A king handed over his son to a teacher, and said, "This is my son; educate him as one of thine own sons." The preceptor spent some years in endeavouring to teach him without success, while his own sons were made perfect in learning and eloquence. The king took the preceptor to task, and said, "Thou hast acted contrary to thy agreement, and hast not been faithful to thy promise." He replied, "O King! education is the same, but capacities differ."
STANZA.
Silver and gold 'tis true in stones are found; Yet not all stones the precious metals bear: Canopus shines to earth's most distant bound; But here gives leather—scented leather there.
I have heard of an old doctor who said to a pupil, "If the minds of the children of men were as much fixed on the Giver of subsistence as they are on the subsistence itself, they would rise above the angels."
STANZA.
Silver and gold 'tis true in stones are found; Yet not all stones the precious metals bear: Canopus shines to earth's most distant bound; But here gives leather—scented leather there.
I have heard of an old doctor who said to a pupil, "If the minds of the children of men were as much fixed on the Giver of subsistence as they are on the subsistence itself, they would rise above the angels."
STANZA.
Thou wast by God then not forgotten when Thou wast a seed—thy nature in suspense; He gave thee soul and reason, wisdom, ken, Beauty and speech, reflection, judgment, sense; He on thy hand arrayed thy fingers ten, And thy arms fastened to thy shoulders. Thence Canst thou then think, O thou most weak of men! He’d be unmindful of thy subsistence?
Story VIII.
I saw an Arab who was saying to his son, “O my son! thou wilt be asked, in the day of resurrection, What hast thou acquired? not, From whom hast thou sprung?” or, in other words, they will demand of thee an account of thy actions, not of thy pedigree.
STANZA.
The pall suspended o’er the Kabah’s shrine Not from the yellow worm derives its fame; But it has dwelt some days near the Divine, And therefore do men venerate its name.
Story IX.
Philosophers tell us, in their writings, that scorpions are not engendered in the same way as other animals, but that they devour the entrails of their mothers, rend their bellies, and go forth to the desert; and the skins which men see in the holes of scorpions are the vestiges which are thus left. I mentioned this extraordinary circumstance to an eminent personage. He said, “My heart testifies to the truth of this legend, and it can hardly be otherwise; for since, when little, they behave thus to their mothers and fathers, they are, consequently, so pleasant and beloved when they grow old.”
Thou wast by God then not forgotten when Thou wast a seed—thy nature in suspense; He gave thee soul and reason, wisdom, ken, Beauty and speech, reflection, judgment, sense; He on thy hand arrayed thy fingers ten, And thy arms fastened to thy shoulders. Thence Canst thou then think, O thou most weak of men! He’d be unmindful of thy subsistence?
Story VIII.
I saw an Arab who was saying to his son, “O my son! thou wilt be asked, in the day of resurrection, What hast thou acquired? not, From whom hast thou sprung?” or, in other words, they will demand of thee an account of thy actions, not of thy pedigree.
STANZA.
The pall suspended o’er the Kabah’s shrine Not from the yellow worm derives its fame; But it has dwelt some days near the Divine, And therefore do men venerate its name.
Story IX.
Philosophers tell us, in their writings, that scorpions are not engendered in the same way as other animals, but that they devour the entrails of their mothers, rend their bellies, and go forth to the desert; and the skins which men see in the holes of scorpions are the vestiges which are thus left. I mentioned this extraordinary circumstance to an eminent personage. He said, “My heart testifies to the truth of this legend, and it can hardly be otherwise; for since, when little, they behave thus to their mothers and fathers, they are, consequently, so pleasant and beloved when they grow old.”
STANZA.
This counsel to his son a father gave: “Dear youth! to recollect these words be thine,— Who for their kinsmen no affection have, On them the star of fortune ne’er will shine.”
WITTICISM.
They said to a scorpion, “Why dost thou not come abroad in winter?” He replied, “What respect is shewn to me in summer, that I should shew myself in winter also?”
Story X.
The wife of a darwesh was pregnant, and her time was completed. The darwesh, throughout his life, had never had a son. He said, “If God (may He be honoured and glorified!) gives me a son, I will bestow on my brethren all that I possess, with the exception of the garb I wear.” It happened that his wife did bear a son. He made rejoicings, and, in accordance with his vow, prepared an entertainment for his friends. After some years, when I returned from travelling in Syria, I passed by the quarter where that darwesh resided, and inquired as to his circumstances. They replied, “He is in the Government prison.” I asked the cause. They told me that his son had drunk intoxicating liquors, and raised an uproar, and, after shedding a man’s blood, had fled the city; and that, on account of this, they had put a chain round his father’s neck and heavy fetters on his feet. I exclaimed, “It was this calamitous monster whom he besought God to grant to him.”
This counsel to his son a father gave: “Dear youth! to recollect these words be thine,— Who for their kinsmen no affection have, On them the star of fortune ne’er will shine.”
WITTICISM.
They said to a scorpion, “Why dost thou not come abroad in winter?” He replied, “What respect is shewn to me in summer, that I should shew myself in winter also?”
Story X.
The wife of a darwesh was pregnant, and her time was completed. The darwesh, throughout his life, had never had a son. He said, “If God (may He be honoured and glorified!) gives me a son, I will bestow on my brethren all that I possess, with the exception of the garb I wear.” It happened that his wife did bear a son. He made rejoicings, and, in accordance with his vow, prepared an entertainment for his friends. After some years, when I returned from travelling in Syria, I passed by the quarter where that darwesh resided, and inquired as to his circumstances. They replied, “He is in the Government prison.” I asked the cause. They told me that his son had drunk intoxicating liquors, and raised an uproar, and, after shedding a man’s blood, had fled the city; and that, on account of this, they had put a chain round his father’s neck and heavy fetters on his feet. I exclaimed, “It was this calamitous monster whom he besought God to grant to him.”
STANZA.
Wise friend! ’tis better that the fruitful bride In parturition should a serpent bear Rather than sons (for thus the wise decide)— Sons who respond not to a father’s care.
Story XI.
One year a quarrel arose among the pilgrims who were going on foot to Makkah. I also happened to be making the journey on foot. We fell upon one another tooth and nail with a vengeance, and did all that could be possibly expected from lewd fellows and combatants. I heard one who sate in a litter say to his companion, “Passing strange! the ivory pawn, on completing its traverse of the chess-board, becomes a queen, that is to say, it becomes better than it was, and the foot-pilgrims to Makkah have crossed the desert and become worse!”
STANZA.
Go, tell for me the pilgrims who offend Their brother men, and cruel would them flay, To them none can the pilgrim’s name extend; The patient camel earns it more than they, Who feeds on thorns, nor does his task gainsay.
Wise friend! ’tis better that the fruitful bride In parturition should a serpent bear Rather than sons (for thus the wise decide)— Sons who respond not to a father’s care.
Story XI.
One year a quarrel arose among the pilgrims who were going on foot to Makkah. I also happened to be making the journey on foot. We fell upon one another tooth and nail with a vengeance, and did all that could be possibly expected from lewd fellows and combatants. I heard one who sate in a litter say to his companion, “Passing strange! the ivory pawn, on completing its traverse of the chess-board, becomes a queen, that is to say, it becomes better than it was, and the foot-pilgrims to Makkah have crossed the desert and become worse!”
STANZA.
Go, tell for me the pilgrims who offend Their brother men, and cruel would them flay, To them none can the pilgrim’s name extend; The patient camel earns it more than they, Who feeds on thorns, nor does his task gainsay.
Story XII.
A Hindu was teaching the art of making fireworks. A sage said to him: “For thee, with thy house of reeds, this sport is out of all rule.”
COUPLET.
Speak not until thou knowest speech is best, Nor that of which the answer is unblest.
Story XIII.
A fellow had a pain in his eyes, and went to a farrier, saying, “Give me medicine.” The farrier applied to his eyes the remedies he was in the habit of using for animals, and blinded him, on which he complained to the magistrate, who pronounced that he could not recover damages; “For,” said he, “if this fellow had not been an ass, he would not have consulted a farrier.” The moral of the story is, that whoever commits an affair of importance to an inexperienced person will smart for it, and, in addition, will be considered an imbecile by persons of intelligence.
A Hindu was teaching the art of making fireworks. A sage said to him: “For thee, with thy house of reeds, this sport is out of all rule.”
COUPLET.
Speak not until thou knowest speech is best, Nor that of which the answer is unblest.
Story XIII.
A fellow had a pain in his eyes, and went to a farrier, saying, “Give me medicine.” The farrier applied to his eyes the remedies he was in the habit of using for animals, and blinded him, on which he complained to the magistrate, who pronounced that he could not recover damages; “For,” said he, “if this fellow had not been an ass, he would not have consulted a farrier.” The moral of the story is, that whoever commits an affair of importance to an inexperienced person will smart for it, and, in addition, will be considered an imbecile by persons of intelligence.
STANZA.
The prudent man of clear intelligence Not to the mean will weighty things commit: Mat-makers weave, ’tis true, yet, hast thou sense, Thou’lt not think weaving silk robes for them fit.
Story XIV.
A certain great man had an amiable son, who died. They asked the father what they should write on his grave-stone. He replied, “The verses of the Holy Book are too venerable and sacred to be written on such places, where they may be effaced by the weather, and the trampling of men’s feet, and desecrated by dogs. If ye must write something, these two couplets will suffice:—
STANZA.
Ah me! when in the garden freshly green Upsprang the verdure, how my heart was gay! Wait, friend! till spring renascent tints the scene, And mark young rosebuds blossom from my clay.
Story XV.
A holy man passed by a wealthy personage, and observed that he had tightly bound one of his slaves hand and foot, and was engaged in torturing him. He said, “O son! God (may He be honoured and glorified!) has placed in bondage to thee a creature like thyself, and given thee the superiority over him; thank God Most High, therefore, for His blessings, and do not allow thyself to treat him with such cruelty. Beware, lest to-morrow, in the day of resurrection, this slave be better than thee, and thou carry off disgrace.
The prudent man of clear intelligence Not to the mean will weighty things commit: Mat-makers weave, ’tis true, yet, hast thou sense, Thou’lt not think weaving silk robes for them fit.
Story XIV.
A certain great man had an amiable son, who died. They asked the father what they should write on his grave-stone. He replied, “The verses of the Holy Book are too venerable and sacred to be written on such places, where they may be effaced by the weather, and the trampling of men’s feet, and desecrated by dogs. If ye must write something, these two couplets will suffice:—
STANZA.
Ah me! when in the garden freshly green Upsprang the verdure, how my heart was gay! Wait, friend! till spring renascent tints the scene, And mark young rosebuds blossom from my clay.
Story XV.
A holy man passed by a wealthy personage, and observed that he had tightly bound one of his slaves hand and foot, and was engaged in torturing him. He said, “O son! God (may He be honoured and glorified!) has placed in bondage to thee a creature like thyself, and given thee the superiority over him; thank God Most High, therefore, for His blessings, and do not allow thyself to treat him with such cruelty. Beware, lest to-morrow, in the day of resurrection, this slave be better than thee, and thou carry off disgrace.
Not over ireful with thy servant be, Nor plague his heart, nor practise tyranny. Thou with ten dirams didst him purchase, true! Not thine the Power from whence his breath he drew. Soon must thou anger, rule, and pride resign: There is a Lord whose sway surpasses thine. Thou’rt master of Arslan and Aghush yet; Beware, lest thine own Master thou forget.
It is related of the Prophet (on whom be peace!) that he said that the bitterest of all regrets will be when they transport the good slave to paradise and convey the impious master to hell.
Not ’gainst the slaves that in thy service bow Page thou without restraint, or madly chafe: In the last day of reckoning wouldst thou Mark, with shamed soul and agonised brow, The master fettered and the bondsman safe?
In a certain year I journeyed from Balkh with some Syrians, and the road was replete with peril from robbers. A young man accompanied us as guide, skilled in the use of the buckler and the bow, trained to arms, and of prodigious strength, so that ten powerful men could not string his bow, nor the greatest athletes in the world bring his back to the ground; but he had been delicately brought up, and reared in indulgence, and had neither seen the world nor travelled. The thundering drum of the warrior had not reached his ears, nor the flash of the horseman’s scymitar glittered in his eyes.
It is related of the Prophet (on whom be peace!) that he said that the bitterest of all regrets will be when they transport the good slave to paradise and convey the impious master to hell.
Not ’gainst the slaves that in thy service bow Page thou without restraint, or madly chafe: In the last day of reckoning wouldst thou Mark, with shamed soul and agonised brow, The master fettered and the bondsman safe?
In a certain year I journeyed from Balkh with some Syrians, and the road was replete with peril from robbers. A young man accompanied us as guide, skilled in the use of the buckler and the bow, trained to arms, and of prodigious strength, so that ten powerful men could not string his bow, nor the greatest athletes in the world bring his back to the ground; but he had been delicately brought up, and reared in indulgence, and had neither seen the world nor travelled. The thundering drum of the warrior had not reached his ears, nor the flash of the horseman’s scymitar glittered in his eyes.
To a stern foe ne’er captive had he been, Nor iron rain of arrows round him seen.
It happened that I and this young man were running one after the other. Every old wall that came in the way he cast down with the strength of his arm, and tore up with the force of his wrist all the large trees that he beheld, and he boastingly exclaimed,
Where is the elephant, to see the arms and shoulders of the strong? The lion where, to feel the powers which to men of might belong?
We were thus engaged when two Hindus lifted up their heads from behind a rock, and seemed prepared to slay us. One had a stick in his hand, and the other a sling under his arm. I said to the young man, “Why dost thou stop?”
Now what thou hast of strength and courage shew; For of himself to death comes on thy foe.
It happened that I and this young man were running one after the other. Every old wall that came in the way he cast down with the strength of his arm, and tore up with the force of his wrist all the large trees that he beheld, and he boastingly exclaimed,
Where is the elephant, to see the arms and shoulders of the strong? The lion where, to feel the powers which to men of might belong?
We were thus engaged when two Hindus lifted up their heads from behind a rock, and seemed prepared to slay us. One had a stick in his hand, and the other a sling under his arm. I said to the young man, “Why dost thou stop?”
Now what thou hast of strength and courage shew; For of himself to death comes on thy foe.
I beheld the bow and arrows drop from the hand of the young man, and a tremor pervade his frame.
Not all whose forceful shaft could strike a hair, Where warriors charge, would stand unshaken there.
We saw no remedy but to give up our clothes and arms and get free with our lives.
A veteran choose for deeds of high emprise He the fierce lion in his noose will tame; The youth may mighty be, of giant size, But in the fight fear will unnerve his frame: War to the well-trained warrior is the same As some nice quillet of the law is to the wise.
I saw the son of a rich man seated at the head of his father's sepulchre, and engaged in a dispute with the son of a poor man, and saying, “My father's sarcophagus is of stone, and the inscription coloured with a pavement of alabaster and turquoise bricks. What resemblance has it to that of thy father? which consists of a brick or two huddled together, with a few handfuls of dust sprinkled over it.” The son of the poor man heard him, and answered, “Peace! for before thy father can have moved himself under this heavy stone, my sire will have arrived in paradise. This is a saying of the Prophet: ‘The death of the poor is repose.’
Not all whose forceful shaft could strike a hair, Where warriors charge, would stand unshaken there.
We saw no remedy but to give up our clothes and arms and get free with our lives.
A veteran choose for deeds of high emprise He the fierce lion in his noose will tame; The youth may mighty be, of giant size, But in the fight fear will unnerve his frame: War to the well-trained warrior is the same As some nice quillet of the law is to the wise.
I saw the son of a rich man seated at the head of his father's sepulchre, and engaged in a dispute with the son of a poor man, and saying, “My father's sarcophagus is of stone, and the inscription coloured with a pavement of alabaster and turquoise bricks. What resemblance has it to that of thy father? which consists of a brick or two huddled together, with a few handfuls of dust sprinkled over it.” The son of the poor man heard him, and answered, “Peace! for before thy father can have moved himself under this heavy stone, my sire will have arrived in paradise. This is a saying of the Prophet: ‘The death of the poor is repose.’
COUPLET.
Doubtless the ass, on which they do impose The lightest burthen, also easiest goes.
STANZA.
The poor man, who the agony has borne Of famine's pangs, treads lightly to the door Of death. While one from blessings torn— From luxury and ease—will grieve the more To lose them. This is certain. Happier he Whom, like a captive, death from bonds sets free, Than great men, whom it hurries to captivity.”
Story XVIII.
I asked an eminent personage the meaning of this traditionary saying, “The most malignant of thy enemies is the lust which abides within thee.” He replied, “It is because every enemy on whom thou conferrest favours becomes a friend, save lust; whose hostility increases the more thou dost gratify it.”
STANZA.
By abstinence, man might an angel be; By surfeiting, his nature brutifies: Whom thou obligest will succumb to thee— Save lusts, which, sated, still rebellious rise.
Doubtless the ass, on which they do impose The lightest burthen, also easiest goes.
STANZA.
The poor man, who the agony has borne Of famine's pangs, treads lightly to the door Of death. While one from blessings torn— From luxury and ease—will grieve the more To lose them. This is certain. Happier he Whom, like a captive, death from bonds sets free, Than great men, whom it hurries to captivity.”
Story XVIII.
I asked an eminent personage the meaning of this traditionary saying, “The most malignant of thy enemies is the lust which abides within thee.” He replied, “It is because every enemy on whom thou conferrest favours becomes a friend, save lust; whose hostility increases the more thou dost gratify it.”
STANZA.
By abstinence, man might an angel be; By surfeiting, his nature brutifies: Whom thou obligest will succumb to thee— Save lusts, which, sated, still rebellious rise.
Story XIX.
THE DISPUTE OF SADI WITH A PRESUMPTUOUS PRETENDER AS TO THE QUALITIES OF THE RICH AND THE POOR.
I once saw seated in an assembly a person in the garb of a darwesh—not with the character of one—engaged in pouring out a disgraceful tirade, and uttering a volume of abuse and reproachful language against the rich. His discourse, moreover, had reached this point, that the hands of poor men are tied from doing anything, while the feet of rich men's intentions are lame.
COUPLET.
The merciful are ever moneyless; Hardhearted they who have the power to bless.
I, who have been supported by the munificence of the great, disapproved of this speech. I said, “O friend! the rich are a revenue to the poor, and storehouses for the recluse; the pilgrim's goal; the traveller's refuge; and the supporters of heavy burthens for the gratification of others. When they stretch forth their hands to their repast, their dependents and inferiors partake with them, and what is left of their bounty comes to the widowed and the old, and to their relatives and neighbours.
THE DISPUTE OF SADI WITH A PRESUMPTUOUS PRETENDER AS TO THE QUALITIES OF THE RICH AND THE POOR.
I once saw seated in an assembly a person in the garb of a darwesh—not with the character of one—engaged in pouring out a disgraceful tirade, and uttering a volume of abuse and reproachful language against the rich. His discourse, moreover, had reached this point, that the hands of poor men are tied from doing anything, while the feet of rich men's intentions are lame.
COUPLET.
The merciful are ever moneyless; Hardhearted they who have the power to bless.
I, who have been supported by the munificence of the great, disapproved of this speech. I said, “O friend! the rich are a revenue to the poor, and storehouses for the recluse; the pilgrim's goal; the traveller's refuge; and the supporters of heavy burthens for the gratification of others. When they stretch forth their hands to their repast, their dependents and inferiors partake with them, and what is left of their bounty comes to the widowed and the old, and to their relatives and neighbours.
VERSE.
Offerings to God, bequests to furnish ease To the worn traveller, enfranchisement Of slaves, alms, gifts, and sacrifices—these Are rich men's works. Say, when wilt thou invent Like merits for thyself, who canst but pray, With twice a hundred wanderings, twice a day?
If the question be as to the power of doing liberal actions and the discharge of religious duties, they are seen to be possessed in a higher degree by the rich, because they possess wealth hallowed by the usage of giving alms, pure garments, a reputation intact, and a heart free from care. And good meals greatly facilitate worship, just as clean garments have no little weight in sanctifying our devotions, for what strength is there in an empty stomach, or what liberality in an empty hand? How can the fettered feet walk, or the hungry belly bestow alms?
STANZA.
The man at night uneasy sleeps, Who knows not how to gain to-morrow's bread: The ant in summer corn upheaps; 'Tis thus in winter with abundance fed.
Offerings to God, bequests to furnish ease To the worn traveller, enfranchisement Of slaves, alms, gifts, and sacrifices—these Are rich men's works. Say, when wilt thou invent Like merits for thyself, who canst but pray, With twice a hundred wanderings, twice a day?
If the question be as to the power of doing liberal actions and the discharge of religious duties, they are seen to be possessed in a higher degree by the rich, because they possess wealth hallowed by the usage of giving alms, pure garments, a reputation intact, and a heart free from care. And good meals greatly facilitate worship, just as clean garments have no little weight in sanctifying our devotions, for what strength is there in an empty stomach, or what liberality in an empty hand? How can the fettered feet walk, or the hungry belly bestow alms?
STANZA.
The man at night uneasy sleeps, Who knows not how to gain to-morrow's bread: The ant in summer corn upheaps; 'Tis thus in winter with abundance fed.
It is certain that leisure and poverty will not combine, and the mind of the indigent cannot be at ease. The rich man hallows the evening in prayer, and the poor man seats himself on the look-out for his supper. The former will admit of no comparison with the latter.
The rich man is with thoughts of God impressed: The needy is for such thoughts too distressed.
Wherefore the worship of the former is more likely to be accepted, inasmuch as their minds are collected and attentive, not distracted and wavering; for, as they are prepared with the means of subsistence, they can betake themselves to their devotions. The Arabians say, “God defend me from humiliating poverty, and from the neighbourhood of one I do not love!” And tradition tells us that it was a saying of the Prophet, “Poverty blackens the countenance in both worlds.” My opponent replied, “Hast thou not heard that the Prophet (on whom be peace!) said, ‘Poverty is my glory’?” I answered, “Be silent! for the allusion of the Lord of the world is to the poverty of those who are the warriors of the battlefield of resignation and who receive with submission the arrows of destiny—not to that of those who put on the patched robe of the devout, and sell the scraps bestowed on them in charity.
The rich man is with thoughts of God impressed: The needy is for such thoughts too distressed.
Wherefore the worship of the former is more likely to be accepted, inasmuch as their minds are collected and attentive, not distracted and wavering; for, as they are prepared with the means of subsistence, they can betake themselves to their devotions. The Arabians say, “God defend me from humiliating poverty, and from the neighbourhood of one I do not love!” And tradition tells us that it was a saying of the Prophet, “Poverty blackens the countenance in both worlds.” My opponent replied, “Hast thou not heard that the Prophet (on whom be peace!) said, ‘Poverty is my glory’?” I answered, “Be silent! for the allusion of the Lord of the world is to the poverty of those who are the warriors of the battlefield of resignation and who receive with submission the arrows of destiny—not to that of those who put on the patched robe of the devout, and sell the scraps bestowed on them in charity.
QUATRAIN.
O noisy drum, all emptiness within, How without food wilt thou thy march begin! Be manly, and from cringing cease: for this Than thousand-beaded rosaries better is.
A darwesh without spirituality will not pause until his
Poverty ends in infidelity, for ‘Poverty borders on the denial of God.’ Moreover, without the possession of riches we cannot clothe the naked or exert ourselves in liberating the captive. Who can compare the position of such as we are with the dignity of the rich? or what resemblance is there between the hand that gives and that which receives? Dost thou not perceive that the most glorious and most high God announces, in a clear passage of the Kur’an, regarding the blessings of the inhabitants of Paradise, that, ‘To them there is an assured allowance of fruits, and they are honoured in the gardens of Paradise’? in order that thou mayest know that he who is occupied in gaining a subsistence is excluded from the happiness of this degree of holiness, and that the kingdom of contentment is dependent on a fixed income.
O noisy drum, all emptiness within, How without food wilt thou thy march begin! Be manly, and from cringing cease: for this Than thousand-beaded rosaries better is.
A darwesh without spirituality will not pause until his
Poverty ends in infidelity, for ‘Poverty borders on the denial of God.’ Moreover, without the possession of riches we cannot clothe the naked or exert ourselves in liberating the captive. Who can compare the position of such as we are with the dignity of the rich? or what resemblance is there between the hand that gives and that which receives? Dost thou not perceive that the most glorious and most high God announces, in a clear passage of the Kur’an, regarding the blessings of the inhabitants of Paradise, that, ‘To them there is an assured allowance of fruits, and they are honoured in the gardens of Paradise’? in order that thou mayest know that he who is occupied in gaining a subsistence is excluded from the happiness of this degree of holiness, and that the kingdom of contentment is dependent on a fixed income.
COUPLET.
To those athirst the whole world seems A spring of water—in their dreams.
Wherever thou seest one who has endured hardship and tasted the bitterness of misfortune, thou wilt find him precipitate himself with avidity into enormities without fear of the consequences or dread of punishment in a future life, inasmuch as he discriminates not between things lawful and unlawful.
STANZA.
A dog leaps up with joy when on his head A clod descends—he thinks a bone to spy.
So, when two men bear forth the coffined dead Upon their shoulders, greedy miscreants eye The bier, and think they then a tray of meat descry.
To those athirst the whole world seems A spring of water—in their dreams.
Wherever thou seest one who has endured hardship and tasted the bitterness of misfortune, thou wilt find him precipitate himself with avidity into enormities without fear of the consequences or dread of punishment in a future life, inasmuch as he discriminates not between things lawful and unlawful.
STANZA.
A dog leaps up with joy when on his head A clod descends—he thinks a bone to spy.
So, when two men bear forth the coffined dead Upon their shoulders, greedy miscreants eye The bier, and think they then a tray of meat descry.
But the wealthy man is regarded with an eye of favour, and, by the possession of that which is lawful, is preserved from committing that which is unlawful. But, even supposing that I have not proved what I have adduced, nor demonstrated the truth of my arguments, I yet expect justice from thee. Hast thou ever seen the hand of a suppliant tied behind his back? or an indigent person imprisoned? or the veil of chastity rent? or the hand amputated at the wrist? except by reason of poverty? Driven by necessity, brave men are taken in the act of undermining houses, and are punished by having their heels bored; and it is likely that, when the passions of the poor man are roused and he has not the means of gratifying them, he will be involved in sin. And it is one among the causes of the tranquillity and content that rich men enjoy, that they each day renew their youth, and each night embrace a beauty such that bright morn is ashamed in her presence, and the graceful cypress, in modest acknowledgment of her superiority, finds its feet imbedded in the clay of bashfulness.
COUPLET.
Her hands in gore of hapless lovers dipped, Her fingers with the ruddy jujube tipped.
It is impossible that, in despite of the beauty of such countenance, they should hover round that which is forbidden or engage in depravities.
A heart that Houris charmed and made its prey, To Yaghma’s beauties when will devious stray?
Who holds the dates he loves his hands between, Contented, pelts the clusters not, I ween.
The majority of the necessitous stain the garment of chastity with sin, as those who are hungry steal bread.
So when a ravenous cur finds meat—small care has he If Salih’s camel or if Dajjal’s ass it be.
Many decent persons have fallen into abominable wickedness through poverty, and have given their precious honour to the winds of disgrace.
With hunger abstinence will scarce remain, And want will wrest away devotion’s rein.
Her hands in gore of hapless lovers dipped, Her fingers with the ruddy jujube tipped.
It is impossible that, in despite of the beauty of such countenance, they should hover round that which is forbidden or engage in depravities.
A heart that Houris charmed and made its prey, To Yaghma’s beauties when will devious stray?
Who holds the dates he loves his hands between, Contented, pelts the clusters not, I ween.
The majority of the necessitous stain the garment of chastity with sin, as those who are hungry steal bread.
So when a ravenous cur finds meat—small care has he If Salih’s camel or if Dajjal’s ass it be.
Many decent persons have fallen into abominable wickedness through poverty, and have given their precious honour to the winds of disgrace.
With hunger abstinence will scarce remain, And want will wrest away devotion’s rein.
At the moment that I uttered these words the darwesh lost his hold of the reins of endurance, and he unsheathed the sword of his tongue and let loose the steed of eloquence in the plain of shamelessness, and attacked me furiously, saying, “Thou hast employed such exaggeration in praising them, and talked so extravagantly on the subject, that one would imagine the rich to be the antidote to the poison of poverty, or the key of the stores of Providence. They are a handful of proud, arrogant, conceited, repulsive persons, who are taken up with their wealth and their luxuries, and led away by their rank and opulence, and who can only talk insipidly and look disdainfully. They treat the learned like mendicants, and reproach the poor with their distresses. Through the pride of their wealth and the assumption of their supposed dignity, they take their seats above all others and imagine themselves better than any. They never take it into their heads to notice any one, in ignorance of that saying which has been uttered by the wise, ‘Whoever is inferior to others in devotion, but surpasses them in wealth, is outwardly rich but inwardly poor.’
When a fool would exalt himself, for his wealth, above the wise, Though he be an ox of ambergris, him as a fool despise.”
I replied, “Suffer not thyself to blame them, for they are the possessors of beneficence.” He rejoined, “Thou hast
They have spoken wrongly, for they are the slaves of money. Of what use is it that they are the clouds of the month Azar and do not rain on any one; or that they are the fountains of the sun, and yet shine on none; and that they ride on the steed of power, if they will not let him go on? They will not move a step in God's service, nor bestow a diram without making you feel painfully the obligation. They amass, too, their hoards drudgingly, and protect them grudgingly; and the sages have said, “The silver of the miser is disinterred when he is interred.”
I replied, “Suffer not thyself to blame them, for they are the possessors of beneficence.” He rejoined, “Thou hast
They have spoken wrongly, for they are the slaves of money. Of what use is it that they are the clouds of the month Azar and do not rain on any one; or that they are the fountains of the sun, and yet shine on none; and that they ride on the steed of power, if they will not let him go on? They will not move a step in God's service, nor bestow a diram without making you feel painfully the obligation. They amass, too, their hoards drudgingly, and protect them grudgingly; and the sages have said, “The silver of the miser is disinterred when he is interred.”
COUPLET.
With toil and trouble one does riches gain, Another comes and reaps them without pain.”
I replied, “Thou hast gained no knowledge of the parsimony of the rich save by begging; otherwise every one who lays aside covetousness sees no difference in the liberal and the miserly. The touchstone discerns what is gold, and the beggar knows who is stingy.” He said, “I speak from experience that they place their menials at their gate, and commission coarse ruffians not to admit respectable persons, and these officials of theirs lay their hands on the breasts of men of knowledge and say, ‘There is nobody at home,’ and, in point of fact, they speak the truth.
COUPLET.
The soulless, stingy, dull, and senseless wight, Bids thee go say, ‘There's no one in,’—he's right!”
I replied, “There is an excuse for their doing this, in that they are driven to extremity by the petitions of those who expect aid from them and are harassed by begging letters, and it cannot reasonably be supposed that, if the sand of the desert should become pearls, the eyes of beggars would be satisfied.
With toil and trouble one does riches gain, Another comes and reaps them without pain.”
I replied, “Thou hast gained no knowledge of the parsimony of the rich save by begging; otherwise every one who lays aside covetousness sees no difference in the liberal and the miserly. The touchstone discerns what is gold, and the beggar knows who is stingy.” He said, “I speak from experience that they place their menials at their gate, and commission coarse ruffians not to admit respectable persons, and these officials of theirs lay their hands on the breasts of men of knowledge and say, ‘There is nobody at home,’ and, in point of fact, they speak the truth.
COUPLET.
The soulless, stingy, dull, and senseless wight, Bids thee go say, ‘There's no one in,’—he's right!”
I replied, “There is an excuse for their doing this, in that they are driven to extremity by the petitions of those who expect aid from them and are harassed by begging letters, and it cannot reasonably be supposed that, if the sand of the desert should become pearls, the eyes of beggars would be satisfied.
COUPLET.
No wealth could fill the eye of avarice, As dew to brim a well would ne'er suffice.
Had Hatim Ta'i, who lived in the desert, dwelt in a city, he would have been driven to desperation by the importunity of beggars, and the very clothes would have been torn off his back.” The darwesh said, “I pity their condition.” I replied, “Not so; thou enviest their wealth.” We were disputing thus and mutually opposed; when he advanced a pawn I endeavoured to repel it, and when he called out check to my king I covered it with the queen, until he had spent all the coin of his wit and discharged all the arrows of the quiver of argument.
STANZA.
Beware, lest at that speaker’s onset, who Has but a borrowed and a vain tirade, Thou should’st thy shield fling down. Keep thyself true To faith and virtue, and be not afraid Of empty posts with arms above the door displayed.
No wealth could fill the eye of avarice, As dew to brim a well would ne'er suffice.
Had Hatim Ta'i, who lived in the desert, dwelt in a city, he would have been driven to desperation by the importunity of beggars, and the very clothes would have been torn off his back.” The darwesh said, “I pity their condition.” I replied, “Not so; thou enviest their wealth.” We were disputing thus and mutually opposed; when he advanced a pawn I endeavoured to repel it, and when he called out check to my king I covered it with the queen, until he had spent all the coin of his wit and discharged all the arrows of the quiver of argument.
STANZA.
Beware, lest at that speaker’s onset, who Has but a borrowed and a vain tirade, Thou should’st thy shield fling down. Keep thyself true To faith and virtue, and be not afraid Of empty posts with arms above the door displayed.
At length he had not a word to say and was utterly overthrown by me. He then became outrageous and began to talk at random. It is the way with the ignorant that, when inferior to an opponent in argument, they betake themselves to violence. As, when the idol-worshipper Azur could not succeed with his son in argument, he rose up to attack him, for God most High has said, “Of a truth if thou wilt not yield this point, then I will stone thee.” He began to abuse me and I answered him in the same strain. He seized my collar and I his chin.
STANZA.
O’er him I tumbled, he o’er me, A crowd with laughter us pursued, And wondered at our colloquy With fingers in their mouths fast glued.
In short we carried our dispute before the Kazi, and agreed to abide by his just decision, so that the judge of the Musalman might examine as to what was best, and pronounce on the points of difference between the rich and the poor.
STANZA.
O’er him I tumbled, he o’er me, A crowd with laughter us pursued, And wondered at our colloquy With fingers in their mouths fast glued.
In short we carried our dispute before the Kazi, and agreed to abide by his just decision, so that the judge of the Musalman might examine as to what was best, and pronounce on the points of difference between the rich and the poor.
When the Kazi beheld our faces and heard our address, he allowed his head to sink down into his vest in meditation, and, after much reflection, raised it and said, “O thou! who hast extolled the rich and thought fit to speak with severity of the poor, know that wherever there is a rose there is a thorn, and with wine is intoxication, and over a treasure is coiled a serpent, and where there are royal pearls there are also devouring monsters. So over the enjoyments of the world impends the terror of death, and between the blessings of Paradise intervenes a wall of difficulties.
Who would have friends, a foe’s hate must sustain, Linked are snakes, gold; thorns, flowers; joy and pain.
Seest thou not that in the garden are found together musk-willows and dry logs? so, too, among the rich are those who are thankful and unthankful, and among the poor are the patient and impatient.
Who would have friends, a foe’s hate must sustain, Linked are snakes, gold; thorns, flowers; joy and pain.
Seest thou not that in the garden are found together musk-willows and dry logs? so, too, among the rich are those who are thankful and unthankful, and among the poor are the patient and impatient.
Could every hailstone to a pearl be turned, Pearls in the mart like oyster shells were spurned.
The beloved of the Almighty (may He be honoured and glorified!) are the rich who have the humility of the poor, and the poor who have the magnanimity of the rich; and the prince of rich men is he who compassionates the poor, and among the poor men he is the best who depreciates the rich least. God most High has said, ‘Whosoever trusteth in God, He is sufficient for him.’ The Kazi then turned the face of rebuke from me towards the darwesh, and said, “O thou! who hast said that the rich are absorbed in forbidden enjoyments and intoxicated with profane delights; it is true that there are a number of persons such as thou hast said, deficient in liberality and unthankful for their blessings, who gather money and hoard it, and who enjoy it but give none away. If, for example, the rain should not fall, or a deluge overwhelm the world, in the security of their own abundance they would not ask after the poor man nor fear the Most High God.
The beloved of the Almighty (may He be honoured and glorified!) are the rich who have the humility of the poor, and the poor who have the magnanimity of the rich; and the prince of rich men is he who compassionates the poor, and among the poor men he is the best who depreciates the rich least. God most High has said, ‘Whosoever trusteth in God, He is sufficient for him.’ The Kazi then turned the face of rebuke from me towards the darwesh, and said, “O thou! who hast said that the rich are absorbed in forbidden enjoyments and intoxicated with profane delights; it is true that there are a number of persons such as thou hast said, deficient in liberality and unthankful for their blessings, who gather money and hoard it, and who enjoy it but give none away. If, for example, the rain should not fall, or a deluge overwhelm the world, in the security of their own abundance they would not ask after the poor man nor fear the Most High God.
What though another die of want? my bread Fails not: to water-fowls floods cause no dread.
Borne aloft in camel-litters, what, I pray, do women care For the tired pilgrim struggling through the sand-heaps drifted there?
COUPLET.
The base who've saved their own vile wrappers cry, “What matters though the universe should die?”
There are persons of the character I have described; but there is another numerous body who prepare a hospitable table and proclaim a liberal invitation, and whose countenances expand with affability while they in this manner pursue the path of fame and divine acceptance, and thus enjoy both this present world and a future recompense. Of these is his Majesty the King of the world, the aided by God, the victorious and triumphant over his enemies, the holder of the reins of the human race, defender of the passes of Islam, heir to the throne of Sulaimān, the most just of the monarchs of the age, Muzaffar d-dīn Abu Bakr bin Sa‘d bin Zangī (may God prolong his days and grant victory to his banners!)
Borne aloft in camel-litters, what, I pray, do women care For the tired pilgrim struggling through the sand-heaps drifted there?
COUPLET.
The base who've saved their own vile wrappers cry, “What matters though the universe should die?”
There are persons of the character I have described; but there is another numerous body who prepare a hospitable table and proclaim a liberal invitation, and whose countenances expand with affability while they in this manner pursue the path of fame and divine acceptance, and thus enjoy both this present world and a future recompense. Of these is his Majesty the King of the world, the aided by God, the victorious and triumphant over his enemies, the holder of the reins of the human race, defender of the passes of Islam, heir to the throne of Sulaimān, the most just of the monarchs of the age, Muzaffar d-dīn Abu Bakr bin Sa‘d bin Zangī (may God prolong his days and grant victory to his banners!)
STANZA.
No sire e’er showed such kindness to his child As thy all-bounteous hand hath heaped on man.
Heaven on this world with favouring mercy smiled, And by its Providence thy reign began.
When the Kazi had extended his discourse thus far, and had urged the steed of his rhetoric beyond the limits of our expectation, we acquiesced in the necessity of obeying his decree, overlooked what had passed, and, banishing our past differences, entered on the road of reconciliation; and, in amends for what we had mutually done, bowed our heads at each other’s feet and kissed each other’s head and faces. The discord ceased and our enmity terminated in peace, and our disagreement concluded with these two couplets:
STANZA.
Complain not, darvesh! of vicissitude: Hapless if in such train of thought thou die!
And thou, rich man! while yet thou art endued With a kind heart and riches, gratify
No sire e’er showed such kindness to his child As thy all-bounteous hand hath heaped on man.
Heaven on this world with favouring mercy smiled, And by its Providence thy reign began.
When the Kazi had extended his discourse thus far, and had urged the steed of his rhetoric beyond the limits of our expectation, we acquiesced in the necessity of obeying his decree, overlooked what had passed, and, banishing our past differences, entered on the road of reconciliation; and, in amends for what we had mutually done, bowed our heads at each other’s feet and kissed each other’s head and faces. The discord ceased and our enmity terminated in peace, and our disagreement concluded with these two couplets:
STANZA.
Complain not, darvesh! of vicissitude: Hapless if in such train of thought thou die!
And thou, rich man! while yet thou art endued With a kind heart and riches, gratify
Thyself and others: thus on earth make sure Of joys; and thy reward in heaven secure.