STANZA.
O thou! who rid’st a mettled courser, see How toils, ’mid mire, the poor thorn-loaded ass! From poor men’s houses, let no fire for thee Be brought. The wreaths which from their chimney pass, Are sighs wrung from their hearts by destiny.
Maxim LXIV.
Inquire not of the distressed darwesh in his destitution and time of want, “How art thou?” save on the condition that thou puttest ointment on his wound and settest money before him.
STANZA.
The ass has fallen with its burthen—well! Thou mark’st it—then be pitiful, nor tread It down; but if thou askest how it fell, [Let not thy help to this be limited], But bravely strive to drag it forth instead.
Maxim LXV.
Two things are impossible: to obtain more food than what Providence destines for us; and to die before the time known to God.
STANZA.
Fate is not altered by a thousand sighs; Complain or render thanks—arrive it will: The angel at whose bidding winds arise Cares little for the widow’s lamp, if still It burns, or by the storm extinguished dies.
O thou! who rid’st a mettled courser, see How toils, ’mid mire, the poor thorn-loaded ass! From poor men’s houses, let no fire for thee Be brought. The wreaths which from their chimney pass, Are sighs wrung from their hearts by destiny.
Maxim LXIV.
Inquire not of the distressed darwesh in his destitution and time of want, “How art thou?” save on the condition that thou puttest ointment on his wound and settest money before him.
STANZA.
The ass has fallen with its burthen—well! Thou mark’st it—then be pitiful, nor tread It down; but if thou askest how it fell, [Let not thy help to this be limited], But bravely strive to drag it forth instead.
Maxim LXV.
Two things are impossible: to obtain more food than what Providence destines for us; and to die before the time known to God.
STANZA.
Fate is not altered by a thousand sighs; Complain or render thanks—arrive it will: The angel at whose bidding winds arise Cares little for the widow’s lamp, if still It burns, or by the storm extinguished dies.
Maxim LXVI.
O thou! who seekest subsistence, sit down, that thou mayest be fed; and thou who desirest to die! go not [in pursuit of death]; for thou canst not preserve thy life [beyond the destined term].
STANZA.
Wouldst thou by toil or not thy wants supply, The Glorious and High God will give thee food. Nor, mortal! canst thou unpredestined die, Didst thou in maw of ravenous tigers lie, Or savage lions thirsting for thy blood.
Maxim LXVII.
It is impossible to lay hands on that which is not predestined for us, and that which is predestined will reach us wherever we are.
TRIPLET.
Hast thou not heard with what excess of pain Sikandar sought the shades? nor yet could gain Life’s water, which he strove thus to attain.
Maxim LXVIII.
A fisherman cannot catch fish in the Tigris without the aid of destiny; nor can a fish perish on dry land unless fated to do so.
O thou! who seekest subsistence, sit down, that thou mayest be fed; and thou who desirest to die! go not [in pursuit of death]; for thou canst not preserve thy life [beyond the destined term].
STANZA.
Wouldst thou by toil or not thy wants supply, The Glorious and High God will give thee food. Nor, mortal! canst thou unpredestined die, Didst thou in maw of ravenous tigers lie, Or savage lions thirsting for thy blood.
Maxim LXVII.
It is impossible to lay hands on that which is not predestined for us, and that which is predestined will reach us wherever we are.
TRIPLET.
Hast thou not heard with what excess of pain Sikandar sought the shades? nor yet could gain Life’s water, which he strove thus to attain.
Maxim LXVIII.
A fisherman cannot catch fish in the Tigris without the aid of destiny; nor can a fish perish on dry land unless fated to do so.
COUPLET.
Poor greedy wretch! where’er he drags himself, Death him pursues, while he’s pursuing pelf.
Maxim LXIX.
A wicked rich man is a gilded clod, and a pious darwesh is a beauty soiled with earth. The latter is the tattered garment of Moses patched together, and the former is the ulcer of Pharaoh covered with jewels. The sufferings of the good have a joyful aspect, while the prosperity of the wicked looks downward.
STANZA.
Tell those to whom rank and wealth are given, Who care not for the sons of pain:
That in the bright abodes of Heaven They neither wealth nor rank will gain.
The envious man begrudgeth God's blessings, and is the foe of the innocent.
A wretched crack-brained fellow once I saw, Who slandered one of lofty dignity; I said, “Good sir! I grant thee that a flaw May in thy fortunes be observed,—but why Impute it to the man who lives more happily?”
Poor greedy wretch! where’er he drags himself, Death him pursues, while he’s pursuing pelf.
Maxim LXIX.
A wicked rich man is a gilded clod, and a pious darwesh is a beauty soiled with earth. The latter is the tattered garment of Moses patched together, and the former is the ulcer of Pharaoh covered with jewels. The sufferings of the good have a joyful aspect, while the prosperity of the wicked looks downward.
STANZA.
Tell those to whom rank and wealth are given, Who care not for the sons of pain:
That in the bright abodes of Heaven They neither wealth nor rank will gain.
The envious man begrudgeth God's blessings, and is the foe of the innocent.
A wretched crack-brained fellow once I saw, Who slandered one of lofty dignity; I said, “Good sir! I grant thee that a flaw May in thy fortunes be observed,—but why Impute it to the man who lives more happily?”
Oh! on the envious man invoke no curse, For of himself, poor wretch! accursed is he; On him no hatred can inflict aught worse Than his self-fed, self-torturing enmity.
A student without the inclination to learn is a lover without money; and a pilgrim without spirituality is a bird without wings; and a devotee without learning is a house without a door.
The intent of revealing the Kur'an was, to give men the means of learning good morality, not that they should employ themselves in the mere recitation of the text. The man who is devout but illiterate, is one who performs his journey though it be on foot; while the man who is learned but negligent, is a sleeping rider. A sinner who lifts up his hand [in prayer] is better than a devotee who lifts up his head [in pride].
Better the kind and courteous man of arms Than lawyer who his fellow-creatures harms.
A student without the inclination to learn is a lover without money; and a pilgrim without spirituality is a bird without wings; and a devotee without learning is a house without a door.
The intent of revealing the Kur'an was, to give men the means of learning good morality, not that they should employ themselves in the mere recitation of the text. The man who is devout but illiterate, is one who performs his journey though it be on foot; while the man who is learned but negligent, is a sleeping rider. A sinner who lifts up his hand [in prayer] is better than a devotee who lifts up his head [in pride].
Better the kind and courteous man of arms Than lawyer who his fellow-creatures harms.
A learned man without practice is a bee without honey.
Go, tell the hornet—fierce, ungentle thing, We want no honey: but at least don't sting!
A man without courage is a woman, and a devotee with covetous desires is a robber.
Thou! who t'appease the crowd and win repute Hast made the robe of outward actions white; Know, to resign the world doth better suit The pious, and to be regardless quite Whether the sleeve be long or short to sight.
Two sorts of persons cannot cease to feel regret at heart, nor can they extricate the foot of remorse from the mire: one is the merchant, whose vessel has been wrecked; and the other, the heir who has become the associate of Kalandars. In accordance with this they have said: “Though the robe bestowed by the Sultan is precious, people's own clothes are more regarded; and though the tray of dishes at the table of the great is full of delicacies, yet the scraps of one's own wallet are better relished.”
Go, tell the hornet—fierce, ungentle thing, We want no honey: but at least don't sting!
A man without courage is a woman, and a devotee with covetous desires is a robber.
Thou! who t'appease the crowd and win repute Hast made the robe of outward actions white; Know, to resign the world doth better suit The pious, and to be regardless quite Whether the sleeve be long or short to sight.
Two sorts of persons cannot cease to feel regret at heart, nor can they extricate the foot of remorse from the mire: one is the merchant, whose vessel has been wrecked; and the other, the heir who has become the associate of Kalandars. In accordance with this they have said: “Though the robe bestowed by the Sultan is precious, people's own clothes are more regarded; and though the tray of dishes at the table of the great is full of delicacies, yet the scraps of one's own wallet are better relished.”
Than the mayor's kid and loaf more dainty far Are our poor herbs—self-earned—and vinegar.
It is contrary to right reason, and a violation of the precepts of the wise, to take medicine about which we are in doubt; and to travel by a road we do not know, save in the company of a caravan.
Maxim LXXVII.
They asked the Imam and spiritual guide—Muhammad bin Muhammad Ghizali (may the mercy of God be upon him!)—by what means he had attained such a degree of learning. He replied, “In this way: I was not ashamed to ask whatever I did not know.”
STANZA.
Hope thou with reason for good health, when thou Dost to the skilful leech thy pulse present;
Ask what thou know’st not—with the stigma, now, (If shame there be) of asking be content; And thus in learning grow pre-eminent.
Maxim LXXVIII.
Whenever thou art certain of being informed of a thing, be not precipitate in inquiry; for this will lessen thy credit and respectability.
It is contrary to right reason, and a violation of the precepts of the wise, to take medicine about which we are in doubt; and to travel by a road we do not know, save in the company of a caravan.
Maxim LXXVII.
They asked the Imam and spiritual guide—Muhammad bin Muhammad Ghizali (may the mercy of God be upon him!)—by what means he had attained such a degree of learning. He replied, “In this way: I was not ashamed to ask whatever I did not know.”
STANZA.
Hope thou with reason for good health, when thou Dost to the skilful leech thy pulse present;
Ask what thou know’st not—with the stigma, now, (If shame there be) of asking be content; And thus in learning grow pre-eminent.
Maxim LXXVIII.
Whenever thou art certain of being informed of a thing, be not precipitate in inquiry; for this will lessen thy credit and respectability.
VERSE.
When Lukman marked how wax-like iron grew, Moulded in David’s hands; though wondrous, he
Forbore to ask his secret; for he knew He of himself would learn the mystery.
Maxim LXXIX.
It is one of the essentials of society that thou either play the part of host thyself, or act so as to conciliate the host.
STANZA.
Let thy story aye befit The hearer’s taste, wouldst thou that he approve; They who would with Majnun sit, Must still of Laila talk—still talk of love.
Maxim LXXX.
Whoso associates with the wicked will be accused of following their ways, though their principles may have made no impression upon him; just as if a person were in the habit of frequenting taverns, he would not be supposed to go there for prayer, but to drink intoxicating liquors.
DISTICHS.
Thyself thou’lt surely stigmatise, In choosing for thy friends th’ unwise. I asked a sage for one sound rule; He said, “Consort not with a fool, For this of wise men fools will make, And even fools deteriorate.”
When Lukman marked how wax-like iron grew, Moulded in David’s hands; though wondrous, he
Forbore to ask his secret; for he knew He of himself would learn the mystery.
Maxim LXXIX.
It is one of the essentials of society that thou either play the part of host thyself, or act so as to conciliate the host.
STANZA.
Let thy story aye befit The hearer’s taste, wouldst thou that he approve; They who would with Majnun sit, Must still of Laila talk—still talk of love.
Maxim LXXX.
Whoso associates with the wicked will be accused of following their ways, though their principles may have made no impression upon him; just as if a person were in the habit of frequenting taverns, he would not be supposed to go there for prayer, but to drink intoxicating liquors.
DISTICHS.
Thyself thou’lt surely stigmatise, In choosing for thy friends th’ unwise. I asked a sage for one sound rule; He said, “Consort not with a fool, For this of wise men fools will make, And even fools deteriorate.”
Maxim LXXXI.
So tractable is the camel that, as is well known, if a child took hold of its bridle and led it a hundred parasangs, it would not withdraw its neck from obeying him: but if they came to a dangerous road which might cause its destruction, and the child, through ignorance, wished to go that way, it would wrest the reins from his grasp, and would not after that obey him: for, in the time when rough dealing is required, kindness is blameable; and they have said: “An enemy will not become friendly by being treated with kindness; but, on the contrary, his avarice will be increased.”
STANZA.
Thou to the courteous humble be, as dust;
But rough to those with whom thou hast a feud; A soft file will not cleanse deep-seated rust: Then use not gentle language with the rude.
Maxim LXXXII
Whoever interrupts the conversation of others to display the extent of his wisdom, will assuredly discover the depth of his folly; and the wise have said:
So tractable is the camel that, as is well known, if a child took hold of its bridle and led it a hundred parasangs, it would not withdraw its neck from obeying him: but if they came to a dangerous road which might cause its destruction, and the child, through ignorance, wished to go that way, it would wrest the reins from his grasp, and would not after that obey him: for, in the time when rough dealing is required, kindness is blameable; and they have said: “An enemy will not become friendly by being treated with kindness; but, on the contrary, his avarice will be increased.”
STANZA.
Thou to the courteous humble be, as dust;
But rough to those with whom thou hast a feud; A soft file will not cleanse deep-seated rust: Then use not gentle language with the rude.
Maxim LXXXII
Whoever interrupts the conversation of others to display the extent of his wisdom, will assuredly discover the depth of his folly; and the wise have said:
STANZA
Until they him interrogate, The prudent man will aye continue mute; For though his words might be sedate, Men would to folly the display impute.
Maxim LXXXIII
I had once a sore under my robe. My religious superior (on whom be the mercy of God!) every day asked me, “How art thou?” and he did not inquire, “On what part is thy wound?” forbearing, because it is not right to mention every member: and the wise have said: “Whoever does not weigh his words, will receive an answer that will vex him.”
STANZA
Until thou knowest that a speech is sooth, Thou shouldest not unclose thy lips to speak: Better to be confined for speaking truth Than, by false speaking, thy release to seek.
Maxim LXXXIV
The uttering of a falsehood is like a violent blow; for, even should the wound be healed, the scar will remain. Thus, when the brothers of Joseph (peace be on him!) had acquired the character of telling untruths, their words were not believed, even when they said that which was true. God Most High has said, “But your passions have suggested this to you.”
Until they him interrogate, The prudent man will aye continue mute; For though his words might be sedate, Men would to folly the display impute.
Maxim LXXXIII
I had once a sore under my robe. My religious superior (on whom be the mercy of God!) every day asked me, “How art thou?” and he did not inquire, “On what part is thy wound?” forbearing, because it is not right to mention every member: and the wise have said: “Whoever does not weigh his words, will receive an answer that will vex him.”
STANZA
Until thou knowest that a speech is sooth, Thou shouldest not unclose thy lips to speak: Better to be confined for speaking truth Than, by false speaking, thy release to seek.
Maxim LXXXIV
The uttering of a falsehood is like a violent blow; for, even should the wound be healed, the scar will remain. Thus, when the brothers of Joseph (peace be on him!) had acquired the character of telling untruths, their words were not believed, even when they said that which was true. God Most High has said, “But your passions have suggested this to you.”
STANZA
When ’tis one’s habit aye the truth to say, A slip is pardoned readily; But should one be renowned the other way, Even in his truth we error see.
Maxim LXXXV
The most glorious of created things, in outward form, is man; and the most vile of living things is a dog; yet, by the unanimous consent of the wise, a grateful dog is better than an ungrateful man.
STANZA
The scrap thou on a dog bestowest, it— Though pelted oft—will yet remember still; But though thro’ life the base thou benefit, They for the merest trifle would thee kill.
Maxim LXXXVI
The sensual ne’er can eminence attain; And those who have not merit should not reign.
DISTICHS
Spare not the glutton ox, for know that he Who much devours will also slothful be: If thou must needs be fatted like the ox, Then like the ass submit to people’s knocks.
When ’tis one’s habit aye the truth to say, A slip is pardoned readily; But should one be renowned the other way, Even in his truth we error see.
Maxim LXXXV
The most glorious of created things, in outward form, is man; and the most vile of living things is a dog; yet, by the unanimous consent of the wise, a grateful dog is better than an ungrateful man.
STANZA
The scrap thou on a dog bestowest, it— Though pelted oft—will yet remember still; But though thro’ life the base thou benefit, They for the merest trifle would thee kill.
Maxim LXXXVI
The sensual ne’er can eminence attain; And those who have not merit should not reign.
DISTICHS
Spare not the glutton ox, for know that he Who much devours will also slothful be: If thou must needs be fatted like the ox, Then like the ass submit to people’s knocks.
Maxim LXXXVII
It is said, in the Gospel, “O son of Adam! if I give thee wealth, thou wilt occupy thyself with riches and neglect me; and, if I make thee poor, then thou wilt cower down in distress. Wherefore, in what state wilt thou find the happiness of praising me? or when wilt thou hasten to serve me?”
STANZA
With riches now thou art too proud, elate;
Or sinkest down too low beneath the rod: Since this in joy and sorrow is thy state, When wilt thou turn from selfishness to God?
Maxim LXXXVIII.
The will of Him who has no like brings down one man from a royal throne, and preserves another in the belly of a fish.
COUPLET.
He who parts not from Thy praises will enjoy tranquillity, Though—as was the Prophet Jonas—in the fish-maw he should be.
Maxim LXXXIX.
When God draws the sword of His wrath, prophets and saints draw back their heads [in fear of the stroke], and if He smile graciously with His eyes, He raises the bad to an equality with the good.
It is said, in the Gospel, “O son of Adam! if I give thee wealth, thou wilt occupy thyself with riches and neglect me; and, if I make thee poor, then thou wilt cower down in distress. Wherefore, in what state wilt thou find the happiness of praising me? or when wilt thou hasten to serve me?”
STANZA
With riches now thou art too proud, elate;
Or sinkest down too low beneath the rod: Since this in joy and sorrow is thy state, When wilt thou turn from selfishness to God?
Maxim LXXXVIII.
The will of Him who has no like brings down one man from a royal throne, and preserves another in the belly of a fish.
COUPLET.
He who parts not from Thy praises will enjoy tranquillity, Though—as was the Prophet Jonas—in the fish-maw he should be.
Maxim LXXXIX.
When God draws the sword of His wrath, prophets and saints draw back their heads [in fear of the stroke], and if He smile graciously with His eyes, He raises the bad to an equality with the good.
STANZA.
If in judgment He should, wrathful, words severe of anger say, What pardon e'en for saints were there? Pray Him, therefore, from His mercy's face the veil to take away, And free e'en sinners from despair.
Maxim XC.
Whoso learns not from this world's lesson to take the right way, will be overtaken by the punishments of the next. God Most High hath said, “And we will cause them to taste the lesser punishment of this world, besides the more grievous punishment of the next; peradventure they will repent.”
COUPLET.
The great admonish first—observant be! Lest, if thou heed not words, they shackle thee.
Those endued with a happy disposition are warned by the anecdotes and precedents of former generations, so as not to become themselves a warning to those who follow them.
STANZA.
No bird will settle on the grain, That sees another bird already snared; Take warning then from others’ pain, Or else to point a moral be prepared.
If in judgment He should, wrathful, words severe of anger say, What pardon e'en for saints were there? Pray Him, therefore, from His mercy's face the veil to take away, And free e'en sinners from despair.
Maxim XC.
Whoso learns not from this world's lesson to take the right way, will be overtaken by the punishments of the next. God Most High hath said, “And we will cause them to taste the lesser punishment of this world, besides the more grievous punishment of the next; peradventure they will repent.”
COUPLET.
The great admonish first—observant be! Lest, if thou heed not words, they shackle thee.
Those endued with a happy disposition are warned by the anecdotes and precedents of former generations, so as not to become themselves a warning to those who follow them.
STANZA.
No bird will settle on the grain, That sees another bird already snared; Take warning then from others’ pain, Or else to point a moral be prepared.
Maxim XCI.
How can one, the ear of whose choice has been made heavy, hear? And how can he, who is drawn by the noose of happy destiny, decline to proceed?
STANZA.
The dark night of the friends of Heaven Shines with the brilliant light of day; Not to man’s might is this rich blessing given, It comes from God—no other way.
QUATRAIN.
To whom, save Thee, shall I complain? Thou only Rulest; and no arm equals thine in might; Guided by Thee, none are e’er lost or lonely; Whom Thou forsakest, none can guide aright.
Maxim XCII.
A beggar whose end is blest is better than a king who dies miserably.
COUPLET.
Better feel sorrow ere we gladness know, Than to be happy and then suffer woe.
Maxim XCIII.
The sky supplies the earth with showers, while the earth renders back dust. Every vessel allows that to permeate through it which it contains.
How can one, the ear of whose choice has been made heavy, hear? And how can he, who is drawn by the noose of happy destiny, decline to proceed?
STANZA.
The dark night of the friends of Heaven Shines with the brilliant light of day; Not to man’s might is this rich blessing given, It comes from God—no other way.
QUATRAIN.
To whom, save Thee, shall I complain? Thou only Rulest; and no arm equals thine in might; Guided by Thee, none are e’er lost or lonely; Whom Thou forsakest, none can guide aright.
Maxim XCII.
A beggar whose end is blest is better than a king who dies miserably.
COUPLET.
Better feel sorrow ere we gladness know, Than to be happy and then suffer woe.
Maxim XCIII.
The sky supplies the earth with showers, while the earth renders back dust. Every vessel allows that to permeate through it which it contains.
COUPLET.
My temper seems unpleasing in thy eyes; Change not for that thy better qualities.
God Most High sees [our sins], but casts a veil over them; and our neighbour blazes abroad [our offences], though he sees them not.
COUPLET.
Save us, good Lord! could men in secret see, None were from others’ interference free!
Maxim XCIV.
Gold is procured from the vein by digging the mine, and from the miser’s clutches by digging out his mind.
STANZA.
Base men enjoy not, and to lonely haunts Slink sullen, and they say, “On hope to feed Is better than to gratify one’s wants.”
One day thou’lt see the victim of his greed
Maxim XCV.
Whoso shews no compassion to the weak will suffer from the violence of the strong.
DISTICHS.
Not every arm that is of might possessed, Can crush the poor or ruin the distressed: Grieve not the feeble, lest in turn thou, too, Th’ oppressor’s power and injustice rue.
My temper seems unpleasing in thy eyes; Change not for that thy better qualities.
God Most High sees [our sins], but casts a veil over them; and our neighbour blazes abroad [our offences], though he sees them not.
COUPLET.
Save us, good Lord! could men in secret see, None were from others’ interference free!
Maxim XCIV.
Gold is procured from the vein by digging the mine, and from the miser’s clutches by digging out his mind.
STANZA.
Base men enjoy not, and to lonely haunts Slink sullen, and they say, “On hope to feed Is better than to gratify one’s wants.”
One day thou’lt see the victim of his greed
Maxim XCV.
Whoso shews no compassion to the weak will suffer from the violence of the strong.
DISTICHS.
Not every arm that is of might possessed, Can crush the poor or ruin the distressed: Grieve not the feeble, lest in turn thou, too, Th’ oppressor’s power and injustice rue.
Maxim XCVI.
The prudent man, when he beholds contention arising, steps aside; and when he sees that peace prevails, casts anchor there: for, in the one case, safety lies in withdrawing, and, in the other, he is assured of tranquillity.
Maxim XCVII.
The gamester wants three sixes, but three aces turn up.
COUPLET.
Far better is the pasture than the plain But the horse guides not for himself the rein.
Maxim XCVIII.
A darwesh said in his prayers, “O God! have mercy on the wicked, for Thou hast already had mercy on the good, in that Thou hast created them good!”
Maxim XCIX.
The first person who introduced distinctions of dress, and the habit of wearing rings on the finger, was Jamshid. They asked him why he had conferred all these ornaments on the left arm, while the right was the more excellent? He replied, “The right arm is completely adorned in being the right.”
The prudent man, when he beholds contention arising, steps aside; and when he sees that peace prevails, casts anchor there: for, in the one case, safety lies in withdrawing, and, in the other, he is assured of tranquillity.
Maxim XCVII.
The gamester wants three sixes, but three aces turn up.
COUPLET.
Far better is the pasture than the plain But the horse guides not for himself the rein.
Maxim XCVIII.
A darwesh said in his prayers, “O God! have mercy on the wicked, for Thou hast already had mercy on the good, in that Thou hast created them good!”
Maxim XCIX.
The first person who introduced distinctions of dress, and the habit of wearing rings on the finger, was Jamshid. They asked him why he had conferred all these ornaments on the left arm, while the right was the more excellent? He replied, “The right arm is completely adorned in being the right.”
STANZA.
Said Faridun to China’s men of art, “Round my pavilion’s walls embroider this,— ‘If thou art wise, to bad men good impart; The good enough of honour have and bliss.’”
Maxim C.
They asked an eminent personage why, when the right hand was so superior to the left, men were in the habit of placing the signet-ring on the left hand? He rejoined, “Knowest thou not that merit is always neglected?”
COUPLET.
He from whom fate, subsistence, fortunes spring, Now makes a man of merit, now a king.
Maxim CI.
He may advise kings safely who has neither fear for his head nor cupidity.
DISTICHS.
Whether thou money at his feet dost spread, Who truly worships God; or o’er his head Wavest the Indian scymitar; no dread Has he of mortal man: in this True faith consists,—this orthodoxy is,
Maxim CII.
A king is for the coercion of oppressors, and the superintendent of police to repress murder, and the judge for hearing complaints against thieves. Two parties, whose aim is justice only, never refer matters to the judge.
Said Faridun to China’s men of art, “Round my pavilion’s walls embroider this,— ‘If thou art wise, to bad men good impart; The good enough of honour have and bliss.’”
Maxim C.
They asked an eminent personage why, when the right hand was so superior to the left, men were in the habit of placing the signet-ring on the left hand? He rejoined, “Knowest thou not that merit is always neglected?”
COUPLET.
He from whom fate, subsistence, fortunes spring, Now makes a man of merit, now a king.
Maxim CI.
He may advise kings safely who has neither fear for his head nor cupidity.
DISTICHS.
Whether thou money at his feet dost spread, Who truly worships God; or o’er his head Wavest the Indian scymitar; no dread Has he of mortal man: in this True faith consists,—this orthodoxy is,
Maxim CII.
A king is for the coercion of oppressors, and the superintendent of police to repress murder, and the judge for hearing complaints against thieves. Two parties, whose aim is justice only, never refer matters to the judge.
STANZA.
Art thou assured that thou must justice do— Then better do it gently, without strife.
Who pay not taxes willingly, will rue The law’s exactions, and the misproud crew Of insolent officials. Stubbornness is rife With a twin evil—shame and damage too.
All men’s teeth are blunted by sour things except the judge’s, whose edge is taken off by sweets.
COUPLET.
The judge five cucumbers as a bribe will take, And grant ten beds of melons for their sake.
Maxim CIV.
What can an old prostitute do but vow not to sin any more? or a superintendent of police discharged from office, except promise not to cease from injustice?
COUPLET.
He leads the hermit's life, who chooses it In youth; for age cannot its corner quit.
Maxim CV.
They asked a philosopher, Why, when God Most High had created so many famous fruitful trees, the cypress alone was called free, which bore no fruit? and what was the meaning of this? He replied, “Every tree has its appointed time and season, so that, during the said season, it flourishes; and when that is past, it droops. But the cypress is not exposed to either of these vicissitudes, and is at all times fresh and green; and this is the condition of the free.”
Art thou assured that thou must justice do— Then better do it gently, without strife.
Who pay not taxes willingly, will rue The law’s exactions, and the misproud crew Of insolent officials. Stubbornness is rife With a twin evil—shame and damage too.
All men’s teeth are blunted by sour things except the judge’s, whose edge is taken off by sweets.
COUPLET.
The judge five cucumbers as a bribe will take, And grant ten beds of melons for their sake.
Maxim CIV.
What can an old prostitute do but vow not to sin any more? or a superintendent of police discharged from office, except promise not to cease from injustice?
COUPLET.
He leads the hermit's life, who chooses it In youth; for age cannot its corner quit.
Maxim CV.
They asked a philosopher, Why, when God Most High had created so many famous fruitful trees, the cypress alone was called free, which bore no fruit? and what was the meaning of this? He replied, “Every tree has its appointed time and season, so that, during the said season, it flourishes; and when that is past, it droops. But the cypress is not exposed to either of these vicissitudes, and is at all times fresh and green; and this is the condition of the free.”
STANZA.
Place not thy heart on transitory things.
Long shall the Tigris on by Baghdad flow, When all the glory of the Caliph kings Has passed away. Be, if thou canst be so, Like the date, generous. Canst thou nought bestow From lack of means; at least resolve to be, Like the green cypress, fetterless and free.
Maxim CVI.
Two persons die remorseful; he who possessed and enjoyed not, and he who knew but did not practise.
STANZA.
A miser may have merit; yet none see His face, but strive his actions to abuse: While twice a hundred failings there may be, In those who do a liberal conduct use; Yet will their generosity those faults excuse.
The book of the Gulistan is ended by the assistance of God. Throughout the work I have forborne to borrow ornaments from the verses of preceding poets, as is customary with authors.
COUPLET.
Place not thy heart on transitory things.
Long shall the Tigris on by Baghdad flow, When all the glory of the Caliph kings Has passed away. Be, if thou canst be so, Like the date, generous. Canst thou nought bestow From lack of means; at least resolve to be, Like the green cypress, fetterless and free.
Maxim CVI.
Two persons die remorseful; he who possessed and enjoyed not, and he who knew but did not practise.
STANZA.
A miser may have merit; yet none see His face, but strive his actions to abuse: While twice a hundred failings there may be, In those who do a liberal conduct use; Yet will their generosity those faults excuse.
The book of the Gulistan is ended by the assistance of God. Throughout the work I have forborne to borrow ornaments from the verses of preceding poets, as is customary with authors.
COUPLET.
Better patch up one's own old garment, than Borrow the raiment of another man.
For the most part, Sa'di's discourse is commingled with pleasantry and cheerful wit; and this furnishes a pretext to the shortsighted for saying that it is not the part of wise men to rack the brain with absurdities, or expend the midnight oil unprofitably. It is, however, not concealed from the clear minds of the really enlightened, for whom this discourse is intended, that the pearls of salutary counsel are strung on the thread of my diction, and the bitter medicine of advice mixed up in it with the honey of mirthful humour; lest the mind of the reader should be disgusted, and he should thus remain excluded from the beneficial acceptance of my words.
DISTICHS.
I have fulfilled my mission, and have given Wholesome advice: my life's endeavour this.
What though men hear not. Messengers of Heaven Can but discharge their duty: and it is To tell their message—point the way to bliss.
For the most part, Sa'di's discourse is commingled with pleasantry and cheerful wit; and this furnishes a pretext to the shortsighted for saying that it is not the part of wise men to rack the brain with absurdities, or expend the midnight oil unprofitably. It is, however, not concealed from the clear minds of the really enlightened, for whom this discourse is intended, that the pearls of salutary counsel are strung on the thread of my diction, and the bitter medicine of advice mixed up in it with the honey of mirthful humour; lest the mind of the reader should be disgusted, and he should thus remain excluded from the beneficial acceptance of my words.
DISTICHS.
I have fulfilled my mission, and have given Wholesome advice: my life's endeavour this.
What though men hear not. Messengers of Heaven Can but discharge their duty: and it is To tell their message—point the way to bliss.
Reader! for him who wrote this book, ask grace; And let the scribe, too, in thy prayers find place: Next for thyself whate'er thou wishest pray; Lastly, a blessing for the owner say. By aid of the all-gracious king, This work here to an end we bring.
Dr. Böhler, Inspector of Schools in India, writes:—“When I was Professor of Oriental Languages in Elphinstone College, I frequently felt the want of such a work to which I could refer the students.”
Professor Cowell, of Cambridge, writes:—“It will be especially useful to the students in our Indian colleges and universities. I used to long for such a book when I was teaching in Calcutta. Hindu students are intensely interested in the history of Sanskrit literature, and this volume will supply them with all they want on the subject.”
Professor Whitney, Yale College, Newhaven, Conn., U.S.A., writes:—“I was one of the class to whom the work was originally given in the form of academic lectures. At their first appearance they were by far the most learned and able treatment of their subject; and with their recent additions they still maintain decidedly the same rank.”
Dr. Böhler, Inspector of Schools in India, writes:—“When I was Professor of Oriental Languages in Elphinstone College, I frequently felt the want of such a work to which I could refer the students.”
Professor Cowell, of Cambridge, writes:—“It will be especially useful to the students in our Indian colleges and universities. I used to long for such a book when I was teaching in Calcutta. Hindu students are intensely interested in the history of Sanskrit literature, and this volume will supply them with all they want on the subject.”
Professor Whitney, Yale College, Newhaven, Conn., U.S.A., writes:—“I was one of the class to whom the work was originally given in the form of academic lectures. At their first appearance they were by far the most learned and able treatment of their subject; and with their recent additions they still maintain decidedly the same rank.”
“Is perhaps the most comprehensive and lucid survey of Sanskrit literature extant. The essays contained in the volume were originally delivered as academic lectures, and at the time of their first publication were acknowledged to be by far the most learned and able treatment of the subject. They have now been brought up to date by the addition of all the most important results of recent research.”—Times.
Post 8vo, cloth, pp. xii–198, accompanied by Two Language Maps, price 12s.
A SKETCH OF THE MODERN LANGUAGES OF THE EAST INDIES.
By Robert N. Cust.
The Author has attempted to fill up a vacuum, the inconvenience of which pressed itself on his notice. Much had been written about the languages of the East Indies, but the extent of our present knowledge had not even been brought to a focus. It occurred to him that it might be of use to others to publish in an arranged form the notes which he had collected for his own edification.
Post 8vo, cloth, pp. xii–198, accompanied by Two Language Maps, price 12s.
A SKETCH OF THE MODERN LANGUAGES OF THE EAST INDIES.
By Robert N. Cust.
The Author has attempted to fill up a vacuum, the inconvenience of which pressed itself on his notice. Much had been written about the languages of the East Indies, but the extent of our present knowledge had not even been brought to a focus. It occurred to him that it might be of use to others to publish in an arranged form the notes which he had collected for his own edification.
“Supplies a deficiency which has long been felt.”—Times.
“The book before us” is then a valuable contribution to philological science. It passes under review a vast number of languages, and it gives, or professes to give, in every case the sum and substance of the opinions and judgments of the best-informed writers.”—Saturday Review.
Second Corrected Edition, post 8vo, pp. xii–116, cloth, price 5s.
THE BIRTH OF THE WAR-GOD.
A Poem. By Kalidasa.
Translated from the Sanskrit into English Verse by Ralph T. H. Griffith, M.A.
“A very spirited rendering of the Kumārasambhava, which was first published twenty-six years ago, and which we are glad to see made once more accessible.”—Times.
“Mr. Griffith’s very spirited rendering is well known to most who are at all interested in Indian literature, or enjoy the tenderness of feeling and rich creative imagination of its author.”—Indian Antiquary.
“We are very glad to welcome a second edition of Professor Griffith’s admirable translation. Few translations deserve a second edition better.”—Athenaeum.
“The book before us” is then a valuable contribution to philological science. It passes under review a vast number of languages, and it gives, or professes to give, in every case the sum and substance of the opinions and judgments of the best-informed writers.”—Saturday Review.
Second Corrected Edition, post 8vo, pp. xii–116, cloth, price 5s.
THE BIRTH OF THE WAR-GOD.
A Poem. By Kalidasa.
Translated from the Sanskrit into English Verse by Ralph T. H. Griffith, M.A.
“A very spirited rendering of the Kumārasambhava, which was first published twenty-six years ago, and which we are glad to see made once more accessible.”—Times.
“Mr. Griffith’s very spirited rendering is well known to most who are at all interested in Indian literature, or enjoy the tenderness of feeling and rich creative imagination of its author.”—Indian Antiquary.
“We are very glad to welcome a second edition of Professor Griffith’s admirable translation. Few translations deserve a second edition better.”—Athenaeum.
TRÜBNER’S ORIENTAL SERIES.
Post 8vo, pp. 432, cloth, price 16s.
A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY AND RELIGION, GEOGRAPHY, HISTORY, AND LITERATURE.
By John Dowson, M.R.A.S., late Professor of Hindustani, Staff College.
Post 8vo, pp. 432, cloth, price 16s.
A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY AND RELIGION, GEOGRAPHY, HISTORY, AND LITERATURE.
By John Dowson, M.R.A.S., late Professor of Hindustani, Staff College.
For 1880-81: containing Some Phonetic Laws in Persian, by Prof. Charles Rieu, Ph.D.; Portuguese Simple Sounds, compared with those of Spanish, French, English, etc., by H.I.H. Prince L. L. Bonaparte; The Middle Voice in Virgil’s Æneid, Book VI., by B. Dawson, B.A.; Difficulty in Russian Grammar, by C. B. Cayley; The Polabes, by W. R. Morfill, M.A.; The Makua Language, by Rev. C. Maples, M.A.; Distribution of English Place Names, by W. R. Browne, M.A.; Dare, “To Give,” and f-Dere “To Put,” by Prof. Postgate, M.A.; Differences between the Speech of Edinboro’ and London, by T. B. Sprague, M.A.; Ninth Annual Address of President (Dr. J. A. H. Murray) and Reports; Sound-Notation, by H. Sweet, M.A.; On Gender, by E. L. Brandreth; Tenth Annual Address of President (A. J. Ellis, B.A.) and Reports; Distribution of Place-Names in the Scottish Lowlands, by W. R. Browne, M.A.; Some Latin and Greek Etymologies, and the Change of L to D in Latin, by J. P. Postgate, M.A.; Proceedings, etc.; The n of an, etc., in the Authorized and Revised Versions of the Bible. By B. Dawson, B.A.; Notes on Translations of the New Testament. By B. Dawson, B.A.; Simple Sounds of all the Living Slavonic Languages compared with those of the Principal Neo-Latin and Germano-Scandinavian Tongues. By H.I.H. Prince L.-L. Bonaparte; The Romonsch or Rhætian Languages in the Grisons and Tirol. By R. Martineau, M.A.—A Rough List of English Words found in Anglo-French, especially during the Thirteenth and Fourteenth Centuries; with numerous References. By Rev. W. W. Skeat, M.A.; The Oxford MS. of the only English Proclamation of Henry III., 18 October, 1258. By Rev. W. W. Skeat, M.A.; and Errata in A. J. Ellis’s copy of the only English Proclamation of Henry III., in Phil. Trans. 1869. Index; List of Members. Part I. 12s. Part II. 8s. Part III. 1s.
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