to mountain and to wild I fled Myself to heavenly converse to betake; Conjecture now my state, that in a shed Of savages I must my dwelling make.”
Better to live in chains with those we love, Than with the strange ’mid flow’rets gay to move.
He took compassion on my state, and with ten dinars redeemed me from the bondage of the Franks, and took me along with him to Aleppo. He had a daughter, whom he united to me in the marriage-knot, with a portion of a hundred dinars. As time went on, the girl turned out of a bad temper, quarrelsome and unruly. She began to give a loose to her tongue, and to disturb my happiness, as they have said:
Having become weary of the society of my friends at
Damascus, I set out for the wilderness of Jerusalem, and associated with the brutes, until I was made prisoner by the Franks, who set me to work along with Jews at digging in the fosse of Tripolis, till one of the principal men of Aleppo, between whom and myself a former intimacy had subsisted, passed that way and recognised me, and said, “What state is this? and how are you living?” I replied,
“From men to mountain and to wild I fled Myself to heavenly converse to betake; Conjecture now my state, that in a shed Of savages I must my dwelling make.”
Better to live in chains with those we love, Than with the strange ’mid flow’rets gay to move.
He took compassion on my state, and with ten dinars redeemed me from the bondage of the Franks, and took me along with him to Aleppo. He had a daughter, whom he united to me in the marriage-knot, with a portion of a hundred dinars. As time went on, the girl turned out of a bad temper, quarrelsome and unruly. She began to give a loose to her tongue, and to disturb my happiness, as they have said:
“In a good man’s house an evil wife Is his hell above in this present life. From a vixen wife protect us well, Save us, O God! from the pains of hell.”
At length she gave vent to reproaches, and said, “Art thou not he whom my father purchased from the Franks’ prison for ten dinars?” I replied, “Yes! he redeemed me with ten dinars, and sold me into thy hands for a hundred.”
I’ve heard that once a man of high degree From a wolf’s teeth and claws a lamb set free. That night its throat he severed with a knife. When thus complained the lamb’s departing life, “Thou from the wolf didst save me then, but now, Too plainly I perceive the wolf art thou.”
Story XXXII.
A king asked a religious man how his precious time was passed. He replied, “I pass the whole night in prayer, and the morning in benedictions and necessary requirements; and all the day in regulating my expenses.” The king commanded that they should supply him with food enough for his support, in order that his mind might be relieved from the burden of his family.
At length she gave vent to reproaches, and said, “Art thou not he whom my father purchased from the Franks’ prison for ten dinars?” I replied, “Yes! he redeemed me with ten dinars, and sold me into thy hands for a hundred.”
I’ve heard that once a man of high degree From a wolf’s teeth and claws a lamb set free. That night its throat he severed with a knife. When thus complained the lamb’s departing life, “Thou from the wolf didst save me then, but now, Too plainly I perceive the wolf art thou.”
Story XXXII.
A king asked a religious man how his precious time was passed. He replied, “I pass the whole night in prayer, and the morning in benedictions and necessary requirements; and all the day in regulating my expenses.” The king commanded that they should supply him with food enough for his support, in order that his mind might be relieved from the burden of his family.
Thou who art fettered by thy family! Must ne’er again thyself imagine free. Care for thy sons, bread, raiment, and support, Will drag thy footsteps back from heaven’s court. All day I must the just arrangements make; To God, at night, myself in prayer betake. Night comes; I would to prayer my thoughts confine,
But think, How shall my sons to-morrow dine?
Story XXXIII.
One of the Syrian recluses had for years worshipped in the desert, and sustained life by feeding on the leaves of trees. The king of that region made a pilgrimage to visit him, and said, “If thou thinkest fit I will prepare a place for thee in the city that thou mayest have greater conveniences for devotion than here, and that others may be benefited by the blessing of thy prayers, and may imitate thy virtuous acts.” The devotee did not assent to these words. The nobles said, “To oblige the king, the proper course is for thee to come into the city for a few days and learn the nature of the place; after which, if the serenity of thy precious time suffers disturbance from the society of others, thou wilt be still free to choose.” They relate that the devotee entered the city, and that they prepared for him the garden of the king’s own palace, a place delightsome to the mind, and suited to tranquillise the spirit.
But think, How shall my sons to-morrow dine?
Story XXXIII.
One of the Syrian recluses had for years worshipped in the desert, and sustained life by feeding on the leaves of trees. The king of that region made a pilgrimage to visit him, and said, “If thou thinkest fit I will prepare a place for thee in the city that thou mayest have greater conveniences for devotion than here, and that others may be benefited by the blessing of thy prayers, and may imitate thy virtuous acts.” The devotee did not assent to these words. The nobles said, “To oblige the king, the proper course is for thee to come into the city for a few days and learn the nature of the place; after which, if the serenity of thy precious time suffers disturbance from the society of others, thou wilt be still free to choose.” They relate that the devotee entered the city, and that they prepared for him the garden of the king’s own palace, a place delightsome to the mind, and suited to tranquillise the spirit.
Like beauty’s cheek, bright shone its roses red; Its hyacinths—like fair ones’ ringlets spread— Seemed babes, which from their mother milk ne’er drew, In winter’s cold so shrinkingly they grew.
And the branches—on them grew pomegranate-flowers Like fire, suspended there, ’mid verdant bowers.
The king forthwith despatched a beautiful damsel to him.
A young moon that e’en saints might lead astray, Angel in form, a peacock in display, When once beheld, not hermits could retain Their holy state, nor undisturbed remain.
In like manner, after her, the king sent a slave, a youth of rare beauty and of graceful proportions.
Round him, who seems cupbearer, people sink; Of thirst they die, he gives them not to drink. The eyes that see him, still unsated crave, As dropsy thirsts amid the Euphrates’ wave.
The holy man began to feed on dainties and wear soft raiment, and to find gratification and enjoyment in fruits and perfumes, as well as to survey the beauty of the youth and of the damsel; and the wise have said, “The ringlets of the beautiful are the fetters of reason, and a snare to the bird of intelligence.”
And the branches—on them grew pomegranate-flowers Like fire, suspended there, ’mid verdant bowers.
The king forthwith despatched a beautiful damsel to him.
A young moon that e’en saints might lead astray, Angel in form, a peacock in display, When once beheld, not hermits could retain Their holy state, nor undisturbed remain.
In like manner, after her, the king sent a slave, a youth of rare beauty and of graceful proportions.
Round him, who seems cupbearer, people sink; Of thirst they die, he gives them not to drink. The eyes that see him, still unsated crave, As dropsy thirsts amid the Euphrates’ wave.
The holy man began to feed on dainties and wear soft raiment, and to find gratification and enjoyment in fruits and perfumes, as well as to survey the beauty of the youth and of the damsel; and the wise have said, “The ringlets of the beautiful are the fetters of reason, and a snare to the bird of intelligence.”
In thy behoof, my heart, my faith, my intellect, I vow; In truth, a subtle bird am I; the snare this day art thou.
In short, the bliss of his tranquil state began to decline; as they have said,
"All that exist—disciples, doctors, saints, The pure and eloquent alike, all fail When once this world's base gear their minds attaints, As flies their legs in honey vainly trail."
At length the king felt a desire to visit him. He found the recluse altered in appearance from what he was before, with a florid complexion, and waxen fat, pillowed on a cushion of brocade, and the fairy-faced slave standing at his head, with a fan of peacock's feathers. The monarch was pleased at his felicitous state, and the conversation turned on a variety of subjects, till, at the close of it, the king said, "Of all the people in the world, I value these two sorts most—the learned and the devout." A philosophical and experienced vazír was present. He said, "O king! friendship requires that thou shouldest do good to both these two orders of men—to the wise give gold, that they may study the more; and to the devout give nothing, that they may remain devout."
In short, the bliss of his tranquil state began to decline; as they have said,
"All that exist—disciples, doctors, saints, The pure and eloquent alike, all fail When once this world's base gear their minds attaints, As flies their legs in honey vainly trail."
At length the king felt a desire to visit him. He found the recluse altered in appearance from what he was before, with a florid complexion, and waxen fat, pillowed on a cushion of brocade, and the fairy-faced slave standing at his head, with a fan of peacock's feathers. The monarch was pleased at his felicitous state, and the conversation turned on a variety of subjects, till, at the close of it, the king said, "Of all the people in the world, I value these two sorts most—the learned and the devout." A philosophical and experienced vazír was present. He said, "O king! friendship requires that thou shouldest do good to both these two orders of men—to the wise give gold, that they may study the more; and to the devout give nothing, that they may remain devout."
COUPLET.
To the devout, nor pence nor gold divide; If one receive it, seek another guide.
STANZA.
Kind manners, and a heart on God bestowed Make up the saint, without alms begged or bread That piety bequeathes. What though no load Of turquoise-rings on Beauty's fingers shed Their ray, nor from her ear the shimmering gem Depends; 'tis Beauty still, and needs not them.
STANZA.
O gentle darwesh! blest with mind serene, Thou hast no need of alms or hermit's fare. Lady of beauteous face and graceful mien! Thou well the turquoise-ring and gauds canst spare.
COUPLET.
Seek I for goods which not to me belong; Then if men call me worldly they're not wrong.
Story XXXIV.
To the devout, nor pence nor gold divide; If one receive it, seek another guide.
STANZA.
Kind manners, and a heart on God bestowed Make up the saint, without alms begged or bread That piety bequeathes. What though no load Of turquoise-rings on Beauty's fingers shed Their ray, nor from her ear the shimmering gem Depends; 'tis Beauty still, and needs not them.
STANZA.
O gentle darwesh! blest with mind serene, Thou hast no need of alms or hermit's fare. Lady of beauteous face and graceful mien! Thou well the turquoise-ring and gauds canst spare.
COUPLET.
Seek I for goods which not to me belong; Then if men call me worldly they're not wrong.
Story XXXIV.
In conformity with the preceding story, an affair of importance occurred to the king. He said, "If the termination of this matter be in accordance with my wishes, I will distribute so many dirams to holy men." When his desire was accomplished, it became incumbent on him to fulfil his vow according to the conditions. He gave a bag of dirams to one of his favourite servants, and told him to distribute them among devout personages. They say that the servant was shrewd and intelligent. He went about the whole day, and returned at night, and kissing the dirams, laid them before the king, saying, "However much I searched for the holy men I could not find them." The king replied, "What tale is this? I know that in this city there are four hundred saints." He answered, "O Lord of the earth! the devout accept them not, and he who accepts them is not devout." The king laughed and said to his courtiers, "Strong as my good intentions are towards this body of godly men, and much as I wish to express my favour towards them, I am thwarted by a proportionate enmity and rejection of them on the part of this saucy fellow, and he has reason on his side."
COUPLET.
When holy men accept of coin from thee, Leave them, and seek some better devotee.
Story XXXV.
They asked a profoundly learned man his opinion as to pious bequests. He said, "If the allowance is received in order to tranquillize the mind, and obtain more leisure for devotion, it is lawful; but when people congregate for the sake of the endowment, it is unlawful."
Story XXXVI.
A darwesh arrived at a place where the master of the house was of a beneficent disposition. A number of excellent persons, who were also endowed with eloquence, attended his circle, and each one of them, as is customary with men of wit, uttered some bon-mot or pleasantry. The darwesh had traversed the desert, and was fatigued, and had eaten nothing. One of them said in jest, “Thou, too, must say something.” The darwesh said, “I have not the talent and eloquence of the others, and have not read anything; be satisfied with one couplet from me.” All eagerly exclaimed, “Say on.” He said,
When holy men accept of coin from thee, Leave them, and seek some better devotee.
Story XXXV.
They asked a profoundly learned man his opinion as to pious bequests. He said, "If the allowance is received in order to tranquillize the mind, and obtain more leisure for devotion, it is lawful; but when people congregate for the sake of the endowment, it is unlawful."
Story XXXVI.
A darwesh arrived at a place where the master of the house was of a beneficent disposition. A number of excellent persons, who were also endowed with eloquence, attended his circle, and each one of them, as is customary with men of wit, uttered some bon-mot or pleasantry. The darwesh had traversed the desert, and was fatigued, and had eaten nothing. One of them said in jest, “Thou, too, must say something.” The darwesh said, “I have not the talent and eloquence of the others, and have not read anything; be satisfied with one couplet from me.” All eagerly exclaimed, “Say on.” He said,
COUPLET.
“Hungry I stand, with bread so near my path, Like one unwedded by the women's bath.”
All laughed and approved his wit, and brought a table before him. The host said, “Wait a little, friend! as my servants are preparing to roast some meat, cut small.” The darwesh raised his head and said,
COUPLET.
“Not on my table let this roast meat be, Baked as I am, dry bread is roast to me.”
Story XXXVII.
A disciple said to his spiritual guide, “What shall I do, for I am harassed by people through the frequency of their visits to me, and my precious moments are disturbed by their coming and going.” He replied, “Lend to all who are poor, and demand a loan of all who are rich, and they will not come about thee again.”
COUPLET.
If Islam's van a beggar should precede, To China infidels would fly his greed.
“Hungry I stand, with bread so near my path, Like one unwedded by the women's bath.”
All laughed and approved his wit, and brought a table before him. The host said, “Wait a little, friend! as my servants are preparing to roast some meat, cut small.” The darwesh raised his head and said,
COUPLET.
“Not on my table let this roast meat be, Baked as I am, dry bread is roast to me.”
Story XXXVII.
A disciple said to his spiritual guide, “What shall I do, for I am harassed by people through the frequency of their visits to me, and my precious moments are disturbed by their coming and going.” He replied, “Lend to all who are poor, and demand a loan of all who are rich, and they will not come about thee again.”
COUPLET.
If Islam's van a beggar should precede, To China infidels would fly his greed.
Story XXXVIII.
A lawyer said to his father, “No part of those fascinating speeches of the orators makes an impression on me, for this reason, that I do not see their practice correspond with their preaching.”
DISTICHS.
While men to leave the world they warn, Themselves are hoarding pelf and corn. The sage who does but preach, will ne'er, With all his words, man's conscience stir. Who does no evil, truly wise is he; Not one whose acts and doctrines disagree.
COUPLET.
The sage, whom ease and pleasure lead aside, Is himself lost; to whom can he be guide?
The father said, “O my son! it is not proper to avert one's countenance from the instruction of good advisers solely through this unfounded notion, and to take the path of idleness, and to tax the wise with error; and, while seeking for an immaculate sage, to remain deprived of the advantages of wisdom, like that blind man who one night fell into the mire and exclaimed, ‘O Musalman! shew a lamp in my path!’ A bold hussey heard him and said, ‘Thou who canst not see a lamp, what wilt thou see with a lamp?’ In like manner, the congregation of preachers is like the warehouse of mercers, for there, until thou give money, thou canst not get the goods; and here, unless thou bring good intentions, thou wilt not carry off a blessing.”
A lawyer said to his father, “No part of those fascinating speeches of the orators makes an impression on me, for this reason, that I do not see their practice correspond with their preaching.”
DISTICHS.
While men to leave the world they warn, Themselves are hoarding pelf and corn. The sage who does but preach, will ne'er, With all his words, man's conscience stir. Who does no evil, truly wise is he; Not one whose acts and doctrines disagree.
COUPLET.
The sage, whom ease and pleasure lead aside, Is himself lost; to whom can he be guide?
The father said, “O my son! it is not proper to avert one's countenance from the instruction of good advisers solely through this unfounded notion, and to take the path of idleness, and to tax the wise with error; and, while seeking for an immaculate sage, to remain deprived of the advantages of wisdom, like that blind man who one night fell into the mire and exclaimed, ‘O Musalman! shew a lamp in my path!’ A bold hussey heard him and said, ‘Thou who canst not see a lamp, what wilt thou see with a lamp?’ In like manner, the congregation of preachers is like the warehouse of mercers, for there, until thou give money, thou canst not get the goods; and here, unless thou bring good intentions, thou wilt not carry off a blessing.”
CHAPTER II. — STORY XL.
STANZA.
Heed thou well the wise man's warning, Though his acts his words belie; Futile is th' objector's scorning, “Sleepers ope not slumber's eye.” Heed thou then well the words of warning, Though on a wall thou them descry.
Story XXXIX.
(in verse)
A holy man left the monastic cell, his vow Of sojourn with recluses broke, and now A college sought. “How differ then?” I said, “Sages and saints, that thou the one hast fled— The other sought?” “This his own blanket saves,” He said, “while that the drowning rescues from the waves.”
A person had fallen asleep in a state of intoxication on the highway, and the reins of self-control had escaped from his hands. A devotee passed beside him, and noticed his disgraceful condition. The young man raised his head and said, “And when they pass by the slips and shortcomings of others, they pass by absolvingly.”
STANZA.
Heed thou well the wise man's warning, Though his acts his words belie; Futile is th' objector's scorning, “Sleepers ope not slumber's eye.” Heed thou then well the words of warning, Though on a wall thou them descry.
Story XXXIX.
(in verse)
A holy man left the monastic cell, his vow Of sojourn with recluses broke, and now A college sought. “How differ then?” I said, “Sages and saints, that thou the one hast fled— The other sought?” “This his own blanket saves,” He said, “while that the drowning rescues from the waves.”
A person had fallen asleep in a state of intoxication on the highway, and the reins of self-control had escaped from his hands. A devotee passed beside him, and noticed his disgraceful condition. The young man raised his head and said, “And when they pass by the slips and shortcomings of others, they pass by absolvingly.”
VERSE.
When thou a sinner dost behold, Show mercy, nor his crimes unfold. Seest thou my faults with scornful eye? With pity rather pass me by.
STANZA.
Turn not, O saint! thy face from sinful me; But rather view me with benignity. If I act not with honour, still do thou So act, and pass me by with courteous brow.
A band of dissolute fellows came to find fault with a darwesh, and used unwarrantable language, and wounded his feelings. He carried his complaint before the chief of his order, and said, “I have undergone such and such.” His chief replied, “O son! the patched robe of darweshes is the garment of resignation. Every one who in this garb endures not disappointment patiently is a pretender, and it is unlawful for him to wear the robe of the darwesh.”
COUPLET.
A stone makes not great rivers turbid grow: When saints are vexed their shallowness they show.
When thou a sinner dost behold, Show mercy, nor his crimes unfold. Seest thou my faults with scornful eye? With pity rather pass me by.
STANZA.
Turn not, O saint! thy face from sinful me; But rather view me with benignity. If I act not with honour, still do thou So act, and pass me by with courteous brow.
A band of dissolute fellows came to find fault with a darwesh, and used unwarrantable language, and wounded his feelings. He carried his complaint before the chief of his order, and said, “I have undergone such and such.” His chief replied, “O son! the patched robe of darweshes is the garment of resignation. Every one who in this garb endures not disappointment patiently is a pretender, and it is unlawful for him to wear the robe of the darwesh.”
COUPLET.
A stone makes not great rivers turbid grow: When saints are vexed their shallowness they show.
STANZA.
Hast thou been injured? suffer it and clear Thyself from guilt in pardoning others’ sin. O brother! since the end of all things here Is into dust to moulder, be thou in Like humble mould, ere yet the change begin.
List to my tale! In Baghdad once, dispute Between a flag and curtain rose. Its suit The banner, dusty and with toil oppressed, Urged; and the curtain, angry, thus addressed:
“Myself and thou were comrades at one school; Both now are slaves ’neath the same monarch’s rule. I in his service ne’er have rested,—still, Whate’er the time, I journey at his will; My foot is ever foremost in emprise; Then why hast thou more honour in men’s eyes? With moon-faced slaves thy moments pass away; With jasmine-scented girls thou mak’st thy stay. I lie neglected still in servile hands, Tossed by the winds my head, my feet in bands.”
Hast thou been injured? suffer it and clear Thyself from guilt in pardoning others’ sin. O brother! since the end of all things here Is into dust to moulder, be thou in Like humble mould, ere yet the change begin.
List to my tale! In Baghdad once, dispute Between a flag and curtain rose. Its suit The banner, dusty and with toil oppressed, Urged; and the curtain, angry, thus addressed:
“Myself and thou were comrades at one school; Both now are slaves ’neath the same monarch’s rule. I in his service ne’er have rested,—still, Whate’er the time, I journey at his will; My foot is ever foremost in emprise; Then why hast thou more honour in men’s eyes? With moon-faced slaves thy moments pass away; With jasmine-scented girls thou mak’st thy stay. I lie neglected still in servile hands, Tossed by the winds my head, my feet in bands.”
“The threshold is my couch,” the curtain said, “And ne’er, like thee, to heaven raise I my head: He who exalts his neck with vain conceit, Hurls himself headlong from his boasted seat.”
A pious man saw an athlete who was exasperated, and infuriated, foaming at the mouth. He said, “What is the matter with this man?” Some one answered, “Such a one has abused him.” “What!” said the holy man, “This contemptible fellow can lift a stone of a thousand mans’ weight, yet has not the power to support a word.
STANZA.
Boast not thy strength or manhood, while thy heart Is swayed by impulse base;—if man thou art, Or woman, matters naught;—but rather aim All mouths to sweeten,—thus deserve the name Of man; for manliness doth not consist In stopping others' voices with thy fist.
STANZA.
Though one could brain an elephant, yet he Is not a man without humanity. In earth the source of Adam's sons began; Art thou not humble? then thou art not man.
A pious man saw an athlete who was exasperated, and infuriated, foaming at the mouth. He said, “What is the matter with this man?” Some one answered, “Such a one has abused him.” “What!” said the holy man, “This contemptible fellow can lift a stone of a thousand mans’ weight, yet has not the power to support a word.
STANZA.
Boast not thy strength or manhood, while thy heart Is swayed by impulse base;—if man thou art, Or woman, matters naught;—but rather aim All mouths to sweeten,—thus deserve the name Of man; for manliness doth not consist In stopping others' voices with thy fist.
STANZA.
Though one could brain an elephant, yet he Is not a man without humanity. In earth the source of Adam's sons began; Art thou not humble? then thou art not man.
They asked a person of eminence as to the character of the Brothers of Purity. He replied, “The meanest of their qualities is, that they prefer the wishes of their friends to their own interests; and the wise have said, ‘the brother whose aims are relative to himself alone, is neither brother nor relative.’”
COUPLET.
Who goes too fast, cannot thy comrade be; Fix not thy heart on one who loves not thee.
COUPLET.
If truth and faith sway not thy kinsman’s breast, To break off kinsmanship with him were best.
I remember that an opponent objected to the wording of this couplet, and said, “God, most glorious and most High, has, in the Glorious Book, forbidden us to break the ties of blood, and has commanded us to love our relations; and what thou hast said is contrary to this.” He replied, “Thou hast erred; it is in accordance with the Kur’an. God most High has said, ‘But if thy parents endeavour to prevail on thee to associate with me that concerning which thou hast no knowledge, obey them not.’”
COUPLET.
Who goes too fast, cannot thy comrade be; Fix not thy heart on one who loves not thee.
COUPLET.
If truth and faith sway not thy kinsman’s breast, To break off kinsmanship with him were best.
I remember that an opponent objected to the wording of this couplet, and said, “God, most glorious and most High, has, in the Glorious Book, forbidden us to break the ties of blood, and has commanded us to love our relations; and what thou hast said is contrary to this.” He replied, “Thou hast erred; it is in accordance with the Kur’an. God most High has said, ‘But if thy parents endeavour to prevail on thee to associate with me that concerning which thou hast no knowledge, obey them not.’”
COUPLET.
Thou, for one friendly stranger, sacrifice A thousand kinsmen who their God despise.
In Baghdad once, an aged man of wit
His daughter to a cobbler gave; The cruel fellow so the damsel bit,
That blood began her lips to lave. Next morning, when the father saw her plight,
He sought his son-in-law and said, “What mark of teeth is this? ignoble wight!
Her lip’s not leather, that thou’s fed Upon it thus. I speak this not in jest;
Take what is right, but cease to scoff. When once ill habits have the soul possessed,
Till the last day they’re not left off.”
A lawyer had an extremely ugly daughter, who had arrived at maturity; but, notwithstanding her dowry and a superabundance of good things, no one shewed any desire to wed her.
COUPLET.
Brocade and damask but ill grace A bride of loathly form and face.
In short, they were compelled to unite her in the nuptial bond with a blind man. They relate that at that time there arrived a physician from Ceylon, who restored the eyes of the blind to sight. They said to the
Thou, for one friendly stranger, sacrifice A thousand kinsmen who their God despise.
In Baghdad once, an aged man of wit
His daughter to a cobbler gave; The cruel fellow so the damsel bit,
That blood began her lips to lave. Next morning, when the father saw her plight,
He sought his son-in-law and said, “What mark of teeth is this? ignoble wight!
Her lip’s not leather, that thou’s fed Upon it thus. I speak this not in jest;
Take what is right, but cease to scoff. When once ill habits have the soul possessed,
Till the last day they’re not left off.”
A lawyer had an extremely ugly daughter, who had arrived at maturity; but, notwithstanding her dowry and a superabundance of good things, no one shewed any desire to wed her.
COUPLET.
Brocade and damask but ill grace A bride of loathly form and face.
In short, they were compelled to unite her in the nuptial bond with a blind man. They relate that at that time there arrived a physician from Ceylon, who restored the eyes of the blind to sight. They said to the
lawyer, "Why dost thou not get thy son-in-law cured?" He replied, "I am afraid that he should recover his sight and divorce my daughter."
HEMISTICH.
An ugly woman's spouse is better blind.
Story XLVII.
A king was regarding a company of darweshes contemptuously. One of them, acute enough to divine his feelings, said, "O king! we, in this world, are inferior to thee in military pomp, but enjoy more pleasure, and are equal with thee in death, and superior to thee in the day of resurrection.
DISTICHS.
The conqueror may in every wish succeed; Of bread the darwesh daily stands in need; But in that hour when both return to clay, Naught but their winding-sheet they take away. When man makes up his load this realm to leave, The beggar finds less cause than kings to grieve.
The outward mark of a darwesh is a patched garment and shaven head; but his essential qualities are a living heart and mortified passions.
HEMISTICH.
An ugly woman's spouse is better blind.
Story XLVII.
A king was regarding a company of darweshes contemptuously. One of them, acute enough to divine his feelings, said, "O king! we, in this world, are inferior to thee in military pomp, but enjoy more pleasure, and are equal with thee in death, and superior to thee in the day of resurrection.
DISTICHS.
The conqueror may in every wish succeed; Of bread the darwesh daily stands in need; But in that hour when both return to clay, Naught but their winding-sheet they take away. When man makes up his load this realm to leave, The beggar finds less cause than kings to grieve.
The outward mark of a darwesh is a patched garment and shaven head; but his essential qualities are a living heart and mortified passions.
STANZA.
Not at strife's door sits he; when thwarted, ne'er Starts up to contest; all unmoved his soul. He is no saint who from the path would stir, Though a huge stone should from a mountain roll.
The darwesh's course of life is spent in commemorating, and thanking, and serving, and obeying God; and in beneficence and contentment; and in the acknowledgment of one God and in reliance on Him; and in resignation and patience. Every one who is endued with these qualities is, in fact, a darwesh, though dressed in a tunic. But a babbler, who neglects prayer, and is given to sensuality, and the gratification of his appetite; who spends his days till night-fall in the pursuit of licentiousness, and passes his night till day returns in careless slumber; eats whatever is set before him, and says whatever comes uppermost; is a profligate, though he wear the habit of a darwesh.
Not at strife's door sits he; when thwarted, ne'er Starts up to contest; all unmoved his soul. He is no saint who from the path would stir, Though a huge stone should from a mountain roll.
The darwesh's course of life is spent in commemorating, and thanking, and serving, and obeying God; and in beneficence and contentment; and in the acknowledgment of one God and in reliance on Him; and in resignation and patience. Every one who is endued with these qualities is, in fact, a darwesh, though dressed in a tunic. But a babbler, who neglects prayer, and is given to sensuality, and the gratification of his appetite; who spends his days till night-fall in the pursuit of licentiousness, and passes his night till day returns in careless slumber; eats whatever is set before him, and says whatever comes uppermost; is a profligate, though he wear the habit of a darwesh.
STANZA.
O thou! whose outer robe is falsehood, pride, While inwardly thou art to virtue dead; Thy curtain of seven colours put aside, While th' inner house with mats is poorly spread."
Story XLVIII. (in verse.)
I saw some handfuls of the rose in bloom, With bands of grass suspended from a dome.
I said, "What means this worthless grass, that it Should in the roses' fairy circle sit?" Then wept the grass and said, "Be still! and know The kind their old associates ne'er forego. Mine is no beauty, hue, or fragrance, true! But in the garden of the Lord I grew."
His ancient servant I, Reared by His bounty from the dust; Whate'er my quality, I'll in His favouring mercy trust.
No stock of worth is mine, Nor fund of worship, yet He will A means of help divine; When aid is past, He'll save me still.
Those who have power to free, Let their old slaves in freedom live, Thou Glorious Majesty! Me, too, Thy ancient slave, forgive. Sadi! move thou to resignation's shrine, O man of God! the path of God be thine. Hapless is he who from this haven turns, All doors shall spurn him who this portal spurns.
O thou! whose outer robe is falsehood, pride, While inwardly thou art to virtue dead; Thy curtain of seven colours put aside, While th' inner house with mats is poorly spread."
Story XLVIII. (in verse.)
I saw some handfuls of the rose in bloom, With bands of grass suspended from a dome.
I said, "What means this worthless grass, that it Should in the roses' fairy circle sit?" Then wept the grass and said, "Be still! and know The kind their old associates ne'er forego. Mine is no beauty, hue, or fragrance, true! But in the garden of the Lord I grew."
His ancient servant I, Reared by His bounty from the dust; Whate'er my quality, I'll in His favouring mercy trust.
No stock of worth is mine, Nor fund of worship, yet He will A means of help divine; When aid is past, He'll save me still.
Those who have power to free, Let their old slaves in freedom live, Thou Glorious Majesty! Me, too, Thy ancient slave, forgive. Sadi! move thou to resignation's shrine, O man of God! the path of God be thine. Hapless is he who from this haven turns, All doors shall spurn him who this portal spurns.
They asked a sage, “Which is better, courage or liberality?” He replied, “He who possesses liberality has no need of courage.”
COUPLET.
Graved on the tomb of Bahrain Gur we read, “Of the strong arm the generous have no need.”
STANZA.
Hatim is dead; but to eternity His lofty name will live renowned for good. Give alms of what thou hast. The vineyard, see! Yields more, the more the dresser prunes the wood.
COUPLET.
Graved on the tomb of Bahrain Gur we read, “Of the strong arm the generous have no need.”
STANZA.
Hatim is dead; but to eternity His lofty name will live renowned for good. Give alms of what thou hast. The vineyard, see! Yields more, the more the dresser prunes the wood.