4 L I E> R A R.Y OF THE U N I VE:R.S ITY or ILLI NOI5 MERTEN J. MANDEVILLE COLLECTION IN PARAPSYCHOLOGY AND OCCULT SCIENCES 891.1 B47aEw I' I , I CENTRAL CIRCULATrON AND BOOKSTACKS , The person borrowing this material is re- j sponsible for its renewal or return before [ the Latest Date stamped below. You may be charged a minimum fee of $75.00 for each non-returned or lost item. Theft, mutilation, or defacement of library materials can be causes for student disciplinary action. All materials owned by the University of Illinois Library ore the property of the State of Illinois and are protected by Article 16B of WVmoii Criminal TO RENEW, CALL (217) 333-8400. University of Illinois Library at Urbana-Champaign taw and Procedure. "JUL ? ^ 1999 1899 When renewing by phone, write new due date Jaelow previous due date. L162 I THE ANWAE-I-STJHAILL I The most excellent book in the language i., in nay op^^^"' t/^^^^lJJ^'J^^;^. £;J::;^^s^ttit.s^;uhapte.^-^ THE A N W A R - 1 - S r H A 1 L I OR LIGHTS OF OANOPUS CO^BIONLY KNOWJ^ AS KALIXAII AND DAMNAII BEING AN ADAPTATION BY MULTA HUSAIN BIN ALI AL AVArZ-AL-KASHIFI OF THE FABLES OF BIDPAI TRANSLATED FROM THE PERSIAN ARTHUR N. WOLLASTUN, M.RA.S, H.M. INDIAN (home) SERVICE ij'p. -^J L^>^ ^r^"" li-^J^ L^y* -^J^^ ^-^^'^ iJ'//^ LONDON : Wm. H. ALLEN & CO., 13 WATERLOO PLACE, S.W. MDCCCLXXVII. All rights reserved. ^11. 1 TO MAJOR-GENERAL SIR HENRY CRESWICKE EAWLINSON, K.C.B., D.C.L. MEMBER OP THE COUNCIL OP THE SECRETARY OP STATE FOR INDIA, AND LATE ENVOY EXTRAORDINARY AND MINISTER PLENIPOTENTIARY AT THE COURT OF PERSIA ; SIE JOHN WILLIAM KAYE, K.C.S.I., F.R.S. LATE SECRETARY POLITICAL AND SECRET DEPARTMENT, INDIA OFFICE ; AND MAJOR-GENEEAL SIE FREDERIC JOHN GOLDSMID, K.C.S.I., C.B. FOR MANY YEARS PUBLICLY EMPLOYED IN PERSIA AND ADJACENT COUNTRIES ; WHICH OWES ITS EXISTENCE TO THE KIND ENCOURAGEMENT RECEIVED AT THEIR HANDS BY THEIR HUMBLE SERVANT THE TRANSLATOR Digitized by the Internet Archive in 2015 https://archive.org/details/anwarisuhailiorlOOwoll CONTENTS. PAGE Translator's Preface, ........ xi MuLLA Husain's Preface, . . . . . . . 3 INTRODUCTION, 12 STORY I. The Pigeon wlio wislied to travel, ..... 32 II. The young Hawk who was reared in the nest of a Kite, . . 39 III. The Old Woman's Cat who betook herself to the King's Comt, . 41 IV. The Mechanic's Son who became a Warrior and conc[uered many countries, 44 V. The Leopard who recovered his father's kingdom, ... 48 BOOK I. I. The Merchant and his Three Sons, . . . . . 55 II. The Monarch and his Two Sons, one of whom was humble-minded and reliant on Providence, the other proud and indifferent, . . 56 III. The young Crow who was fed by a Hawk, .... 59 IV. The Prodigal Mouse, ....... 61 V. The Monkey who tried to imitate the Carpenter in sawing a plank, '. 65 VI. The Two Travellers, one of whom was courageous and persevering, the other timid and slothful, ...... 67 VII. The Fox who was deceived by the appearance of a Drum, . . 75 VIII. The Devotee who left his home in pursuit of a Thief, ... 79 IX. The Sparrow who was revenged on the Hawk, . . , .84 X. The Tyrannical Monarch who became in the end a just King, . . 87 XI. The Crow who encompassed the death of the Snake, . . . 89 XII. The Heron who lost his life in endeavouring to destroy the Crab, . 89 XIII. The Hare who planned the capture of the Fox, and was herself entrapped, 92 XIV. The Hare who encompassed the death of the Lion, ... 94 XV. The Three Fish in a pond, and the fate that befell them, . . 99 XVI. The Scorpion and the Tortoise, ...... 101 XVII. The Goose and the Moon, which he imagined to be a Fish, . . 108 XVIII. The Dispute between the Hawk and the Domestic Fowl, . . 110 XIX. The Rustic and the Nightingale, . . . : .112 viii CONTENTS. ■ XX. The Hunter who planned the capture of the Fox, but was killed by the Leopard, ....... 115 XXI. The Wolf, the Crow, and the Jackal who encompassed the death of the Camel, ........ 116 XXIT. The Spirit of the Ocean who scorned the Water-fowl, 120 XXIII. The Tortoise and the Geese, ...... 121 XXIV. The Bird who gave advice to the Apes, .... 129 xxv. The Two Companions who found a Purse of Gold, 130 XXVI. The Frog who encompassed the death of the Snake, and was in turn devoured by the Weasel, ...... 132 XXVII. The Lion who formed an acquaiatance with a Bear, . 136 XXVIII. The Merchant whose iron was stated to have been eaten by a Mouse, 139 BOOK IL I. The Fox who coveted a Fowl and let slip a piece of Skin, . . 145 II. The Ass who, in search of a Tail, lost his Ears, . . . 147 III. The King-'s Attendant who disclosed a secret and lost his life, . 152 IV. The Eecluse who assumed the reins of government, and thereby lost his life, ........ 156 V. The Blind Man who mistook a Snake for a Whip, and lost his life, . 159 VI. The Enlightened-minded Saint who, by attending on the King, saved a Darwish from mutilation, . . . . .162 VII. The Woman who mistook a Slave for her Friend, . . , 167 VIII. The Three Envious Persons who were all punished, . . .170 IX. The Ignorant but Pretentious Doctor who killed the King's Daughter, and thereby lost his life, . . . . . .177 X. The Treacherous Falconer and his Parrots, . . . .183 EOOK III. I. The Crow, the Mouse, the Pigeon, the Tortoise, and the Deer, . 190 II. The Partridge who associated with a Hawk, and thereby lost his life, 197 III. The Camel-driver, the Snake, and the Fox, .... 201 IV. The Woman who sold shelled Sesame for the same price as that unshelled, ........ 210 V. The Wolf Avho was killed by lilting in twain a bow-string, . . 210 VI. The Greedy Cat who lost her life in attempting to carry off a Pigeon from the Dove-cot, ....... 219 BOOK IV. I. The Owl and the Crow, ....... 229 II. The King of Kashmir who lost his life through disclosing his secret to his Minister, ....... 236 III. The origin of the dispute between the Crows and the Owls, . . 241 IV. The Hare who constituted herself an Ambassador from the Moon, . 242 V. The Partridge and Quail, who were devoured by the sanctimonious ' Cat, ........ 248 CONTENTS. VI. The Judge who wept at his own incapacity, . . . 250 VII. The Eobbers, who by stratagem obtained possession of the Devotee's Sheep, ........ 254 VIII. The Merchant's Wife, who on seeing a Thief, became reconciled to her Husband, ........ 259 IX. The dispute between the Thief and the Demon, whereby tlie Devotee preserved his life and property, ..... 260 X. The Carpenter who was cajoled by his Wife, .... 262 XI. The Ape, who sacrificed his own life to avenge his friends. 266 XII. The Mouse wliich was turned to a Girl, but ultimately reverted to its original form, ....... 273 XIII. The iniirm Snake, who obtained food by attendance on a Frog, 278 XIV. The Sparrow, who revenged himself on the Snake, 281 BOOK V. I. The Tortoise and the Ape, ...... 287 II. The Ape who acted as sentinel over the King, .... 291 III. The Fox who endeavoured to persuade the Lion that the Ass had neither heart nor ears, ...... 304 Jj U U Iv VI. I. The Devotee who rashly destroyed the Weasel who had saved his own child's life, ........ 313 II. The Holy Man who, when building castles in the air, broke the pitcher containing his stock of honey and oil, .... 316 III. The King who, in a fit of rage, kiUed his favourite Hawk, 320 BOOK VII. I. The Mouse who, to secure his own safety, made friends with the Cat, 325 II. The Rustic's Wife who, through want of integrity, lost her life, 329 III. The Frog who met with misfortune owing to associating with a Mouse, 340 BOOK VIII I. The King and the Lark, ....... 345 II. The Thieves who were discovered owing to the Cranes, 349 III. The Old Woman and her sick Daughter, .... 351 IV. The Minstrel and the King, ...... 353 V. The Invalid who consulted a Doctor for one ailment and was treated for another, ........ 355 VI. The King of Turkistan and his enemies, .... 357 VII. The WoK who refused to listen to the admonition of the Devotee, 361 VIII. The Arab and the Baker, ...... 363 X CONTENTS. BOOK IX. I. The Lion and the Jackal, ...... 369 II. The Flies and the dish of honey, ..... 373 III. The King of Baghddd who killed his own Slave to benefit his kingdom. 379 IV. The Envious Man who kUled himself to insure the death of a neigh- l3our, ........ 386 V, The King of Yaman and his Chamberlain, . • . 392 BOOK X I. TI16 Lion ciiid. tliG ArciiBrj ...■>. 400 II. The Tyrant whose stock of wood caught firej .... 405 III. The Boar who ate the frnits belonging to the Ape, 408 BOOK XL I. The Hebrew-speaking Devotee, and the foolish Guest who wished to learn that dialect, ....... 413 II. The Crane who tried to imitate the Hawk, .... 415 III. The Man with the two wives, one of whom plucked out the white hairs, and the other the black, ..... 417 IV. The Hunter and his Fish, ...... 420 V. The Crow who tried to imitate the walk of the Partridge, 423 BOOK XIL I. The King of Hind and his subjects, ..... 429 11. King Sulaiman and the Heron, ...... 435 III. The King whose wrath was subdued on hearing three letters read. 450 IV. mi 1 11 I'llll* i The Pigeon who rashly killed his mate, .... 455 BOOK XIIL I. The Goldsmith and the Traveller, , . 464 II. The Prince who kept company with a Shoemaker, 468 BOOK XIV. I. The Prince who wandered forth an exile, but ultimately gained a kingdom, ........ 485 II. The Eustic whose money unexpectedly came back to his hands. 490 III. The Old Man who, through destiny, found a box of jewels. 500 TEANSLATOE'S PREFACE. HE collection of Fables known throughout India under the name of the Anwar-i-Suhaili is generally supposed to take its origin from the Sanskrit, in which language tales of a similar description have been handed down from the remote ages of antiquity. Like most works of such a nature, its history cannot be traced with certainty ; even when we come to the comparatively later times of Bidpai or Pilpai, the reputed author of the Fables which bear his name, who is supposed to have flourished about 300 years B.C., the mist of obscurity is not removed, c and indeed it is matter of conjecture whether such an individual ever c existed. Be this as it may, the tradition as handed down in the East is thus given by M. Silvestre de Sacy in his preface to ' Calila et Dimna, ou Fables de Bidpai en Arabe ' : " Alexander, after having subdued the Kings of the West, turned his armies towards the East. He triumphed over all the sovereigns of Persia, and other countries, who dared to oppose him. In his march to enter the empire of China, he summoned the Prince, who then reigned over India, named Four, or, according to some manuscripts, Fourek, to recognise his authority and render him homage. Four, instead of obeying him, prepared for war, and took every fitting measure to assure his independence. Alexander, who had hitherto met with but feeble resistance, instituted formidable preparations against the King of India, fearing to receive on this occasion any check which would tarnish the glory of his arms ; the Indian elephants especially fiUed him with great dread. He accordingly resolved to have recomse to stratagem. After having consulted the astrologers as to the choice of a day most favourable to the execution of his xii TRANSLATOR'S PREFACE. designs, lie caused the most skilful workmen who followed his army to make some hollow bronze figures of horses and cavaliers : filling the interior of them with naphtha and sulphur, he ordered that they should be clothed with harness and trappings and placed in the first rank of his army, and that at the moment of engaging in fight the inflammable materials which they contained should be lighted. The day chosen for this proceeding having arrived, Alexander sent a fresh summons to the Indian chief, who obeyed it no more than at first, and the two armies advanced against one another. Tour had placed his elephants in the first line, while Alexander's people, on their part, caused the figures of bronze, which had been ignited, to be advanced. The elephants had no sooner seized these with their trunks, than feeling themselves burnt, they cast to the ground those Avho rode them, and took to flight, treading under foot and crush- ing all those whom they met. Alexander in loud tones summoned Four to single combat. The Indian monarch accepted the challenge, and at once pre- sented himself on the field of battle. The two champions fought the greater part of the day, without victory declaring for either one or other. Alexander com- menced to despair of success, when his army, under his orders, raised a loud cry. The Indian king, thinking that his troops were suddenly attacked by the forces of the enemy issuing from an ambuscade, turned round to see what it was, while Alexander, profiting by the moment, dealt him a blow which knocked him off his horse, — with a second blow he stretched him dead. The Indian army then recommenced the fight, fuUy determined to perish ; however, again defeated, they yielded to the promises of Alexander. The victor, after having set the affairs of the country in order, and made over the government to one of his ofiicers, whom he made king in the place of Four, quitted India to carry out the execution of his projects. Scarce had he departed when the Indians shook off the yoke which he had imposed upon them, and chose as their sovereign a person of the royal race, named Dabsch^lim. " When Dabschelim found himself established on the throne, fortune having favoured him in all his undertakings, he abandoned himself to his passions, and displayed boundless tyranny towards his subjects. There was at that time in the states of Dabschelim, a Brahman named Bidpai, who enjoyed a great reputa- tion for wisdom, and whom every one consulted on important occasions. This philosopher, desirous of bringing back to sentiments of justice and humanity the Prince, whom the pride of dominion had led astray, assembled his disciples in order to deliberate with them as to the means fitting to be adopted to gain the end which he proposed. He represented to them that it was their duty and their interest to open the King's eyes to the vices of his administration, and to convince him that weakness, aided by clever stratagem, could succeed where force and violence would fail. He cited to them the fable of the Frogs Avho managed by aid of the Birds to exact vengeance from the Elephant who trampled them under foot. " Bidpai's disciples aU excused themselves from giving their advice, and also represented to the philosopher the dangers to which the execution of his rash en- terprise wpuld expose him. Bidpai declared to them that he would not desist, for TRANSLATOR'S PREFACE. xiii any reason whatever, from his design, but that he would go and find the King, and represent matters to him, and he recommended them to join him again when they shoidd learn that he was returned from Court : after that he dismissed them. " Bidpiii then presented himself to the King. Admitted to an audience, he saluted him, and remained silent. Dabschelim astonished at this silence, did not doubt but that the philosopher had some important affair to communicate to him. Addressing him first, he invited him to disclose the subject for which he had come, but did not leave him in ignorance, that if he interfered in affairs which kings ought to reserve to themselves, his bold temerity would not fail to be punished. The philosopher, after having demanded and obtained the King's permission to speak Avith openness, commenced by pomting out to him the quali- ties which distinguish man from other animals, — such as wisdom, temperance, reason, and justice, — qualities which include every virtue, and which elevate those in whom they are united, above all the ill chances of fortune. He then said that if he had hesitated to open his lips, it was in fact owing to the respectful fear with which the King's presence inspired him, seeing that sages recommended nothing so much as silence, but nevertheless he was about to make use of the liberty which the King had allowed him. Then, entering upon the subject, he reproached Dabschelim with not imitating the virtues of his ancestors, whose poAver he had inherited, and with imposing upon his subjects, on the contrary, the yoke of tyranny ; he then exhorted him to change his conduct. Dabschelim, mad with rage, warmly reproached him for his rashness, and ordered him to be crucified ; but no sooner had they seized the philosopher to execute the King's order, than the latter changing his plan, revoked his decree and contented him- self with casting Bidp4f into a dungeon. On this ncAvs the disciples of the Erahman dispersed, and sought safety in far countries. A long space of time elapsed ere Dabschelim called Bidpaf to mind, or any one dared mention, in the King's presence, the name of the philosopher. One night, however, when the Prince could get no sleep, he reflected on the celestial motions, and the system of the universe. When he sought in vain to solve some problem relative to the revolution of the stars, he remembered Bidpai, and repented of the injustice he had committed in regard to him. Immediately he sent to seek him, and ordered him to rejDcat all he had said on the former occasion. Bidpai, after protesting as to the purity of his intentions, obeyed ; while Dabschelim, having listened to him with attention and signs of repentance, caused his bonds to be taken off him, and declared that he would intrust to him the administration of the empire. Bidpai accepted this charge with reluctance. The news of his elevation Avas no sooner spread abroad than his disciples hastened to return from their voluntary banishment to Dabsch^lim's kingdom, and established there a perpetual fete in memory of the happy change Avhich had taken place in the King's conduct. " Bidpai's administration produced most happy results for the kingdom and the sovereign, and the virtues of Dabschelim caused the whole of the Kings of India to submit to him, all anxious to recognise his supremacy. As regards Bidpai', having assembled his disciples, he informed them of the motives which had induced him to risk his life in the interest of the kingdom, and the care of xiv TRANSLATOR'S PREFACE. his OAvn reputation ; and also communicated to tliem that the King had charged him to compose a book, which should contain the most important precepts of wisdom. He solicited each of them to write on any subject they might choose, and to submit to him their labours. This they promised to do. "Now Dabschdlim, when he found himself established on his throne, and when his good conduct had caused all his enemies to submit to him, aspired to a different kind of glory. The kings who had gone before him had all of them attached their names to some works composed by the sages and philosophers of their time: desirous of leaving a like monument of his reign, he found no one save Bidpal who could fulfil his wish. Summoning the latter to his presence, he communicated to him his own intentions, and begged him to busy himself without delay in the composition of a work which, while appear- ing solely destined to form the manners of individuals, should be nevertheless designed to teach kings how they ought to govern, in order to assure the obedience and fidelity of their subjects. He at the same time explained to the Brahman his wish that in this composition, the grave precepts of morality, and the austere lessons of wisdom, might be mingled with amusing stories, and enter- taining anecdotes. At the request of the Brahman the King allowed him a period of one year to carry this work into execution, and guaranteed hun the necessary funds for the undertaking. " Bidpai first thought to assemble his disciples and deliberate with them as to the way which should be adopted to carry out, to the satisfaction of the King, the plan which his Majesty had conceived : but he was not long in recog- nising that he should abandon all extraneous assistance, and himself undertake the work, selecting one of his disciples as his secretary. Having then laid in a supply of paper, and of food sufficient for the subsistence of himself and his secretary for a year, he shut himself up with the latter in a room, the access to which was forbidden to any one else. There the philosopher, occupying him- self without relaxation on the work which he had imdertaken, dictated to his disciple, and then read over what the latter had written. The work was executed in this manner, and composed of fourteen books, each of which con- tained a question and an answer to the same. All the books Avere then collected into a single work, to which Bidpai gave the name of ' Calila and Dimna.' Bidpai introduced in this volume domestic and wild animals, and birds, so that the majority of readers should find thereby amusement and agree- able diversion, while men of sense might deduce therefrom matter of mature reflection. He Avished to collect therein all that could be useful to mankind, in regard to the regulation of then- conduct, the administration of their afi'airs, and the ordering of their family, — in a word, all that concerns their happiness in this world and the next ; and that they should learn therefrom to obey their sovereigns, and to protect themselves from aU which it concerned their welfare to avoid. " Bidpai in the first book represented what happened to two friends when a spreader of false reports introduced himself into their society : he was desirous TRANSLATOR'S PREFACE, xv that his disciple should cany on the discourse in this book after the fashion adopted by the King, so that precepts of wisdom should be mingled therein with amusmg tales. Bi'dpai', however, reflected that wisdom would lose all its valua when associated with frivolous discourses. Nothing could be so difficult as it appeared to him and his disciple, as to carry out the King's wish; when 'all at once It occurred to them to employ animals as the medium of conversation Ihereby, while the choice of personages introduced would afford subiect of amusement, wisdom would be disclosed in the discourses allotted to them This plan, accordingly, would satisfy the frivolous tastes of the ignorant and vulgar at the same time that it would attract the attention of men of learning " A year passed in this manner, ere Bi'dpdf and his disciple interrupted their work and issued forth from their retreat. At the time fixed, the Kin. de- manded of Bidpaf if he had carried out his engagement. On the Brahman leplymg m the afbrmative, the King summoned a numerous assembly of ^reat men and savants of his empire. Bi'dpai attended accompanied by his disciple and there in presence of the King and all his Court, read over his whole work,' and explamed to his Majesty the subject of each chapter. Dabsch<^liin, over- wished. Ihe philosopher contented himself with asking that the volume might be transcribed, as had been done in the case of the productions of the KinC. ancestors and guarded with care, for fear lest it should be transported out India and shoiUd fall into the hands of the Persians. The King then loaded Bidpai s disciples with presents. . sentti'^f ''^^ ^'''^ 'Calila,' had no rest till he sent th physician, Barzouyeh, to India to obtain it. The latter havinc. by dint of great skill procured it, brought it away with him on his return from Ldfa and deposited it amongst the treasures of the Kings of Persia." The fables of Bi'dpai' were introduced into Persia dnring the reion of Nushirwan, in the n.iddle of the sixth century, at the request of that monarch, by the physician Barzdiyah, who made a translation into Pah- awi, he dialect of the country at that period. They were subsequently turned into Arabic about tlie middle of the eighth century; and aoain rendered mto Persian in the early part of the twelfth century, by AMI Maali Mah of Ghuzni', whose work is generaUy known as 'Kalilah and Damnah. Tins last formed the basis of the version which was F'oduced at the end of the fifteenth century, by the celebrated scholar fu^A^T^ Wai'z-al-Kaslufi, who resided at the Court of Shah Abul Ghazi Sultan Husain, Sovereign of Khurasan, and who named Inlrch ^"^^ S^'^^^^^^^^'^^ «f last-mentioned ^ King of Persia, a.d. 531 to 579. TRANSLATOR'S PREFACE. Few works of Oriental literature are held in such exceptional estima- tion as the Anwar-i-Suhaili', which, according to that distinguished scholar, Sir William Jones, comprises " all the wisdom of the Eastern nations." As an entertaining story-book, no less than an mstructive classical com- position, it has an interest for many Eastern peoples, which we in this country, accustomed to the sober language of the West, cannot perhaps altogether realise. In spite of this, however, it has appeared in no less than twenty different languages. Apart from its inherent merit, it is a text-book both in India and in this country, for candidates who wish to be examined in the Persian language. Though not as a whole a difBcult work, it contains passages beyond the powers of a beginner. Help from a Munshi, at any rate in England, is rarely obtainable ; nor are natives, as a rule, clever in the art of explanation. On the other hand, there are not even in London, and certainly not elsewhere in the British Isles, many proficient European teachers to whom to refer ; while, too, some persons may wish to pursue their studies unassisted. Recourse can, it is true,' be had to Eastwick's admirable translation, but this does not altogether meet the requirements of the case, since his verses, beautifuUy as in most instances they embody the spirit of the Persian, are too free renderings of the original text to be of much assistance to a learner ; moreover, the book is out of print, and not easy to procure. A want, therefore, appears to exist, which it is hoped the present translation may supply. De- signed for the use of students, not for advanced and proficient scholars, critical remarks have been sparingly introduced, as tending rather to embarrass than assist the beginner. A few notes will be found mostly of an explanatory nature, where it was thought additional information, or more elaborated description, might tend to throw light on the meaning of the author. The remainder consist in some cases of corrections of typographical errors in the Persian text, of a nature to mislead the student— at other times, of confessions of ignorance on the part of the Translator— and lastly, of acknowledgments due by him for suggestions borrowed from Eastwick's work, to which he feels he is indebted for many valuable hints, though in not a few instances he has not hesitated to deviate from that scholar's renderings of passages. Elegance of style has throughout been sacrificed to closeness of trans- lation. Doubtless certain pages would read more agreeably to English ears, curtailed of the many lengthy and entangled sentences, which are characteristic of the Oriental school of thought, but in view of the idea with wMch the work was undertaken, none of these could be expunged. TRANSLATOR'S PREFACE. In order, however, to make the work as attractive as possible to the ordinary public, an illuminated edition has been prepared, which may, it is hoped, draw more general attention to a composition not less in- structive or entertaining than the Tables of Jllsop. Should such be tlie case, and any person take up the present translation merely seeking amusement, he is advised to sldp the preface by MuUa Husain, a compo- sition as dull and insipid as can well be imagined. No attempt has been made to achieve the impossible task of convey- ing an idea of the beautifully - balanced and rhythmical sentences of the original Persian, or of preserving the endless Equivoques scattered throughout its pages ; hence many passages, especially proverbs, which in the Persian are sparkling and brilliant, appear tame and heavy in Eng- lish. Many of our own proverbs literally translated into a foreign lan- guage would be equally bald and meaningless. The poetry throughout appears as prose, though for the sake of facility of reference all the stanzas are printed in a distinctive form. A metrical version, even had the Translator been qualified to attempt one, would have left the student in difticidties just when he most needed aid. The translation having been compiled at spare moments extending over a series of years, will doubtless be found to contain mistakes which might have been avoided had a less desultory mode of work been possible. Nor can the Translator expect to have altogether escaped erroneous ren- derings, whicli are wellnigh unavoidable wlien, in addition to the inherent difficulties of translation, the very letters themselves give occasion to mistakes, owing to the numerous insignificant-looking dots which are scattered in every direction, and on the precise number and location of which, the meaning of the various words in a vast number of instances entirely depends. Moreover, as remarked by Keene, " it requires a more thorough knowledge than any foreigner can hope to acquire, to seize the exact meaning of all those idioms, refined similes, and distant allusions, in which the Persian language abounds," — a remark the force of which is intensified when, as in the present instance, the " foreigner," has never enjoyed the advantage of studying the language in the country where it is spoken. But no difficulties have been intentionally shirked ; and, indeed, some renderings are so hazardous, that if any critics are prone to dispute their accuracy, the Translator can only plead that he has done his best, and say in the words of Mulla Husain, " Do not wound my soul with reproaches." The Persian text is that edited by Colonel Ousely, edition 1851. The xviii TRANSLATOR'S PREFACE. Arabic quotations are in part taken from Keene's and Stewart's publi- cations ; but for by far the greater portion the Translator is indebted to the courtesy of Mirza Nasrullah Fidai, a native gentleman at present on a visit to this country, who has been good enough to turn them into Persian. For the accuracy of the English renderings the Translator him- self is responsible ; but they have been subjected to a careful scrutiny on the part of Sir Frederic Goldsmid, a scholar to whom the Translator's most cordial acknowledgments are tendered for this and much other valuable aid. Lieut.-Colonel Eoss, her Majesty's Political Eesident in the Persian Gulf, now on leave, has in some instances favoured the Translator with suggestions as to the renderings of difficult and obscure passages, a kind- ness for which the latter begs to express his warmest thanks. To Major - General Sir Henry Eawlinson, Sir John Kaye, and Dr Eost, the Librarian at the India Office, the Translator is indebted for kind encouragement in the completion of a task, which otherwise would most probably have been laid aside ; whUe his grateful acknowledgments are due to the Secretary of State for India in Council, for liberal assistance, which has enabled him to lay the work before the public. Westfield, Surbiton, July 1876. E R E A T A. Page 139, line 12, for "mans" read "mans." 139, 34, for "mans" read "mans." If 139, It 38, for "mans" rca,d "mans." tl 140, 32, for "man" read "man." 140, 33, for "mans " read "mans." II 140, 35, for "mans" read "man.s. " K 140, II 36, for "mans" read "mans." II 162, 12, for "Khavasdn" reeul "Kliurasan." 169, It 22, for "Badakshan" recul " Badaklislian. 172, II 33, for "Badakshan" read "Badaklislian. II 348, 12, for "Makka" rceid "Makkali." 349, II 9, for "Makka" read "Makkah." 349, (1 16, for "Makka" read "Makkah." 466, Tl 23, for " whet " reeal " wit." ANWAR-I-SUIIAILI COMPOSED BY MULLA HUSAIN BIN 'ALI AL WAI'Z-AL-KASHIFI IN THE NAME OF THE MERCIFUL AND COMPASSIONATE GOD. MAY GOD PROSPER IT, AND BRING IT TO A SUCCESSFUL CONCLUSION. ANWAR-I-SUHAILL MULLA HUSAIN'S PREFACE. HE LOED, the All-wise (may His wisdom he magnified) whose joyful portion of praise and thanksgiving, according to the command, "And there is nothing hut what proclaims His praise" flows and proceeds from the tongue of all His creatm-es, both high and low, and the benefits of the tables of whose endless bounty, in conformity with the firm decree, "And bestow on each thing its existence and then guidance," permeate and spread amongst all sections of created beings, both in heaven and earth, O teacher of the mysteries of subtle wisdom ! Enlightener of the wise soul ! Bestower of the pearls of penetrating intelligence ! Who deckest with day the darkness of night — in the ancient benign \Yritings, and in the book worthy of all precedence and honour, in this manner commanded the illustrious, the prophetic asylum, the sovereign of the royal residence " To me with God," the reader of secrets, "And he taught thee something thou didst not knoiv," the resplendent orator, " / am the most eloquent of Arabs and Persians," Muhammad ! by whom everything that exists, tlu-oiighout all eternity. Is bedecked with the splendoiu- of his name ; A lamp, the light of whose eyes is resplendent, All mankind being illumined by his radiance. " May the benedictions and blessings of God be on him, and on his posterity, and on his near friends, and on such persons as folloio him, and on those tvho end in him," with the view of directing the students of the- designs of intention, and of affording assistance to those who aim at obtaining benefit. In the fol- lowing manner also he displayed to that teacher of knowledge — "He who is firm in his Moivledge " — the way of instruction for those preparing at the school of manners, and the road of information and understanding for the pupils at the college of enterprise and search : " Summon to the ivay of thy Lord with wisdom 4 anwAr-i-s uhaill and good advice." The purport of tliese auspicious words was this : " 0 thou who invitest people to the tables of the favours of righteousness and sin- cerity, and 0 thou who showest mankind the way to the path of the affairs of both this life and the next, summon my servants by the road of wisdom to the right direction, and by means of sound admonition turn to the garden of happiness, from following after lust, those who worship me; for rebellious spirits cannot be rendered obedient, save with the thongs of wisdom, nor can self-satisfied dispositions be corrected except by the admonitions of probity : 'If thou liadst been harsh and cruel-hearted, assuredly they loould have leen scattered.' Every tamer of horses, who renders his wild steed obedient. Uses with discretion the unaccustomed girth ; When measures are too violent, the steed becomes ungovernable. And if want of energy be displayed, the colt is rendered void of spirit. "Just as it is impossible to render untamed colts obedient without pajdng regard to the minutiae of kindness, so also will it be impracticable, without the aid of the arrangements of wisdom, to bring into submission the sensual feelings of mankind at large, who, the powers of evil and ferocity being predominant in their dispositions, without let or hindrance have grazed in the pasture, ' Let them be that they may eat and become happy,' and have paid no heed to the bridle of the prohibition against what is wrong, or to the thong of the injunction to act rightly." I By wisdom every difficulty can be solved, ) By wisdom the heart can accomphsh its object. " He wJio has obtained wisdom, ivithout doubt has obtained a great good." Seek wisdom, and learn magnanimity, That men may see you improve from day to day. Now the good advice treated of in this invitation is termed a discourse, of such a nature that it is not concealed from the hearer, that it is sincere admoni- tion, and pure kindness and consideration. It has been said that good advice is an universal discom-se, from which each listener can derive benefit, according to his ability and power : witness the teaching of the Iviu'an and the precepts of that sacred book, wlaich is a compilation relating to all matters, both external and internal, comprehending the mysteries of tlris world and the next, every reader and hearer thereof sharing, in Ms own degree, its language and purport: " To that the speaker alludes." The spring season of its excellence keeps the heart and soul verdant : Tlu'ough its colour (it appeals to) the men of the world : with its perfume (it touches) the votaries of religion. Now this kind of discourse was neither prevalent nor customary amongst any of the greatest prophets before our prophet (may the highest blessiag and saluta- tion be upon him); nay, more, it is pecuhar to Muhammad, as in allusion to this he {may the blessing and peace of God be upon him) said, "7 have found all the words which were to be found;" and by reason that true obedience is the heir of perfect intimacy (with God), and the source of the attestation of kinship (with Him), assuredly the natures of the select tlirong of His illustrious people, who are distinguished with the mark, " Ye were the best people that have p>roceeded from manldnd," have become the receptacles of the light of the resplendent beams of MULL A HUSAIN'S PREFACE. 5 His universality, the borrowing of which may proceed from the illumined corner of that illustrious Being's boundless gift of prophecy; for which reason they deem such to be the perfect discourse, wherein the eyes of superficial observers derive benefit from the contemplation of the beauty of its mystical meanings, and are enlightened by its language and speech, while the nostrils also of the inner man are perfumed with the sweet odours of the truths and subtilties, which become manifest from beneath the plain signification ; so that every one, accord- ing to his capacity, partakes of the tables of its boundless excellence. ISTo searcher leaves that door without obtaining his object. JSTow, from the scope of these prefatory remarks, it will be understood that the more the face of every word is adorned with the down and mole of wisdom, and the cheek of every exhortation with the ruddiness of universality, the more will the heart of its sincere admirers possess a liking for the enchantments of its splendour. "Whoever is fairest amongst the lovely, On her wiU the affections be placed. Now, amongst all the works, the edifice of whose composition, and of all the books, the foundation of whose construction is fixed upon the propositions of wisdom, and includes the benedictions of advice, there is the compilation " Kalilah and Damnah," which the wise men of Hind have completed in a pecu- liar manner, and the general arrangements of which the Brahmans, distinguished for wisdom, have accomphshed in a certain method, mingling together admoni- tion, wisdom, amusement, and humour. By reason of the tendency of most natures thereto, the composition of the discourses is formed of anecdotes, the tales and narratives being uttered by the mouths of animals, beasts, and birds, and a variety of advantageous maxims and auspicious exhortations being mingled together in the contents thereof, so that the wise may derive profit from perusing it, while the ignorant may read it for amusement and relaxation. Its lessons also are easy for the instructor, no less than the student to retain. In pure truth, that book, abounding in wisdom, is a garden, the trees of whose mysteries are illumined with the flowers, "And therein there is for you something which your souls shall desire and your eyes shall revel in," and the sides of whose rose-beds are perfumed and scented with the breezes, " A thing ivhich neither eye hath seen nor ear heard." Every saying therein is the blossom in a garden, More briQiant than a fire-fly. Its language resembles the freshness of youth ; Its mysteries are indicative of the water of life. The spring of that fountain of truth and mystical meaning is of such a nature that, from its first appearance till the present time, in every tongue, it has afforded benefit to students in the court of desire, and to inteUigent persons in the assembly of prosperity. The robe of the following beautiful verses is a lovely and worthy dress of honour upon the exalted stature of this book : In appearance like a glorious robe, the fringe of happiness. Its contents the seal of auspiciousness, the signet of fortune : The rosy cheeks of its verses are fuU of amorous glances and blandishments. The musky ringlets of its language entwine and encircle one another : From its perfect speeches, the light of resplendent knowledge Appears clear, like the mysteries of divine science in the bosom of the pious. 6 ANWAE-I-SUHAILL The enlightened sage Bldpai, the Braliman, compiled this book in the Hindi tongue, in the name of the world-adorning king, DabisMim of Hind, who was ruler of several of the kingdoms of Hindiistan : may be, for tliis reason, in the commencement of the preface somewhat is inscribed with the pen of explanation. The aforesaid sage has placed the edifice of his words upon the basis of exhorta- tion, which should be of service to kings in punishing their subjects, in spreading the carpet of justice and commiseration, in fostering and assisting the chiefs of the state, and in restraining and repressing the enemies of the kingdom. Da- bishlim having made this book the high altar of his desires, and the pillar of his wishes, with the key of the perusal thereof invariably opened the doors of the solution of difficulties, and the unraveUing of intricacies. Now this precious gem in his time was concealed from the sight of every one, like a royal pearl in the recess of its shell ; or like a ruby of Badakhshan, wliich does not show its face from the bottom of the mine save after a thousand agonies. After him, too, all his descendants and offspring, who sat on the tlirone of sovereignty in his stead, followed that same line of conduct, and strove to conceal it. In spite of all then- efforts the breeze of the virtues of that book rendered the quarters of the world fragrant, like the outskirts of a garden, and the musk-scattering bag of its excel- lencies scented with amber the nostrils of the seekers after the odours of its annals and traditions. Merit is like musk, which although remaining concealed. Through the diffusion of its perfume, the nostrils are apprised thereof. The face of the sun cannot be besmeared with clay ; From time to time the effect of its hght increases. Till in the time of Kasra Niishirwan this tradition was prevalent, that in the trea- suries of the kings of Hindiistan was a book, containing a collection of conver- sations between beasts, animals, birds, reptiles, and wild creatures, whatever concerns monarchs in regard to government and caution, and is of service to rulers of the land, relative to the observance of the regulations of sovereignty, being recounted in the folds of its pages; it might be considered the capital stock of all admonition and the medium of every benefit. Niishirwan, from the rain of v/hose beneficence the shrubs on the briak of justice became ver- dant, and from the drops of the showers of whose benevolence the freshness of the rose-garden of the expanse of equity was augmented. The world was adorned with his equity, Wliich removed away the dust of injustice — conceived a violent desire and an irrepressible inclination to peruse tliis work. The physician Barziiiyah, who was foremost of the doctors of Fars, at the request of Niishirwan, set out for Hindiistan and remained there a long time. With a variety of contrivances and devices having got fast hold of that book,^ he took possession thereof. After translating the Hindi words into the Pahlawi dialect, which ia that day was the language of the kings of Persia, he placed it at the service of JSTiishirwan. Having at the region of acceptance obtained the honour of approbation, it reached the highest round of the ladder of perfect dignity in the sight of the king, the edifice of whose affairs as regards the manifest traces of justice and kindness, the conquering of cities, and the subjugation of the hearts of mankind, was based on the perusal of that work. After Nushirwan_ the_ kings of Persia also^ used their utmost endeavours to honour and protect it, tiU the 1 j^^^ in the Persian text is a misprint for J*'. MULL A HUSAIN'S PREFACE. 7 time that the Second Elalffah of the 'Abbasfs Abii Ja'far Mansiir hin Muham- mad bin 'AM bin 'Abdullah bin 'Abbas (may the peace of God be upon huii), hearing tidrags of that book, displayed the most ardent inward desire to become possessed thereof. Having, with arts of finesse, acquired a Palilawi copy, he commanded Imam Abiil Hasan 'Abdullah bin Mukamia', who was the most learned of his race, to translate the whole of it from the Pahlawi into Arabic. Constantly perusing it, he laid the basis of his state orders, and the structure of the , decrees of justice and clemency, upon the advice and precepts therein. On another occasion he commanded Abill Hasan ISTasr bin Ahmad Samani, one of the learned men of his time, to transcribe the said copy from the Arabic tongue into the Persian dialect, and Riidagi the poet, according to the orders of the king, strung it in verse. Once more Abiil Muzaifar Bahram Shah bin Sultau Masa'iid, a descendant of Sultan Mahmiid Ghazi Ghaznawi, who is praised by the learned Sanaf, issued an edict to the most eloquent of the eloquent, and the most perfect of orators, Abdl Ma'ali Nasrullah biu Muhammad bin Al Hanud (may God rest his soul and increase his triumph in the abodes of Paradise), that he should make a translation from the copy of Ibn Mukanna' ; and this book, now known as " Kalilah and Damnah," is the translation of our aforesaid lord. In truth, its expressions are beautiful, like sweet life, and fresh as it were tinted coral, while its enchanting words resemble the glances of honey- lipped, lust-exciting beauties, and its soul-exhUarating mystic meanings are like the waists of smooth-faced charmers. Its letters, like the ringlets of the idols of Cliigil,^ Are altogether the abode of the soul, and the dwelling of the heart : Its mysticisms, from beneath the letters in black. Shine forth like the sun, and ghtter like the moon. Its blackness, of wliich the collyrium of the pearls of meaning is a symbol, might be given a place upon the whiteness of the pages of sight ; while upon its paper, of which the morning dawn of joy is an emblem, might be placed the blackness of the world-seeing eye. It is fit that the Avriter in the palace of eternity should inscribe The black type of his composition upon the paper of the eyes of the Hiirf. Notwithstanding that those who sit on the throne at the court of style, are unanimous in praising the excellence of its language, and commending the elo- quence of its composition, " Assuredly the speech is that ivhich Hazdm spohe ; " yet, by reason of the adoption of strange idioms, and of language immoderately overlaid with the beauties of Arabic expressions, coupled with excessive use of metaphors and allegories of various kinds, added to glowing language and pro- lixity in words and obscurity in expression, the mind of the hearer is unable to derive any pleasure from the aim of the book, or to comprehend the object of its design : the judgment, also, of the reader cannot discriminate between the com- mencement of the tales and the conclusion, nor distinguish the introduction of the speeches from the end thereof. I>I"ow this state of things must assuredly be the cause of irksomeness, and the occasion of weariness to the reader or listener, par- ticularly in the present easy-going days, when the disposition of its sons is luxu- rious to such a degree, that they desire to understand the meaning, Avithout its 1 A city in Turkistaii famous for its beauties. 8 anwAr-i-suhaill being arrayed with the marriage-decoration of language ; how much more so when, as regards some of the words, they are in need of examining works on dialect, and of investigating treatises containing the explanation of meanings 1 On this account it seemed probable that a book so precious wordd become neglected and abandoned, and the inhabitants of the world remain deprived and bereft of any share in its benefits ; accordingly, at this time his Majesty, the seat of authority, whose pure-minded sotd includes all perfections, and whose exalted nature has risen from the horizon of excellence and mystical meanings, the mighty Lord who, notwithstanding his intimacy with his Majesty the Sultan of the age, and the Emperor of the period, the spreader of the carpet of seciu'ity and safety, the difFuser of the signs of tenderness and compassion, the sun of the sunmiits of imperial dignity and monarchy, the Jupiter of the constellation of sovereignty and rule, ' The lustre of the eyes to sovereigns, monarch of both horizons ! Shah Abiil Ghazi Sultan Husain, (may distinction and piety be your share). " May the High God ^perpetuate his kingdom and monarchy" and in spite of his gaining approbation in the sight of the affection of his Majesty, who is the elixir of Hfe, shook off the dust of the worldly pomps, ''But existence in the world is only a deceitful chattel" from the skirt of his exalted ambition. On the pages of his guileless heart. The mystery of this five-days' fancy, "Which the ignorant call possessions and wealth, was not inscribed ; and the purport of this auspicious speech, that The mole of piety looks best on the face of majesty : The robe of modesty appears most fitting on the stature of royalty, he made the desire of his eyes as regards his affairs. Accordingly, he considered that aiding the demands of the oppressed, and prospering the necessities of the disappointed, are the means of obtaining a store for eternity ; and, with reference to the purport of this excellent saying : Fortune's ten days' friendship is fickle and deceitful ; Seize the opportunity, 0 friend ! to benefit your comrades, he did not render himself conspicuous by slighting it. And he is the great Amir, the place of the collection of high excellencies, through the loftiness of his ambition, the hap2nj recipjient of the gifts of the sole King, the regulator of the government and religion, the Amir Shaikh Ahmad, generally Mown as Suhaili (may God bestow on him, as an especial distinction, the peace of Salman, and the perfection of Kumail), who, in all sincerity, is Canopus, shining from the right hand of Yaman, and a Sun resplendent from the horizon of affection and fidelity. 0 thou Canopus ! how far do thy rays extend, where is thy horizon 1 Thy light, where'er it shines, is indicative of prosperity. Keeping in view universal benefit to mankind, and Avidespread advantage to individuals, both high and low, he issued his exalted command that this humble servant without capacity, and this contemptible atom of but small intellectual store, Husain bin 'AH al Wai'z, surnamed Al Kashifi (may the High God assist him with His hidden kindness), should be bold enough to clothe the aforesaid MULL A LIUSAIN'S PREFACE. 9 work in new garments, and array in the theatre of clear expression, and in the chamber of pleasant metaphors, the beauty of its mystic tales, wMch were obscured and overlaid with a veil of deep words and a curtain of difficult phrases, in such a way that the eyes of every spectator should share the beauties of the bridal- chamber nymphs of its narrative, without the glance of penetration, or the pene- tration of sight ; and that the heart of every learned person should be able to enjoy the society of those charmers of the recess of the soul, without the trouble of imagination, or the imagination of trouble. Thus spoke an eloquent man to me : " 0 gardener in the parterres of speech ! In this pure heaven-like expanse. Display the tree of meaning in such a manner, That whoever eats the fruit thereof May say to him who exhibits it, ' O fortunate man, In tliis beautiful garden are fresh fruits. Each one more lovely than the other ! ' " Since there was no help but to obey the edict of that incomparable being, and the saying " Wisdom is from Yaman ! " displayed itself in the horizon of the light of Canopus, Since wisdom is from Yaman, according to the saying of the Arab chief, Wliat wonder if it should be visible in the light of Canopus ? after praying for success and asking permission, I busied myself in tliis matter, and that which proceeded from the invisible world on the language of the pen, and the pen of language, was indelibly inscribed. I^ow it should be known that the basis of the work " Ivalilah and Damnah " is laid upon practical wisdom, and this latter is indicative of a knowledge of the workings of the wdl, and the natural actions of the human race, in such a manner as to conduce to the settlement of their affairs both in this world and the next, and to lead them to arrive at the per- fection towards which they are tending. Tliis sort of wisdom is, in the first place, divided into two kinds, one relating to the individual alone, the second in regard to the world at large : the former concerning every person singly, intimacy with another not being admissible, is termed the " correction of manners;" wliile the latter, relating to the general mass of society, is again subdivided into two sorts : — First, Domestic and home companionship, which is termed " social economy;" the next, the intermingling in the city and country — nay, more, in the kingdom and empire — this is designated " political economy." The aforesaid book com- prises the tlu-ee above-mentioned divisions, with several advantages relating to the latter kind, and that which concerns the correction of manners is not men- tioned therein, save cursorily; accordingly, although it were possible to recite some of the virtues of morals, we were unwilling that any radical change in the plan of the work should be introduced ; consequently, opposing any addition of chapters which are not therein, Ave have adhered to the same arrangement that the Sage of Hind adopted, and omitting the two first chapters of the work, from which not much benefit coidd be imagined, and which were not included in the original of the book, we have written the fourteen remaining chapters in a clear and easy style. We have also confined the volume to tales composed of ques- tions and answers between the King and the Bralraian, as was in the afore-men- tioned original. Before reciting the opening chapters, we deemed a story neces- sary to serve as a prelude to the narrative itself. Considering that overstrained 10 ANWAR-I-SUHAILt. language is used in the style of the aforesaid hook, if, in the composition of tliis volume, the reins of grandiloquence should incline from the road of the manner of letter-writers, and the highway of the productions of authors, towards common- place pln:aseology, the excuse will be clear. I, who have pierced these pearls of composition, Have spoken what I have been told to say. Again,- in the midst of the tales, having kept within bounds, as regards the varieties of Arabic words, in quoting some verses of the Kiu-an, and traditions needful to be mentioned, as well as memorable sayings and weU-known proverbs, ennui is not occasioned by the use of Arabic verses ; the pages, too, of its lan- guage are ornamented with the pearls of Persian poetry, as it were gold and gems worked up together. Language, according to the example of the wise, Should mingle together verse and prose. For at one time the mind derives pleasure from the former, At another period it finds gratification from the latter. In the place where the chapters are written, wherever the recital of an anec- dote, or the introduction of a proverb may seem expedient, in accordance with the consideration that A nosegay of roses is bound round with grass, with bold step I shall proceed on the way, using my own discretion. This con- temptible mortal, though in attempting this composition he deems himself the target for the arrows of reproach, yet, with ^ the tongue of supplication in the court of apology, he would convey the proverb, " He wlio is commanded will be excused," to the place of representation amongst the learned arrayed in eloquence, and the orators attired in wisdom; and in opposition to the threat, " He who corn- loosed made himself a target" he murmurs forth this plain apologetic saying, " He who dispensed justice displayed something neio." Though the eye of justice is clear-sighted, It deems that to be a pearl which is really but a glass bead. I am ashamed of my imperfect production, Therefore do not wound my soul with reproaches. On the road amongst the high-minded populace It is not allowable to taunt the fallen. The merit-discerning eye is free from guile, If the wortliless eye finds fault, what matter 1 " The eye of favour is dim to all faidts." " May God guide us to that which He approves, and be pleased with and seal our condition, our desires, and our destinies, well and beneficially." This composition, which is called ' The Lights of Canopus,' has fourteen books, in the mamier now detailed : Book I. On avoiding the speech of calumniators and slanderers. Book II. On the punishment experienced by evil-doers, and the misery of their end. ' 1 *i should be inserted in the Persian text before MULL A HUSAUrS PREFACE. 11 Book III. On the intercourse of friends, and the advantages of assisting one another. Book IV. Explanatory of observing the circumstances of one's enemies, and not being secure from their treachery. Book V. On the evils of neghgence, and allowing one's object to slip from one's hand, and being careless as to the same. Book VI. On the misfortune of precipitancy, and the evil of hastiness in matters. Book VII. On caution and deliberation, and finding escape by means of stratagem from the wiles and treachery of foes. Book VIII. On avoiding the malevolent and envious, and not trusting their flattery. Book IX. On the excellence of pardon, which is the best attribute of kings. Book X. Explanatory of requiting deeds by way of retahation. Book XI. On the misery of seeldng too much, and being disappointed in one's aifairs. Book XII. On the excellence of clemency, serenity, quietness, and firmness, particularly as regards kings. Book XIII. Explanatory how kings should avoid the speech of the treacher- ous and maUgnant. Book XIV. On the want of kindness in the revolutions of time, and on bas- ing one's afl;airs on Fate and Destiny. After an index to the chapters of the stories, which Avill be indicative of the speeches themselves, the commencement opens — Success is from the one God. BOOK I, INTRODUCTION. ON AVOIDING THE SPEECH OF CALUMNIATOES AND SLANDEEEES. HE Jewellers of the market-iDlace of signification, and the bankers of the assay-office of eloquence, as also the portrayers of marvellous narratives, and the depicters of strange fables, have adorned the title-pages of their story-books in the accompanying manner, and have decked and ornamented the preface to the leaves of their his- tories in the following style. In former days, on the outskii-ts of the Empire of Cliina, there was a King, the fame of whose fortune and prosperity was spread abroad tliroughout the regions and quar- ters of the world, and the renown of whose greatness and dignity was resplendent like the noonday sunj famous monarchs placed the ring of obedience towards him in the ear of their soul, and sovereigns of exalted power tlixew the mantle of submission over the shoulders of their mind. In pomp like Ean'diin,^ in dignity like Jamslu'd,^ In majesty like Sikandar,^ in power like Darius ;^ ^ By reason of his justice, like as on the cheeks of moon-like damsels, Eire and water were collected together in one sjoot.^ On the edge of the carpet of his daily increasing fortune, world - subduing chiefs, and ministers of sound deliberation, constantly bound the girdle of service on the loins of their soul, and at the foot of his heaven-rivaUing tlirone powerful grandees and wise councillors perpetually sat on the chair of affection for liim. His treasury was fiUed with various gems and manifold coins ; his numerous and famous army passed aU limit of reckoning or computation ; liis magnanimity Avas joined with generosity, while his majesty was mingled with retributive justice. 1 Ancient kings of Persia, famous for their justice, their conquests, and the magnificence of their reign. \ ^ As we should say, the lion and the lamb lie dowai together. INTRODUCTION. 13 He ■wounded the faces of the rebels, And struck down mth the sword the heads of warriors. His justice overpowered the blood-stained miscreants ; His clemency consoled the helj^less. Tliis Monarch was called Hamaiyiln Fal/ since from his universal justice the fate of the subjects was jjrosperous ; while by reason of his perfect kindness the condition of the helpless and poor was made happy and tranquil. If the officer of justice does not take care to guard the possessions of the people, the tliief of rebellion, by the aid of tyranny, will bring destruction upon the fortunes of high and low ; and if the light of the taper of justice does not tlu'ow a reflection on the gloomy cell of the unfortunate, the blackness of oppression will render the sides and quarters of the kingdom d_ark like the hearts of tyrants. Good accrues to a monarch from his justice : The protection of God is the security of his house. Should the sovereign repent himself of his equity, The country would be ruined by his injustice. This Monarch had a Minister, who cherished the people and dispensed clemency. His world-adorning wisdom was the taper of the kingdom's chamber, while his right-thinking penetration solved a thousand difficulties with a single reflection. The ponderous weight of Ms kindness kept the ship of the sea of rebellion firm in the whirlpool of adversity ; while the severe wind of his retribution tore up, root and branch, the skirt-clinging trees of the thorny places of injustice. Wlien his acute understanding set about a matter, A himdred armies were overthrown by one solitary device ; When he administered the affairs of the state, He overturned kingdoms with a mere epistle. Since, by reason of his auspicious intellect, the affairs of that kingdom obtained great lustre, he was called Khujistah Eai'.^ Now Hamaiyiln Eal never embarked on any matter except after consulting Khujistah Eai, without whose advice he did not commence anything either great or small. Without the M ini ster's per- mission he neither bound the loins of combat in the plain of war, nor did he, imless with such consent, sit in the banquet-room on the throne of ease and repose. Assuredly it behoveth famous kings and mighty monarchs, in accord- ance with the command, " And take counsel with them in your business" not to undertake the affairs of the state without the assistance of th e counsel of acute- miaded ^ministers. They should also govern aU their proceedings and orders by the counsel of perfect ministers and skilful senators, so that, according to the pur- port of the precept, " No tribe tcike counsel, save God guides them towards the soundest mutters," whatever proceeds from them may_be_ln ponformitj^ with what is right, and may comprise the_desire of the world, and the repose of mankind. In every case counsel is necessary, Nothing good comes to pass without deliberation. By chance one day Hamaiyiin Fal went out huntiag, and Kliujistah Edi, like for- tune, attended on the royal stirrup. The expanse of the covert became the envy of the heavenly sphere, by reason of the feet of the august Monarch, and the Eagle 1 Good omen. 2 Aiispicioiis intellect. 14 anwAr-i-suhailL of the skies, in anxiety lest it should become the food of the royal falcon, de- parted towards the centre of the earth. The animals of the chase, having broken their bonds, and leapt from confinement and imprisonment, set out in search of game. The leopard-skinned panther turned its body into eyes to see the beauty of the dark-eyed antelope. The dog, with lion-like claws, learned an hundred foxish tricks in its anxiety to approach the hare. The high-flying hawk, hke a flashing arrow from the bow-string of an archer, set its face towards the summit of the skies; while the captive-making falcon with the wounds of its blood- spilling claws rent open the artery veins in the throat of the bii'ds. The swift-flying hawks coming forth, Sharpened their claws in the blood of their prey. The talons of the royal falcon joined the spoil. Not a parrot remained on high, nor a partridge. On every side panthers laying snares, Blocked the way of escape for the deer. From the galloping of svdft Arab horses. The expanse of the desert became unbearable to the goats. Wlien the King had finished the pleasures of the chase, and cleared the desert of animals and the air of birds, his cavalcade obtained permission to return, and the Sovereign and his Minister set out towards the capital ; but at this time, from the rays of the sun, their steel helmets became soft like wax, while from heat of the horse armour, which boasted itself equal to a flame of fae, the sAvift- going charger was withered up on the spot. Both mountain and mine became temples of fire. Earth and sky also waxed hot. The birds of heaven concealed themselves amongst the boughs. While animals also crept into holes. Hamaiyiin Fal said to Khujistah Eaf, " To move about in such a hot atmosphere is not wise, nor will the shade of the tent aff'ord a protection from the heat. From the violence of the warmth the terrestrial globe is scorched like a blacksmith's forge, and the centre of the earth, like the globe of the sun, is become a mine of fire. What kind of device do you suggest, that we may for a while obtain the shade of repose, and that, when the Phoenix of the sun is disposed to retire to the nest of the west, we also may descend to the abode of honour? " Kliujistah Ear loosened the tongue of praise, saying : 0 sun of dominion ! 0 shadow of God ! Thy canopy is more prosperous than the shade of the Phoenix.^ " Your servants, who seek protection under the shade of the phajnix-like banner of your sovereignty, have no fear of the flame of the sun's world-consuming torck . ° Wliy should we be sad from the heat of the sun of calamity. Since the canopy of thy kindness is our protection 1 " But for the exalted person of the King, the shadow of God, under the shade of whose fortune mankind finds repose, to be careful respecting the heat of the an-, from which various pains and headaches arise, appears to be the very essence of wisdom. 1 There is an evident error here. The word in the text is , which is absiird. ProbaLIy (^l«A> " phojnix," is meant. INTRODUCTION. 15 The welfare of the whole horizon depends on thy safety. " In this neighbourhood I observe a hill, lofty, like the ambition of the brave, and high, like the dignity of the pipus.^ A short time ago I arrived there ; from head to foot the slopes thereof were covered with verdure, and a thousand sweet fountains sprang forth from its pure heart. Its odoriferous herbs and flowers glittered like the stars of the firmament, and its fountain-suj^plying brooks sparkled as the rivulets-^ of the garden of Paradise. The best course is to turn the reins of desire in that direction, so that for a while we may rest at ease, like verdure under the shade of the willow, and for a time may be refreshed and joyous, as it were jessamine upon the brink of a river, or the border of a pasture." Behold us sitting and passing life on the edge of a stream. Which itself is a sufficient indication to us how the world is fleeting. Hamaiyiin Fal, in accordance with the words of Kliujistah Hki, set his face in that direction, and having in a little time traversed the interval, with the dust of the hoof of his splendid dun-coloiu-ed horse, made the skirt of the mountain like the sleeve of the jarosperous, the kissing-place for the fortunate. He saw a mountain which pushed its mighty head beyond the height of the sphere, and extended its summit like a fresh sword to the gold-spangled shield of the sun ; or like a shaikli, who according to the saying, " Ajid the mountains are stakes," drew the foot of stability within the border of majesty, while from his weeping eyes a torrent of tears flowing reached his skirt. The king, having ascended the top of the mountain, bound his garments round his loins like a cloud, and wandered about in every direction. All of a sudden an expanse came into view, in extent and capacity like the plain of Hope, and an open space appeared of extreme mag- nitude, resembling the region of Expectation. As regards verdure it was like the rose-garden of the skies, and its brooks and breezes were as it were the fields of Paradise. All around it violets raised their heads, intermixed with roses, like the ringlets of entrancing beauties, and verdant hyacinths, together with self- sown tulips, like perfumed moles of sweet-lipped beauties, sprang up charmingly. The willow of Tabaristan was clad in its vermilion satin garment, and the erect cypress raised aloft its verdant silken top. The language of the musk-laden breeze scattered abroad to the four quarters of the world the secrets of the plants of tliis rose-garden; wliile from the nightingale's discota-se the tale of the rose's colour and perfume ascended to the ears of the inhabitants in the palace of the universe. Its streams and cHmate were pleasant and heart entrancing — A blessed abode was it, a glorious spot — Sweet flowers growing on the banks of the rivulets, Bathed their hands and faces in hoar-frost. Trees, like idols, raised aloft their figures, Each excelling the other in beauty. On the boughs sweet-songed birds, "With organ-notes, poured forth their strains. The cypress-tree, which outstript heaven. Upon every leaf had the inscription, "Beautiful Tiiba." - ^ (J^iJ** in the Persian text is a misprint for . = Name of n tree in Paradise. 16 ANWAR-I-SUHAILi. In the midst of this meadow was a pool, the water of which was soul-refreshing, like the fomitain of life, and the very essence of delight and purity, as the stream of Paradise. There swam therein fish like sUver, As it were the new moon in the round sphere. The Minister ordered that the brink of the pool should be decked with the regal couch, and Hamaiyiin Fal took his seat on the tlirone of repose ; and the attend- ants of the fortune-resembling stirrup severally sought their ease on the bank of the stream, and under the shade of the trees. After that infernal atmosphere, they considered that Paradise-resembling halting-place a rare treat, and each of them recited this verse, as applicable to Ids case : 0 God ! I am quit of the desert of grief and misery. And am sitting bedecked in the rose-garden of Paradise. The King and his Minister alighted, in a corner of the space, from their horses and elephants, and without playing, by checking the queen of their frivolous imagination, severed the connection of their aspiring souls from the follies of the chess-board of worldly concerns, and reflected on the wonders of divine creation and the marvels of His endless works. They recited a hymn in praise of the Most High Monarch, the painter of whose decrees, with omnipotent brush, had drawn such a beautiful picture on the surface of the mountain's stony tablet, and ^ the magic of whose power had produced all these varied-coloured plants from its flinty heart. At one time they recited this verse from the pages of the Gulistan : ^ Not alone the nightingale on the rose, warbles songs of his bounty. But every thorn recites his praises. At another time they contemplated this picture on the pages of the JSTigaristan:^ — Sometimes he makes of the playful breeze a chariot for the rose-leaf, At another he girds a chain of pure water round the feet of the wind. * Prom the enchained letter which the divine pen drew across the face of the page of the water, they read the inscription, And we caused springs to flow therein;" and from the emerald-coloured tablets of the herbage, which were decorated with the characters of the omnipotent pen, they perused the verse, "And we made gardens therein." In the midst of all this, Hamaiyiin Pal's glance lighted on a tree stript of its leaves, and hapless, like a bough which had exj^erienced autumn, and very old, like aged men left without life or growth. The sickle of the rustic, Time, was determined to cut and prune its hmbs, and the saw of the carpenter, For- tune, had sharpened the teeth of avidity in tearing to pieces its woof and warp. The young tree is the dehght of the garden ; Wlien it is old, it is cut down by the gardener. The midst of this tree was hoUow, like the soul of an empty-hearted darwi'sh ; and a troop of bees had taken refuge in that castle, with a view of storing up honey as food for their support. "When he observed the buzzing of the bees, he inquired of his experienced Minister, " What is the cause of this collection of swift-flying birds ^ around this tree, and by whose command do these workers go up and down this meadow 1 " J should be inserted liefore (;^^ . ^ A famous Persian composition. 3 ibid. Ripples on the water. •■> So called because they have wings. INTRODUCTION. 17 What is the object of their going to fro ? and Upon what are they intent in this field of battle ^ Khujistah Eaf opened his lips, saying, " 0 mighty monarch ! they are a flock of great use, and doing no harm ; by reason of the cleanliness and comeliness which characterise their nature, they have obtained the honour of divine revelation, as exemplified by the saying, ' Thy Lord sent a message Inj revelation to the hee ; ' and by aid of the favour of the royal command, '■Find houses in the mountains,' they have bound the girdle of obedience on the loins of their heart. They have a king caUed Ya'siib,^ in size bigger than the rest ; all of them, by reason of his majesty and pomp, placing the head upon the line of obedience. He himself takes his seat upon a square throne composed of wax, while ministers, chamberlains, warders, porters, beadles, and deputies have their allotted duties. The ingenuity of his subjects is so great that each of them makes for himself an hexagonal house of wax, such that there is no difference in the sides thereof, nor could abstruse geometricians accomplish the like without compasses, rulers, and other instruments. When the houses are finished, by command of the sovereign they issue forth. The chief of the bees then, in their language, extracts from them a promise that they wiU not change then- delicacy for burliness, nor contaminate the skirt of their purity Avith the foulness of uncleanuess. In observance of their pledge, they sit only on the stems of sweet-smeUing roses and delicate flowers. So what they carry away from those lovely leaves in a little while becomes mingled in their interiors into a kind of fresh pleasant-flavoured mucus, and issues forth as a sweet drink, such that in the medicine-house of wisdom the description ' Therein is a cure for men,' rightly applies to its nature. Wlien they return to their own homes the watchmen sniif them : if they have been true to their promise — that is to say, if they have avoided whatever is not pro- nounced clean — it is allowable for them to enter their hexagonal cells, and the abodes prepared for them; but if (God forbid !) the purport of this verse : Stretch forth the hand of fidelity towards the zone of integrity : Strive that you violate not your pledge, has been overlooked by them, and an odour, which may be the cause of disgust and detestation, is f oujid with them, they are at once severed in twain ; if the porters are negligent, and let them pass, and the kiag should smeU this disagree- able odour, having personally inquired into the matter, he causes that unfortu- nate bee to be brought to the place of punishment : first of all, he orders the porters to be killed, and afterwards slays the unmannerly bee, so that others of like kind may not act the same. If it should happen that a strange bee from another hive wishes to enter then- home, the porters restrain him : shoidd he not desist, they kill him. It has been asserted that Jamshid, the Sovereign of the world, copied from them the institution of doorkeepers and beadles, together with the plan of porters and watchmen, and the arrangement of a throne and seat of royalty, and in the course of time reached great perfection." When Hamaiyiln Tal heard these words, his joyful heart conceived a desire to see their arrange- ments ; he rose up, and coming to the foot of the tree, was for a while delighted with their throne and court, their habit of coming and going, and rules of serving and waiting : he observed a troop who had bound on their loins the divine com- mand, Sulaiman-like sitting on the steed of the air,^ and selecting pure food and 1 That is, Prince or Chief. 2 " Muhammadans," says Eastwick, "believe that Sulaimtui or Solomon possessed a throne on ■which he could transport himself through the air." _ . B 18 ANWAR-I-SUHAILL cleanly spots : no one having any business -with another's profit or loss, and none injuring or molesting those of his own condition. Glad news ! the mighty restrain their hands, | The great are wise, the lofty humble. He said : " 0 Khujistah Eal ! the wonder is, that notwithstanding the inherent cruelty which is embodied in their nature, they do not endeavour to injure one another, and in spite of possessing ajigting, they give nought but honey: also, though ferocity is planted in their disposition, they are yet kind and gentle ; for j we see the contrary amongst men, masses of whom injure their own kith and kin, ^ and desire to overtlu-ow the fabric of existence of those like themselves." Look around, how by reason of want of manliness, Man is fearful of his fellow-creature. The Minister replied : " These animals which you behold are all created with a similar disposition, while men are born with various natures : seeing that soul and body, stolidity and merriness, light and darkness, are mingled together in their composition, and the coin of dominion and empire, and the dues of loftiness and meanness have been poured into their mould, consequently every one's dis- position appears different, and his nature distinct. ' In truth all men knew their own drinUng-places: A share of angelic reason has been given them, while, on the other hand, a portion of the nature of devils has been allotted them : so that every one with the hand of acceptance may catch the skirt of wisdom, and advance with the feet of honour to the dignity—' And assuredly tve have revered the children of Men ; ' but every one who places the head of obedience upon the line of the conunand of sensuality, from excess of meanness also will remain ensnared in the lowest depths of—' Naij, more, they are most in error as to the toay : ' as it has been beautifully said : • You are partly angelical, partly demoniacal, — | Abandon Satan, and surpass angels in excellence. " Most men, by reason of pursuing after evil-producing sensual lusts, display mean inclinations— such as greed, avarice, envy, hatred, oppression, pride, hypo- crisy, folly, slander, suspicion, calumny, and the like thereof." Many, ignorant persons, not knowing themselves, Approve of error, to the exclusion of merit. They are smoke reaching the brain, Or wind blowing on a lamp. The King said : " According to what you have explained, and the truth of the case as regards the sensual, which you have indicated, the real interest of mankind at large is for all persons to draw the foot of retirement under the skirt of repose : and having shut upon themselves the door of other people's society, to busy themselves in private devotion : perchance there may arise a way of escape from the blood-stained whirlpool of wickedness, the origin of tliis blamable disposition. It were better if they could reach the shore from that midst. " I have heard that there is rest in sohtude, and repose in retbement : and I am | this day sure that the society of most men is more deadly than an adder's poison, j and intimacy with them more burdensome than the dangers of giving up life. INTRODUCTION. 19 Now some wise men have for a long while passed their existence in the corner of a cave, or the depths of a pit, fixing their gaze on this precept — Wlioever is wise indeed chooses the lowest depths. Since his heart finds contentment in retirement ; Seclusion verily is better tlian the dark deeds of mankind : The wise man avoids the tumult of his fellow-creatures. " Again, perfect, pui'e-minded darwishes seek to withdraw even from their own selves ; how then, such being the case, can they associate with others ? " I wish for solitude, so that, if like a whirlwind the revolution of the spheres Should strike this paltry world, it would not touch me. Khujistah Eai said : " Wliat has flowed from the divine lips of His Majesty, the world-protecting Monarch, is the very essence of truth, and the germ of accuracy ; since society is the means of unsettling the mind, and retirement the cause of repose, both inwardly and outwardly, as has been said : Would you know who, night and day, is at rest 1 It is the recluse who does not join the tlu'ong. ^ The heart of the tender rose, when in the bud, remains tranquil : ' Wlien it is mingled in the mass it withers. " But some wise religious men and learned doctors, on the ground of expedi- ency have preferred the state of companionship and the condition of society to retirement, and have said that intiinacy with an honest comrade is better than seclusion, but that, at a period when a pleasant friend cannot be found, solitude lIsTjetter than society. One should withdraw from one's rivals but not from friends ; Fur garments are for winter, not spring. " In fact society is the means of obtaining advantage and benefit, and a bond of union in the way of the lofty and good. Do not withdraw the hand of search from the skirt of society. I Be not a recluse, for there is danger of insanity. " According to the purport of the tradition, ' There is no monastic life in Islam,' it is understood that the benefits of . . society are gTeater than the advan- tages of seclusion ; how then is it possible for a man to tlu?ow himself in the way of retirement, and not seek the companionship of his fellow-creatures 1 As the authority of the divine power has made the bulk of men adapted for mutual intimacy, each^one _being,_.in. nee,d„j)f „aM they are for this reason of an urbane disposition, that is, seek to be sociable, which may be described as living in cities, and the object of which is mutual aid and assistance aniongst members of the human species ; indeed the life of individuals as well as of the general body of mankind is not conceivable without such mutual help. If, for example, any one requires to obtain for himself food, raiment, or habitation, first of all he must get ready to hand the carpenter's and smith's tools, without which pre- parations, implements for sowing and reaping, and aU connected therewith, can- not be procured. During this period liis life could not be supported without food. After arranging this apparatus, if all his time were thus spent in one employment, some things he would not be able to carry out and accomplish j how 20 ANWAE-I-S UHAILL much less when he has to busy liimself in doing a mass of things 1 Accordingly it is a necessity that all should assist one another, each one attending to business even beyond the measure of his wants, and giving to another who needs it, what- ever remains over and above, and taking wages in exchange according to the degree of his labour, so that by means of such social intercourse the affairs of the community may be settled. Now from these prefatory remarks it is clear that men stand in need of each other's assistance, which, however,^ is not possible without assembling together j therefore for the bulk of mankind to seclude them- selves is amongst the number of impossibilities, and the saying, ' The concourse of men one ivith another is a mercy,' is also in allusion to this state of tilings." Seize the skirt of sociality, and perform thy work, Since no matter is accomplished in solitude. The King replied : " Wliat the Minister has explained is the purest wisdom, and the choicest knowledge, yet so it appears to my mind that, seeing that they are in need of mingling together, assuredly the diversity of their dispositions will be the ca,use of disagreement, because 'some may be stronger than others, according . as their form and vigour may be greater, while some others may surpass their fellows in wealth and station ; amongst numbers, too, greed and avidity may be predominant : they who, as regards strength and riches, surpass their neighbours, will display in their temperament tyranny and oppression ; and assuredly tlris overweening power will drag most men in the chains of its servitude. Again, the covetous person will hanker to bring witliin the grasp of his possession the greater part of other men's property ] such a state of things may be the cause of disagreement, and iiltimately lead to wickedness." Contention raises such a fire As to consume, with its heat, everything existing. The Minister replied : " 0 mighty Monarch, the protector of wisdom ! a device has been arranged to avert such strife, whereby each person, being made content with his own possessions, the hand of his violence is restrained from the projDerty of others. This device is called punishment, the basis of which is fixed on the rule of justice, by which is meant the observance of moderation, that being the centre of the circle of excellence, which according to the command, ^ The hest things arejneans,' includes this, 'extremes are indications of baseness'p as~has "been said : Know thatjthe nature of mean and extreme Is as far apart as the Sun and the Lesser Bear ; - Therefore the choice of moderation is in all matters advisable. For this reason, that ' Virtue consists in moderation.' " The King said : " Whence can this moderation, by the recognition of wliich the face of things assumes an aspect of justice, be ascertained?" The Minister replied : " The designer thereof is a most consummately perfect person ' Aided Inj God,' sent by the Divine Majesty to his creatures. Wise men call him ISTamiis-i- Akbar,^ while the leaders in religion designate him 'messenger' or 'prophet' Assuredly his commands and prohibitions will be in accordance with men's wel- fare in this world and the next. "Wlien that prophet (' upon whom be the Uessing and peace of God '), who founded his rules of justice, turns towards the realms of 1 "Tho Great Secretary," an epithet generally applied to the angel Gabriel, lint in this instance the allusion is probably to Muhammad. INTRODUCTION. 21 eternity, there will be no remedy, save governing by a ruler, for carrying out the articles of religion fixed by him. Since most creatures are indifferent as to their welfare, and are overcome by the pursuit of avarice and sensuality, therefore, as a matter of course, there is a necessity for the existence amongst them of a strong governor, who, having observed the prophet's rules of command and prohibition, that is to say, his code of law, shall put in force regulations for the administration of justice, that the head of religion may be exalted to the crown of fortune, and also the garments of the kingdom ornamented with the fringe of the magni- ficence of faith, since ' Government and Religion are tiviris.' Amongst men of wisdom, king and prophet Are like two rings on the same finger. " In a similar sense it has been said : ] The Law derives majesty from the King, I And the King dignity from the Law." Hamdiyiin Pal said : " Of what kind should be that powerful ruler, whose existence, after the Prophet (' may the Messing a7id peace of God be with him,') is a necessity amongst mankind, and what liis disposition for settling the aifairs of the kingdom and faith 1 " Khujistah Eai replied: " This ruler must be skilled in the regulations of punishment and the minutias of justice, since, if he be not so, the kingdom is nigh to decline, and the government on the brink of destruction. j Your kingdom becomes established through justice, ' Your affairs are rendered sure by means of your own integrity. " Again, he must take care to foster the pillars of the state, and be aware what set of persons he is to befriend and keep up an intimacy with, and what class he should maintain in subjection and avoid their society ; since amongst the attendants of the tlireshold of royalty there are but a small number who entirely bind upon the loins of sincerity the girdle of devotion to the king's interests, and strive for the sovereign's good reputation in this world, and deliv- erance in the next; nay, more, the greater part of them follow the way of attendance with the view of obtaining their own advantage, or warding off mis- fortune from themselves. Boasters who are beloved by you. Stragglers who are much to you. " Since the basis of their affairs is greed, assuredly hatred of any one to whom they cannot discharge their obligations will take possession of their hearts, and they will bear envy towards other persons, the benefits of whose services with the king are greater than the advantages of their own class : now when hatred and envy exhibit themselves in such people, having instigated various deceptions, they will represent unfounded circumstances. If the king should be devoid of the cloak of caution, and should listen with the ear of approval to the words of slanderers, not taking any pains in investigating and examining the facts of the case, many evils and miseries will be produced thereby, and varied wicked- ness and crime will consequently arise. Lend no ear to the words of a slanderer. Since his bosom is diseased with malignity : In a moment he sets the world at variance, In an instant he brings injury on the globe. 22 ANWAR-I-S UHAILL " But when the watchful and cleyer-minded sovereign looks into affairs, and himself examines details and trifles, discriminating between the splendour of rectitude and the darkness of falsehood, the basis of his sovereignty, both as "regards tliis world wiU be free from adversity, and also in the world to come he will reach the fortune of deliverance, and the eminence of a i^lace in Paradise. He who in this house for one night acts justly, - To-morrow his home wiU be the abode of plenty. Justice is obhgatory upon sovereignty ; Prosperity becomes lasting through freedom from oppression. "Every prudent king who, having placed the basis of Ms proceedings upon wisdom, makes the admonitions of the learned his rule of action, wiU both render his kingdom populous and his subjects happy and joyous, like the illustrious monarch of Hind, Dabishlim, who based his sovereignty upon the code of the discourse of the sage Bidpai, the Brahman; from the latter he inciuu-ed as to what was befitting kings, consequently for a long while he spent his time in prosperity, and though he passed from this transitory abode to the palace of eternity, his good name and virtuous reputation still remain upon the pages of time." Whenever I reflect as to all in the world, A good name is the sum of life to mankind. Hamaiyiin Pal, when he heard mention of Dabishlini and Bidpai, like a newly- opened rosebud upon the delicate lips of which, at the time of dawn, the move- ments of the morning breeze brings a smile, flourished in the expanse of joy and the plain of gladness ; and blandly he replied, " 0 Khujistah Eai ! it is a con- siderable time since a longing after the story of this king and the Brahman has been fixed in my innermost heart, and the idea of their conversation knd inter- views taken possession of the cloister of my mind's abode." Por a lifetime we have been coveting the tip of thy ringlets. "Although I have performed the obligations of search, and made inquiry respecting the circumstances of thek case from every one, yet I have not obtained the truth as to their story, nor is a letter from the register of news concerning them become known." I have not from any one observed a trace of that ravisher of hearts ; Either I get no news of her, or she has left no vestiges behind. " Perpetually, too, have I opened the ear of intelligence, (thinking to myself,) from whose mouth should I hear their name, and constantly have I tru-ned the eyes of hope towards the highway of expectation, (wondering) where the beauty of these circumstances would show its face." I lend an ear to report : where are there tidings of that lip 1 My sight is towards the highway, 0 Lord! where is the light of her presence? " Since I perceive that my Minister is informed of their story, I discharge the dues of thanks to Almighty God, saying : At length my soul has accomplished its object, And what I sought from God has befallen me. " I am in hopes that as quickly as possible you will impart to me tlie words of the Iving and the Brahman, for by detaihng these discourses, the advantage of INTRODUCTION. 23 discharging the dues of gi-atitude towards me will accrue to you, wlnle, as regards myself, by reason of hearing those exhortations, a variety o benehts will rea h boti peasant and noble; now words, by the narration of which a debt of grati- tude is discharged, and from the blessing of listening ^to which, luiiversal good befaUs both high and low, will be extremely beneficial. The discourse of sages of enlightened mind Is a key to the door of wisdom's storehouse ; Open the door of the hoard and bring forth coin, It will be the true metal of probity. Give advice of this nature to kings, For in them lies the welfare of the subjects. Commencement of the Story of King Dabishlim and Bidpai the Ur-viiman. The Minister of enlightened mind and accurate judgment opened the tongue, of explanation, and with eloquence of words gave forth a stream of oratory, saymg : 0 blest-footed King of kings, who producest Good fortune to the stars of heaven by thy face ! From the parrots of the sweet abode of eloquence, and the luscious-tongued nightingales of the garden of genius, I have heard that in one of the large cities of Hind, which is the mole^ on the face of monarcliies, was a King of wakeful fortune and victorious days, and a world-adorning, peasant-cherishing, tyrant- consuming Sovereign. The regal throne was beautified with the golden fringe of his boundless justice, while the royal couch was adorned with the ornament of his commands and prohibitions. The hue of oppression and mjiistice was swept away from the pages of the world, and the face of equity exhibited itself to all mankind in the mirror of kindness. The regions of the world were illuminated with the splendour of his justice, Indeed" the government of the world was enlightened by his equity. This King was called Edi Dabislillm, the meaning of which epithet, in the dialect of the country, is " a great king." By reason of his extreme majesty he did not thxow the lasso-ring of his ambition save on the parapet of the ethereal palace, whHe from excessive independence he did not cast his eyes save on high matters and great undertakings. In his army were ten thousand herd of mio-hty elephants, and the niunber of his warriors and heroes did not come within the bounds of computation. He had full treasuries, and territories well peopled. You alone possess as much as all kings together combined. In spite of aU this greatness, he thoroughly investigated the afi-airs of his subjects, and personaUy inquired the history of each of his supphants. Withhold not the hand of kindness from your subjects; Treat with consideration the affairs of your people. When he had established the portions of his kingdom with administrative 1 A mole is considered loy the Persians a sign of beauty. 24 ANWAR-I-SUHAILl measures, and liad swept away the enemies of the country from the expanse of his territories, constantly, in peace of mind, he used to grace the banquet of repose, and gratify the desire of his heart with prosperity. At liis court there were always present confidants clad with wisdom, and sages clothed with excel- lence, who adorned the assembly with pleasant speeches and fine discourses. One day he was sitting on the tlirone of ease, and gracing the regal banquet. He arranged according to wont the banquet-chamber. He opened the door of merriment and joy. After enjoying the songs of the melody -making, sweet -voiced musicians, he conceived a desire to hear an edifying story of wisdom, and after he was satiated with the spectacle of the cheeks of moon-faced and dehcate-templed beauties, he became anxious to witness the splendour of instruction-affording conversation. Making inquuy of the sages, and various companions of laudable disposition and generous nature, he adorned the ear of his understanding with the gem of their discourse, which resembled a royal pearl. Speech is a pearl, which appertains to the ear of the king. Accordingly, each one of them set forth a description of praiseworthy qualities, and an account of acceptable dispositions, so that the swift charger of speech moved along the plain of beneficence and benevolence. All the sages were imani-| mous that generosity is the highest of qualities, and most perfect of dispositions : \ consequently they have narrated as regards the First Master, that the most excel- lent of the attributes of the Most High God is that He is termed beneficent, since His benevolence permeates amongst all His people, while His generosity descends on all His creatures. Now the Great Prophet (may the blessing ot God rest upon him) has stated that beneficence is a plant growing ia the garden of Eden, and finding nourishment and sustenance on the banks of the stream of Paradise — since " Generosity is a tree i7i Paradise." To act benevolently is the source of happiness ; True wealth consists in abandoning money. I Do you seek a sign of ever-flowing riches % ■ It is nought but generosity of soul. After the King was apprised as to the matter, his original natural benevolence was aroused, and he commanded that the door of boundless wealth should be opened, and a proclamation issued of generosity towards high and low : strangers and citizens were made content with gigantic portions, and small and great were enriched with a full share above their fellows. From the cloud of liis palm flowed rain-drops of benevolence. He washed the inscription of want from off' the leaves of fortune. All day, like the shining sun, he Avas occupied in distributing gold, and, like resplendent Fortune, in producing dehght, tiU the time that the golden-winged Phoenix of the sun inclined towards its nest in the west, and the Eaven of black- faced night drew the pinion of darkness over the region of the eartL When Day had concealed its mysteries within a veil. Veiling Night disclosed its secrets ; The Siifi of the Sun sat in retirement ; The Skies took in their hands the rosary of the Pleiades. 1 A religious order acknowledging uo spiritual head. INTRODUCTION. 25 The King placed the head of repose upon the pillow of rest, and the horsemen of Sleep overran the com'tyard of the area of his brain. The painter of his ima- gination pictured to him a serene-faced old man, on whose forehead were visible the traces of probity, and the evidences of benevolence on his temples : he entered and saluted the King, saying, " You have to-day expended treasure in the way of God, and have given a vast sum as alms, with the view of conciliating the divine Majesty : in the morning put your foot in the stnrup of fortune, and set out towards the east of your capital, for an immense hoard and a gratuitous treasure have been intrusted to you : by the discovery of such a collection you will place the foot of honour upon the top of the Lesser Bear, and pass the head of glory beyond the pinnacle of the exalted Sphere." The King, when he heard this good news, jumped up from his sleep, and was rejoiced at the idea of the treasure, and at the oracular old man's glad tidings. He performed his necessary ablutions, and attended to the discharge of his duties of worsliip, till the time that the divine treasiu-er opened the door of the storehouse of the horizon, and the hand of the gold-scattering sun drew the pearls of the stars from the repository of the hea- vens under the skirt of its garment. In the morning, when the silvery break of day Drew the golden bolt from the door of its treasures. The King commanded that a steed, quick-paced as the wind, should be adorned with a golden saddle, and a bridle jewelled with pearls ; having with auspicious omen and happy presages mounted, he turned his face towards the region of the east : Fortune and prosperity went with him, stirrup to stirrup ; Victory and power accompanied him rein to rein. When, beyond the limits of habitation, he arrived at the expanse of the desert, he cast his glance on every side, seeking some tidings of the object of his search. In the midst of this his eyes alighted upon a lull, with head lofty Like the ambition of generous men of piety, and stable-footed like the fortune of just monarchs. At the skirt of that hiU a dark cave appeared, with a man of enlight- ened mind sitting at the door thereof, and like the " Companion ^ of the Cave," freed from the vexation of rivals : Informed of and indiflferent to all that goes on — Interested ^ in, and concerned with, all existing beings. When the King's eyes alighted upon that Devotee, his soul became desirous of the latter's society, and liis heart conceived an attaclmient for his companionshij:). The old man, reading on the pages of the Iving's enlightened mmd a delineation of his desire, opened the tongue of supplication. 0 thou, to whom God has given sovereignty over the kingdom of the soul ! Your abode is the heart and the eyes, — alight and enter. " 0 King ! though the sorrowful cell of the afflicted is contemptible in compari- son with the gilded palace, and the corner of the abode of the unfortunate is of no avail like the jewelled mansion, yet It is an old custom, and a regular habit, 1 Abiibakr, who, together with Muhammad, for a time remained concealed in a cave. 2 Lit., "consumed." 26 ANIVAB-I-S UHAILI. that kings slioiJcl cast a glance of universal kindness on the state of the poor, and gratify recluses with their society and footsteps : such is reckoned the su]n- mit of perfect qualities and noble dispositions." Dabislilim approved the speech of the Devotee : having alighted from his horse and become familiarised with the saint's blessed words, he sought a supply of grace. After that the King had expressed his intention of departing, the darAvi'sh loosened the tongue of apology : From the hands of a beggar like myself there flows not Hospitality for a monarch such as yourself. " But I have an off-hand present which descended to me from my father ; I will place it as an offering in the King's way — it is a treatise on wealth, the purport of it being, that in the corner of this cavern there is an immense treasure, as Avell as endless pearls, coins, and gems ; now, since I have found the wealth of contentment — ' Contentment is a treasure ivldeh does not j^srish ' — I have not sought after it, and, by reason of improving my own time, I also have made my capital of the riches of resignation, than which there is not, in the market of reliance on God, any coin more current. He Avho has not seen the face of reliance on God has seen nought ; He who has not experienced the glories of contentment has experienced nought. " If the great Monarch, the conqueror of kingdoms, will deign to reflect the light of condescension thereon, and order his servants to occupy themselves searching for it, and, conveying the proceeds to the royal treasury, to disburse it in any such expenditure as may be right and proper, it is not far distant." Dabislilfm, after hearing these words, narrated to the darwish the circumstances of the pre- ceding night, and informed his friend in the cave of the state of the matter. The darwish said, " Although this trifle is not worthy the consideration of the King's exalted condescension, yet since it is consigned from the invisible Avorld it must obtain the honour of acceptance." The King commanded that all should busy themselves searching the regions and sides of the cave. In a short time, having discovered the direction of the treasure, they brought the whole hoard to Hamaiyun's gaze. Many ornaments composed of royal pearls, Many seals, bracelets, and ear-rings : Many caskets, and boxes with gold locks, Pull of rubies, sapphires, pearls, and gems : Some utensils of gold, and vases of silver. And every kind of choice rarity. ill the Pei-siaii text is a niispiiut for la^ki . To regard the poor increases greatness. Sulaiman, in spite of all his dignity, observed ^ the ants. Wlien the grace of the darwish accompanies, Its possessor acquires intelligence of the inmost secrets. He who gains information respecting spiritual matters, Obtains it from the favour of the wise. Since what comes from the unseen world is without blemish. INTRODUCTION. 27 The King commanded them to break the locks off the boxes and caskets. He saw dehcate pearls and rare niceties ; and in the midst of aU observed a box set with jewels, the top and sides being bound with strong bands, and fastened with a steel lock of Turkish design, inlaid with gold. The strength of that lock was such that neither the teeth of any key could undo the fastening thereof, nor could the genius of any solver of difficulties, by any contrivance, find the mode by which it was fastened. Much as they searched they found no trace of the key, and no signs of opening the box appeared. The King conceived an earnest desije to undo that lock, and displayed a great wish to see what could be within the box. He said to himself, " It appears to me that more costly rarities than valuable pearls may be placed in this cabinet, otherwise what can be the cause of all this fastening?" Accordingly he commanded clever-handed smiths to perfect their skiU in breaking the lock. "When the box was opened & casket fell out therefrom, decked with pearls like the stars of heaven, and within that casket was a jewel-box, arrayed like the orb of the moon with exceeding bright- ness. The liing, ordering the cabinet to be brought to him, opened with blessed hand the top thereof, and saw a piece of white silk, upon which several letters were written in the Syriac character. The Iving was astonished, wondering what this could be. Some said it was the name of the owner of the treasure, while others suggested that it might be a tahsman written with a view of protect- ing the hoard. When the discussion of the pillars of the state on this matter ended in tumult, Dabishlim said,. " Uncertainty Avill not be removed till tliis is deciphered." But no one of the attendants was acquainted with that style of writing. Of necessity they hastened in search of some one who could discover the purport thereof, tiU at length they got tidings of a philosopher who was very clever in reading and miting strange letters. By the exalted command they shortly brought him to the foot of the imperial throne. Dabishhm, after the dues of homage, said, " 0 sage, the object of my anxiety is that you should ex- plain in clear language the meaning of this miting, and describe plainly and accurately the purport of these lines." It may be that from this writing I shaU gather somewhat of my desire. The philosopher took that writing and brought every word, letter by letter, before the glance of his inquiry. After much reflection he said, " This is a writing embracing many advantages, and is assuredly of itself a scroU of wealth. The pm-port of the language is this : ' I, King Hiishang, have put aside this treasure on behalf of a great monarch and a mighty sovereign called Dabishlim : by the inspiration of God, being conscious that this store will become his portion, I have placed this testament in the midst of the gold and gems, so that when he carries off this wealth, and peruses these precepts, he may consider to himself that to be deceived with gold and pearls is not the part of wise men, since they are but~bbrrowed possessions winch every day wiU be passing through the hands of others, and with no one wiU they ever remain constant. Who wishes for this world's riches ? \ To whom have they been constant that they shoidd be so to me % \ There is not the marrow of fidehty in these bones ; There is not the perfume of security in this rubbishy world. ' This testament is a manual of practice which kings cannot neglect, therefore it becomes the wise monarch, the companion of fortune, to act according to these precepts, and to recognise that every sovereign, whoever he may be, unless 28 anwAr-i-suhaill he views with acceptance these fourteen rules which I now explain, the edifices of his prosperity will be overturned, and the foundation of his monarchy will not he consolidated. ' The first precept is this : Wliomsoever of his attendants he exalts by near approach to liimself, as regards the ruin of such individual, he must not allow the words of any other person to be honoured with acceptance, seeing that whoever is nigh the king assuredly will be envied by every one ; when they discover that the basis of the sovereign's favour is fixed on him, they will strive with pleasing deceit to ruin and injure him, and making a show of well-wishing and advice, they will speak flowery and treacherous words, till at length the feehngs of the king become ill-disposed towards him, and, under the guise of such conduct, they achieve their object. Do not listen to the talk of every one, but attend to my speech ; Men of malignity have a word for every affair. ' The second precept is this : He must not admit calumniators and slanderers into his society, for they seek to raise strife and war, and their end is very disastrous ; nay, more, when this disposition is observable in any persons, as quickly as possible he should quench the fire of their cahunny with the water of the sword of punishment, so that the smoke thereof should not darken the expanse of the world. The fire by which mankind is consumed Cannot be cured except by being extinguished. ' The third precept is this : He must observe the Avay of kindness and benev- olence towards the chiefs and pillars of the state, since by the help of united friends, and the assistance of harmonious companions, matters will be completely carried out. Truly by unanimity the world may be overcome. 'The fourth precept is this: He must not be deceived by the kindness and flattery of enemies ; much as they may fawn and humble themselves, he should, by way of caution, pay no regard to them, since in no case will friendship pro- ceed from an enemy. Avoid an enemy under the guise of a friend. Like as it were a bundle of sticks and a piercing fire : "When his object cannot be effected with open enmity, . Blandly he will open the door of stratagem. 'The fifth precept is this: When the gem of desire comes witliin his grasp, he must not be negligent and destroy it through carelessness, since a remedy will not again appear, and repentant though he be, it will avail nothing. The arrow shot from the stall will not return to your palm. Though you bite with your teeth the back of youx hand.^ i'The sixth precept is this: He must not display levity or haste in matters; nay, more, he should lean towards reflection and deliberation, since the evils of rashness are great, while the advantages of patience and tranquUlity are beyond J calculation. Au expression indicative of remorse. INTRODUCTION. 29 In any matter wherein you are engaged, be not hasty ; Turn not your reins from the way of deliberation : For what is not done can soon be performed ; When carried out, then, of what avail is regret 1 ' The seventh precept is this : He should not by any means let the reins of dehberation sHp from his hand ; if a body of his enemies are banded together for his destruction, and he sees it advisable to conciliate one of them, so that by such means escape may be possible, let liim at once take such a step. In accord- ance with the saying, " War is stratagem," he should overturn the edifice of their deceit by the hatchet of treachery, for sages have said : The snare of one's enemy can be avoided by treachery. " It has been truly said, ' The reply to what is harsh is harsh.' " ' The eighth preceipt is this : He should avoid mahcious and envious persons, nor must he be deceived by their smihng words ; since when the tree of hatred is planted in the soil of the heart, it cannot be imagined but that' the fruit thereof will be injury and oppression. In whatever bosom hatred takes up its abode The heart becomes hardened with wickedness. "When looking at you he speaks pleasantly, Wlien he is gone, he secretly plots your destruction. ' The ninth precept is this : Having clothed and arrayed himself with pardon, he must not rebuke or chide his attendants for slight offences, since nobles, by the water of pardon and clemency, always efface the representation of crime from the scroll of their inferior's afFahs, drawing over their errors and crimes, by means of kindness, the skirt of indulgence. From the period of Adam tiU the King's time Pardon is the part of the great, crime that of the lower ranks. ' If wrong-doing and treachery should become apparent on the part of any of the personal attendants, and they receive pardon from the king, they should be again overwhelmed with the water of kindness, so that they may not be ruined and dejected in the desert of disappomtment. I Those who have received consideration at thy hands, j Treat kindly, and do not aU at once overthrow them on the ground. 'The tenth precept is this: He shoidd not behave oppressively towards any person, so that, by way of retribution, " And the requital of evil is an evil like thereto," misery may not recoil upon himself. IsTay, more, he should drop the rain of kindness upon the heads of mankind, so that in the garden "J^e do I wdljie_dojpell to_your own souls," the rose of desire may come into blossom. If you do good, men wiU in return behave rightly towards you ; But if you do wrong, men will act even worse towards you. At present you are unacquainted with either good or bad ; A day will come when men will apprise you of both good and bad.^ 1 That is, at present you are unaware of the results of your actions, but a day will come when the effe cts 'of your de 8ila--mILxixgxteke you ; then you will learn whether your conduct has been good or bad. 30 anwAr-i-suhaill * The eleventh precept is this : Display no inclination for an action which may he nnsuited to the case and unworthy of the occasion, since many persons neglecting their own affairs step forward towards matters nnbefitting them, and not being successful, leave also theh own business uirfinished. A crow learned the walk of a lovely partridge ; | It did not avail him, and he lost his own style. ' ' The twelfth precept is this : He should adorn his own condition with the jewel of mildness and sedateness, since a gentle disposition is pleasing, and the proverb, " It is wellnigh that the meeh man is a 'propliet" is a true saying. The sword of mercy is sharper than the scimitar of iron ; Indeed it is more victorious than an hundred armies. ' The thhteenth precept is this : Having selected true and trustworthy servants, he should avoid malignant and treacherous men, since when the attendants on the threshold of royalty are endowed with an honest disposition, both the secrets of the kingdom are kept, and also people remain secure from harm at their hands. Nowjif, God forbid, the countenance of their aff'airs is blackened with the stain of perfidy, and their words reach the degree of the king's confidence, it may be that they will cast the innocent into the region of destruction, from which bad results will arise both in the present world, and also in that to come. The servant of the King should be faithful. So that in this kingdom there may be an increase of splendour. But if he turn his face towards treachery, The country is ruined by his villany. ' The fourteenth j)recept is this : Vexation must not rest upon the skht of his ambition, owing to the troubles of the world and the vicissitudes of fortune, since wise men always are ensnared in the mesh of misfortune, while the careless pass their lives in peace and quiet. The lion has a chain on his neck, while the fox all night, At freedom, wanders over ruins and hills. The prudent do not put their feet beyond the cell of grief ; The negligent, in excess of joy, stray tlirough the world. ' For he weU knows that without the assistance of Divine kindness and never- changing grace, the arrow of happiness will not reach the target of desire, and in spite of abundance of skill and merit, no matter can be accomphshed without the aid of Fate and Destiny. Prosperity does not come by means of acquhing knowledge and skill ; ? It depends upon the decrees of Fate and Destiny. « ' To each of these fourteen before-mentioned precepts is a story attached, and a trustworthy narrative. JSTow if the King is anxious to gain information as to the particulars of those histories and tales, he must start towards the mountain of Sarandi'p, which is the resort of the father of mankind, where this knot will be unfastened, and the object of search will, in that garden of peace, perfectly dis- play itself, " And God is the aider to the acquirement of the ivish and the attain-] raent of the wishedfor object." ' " ■ I When the sage conveyed in its integrity this interlude to the ears of the Sovereign, and offered to the King's high magnanimity this casket of jewels. INTRODUCTION. 31 wherein Avas contained the pearl of spiritual matters, Dabislilim caressed him, and kissing those pages, Avith the greatest respect, made them an amulet for the royal arm, saying, "The Avealth which has been indicated to me is a store of secrets, not a purse of money and coin — a treasury of spiritual matters, not a collection of jewels and pearls. Since, thank God ! I possess such an amount of ATorldly goods that I have no need of this more, and can with magnanimity con- sider tills trifle just discovered as if it had never been found, it behoves me, in grati- tude for this code of morals, Avhich is mdeed true wealth, to devote as alms amongst the deserving, such of this hidden treasure as has come to my possession, so that the offering of this spiritual reward may be procured by the victorious spirit of King Hiishang ; and we also, in accordance with the decree, ' He who points to ) a good action is like Urn who does it,' will obtain a share of benefits in return."! The king's ministers, by royal command, gave to the deserving all that treasure, both money and pearls, by way of eternal consolation. Money is bestowed especially for purposes of benevolence — Look indeed at the word benevolence ^ from a poetical point of view. When he had finished all these arrangements, he set out towards the capital of his kingdom, and adorned the royal tin-one of sovereignty with his majesty. All night long he Avas contemplating starting for Sardndip, so that liis desire might be completed and his object brought to an issue, and that, having become duly apprised as to the details of the precepts, he might make them the support of his monarchy and the foundation of the edifice of his sovereignty and domin- ion. Next day, when the newly-risen sun, like a pomegranate-coloured ruby, displayed itself from the corner of Mount Sarandi'p," and the clia,mond-like heavens scattered scraps of arroAV-headed pearls upon the region of the Avorld,. The gold-scattering Sun displayed itself. The jeAvelled night-iUuminating Stars dAvindled aAvay. Dabishh'm commanded that tAvo of his Majesty's attendants, who, on account of the sincerity of then- advice, Avere constituted counsellors, and who, by reason of the value of their judgment and aid, Avere the pivots of the state, should be summoned to the foot of the royal throne. After honouring them, he disclosed to them Avith regal condescension the circumstances of the night's illusion, and,^ said, " A desire to journey to SarAndip has taken possession of my mind, and the/ intention of starting and setting off to that locality has snatched the reins of choice from the grasp of my power ; in these circumstances what do you deem adAdsable, and Avliat seems to you the proper course in this case Tor a long time I have loosened the knot of difficulties Avith the tip of the finger of your deliberation, and have placed the basis of the afl'airs of my kmgdom and pos- sessions upon your right-minded judgment. IsToav also convey to the place of representation that which is required of your true counsel, and is befittuig your penetrating thought, so that I, on my part, having scanned the ins and outs thereof, may make Avhatever plan may find the inscription of unanimity, the basis of my proceedings." Affairs should be based upon deliberation, Since Avithout^forethojight matters conie to nought. The ministers said, " It is not right to give an ansAver to this speech off-hand, for 1 "Diram," money, rhjanes with " Earam," heiievolence. 32 anwAr-i-suhailL as regards designs and affairs of kings, due reflection is befitting, since words not pondered are like gold not weighed. Eeflect on your words, then speak. " During tliis day and night we will think over this matter, and will test the coin of every suggestion upon the touchstone of proof. Wliatever ideas happen to prove sound, to-morrow we will honour them by representation." Dabislilim approved of this arrangement. ISexi day at early dawn they came before his Majesty the King, and each one having taken his place at his appointed spot, opened the ears of intelligence to listen to the Sovereign's commands. Permission to speak being given, the elder minister, dutifully dropping on his knees, performed the dues of praise and adoration, sajdng : 0 conqueror of the Avorld and bestower of kingdoms ! to whom by the decree of Fate Sovereignty is established till the day of eternity. "It has occurred to your servant that though but little advantage can be imagined from this journey, yet great difficulties will have to be attempted, and ease, repose, rest, and delight, being put on one side, the heart must be set on struggles and abstinence. It is not concealed from the enlightened mind of the King, the Conqueror of the World, that ' The sparh of travel is a portion of hell,' is a flame which consumes the heart, and an arrow which pierces the soul ; and that, 'Exile is the greatest of calamities,' is a dart which penetrates the vitals. Men of experience consequently deduce therefrom, not to place the foot beyond the cell of their own home, for drops of tears are tmnipled under foot, because they find no place on the corner of their o-vvn abode. In a journey are difliculties, abasements, and misery ; If there be happiness and dehght, they arise from remaining at home. " A wise man should not exchange ease for toil, nor give from his palm the hard cash of pleasure for gains on credit; neither should he willingly prefer the wretchedness of exile to the delights of repose, lest that befalls him which hap- pened to the Pigeon." The King inquired, "What was that 1 " STOEY I. The Minister rephed : I have heard that two Pigeons lived together in one nest and were confidants in the same abode. No dust of rivals settled on their minds, nor were their hearts vexed with the adversities of the world. Content with grain and water like darwi'shes, secluded, they intrusted themselves to the road of confidence in God. One was named Bazindah,^ the other Nawazindah.^ Morning and evening they together sang sweet melodies, and at all times with heart-enchanting tongue, cooed with varied strains. In remembering the face of our idol, we reckon retirement a treasure, In love of which we withdraw from aU the world. Fortune became envious of the concord of these two intimate friends, and the time-wounding eye darted down upon those two noble companions. ' 1 Each of these words means a " plaj'er or singer." INTRO DUCTIO N.STORY 1. 33 The heavens have no object but this, To separate friend from friend. Bazindah conceiving a desire to travel, said to his friend, " How long shall we remain in one nest and pass our time in one abode % My desire is to wander for two or three days over the world, putting into practice the exalted order, ' Bay, travel the earth,' for in travel many wonders are seen, and countless experience is obtained. Sages have said, ' Travel is the cause of victory.' Till a sword is drawn from its sheath on the battle-field of heroes, it will not become honourable; until the pen moves at the tip, the representation of beautiful expressions will find no place on the page of existence. The heavens, which are always moving, are higher than anything; while the earth, Avhich is stationary, is trampled under foot and trodden upon by every one both high and low." One must observe the globe of the Earth, and the Heavens, What the former is from rest, and the latter from motion. Travel educates a man, and is the tlu-eshold of dignity. Travel is a store of wealth, and the master of skill. A tree if it be moved from place to place Neither undergoes the danger of the saw, nor the misery of the axe. ISTawazindah replied : " 0 friend and companion ! you have not undergone the toil of travel, nor have you experienced the vexations of exile. The saying, ' Travel- ling is affliction^ has not reached the ears of your soul, and the blast, ' Separation is hurning,' has not blown upon the rose-garden of your heart. Travel is a tree from which comes no other fruit than the burden of separation, and exile is a cloud from which nought but the drops of humiliation rain down." At evening prayer of the wretched, the poor and helpless Sit at the roadside, their heart rent in a hundred pieces. Bazindah rejoined : " Although the toil of exile is heartrending, yet the pleasures of town and the sight of the world's wonders are productive of happiness : again, when the temperament is accustomed to the fatigue of travel, it is no longer troubled thereby, while the mind, through being occupied with the wonders of the country, is not so much affected by the dangers of the road." If in exile there is the thorn of distress, what matter 1 Together with the thorn always grows the rose of desire. Nawazindah said : " 0 dear friend ! the pleasures of the world and the delights of the garden of Paradise in company with familiar friends and intimate companions are delightful. ISTow when any one is dej)rived of the happiness of seeing his comrades, it is clear to what extent his woes Avill experience relief by that enjoy- ment, and what amount of benefit his anguish will receive from such sights. Now I am conscious that the pain of separation from friends, and the misery of parting from companions, are the most severe of all ills, and the most intense of all sorrows. Separation from seeing one's friends is typical of the infernal regions. Heaven defend me, I said wrong, since Hell is indicative of it. " Now since, thanks to the Most High God, we have lodging and provision, draw the foot of repose within the skirt of security, and do not give the collar of desire to the hand of lust." c 34 ANWAR-I-S UNA ILL Snatch the skirt of tranquillity, and be at ease, For change holds in its sleeve the stone of separation. Bazindah said : " 0 solacer of this world ! do not say another word respecting sep- aration and parting, since there is no lack of intimate friends in the world, and whoever quits one companion, when he takes up with another, no longer grieves. If I am here deprived of the converse of one comrade, in a little while I shall betake myself to the society of another confidant. You have yourself heard that it has been said : ISTeither set your mind on any one friend, nor on any particular abode, Since the land and sea are wide, and men numerous. " I am in hopes that after this you will not read to me the book of the difficulties of travel, since the flame of the dangers of journeying renders a man experienced, and no crude pampered person ever gallops the steed of Hope along the plain of Desire." Many journeys must be undertaken before the simpleton becomes experienced. Nawazindah said : " 0 dear friend ! at the time when you take away your heart from the society of your comrades, having severed the cord of your former inti- macy, you may join yourself to new companions, but the purport of the sage's speech — ' Do not by any means let an ancient friend slip from your hand | On account of every new ally, who may not be good,' ^ " may be neglected by you ; what effect will my words have upon you t but ' He will sufficiently satisfy the desire of his enemies' hearts. Who does not listen to the words of well-meaning friends.' " The conversation having ended here, they bade adieu to one another. Btazindali having torn his heart away from the society of his comrade, set off flying. Like a captive bird flies from its cage. With sincere anxiety and earnest desire he traversed the expanse of the air, and enjoyed the delights of high hills and Paradise-like gardens. Suddenly at the skirt of a mountain which, as regards height, boasted an equality with the dignity of the loftiest heavens, and from immensity of size considered the whole terrestrial globe as a mound of earth at its feet, he saw a meadow, the circuit of which, decked in green, was more heart-enchanting than the garden of Para- dise, while its scent-laden north wind was more perfumed than a bladder of musk from Tartary. A hundred thousand roses blossomed there. The verdure therein was luxuriant,-^ and the water silent ; E,oses of every kind of colour. The perfume of each extending a league. Bazindah was charmed with this pleasant abode and delightful expanse. Since it was late in the day, he deposited there the encumbrances of his journey. He had scarce rested from the fatigues of the way, nor for a moment enjoyed rest or repose, when all at once the swift-pacing chamberlain, the Wind, drew a cloud as 1 Literally, "awake." INTRODUCTION.— STORY I 35 a canopy across the expanse of tlie air, and the slumbering world, with the noise of soul-deafening thunder, and the fear of heartrending lightning, became like the tumult of the last day. On one side thunderbolts consumed the hearts of the spotted tulips ; on the other, darts of haU transfixed the eye of the wakeful narcissus on the target of the earth. The bosom of the hill was rent in pieces by the lightning's dart, Wliile the terrestrial globe trembled at the shocks of thunder. All this time Bazindah had no shelter where he might be secure from the darts of the rain-clouds, and was unable to procure an abode where he might remain protected from the severity of the intense cold. At one time he concealed hmr- self under a bough, at another made the leaves of the trees his shelter. Every moment the fury of the hail and rain became greater, and every instant the horror of the thunder and lightning increased. Dark night, terrible thunder, and rain so pitiless as this, "What care for us have they who are satiated at banquets "? In short, after great tribulation, he passed the night till day, and dejected, pati- ently bore that ill-timed calamity : every moment he thought about his abode in the nest, and the company of his wise friend, and with a hundred regrets and griefs heaved a cold sigh from his distressed bosom, saying : If I had known that separation from you Would have been so disagreeable and heartrending, I would not have quitted you for an instant, ISTor would I have been absent from you for a single day. When the scout of early Dawn had displayed its traces, the same moment the dark writing of the clouds was effaced from the pages of the world, and the ex- panse of the land and the regions of the globe were illuminated by the brilliancy of the earth-enlightening sun. The Sun drew a streak ^ of gold from the east, The Sun enlightened the entire inhabitable world. Bdzindah again took to wing, undecided as to whether he should return to his own home, or, since he had formed the intention, should entirely, for two or three days,, wander over the regions of the world. In the midst of this a Eoyal Falcon, swift-winged and cruel-clawed, who in search of game descended to the earth quicker than the rays of the sun, and when flying aloft reached the heavens more rapidly than the light of the eyes. At one time attacking like fire-spreading lightning, At another flying about like flame-quenching ^ wind, planned Bazindah's destruction. When the helpless Pigeon's eyes alighted upon the mercUess Eoyal Falcon his heart began to palpitate, and all the power and motion in his limbs and body vanished. Wlien a royal falcon darts on a pigeon. It must needs be overthrown. When Bazindah again saw himself caught in the snare of misfortune, he called to 1 Literally, "dagger. ^ i.e., by blowing it out. 36 ANWAR-I-S UHA ILt. mind the advice of his faithful friend, and discovered the full extent of his own imperfect ideas and improper imaginations. He made vows and promises, that if he should escape in safety from that dangerous place and extricate him- self in security from that whirlpool, he would never again allow the idea of travel to pass tlirough his mind, and that holding in the highest esteem the society of his intimate companion, which like the philosopher's stone only leaves traces in the regions of non-existence, for the rest of his life the name of travel should not escape his lips. If again I get in my palm the skirt of your society, As long as I live no one shall drive you from my grasp. By the blessing of so excellent an intention, which comprehended additional repose, the door was opened to him. At the very moment when the claw of the Falcon was about to bring him within his grasp, in another direction a hungry Eagle, from the danger of whose clutch the Eagle of the Skies was not secure in its heavenly nest, and who, when hungry, carried off Aries and Capricorn from the meadow of the Spheres, Aries from fear thereof could no longer pasture in the Heavens, But blood-tinged Mars every day was on the alert, had soared aloft in scent of food : when he saw how matters stood between the Falcon and the Pigeon, he said to himself, " Though this Pigeon is a trifling morsel, and a contemptible atom, yet, on the whole, I can breakfast on him, and afford my impatient soul some little consolation." He planned to snatch away the Pigeon from the Royal Falcon, who, since the ferocious strength inherent in his nature could not be placed in the balance with that of the Eagle, did not sufficiently weigh his attack, but placing himself in the scales with the latter, entered upon war and combat : Bird with bird joined combat. He with a hundred stratagems escaped from the midst. They both being occupied battling with one another, Bazindah, thinking it a fine opportunity, rushed under a stone, and located himself in a crevice wherein a sparrow, were he to try, could not possibly enter : miserable, he passed another night under the stone." In the morning, when the white-pinioned Dove of^ dawn commenced to fly from its nest in the Heavens, and the blackish, Phosnix-like Crow of night became concealed from sight, Wlien the Peacock of the Sun with good omen Strutted forth in the garden of the Spheres, though Bazindah, from hunger, had no power to fly, he commenced, at all hazards, to move his pinions, in fear and trembling darting Ms glance right and left, and scanning everything before and behind him. Suddenly he saw a Pigeon with several grains strewed in front of him, a thousand devices and schemes of like kind being adopted. The army of hunger overran the kingdom of Bdzindah's body ; and when he saw one of his own kind, without reflecting he advanced, and ere he had scarce got a grain in his maw, his feet were caught in the snare of calamity. INTRO DUOTIO N.STORY I. 37 The world is Satan's net, self-indulgence the bait, Greed after gain quickly entices the bird of the soul into the snare. Bazindah began to reproach that Pigeon, saying, " 0 brother ! we are both of a so-t, and this event has come to pass by reason of my consanguinity with you : why did you not give me notice of the state of affairs, and perform the dues of generosity and hospitality, so that I might have taken warning, and not, in this manner, have fallen into the snare 1 " The Pigeon repHed, " Cease this^talk, for caution avails nought with Pate, and exertion Jias no effect on Destiny." ^ Wlien the arrow of Destiny ^ is shot from the string of Pate, The shield of deliberation can never avert it. Bazindah said, " Can you in any way show me the road of escape from this ter- rible calamity, and till the last day, place round my throat the necklace of obli- gation 1 " The Pigeon replied, " 0 simple-hearted ! if I knew such a device I would free my own self from the snare, and would no longer, in the manner you see, be a cruel catcher of birds. Your case is very like that of the young Camel who, after going a long way, became tired ; lamenting and interceding, he said to his mother, ' 0 unkind person ! pray halt a while that I_ may recover my senses, and may for an instant ^ rest my from fatigue.' His mother re- joined, ' 0 inexperienced child ! do you not see that the end of the guiding- string is in the hands of another? Had I entire power, I would relieve my own back from its load, and your feet from travelling.' " The young Camel said to his mother, "We have journeyed enough, at length rest a while." She replied, " If the rope were in my hands, No one would see me burthened in this line." Bazindah, when he gave up all hope, began to tremble, and with a great effort attempted to fly; the cord of his hope being strong, the thread of the snare, which by lapse of time had become worn, was snapped, and his own throat being loosed from the noose of the net, with free wings he flew away and set out towards his own country. From delight at flnding a light escape from such a heavy snare, the pangs of hunger passed from his mind. In the midst of his flight he arrived at a retired village, and alighted on the corner of a wall near a corn-field. A young Eustic who was watching the corn-field, while going his rounds, passed in the locality of that secluded spot : when his eyes alighted on the Pigeon, the flame of a desire after roast food, drawing smoke from^ his heart, he manojuvred to put a small shell in a sling and discharged it. Bazindah all the while paid no heed to this sport, and turned towards the corn-field and the region of that secluded spot and meadows. All of a sudden, from the jugglery of the deceitful Heavens, the baneful effect of that shell reached the pinion of that broken-winged bird : in excess of fear and dread dropping his head, he feU to the bottom of a well, which was at the foot of that very wall. Now this weU was so deep that the dome of the skies appeared at the top thereof like an orb, and were the black and wjilte threads of night and day to be woven together they would not have reached the bottom thereof. It was not a well, but such a pit, that its depth 1 LqJ in the Persian text is a misprint for \ja ■ " aSos) ill t^i'^ Persian text is a misprint for . 38 ANWAE-I-S UHAILi. Extended from thence to tlie seventh World ; If the Spheres wished to know its circuit, They would be disappointed, and have failed to encircle its expanse. Wh-dn the young Paistic saw that his object was at the bottom of the well, and the tlixead of dehberation too short to reach it, he became hopeless and left that half-dead Pigeon in the prison of torture. In short, Bazindah, sad-hearted and broken- winged, passed another night and day at the bottom of the well ; in lan- guage of his own experience, his thoughts wandering to ^^'awazindah, he recounted liis state of weakness and wretchedness, and condition of impotence and help- lessness, and exclaimed : Let me call to mind when the end of your street was my abode, My eyes obtained brightness from the dust at your door. It was in my thoughts that I should never be without a friend. What can I do since my endeavours and desires have come to nought 1 JSText day Bazindah, in the best way he could, by means of every device he knew, conveyed himself to the top of the well ; crying and lamenting, at breakfast-time he arrived in the neighbom-hood of his own nest. JSTawazindah, when she heard the noise of her companion's pinions, flew from her nest to meet him, saying : " It is I who again fix my eyes in contemplating my companion, How shall I retm-n thanks to thee, 0 clever and dear friend 1" When Nawazindah had embraced him, discovering his extreme weakness and thinness, she exclaimed, "0 dear friend! where have yo^l been, and what are the circumstances of your case % " Bazindah replied : I have undergone the pangs of love, do not ask what. I have tasted the poison of separation, do not ask me how. " As regards the toUs, the miseries, the difficulties, and distresses, which I have undergone, " I need a night of rest, and pleasant moonlight, To tell you an account of aU that has happened. " Briefly what I have to say is this : I have hoard that much experience is acquired by travel ; to me, at any rate, this wisdom is apparent, that so long as I live I wiU never again go a journey, nor unless necessity compels, leave the corner of my nest ; nor will I, of my own free will, exchange the happiness of seeing my friends for the toil of the struggles of exile." I have no desire again to engage in the contest of travel, For I am perpetually happy in the society of my friends. " Now I have adduced this story that His Majesty the King, the protector of the world, may not exchange the pleasures of a settled abode for the anguish of travel, nor willingly elect separation from friends and acquaintances, of which the result is nought but lamentation and tearful eyes." When the love of friends and acquaintances crosses my mind, My home is inundated with the water of my tears. Dabishlun said : " 0 honest Minister ! though the toils of travel are great, yet the benefits thereof are countless. When any one during his journey falls into INTRODUCTION.— STORY II 39 the Avhirlpool of distress, he gains instruction and improvement, and acquires experience Avhich will be useful to him aU his life. Without doubt great ad- vancement is obtained by travel, both as regards external and also as concerns spiritual matters. Do you not see that the Pawn, after journeying six stages, by its skill, acquires the dignity of a Queen; while the bright-faced Moon, by journeying fourteen nights, advances from the crescent to the degree of a full orb? From travel your servant becometh a great Monarch. Without journeying, how could the Moon become beautiful 1 " Now if any one droops his head in the corner of the habitation he possesses, and does not place his feet beyond the abode of trouble of his native sod, he will remain deprived of the sight of the wonders of town, and have no share m the service of great individuals. Hawks take their place upon the wrists of monarchs because they do not droop their heads in their nests, while owls remain behind the wall of meanness, for the reason that they never raise their soids from deso- late abodes. Like a royal hawk swoop down and pounce. How long will you, like an owl, be behind a wall 1 " Indeed, one of the great saints, with these verses, incited the body of his dis- ciples to travel : He who travels is praiseworthy ; ■ With perfect excellence he will become the light of every eye. Nought is purer than water. But when once it remains in one spot it stagnates. " Now, if that Hunting Hawk which grew up with the young ones of the Kite had remained in the nest of the latter, and had not flown in the atmosphere of travel, assuredly he wordd not have attained the honour of being nurtured by the sovereign." The Minister besought, saying, " Wliat are the circumstances of the case i STORY II. King Dabishlim said: I have heard a tradition, that once upon a time two swift-flying Hawks lived as companions together : their nest was situate upon the pinnacle of a hdl, such that the Eagle of the Spheres could not, by the power of his flight, reach the neighbourhood thereof ; nor cordd the Vulture of the Sky, in spite of his lofty soaring, attain anywhere near it : It was a mountain such that nothing similar was on the face of the earth ; It was a heaven, you would say, above the skies. With freedom of wing they passed their time in that abode, and lived happy and joyous in the presence of one another. Do thou, 0 nightingale ! when you approach the rose, Consider yourself fortunate, for the Pates are propitious. After a while the High God bestowed an offspring on them. By reason of their inmost pangs at the sight of their son, both of them used to go about in search of food, and on account of their feelings of affection collected provisions from 40 ANWAR-I-SUHAILl. every quarter, till in a little time his strength began to increase. One day, having left him alone, they had both gone somewhere, and a delay occurred in their return. The young Hawk's pangs of hunger being aroused, he began to seek around, and, fidgeting about in every direction, reached the edge of the nest : suddenly tumbling out, he fell with his face on the slope of the mountain. By chance, in that spot a Ivite had come forth from his nest, with the object of procuring food for his young ones. WliUe he sat watching in the midst of the mountain, his eyes alighted upon the young Hawk, who was setting out from the top to the foot : the Kite thought to himself that it was a Mouse which had escaped from the claws of a Kite. In the pan, in every thought, I see your face. Without reflection he pounced down, and ere ever he reached the gi'ound snatched up the young Hawk in the air, and carried him to his own nest. Now, when he came to look closely, he perceived by the appearance of the claws and beak that it was one of a species of hunting birds. Through kmsliip, feel- ings of affection oversjsread his heart, and he thought to himself, " Divine con- sideration may be traced in tlois circumstance, in that He has made me become the means of his salvation, since, if I had not been present at that spot, and this little bird had fallen from the top of the mountain on the earth, assuredly all his limbs and members would have been scattered asunder, and his bones, having been ground to pieces by the injuries of the stone of calamity, would have gone like dust to the wind of annihilation. Now, since the divine decree has so ordained that I should be the means of preserving his life, it is right that he should become a companion of my children in their education ; nay, more, I will take him iu the place of a son, and he shall be treated like the rest of my children." Accordingly, that Kite, by way of kindness, took upon himself the fledgling's education, and just as he conducted himself towards his own little ones, in the same manner did he treat him, till the young Hawk grew np, and his natural disposition — since '^Mankind are mines, like mines of gold and silver " — began to develop and exhibit itself. Though he imagined himself to be one of that Kite's own offspring, yet he discerned that his form, his aspira- tions, and his dignity were different from theirs. Tor a long while he wondered to himself, " If I am not one of them, why am I in this nest 1 and if I belong to this family, why am I different to them in appearance and disposition 1 " I neither consider myself within this cbcuit, ISTor do I deem myself excluded from this throng. It is best that, whether I be so or not, I should pass my time happily, and not worry myself. One day the Kite said to the Hawk : " 0 dear son ! I observe you are much distressed, and the cause of dejection is concealed from me. If you have some anxiety on your mind, teU me, so that I may be in the way of settling it for you ; and if some idea is passing through your mind, without delay make it known, so that, to the extent of my power, I may strive to j)ut it in execution." The Hawk replied : " I, too, observe in myself traces of melancholy, nor do I know the cause thereof ; and if I knew, I could not say. Look at this wonderful rose which has blossomed for me ; You can neither trace the colour, nor conceal the perfume. " Now it ,seems to me expedient that you should be pleased to grant me permis- INTRODUCTION.— STORY III 41 sion to go about the world for two or three days ; it may be, by the blessing of travel, the dust of grief will be swept from the page of my heart, for when the mind is occupied with the wonders and marvels of cities and lands, maybe the representation of joy will appear in the mirror of 'the heart." When the Kite heard mention of separation, the smoke of grief arose in his soul, and he said : ' Speak not a word of bitter separation ; Do what you will, but do not this.' In tones of lamentation, he cried out, " 0 son ! what idea is this you have con- ceived, and what device is this you have concocted ? Say not a word about travel, for it is a sea ruinous to mankind, and a dragon destructive to the human race. Travel is a place of torment to the inhabitants of this world ; Tor which reason, " sakar," hell, is similar in form to " safar," travel. " Most men who make choice of travel do so with the view of obtaining the moans of support, or because it is impossible to remain in their own country ; ' but neither of these two has happened to you. Thank God ! there is a cell of repose, and provisions are procurable whereAvith life may be spent. You, too, are exalted above my other children, all having bowed their neck to your great- ness. In spite of aU this, to elect the pains of travel, and to abandon the repose of remainng at home, appears removed from the road of wisdom. Long ago it was said : 'To let slip good days is not the part of the wise.' " The Hawk replied : " What you have spoken proceeds from kindness and con- sideration ; but whenever I reflect with myself, this food and lodging do not appear in accordance with my condition, and things pass through my mind to 1 which I cannot give expression." The Kite, perceiving that the proverb "All things revert to tlieir original " was verified, abandoned this line of conversation, and said : " AVhat I am telling you is based on contentment, while what you speak is of the nature of greed. ISTow the covetous are always disappointed, and tiU a person becomes satisfied he wiU find no rest. Since you are not fiUed with gratitude for the favour of contentment, and are not aware of the value of the wealth of repose, I fear that the same Avill befall you as happened to that greedy Cat." The Hawk inquired, " What was that % " STOEY IIL The Kite replied : In former days there was a very decrepit old woman, who had a ceU narrower than the hearts of the ignorant, and darkfirJhaJiJhe^graves of the mis^e]dyT^arCat7 tbo7IivecL with her, who never in the mirror of imagina- TionTacl^seen the face of bread, and who never had heard either from stranger or acquaintance the name of meat. She was, in fact, content if now and then she sniffed the smeU of a mouse in its hole, or ever saw its footmarks on the surface of the ground. If sometimes, by aid 'of fortune and the assistance of good-luck, a mouse came into her clutches, Like a beggar finding a hoard of gold. her face was brightened with joy, and past grief consumed with the flame of her 42 ANWAE-I-S UHAILL internal wanntli ; and for a wliole week, more or less, slie lived on that amount of food, saying : What do I see 1 is it when awake, 0 God ! or in my dreams 1 Myself so favoured after such torment. Seeing that the old woman's home was the abode of famine to that Cat she was invariably weak and tliiu, and from afar seemed like the apparition of thought. One day, in excess of feebleness, she came out on the roof with the greatest anxiety, and saw a Cat who strutted on the wall of a neighbouring house, and like a furious lion walked with measured tread, moving his feet slowly from excess of fatness. When the old woman's Cat saw one of her own kith and kin so sleek and fat she was astonished, and uttered a cry : At any rate, you arrive struttnig ; will you not say whence 1 "Whence get you so sleek, for it seems to me that you have come from the banquet-house of a chief of Khata? Whence is this your sprighthness, and whence this your dignity and pomp 1 " The neighbouring Cat replied, " I eat the crumbs from the sovereign's table ; every morning I am present at the king's court, and when the banquet-tables are spread I display boldness and intrepidity, and always snatchitig some morsels of fat meat or fine bread, till next day pass my time in comfort." The old woman's Cat inquired, "What sort of a thing is fat meat, and what kind of taste has fine bread, for in the whole course of my life I have never seen nor eaten aught but the old woman's broth and the flesh of mice '? " The neighbouring Cat smiled, and said, " It is for this reason you cannot be distinguished from a spider, iiow tliis appear- ance and form Avhich you possess is a reproach to our race, and I consider this look and condition which you have brought from the house to the desert a disgrace : You have indeed the ears and tail of a cat, All the rest aj)pertains to a spider. " Now, were you to see the king's coru?t, and smell the perfume of that delicious food and agreeable diet, assuredly the proverb, ' He shall restore bones to life when they are rotten,' would come from the veil of secrecy to the expanse of manifestation, and you would experience new life." When the perfume of a loved one passes over the grave of a dear friend, Wlrat wonder if it gives life to these decayed bones 1 The old Avoman's Cat, in tones of the greatest supplication said, " 0 brother ! the dues of neighbourship, and the bonds of consanguinity, are strong between you and me; why should you not perform the rights of generosity and fraternity, and this time, when you go, take me with you 1 It may be, by your good fortune, I shaU find sustenance, and by the blessing of your society attain some place." Withdraw not your head from the society of the pious, Eestrain not your hand from the girdle of the prosperous. The neighbouring Cat's heart being consimied with her lamentations and cries, he arranged that this time he himself would not be present at the head of the banquet without her. The old woman's Cat getting fresh life at the good news of 1 in the Persian text is a luisprint for U*^. INTRODUCTION.— STORY III 43 this promise, came clown from the roof, and told the state of the case to the old woman, who commenced to give advice, saying, " 0 dear friend ! he not deceived by the words of men of the world, and do not abandon the nook of contentment, since the vase of greed is never filled, save with the dust of the grave, and the eyes of desu^e are never sewn up but with the needle of eternity and the tliread of destruction." Contentment enriches a man. Proclami to the world-encompassing greedy person That he knows not God, nor worships him. Since he is not satisfied with his daily lot. The ideas respecting the tables of the king's bounty which entered the Cat's head were not such that the medicine of advice had any effect upon her. j Advice all the Avorld over is like wind in a cage — I In the case of lovers, like water in a sieve. In short, next day, together with the neighbouring Cat, crouching and jumping along, she betook herself to the king's court, and ere ever that helpless wretch arrived, the true proverb, " The greedy are disappointed" was curiously exempli- fied, and bad fortune poured the water of disappointment upon the fire of her crude desires. Now, the cause thereof was this : the day previous, the Cats, having overran the top of the tables, had made a noise and tumult past all limit, and with their cries and screams had annoyed both guests and host. On this very day the king had issued an order that a body of archers with fleet notched bows should stand watching in ambush, so that every cat which, having drawn the shield of impudence before its face, should enter the plain of audacity, should eat as its first delicate morsel a heart-piercing dart. The old woman's Cat, unaware of this state of things, when she inlialed the perfume of food, inconsiderately, like a falcon, turned her face towards the hunting-ground of the tables : scarce had the balance of the scales of appetite been weighed down with heavy morsels, when a heartrending arrow transfixed her bosom. Blood flowed trickling from her bones. In fear of life she ran away, exclaiming, ' If I could escape from the hand of this archer, Both myself ancl the mouse would remain in the old woman's solitary abode. The honey of my life is not equivalent to the wound of the sting. 'Tis better to be content with the syrup of what one has.' " " Now I have adduced this story that you also may appreciate the corner of my nest, and may esteem the amount of food and eatables which, without any efi'ort on your part, accrues to you ; and being content with a little, may not seek more, lest you fail to reach that dignity, and this station also slips from your hands." The Hawk replied : " What you say is honest advice and pure kindness ; yet to droop_the head over trifles is the _ part of the helpless, and t o be content with mere meat and drink is the nature of animals. Every one who wouIcTsiTupon the cushion of eminence must rise to great things, and whoever would place the diadem of honour upon his brows must bind. th^_j|irdle_of entegorise^n„liis .-loins ; great ambition is not satisfied with mean matters, and exalte d wis dom, does not appr ove of lo^yjtations." 44 AN WAR-IS UHAILL ISTo one will find the road of eminence Till he has trodden the way of lofty ambition. Seek rank that you may reach the moon. I JSTo one, in a well, can drink the nectar of rain. The Kite replied : " The fancy that is in yonr head will not be realised by mere thought, nor will this pot of desire boil by impracticable wishes. ISTo affair is accomplished unless the arrangements are settled, and no result is brought about unless preparatory plans are executed." You cannot by boasting recline in the place of the illustrious, Unless you make ready all the paraphernalia of greatness. The Hawk replied : " The strength of my talons is the best means of acquiring the favours of fortune, and the onslaughts of my beak are the truest way of obtaining the rank of exalted position. Maybe you have not heard the story of that Warrior who, by aid of his warlike arm, made pretensions to sovereignty and monarchy, and ultimately the robe of his ambition was ornamented with the fringe of dominion 1 " The Kite inquired, " In what way was that 1 " STOEY IV. The Hawk replied : In former days there was a poor Mechanic, overwhelmed with maintaining his family, and who, from excess of poverty, had never read a letter from the page of joy ; while the profits of his handiwork did not suffice for more than the expenses of his family, and the produce of his occupation did not go beyond procuring bread and raiment. The favour of God (maj'" His Majesty be glorified !) bestowed upon him a dear son, upon wh ose forehead ■'^jvere manifest the traces of dignity, and upon whose temples were eyid_ent the signs oi fortune. I Of good fortune and happy omen, I A beautiful plant in the garden of joy. By the blessing of liis footsteps the father's circumstances became easier, and by the favour of his existence the produce of the latter's trade began to gain upon his expenditure. The father, perceiving the auspiciousness of his son's footsteps, gave him an education to such degree as opportunity allowed ; while the son, during his childhood, was always conversing about bows and arrows, and sjDorting with shield and sword. Though they sent him off to school, he turned up in the midst of the plain ; and though they instructed liim in his letters, he showed an inchnation for the straight spear. Perpetually, from the inscription of the sword, he was reading an account of the subjugation of the world ; and constantly, in the picture of the shield, he was witnessing the sketch of exaltation. When his instructor wrote the letters "ha" and "mini," Shields and helmets were in his mind. He so formed the alphabet, "alif, be,"^ That " be " was shaped like a bow, " alif " like an arrow. 1 in the Persian text is a misprint for . - Alluding to the shape of the letters in Persian. INTRODUCTION.— STORY H 45 When he passed from the condition of childhood to the verge of manhood, his father one day said, "0 son! my mind is much concerned as regards your condition; now the time of youth has no connection with the period of infancy. The traces of audacity and holdness are prominently evident on the pages of your circumstances ; and I am anxious that, hef ore evil lusts cast you in the desert of wantonness, I may make the strong citadel — ' W hoever take s a wife in truth he j Krfeets ]uMM± religion ' — your ahode. Even so I have arranged the hand of negotiation, according to your condition, so that fr^nx-tlie trihe which is akin to _purselyes I may lead a lady to the path of marriage with you : as regards this, what seems advisable to you 1 " The son replied, " 0 illustrious father ! I have settled the hand of promise Avith her whom I wished, and have laid down the amount of her dowry. I will not trouble you in the matter, nor do I expect from you assistance or aid." The father rejoined, " 0 son ! I am perfectly aware of your circumstances ; you have not means whereby to carry out your promise. Wlience is that which you say you have prepared 1 and who is the bride which you have selected 1 " The son went to the house, and brought thence a sword, a hundred times more fatal than the glances of beauties, and a thousand times more precious than the teeth of red-lipped damsels ; he then said, " 0 father ! know that I wiU betroth the bride of Dominion, and wed the virgin of Sove- reignty : nor is there a surer betrothal for this than a sharp sword, nor a better dowry than a blood-sheddmg dagger." No one engages in strife with men of good fortune. The marriage portion of the bride of Empire is nought but the sword. So, since that young man's ambition was confined to obtaining Sovereignty, in a little time he overran the whole country, and with the force of his world-subduing sword conquered most of the kingdoms of the universe : hence it has been said : The bride of Dominion will not contract marriage, except There first be given her a dowry from the jewels of the sword. " Now I have adduced this story that you may know that, whatever may be the appurtenance of fortune is prepared for me ; and the grace of God has opened the doors of happiness upon the face of my circumstances. I also am in hopes that soon I shall obtain my object, and place the hand of desire upon the neck of my ambition. JSTow I will not, through the treachery and deceit of any one, deviate from my arrangement, nor abandon this design." We will not through reproach quit the end of this street. The Kite, perceiving that this bird of exalted ambition would not fall into the snare by means of the thread of stratagem, nor be trapped with the grain of treachery and deceit, from necessity gave him permission to travel, and placed the scar of separation upon his own distracted bosom. The Hawk, having bid adieu to the Kite and his young ones, flew from the nest, and soared aloft. After he was tired he alighted upon the top of a hill, and scanned every direc- tion with the eye of pleasure. Suddenly he observed a beautiful - plumed Partridge commencing to strut along in the very fulness of majesty, from the noise of whose cry a clamour resounded in every part of the hill. The Hawk finding a natural desire to make the Partridge his prey, with one swoop filled his own stomach with the flesh of his breast, which was agreeable to his dispo- sition : he found the meat such that its delightful taste was like that of the water of life, and its charming flavour equal to the pleasures of enchanting 46 ANWAR-I-SUHAILt. delicacies — " And the flesh of birds such as they desire." Now since, during tlie ■whole course of his life, he had never tasted flesh so delicious, he said : From head to foot you are quite acceptable to my feelings ; One would say you had been created on my behalf. He thereupon thought to himself, " It is a sufficient advantage of travel that ready at hand I have found escape from disagreeable food, and have got a taste of flesh, which is acceptable to my soul — having been exalted from a dark and narrow nest, and from low and unaspiring companions to dignified spots and loftjabodfis, Now this as yet is the first world-illuminating result. So, after this, what delight as yet will come from the cell of secrecy to the expanse of manifestation 1 " What will Omnipotent Power itself bring forth from the screen 1 Accordingly, for several days the swift-flying Hawk winged about in ease of mind, and with joyous pinion hunted the partridge and ciuail ; till one day he was sitting on the top of the hill, at the skirt of which he saw a troop of horsemen arranged in ranks for hunting, with birds of prey, fluttering to capture their feathered victims. From dread of the sound of the drum, / All the hunting birds stretched out their wings : On one side the male hawks, quick in flight, Sharpened theh claws in the blood of the prey ; Wliile on another side the royal falcon, as plunder Carried off the coin of life from partridge and quail. Now it was the Monarch of that kingdom who had come out hunting with his attendants, and their domain happened to adjoin the foot of that very hill. In the midst of this, the Hawk which was on the King's wrist flew up in pur- suit of a prey, while this other lofty-minded Hawk, having determined to chase the same, suddenly carried it away from before him. The King, Avhose glance alighted upon this rapid flight and capture, conceived an affection in his heart for him, and the illustrious order was issued that clever-handed hunters should, with pleasant stratagem, cast the noose of the snare around his tliroat ; and by the guidance of fortune he arrived at the honour of serving the King. The benign glance of the Sovereign having become assured regarding his personal ability and natural skill, in a short time, by the aid of prosperity, he was allotted a seat on the royal wist ; and by means of exalted ambition he reached from the abyss of meanness and contempt to the summit of dignity and prosper- ity. Now, if he had been content with the abode where first he took his place in the society of crows and kites, and had not through travelling crossed the expanse of the desert and the tracts of the waste, his acquirement of such rank, and his advancement to such dignity, would have been amongst the number of impossibilities. " Now I have adduced this story that it may be known that by travel great advancement is obtained, and men are raised from the lowest depths of obscurity and abasement to the highest degree of approbation and grandeur." INTRODUCTION.— STORY IV. 47 Travel is the heart's spring season, by which The rose of mankind's desire comes into blossom. Travel so that you may obtain your wishes, For God has said, " Then go your ivay through the tracks thereoP' When Dabishlim finished speaking, another Mmister advancing performed the dues of praise, and said, "What his Majesty, the shadow of God, has spoken relative to travel and its advantages, is not of a nature that the suspicion of doubt can surround it ; but, as it appears to the mind of your servants, for the royal person of the Sovereign, in whose wellbeing is bound the repose of mankind, to make choice of the toils of travel, and to turn from the heart-enchanting garden of happiness towards the soul-entrapping desert of grief and distress, seems far from the path of wisdom." Dabishlim replied : " To undergo vexation is the part of men of valour and the business of lions in the forest of war. ISTow, without doubt, till the skirt of the ease of kings is transfixed with the thorn of toQ, as regards their weak subjects, the rose of delight wiU not blossom in the garden of repose ; and so long as the foot of ambition of sovereigns does not tread the desert of fatigue, the head of the destitute poor will not reach the pillow of rest." ISTo one will rest within your kingdom - - When you yourself seek nought but your own repose. " Know that the servants of God are of two kinds, — one kings, to whom is given the pleasure of ruling countries and issuing commands ; the other sub- jects, to whom is granted the advantage of security and repose : these two classes do not meet together in the same place, either quiet must be elected, and the reins of government be abandoned, or else that very regal grandeur must suffice, and the hand be withdrawn from delight and tranquillity : \ Him who stamps his foot upon the head of pleasure and affluence, i Fortune wiU make a chief and ruler in the world, j The rose is assigned sovereignty in the garden because, Notwithstanding its delicacy, it makes its bed of thorns. " Sages have said, ' Labour is the cause of riches ; ' to strive and labour wiU cause the toiler to reach the pinnacle of the abode of fortune ; and to travel with the foot of fidelity the desert of peril, will bring the beauty of what is desired within the sight of observation. The acquirement of wealth is dex^endent upon attempting dangers : The girdle of sovereignty can never be bound On him who is disposed to self-indulgence. " Whoever raises the standard of toil in the plain of ambition, and in undertak- ing dangers abandons the habit of ease and repose, will very quickly attain his object, and see the face of his wish with the eye of desire, just as with that Leopard who conceived a hankering to rule over a joy-producing forest, by the blessing of the labour and toil which he evinced, and by the good results of the patience, under severe suiTerings and hardships, which he possessed, in a short time the veil of restraint having fallen from the face of his desire, he stretched the hand of hope to the skirt of his object." The Minister inquired, " How did this happen % " 48 anwAr-i-suhailI STOEY V. King Dabislih'm replied : In the regions of Busrah was an island with an extremely delightful climate, and a very pleasant and charming forest : pure fountains flowed on all sides, and life-giving breezes blew in every direction : There were trees their heads intertwining ; In that delightful spot was beautiful and juicy fruit. Its slirubs were more enchanting than the tree of Paradise, Its herbage sharper-tongued than the lily. From its extreme beauty it was called " the joy-increasing forest." A Leopard was master of that wood, by reason of whose majesty fierce lions could not set their foot in that retreat, while owing to his grandeur beasts and animals were not able to let the thought of that wood encompass their minds : When in rage he lashed his tail upon the stones. The Lion of the Spheres, through fear, loosened his talons ; On the highway where he sat but for a moment, He blocked the passage of mankind for a year. Por a long time he had passed his life in that forest according to his heart's desire, and had not seen the appearance of disappointment in the mirror of fortune. He possessed a child by whose face the world seemed^ resplendent, and in meet- ing the lustre of whose eyes radiance was added to his sight. He had a plan that when this child increased in years, and dipped his teeth and claws in the blood of lions, he woidd make over charge of that forest to his possession, and, at leisure, pass the rest of his own life in the nook of contentment. Scarce had the bud of desire blossomed on the plant of design, when the autumn of death scattered the fruit of his life's garden to the wind of annihilation : 0 ! the many intentions which are scattered in the dust ! When this Leopard was seized in the clutch of the Lion of death, several animals, who in former days had coveted that wood, all at once began stirring and planning possession thereof. The young Leopard, seeing that he had no power to oppose them, elected to migrate. A great contention having arisen amongst the beasts, a blood-spilling, fear-exciting Lion was victorious over all of them, and brought that joy-increasing. Paradise-like spot by force into the region of his possession. ISTow the young Leopard, having for several days undergone hardships in the mountain and desert, betook himself to another wood, and ex- plaining to the animals of that locality his own distress of mind, sought their assistance in' remedying his troubles. They having been apprised of the vic- tory of this prey-seeking Lion, and of the ardour of this opjjressing, mighty^ beast, refused to afford aid or assistance, and said, " 0 helpless wretch ! at jsre- sent your home is in possession of a Lion, from whose fury not a bird wiU fly across that wood, nor an elephant, from dread of him, wander around that desert. We are not able to fight him, nor to endure his teeth and claws, while you, too, cannot contend or strive with him. Our opinion demands that you should return to his coiirt, and with pure sincerity enter his service." ' 1 Literally, " Lion." INTRO D UCTION.—STOR Y V. 49 "When a person cannot be overthrown by you, The foot must not be fixed in combat with him. It is better for you to be civil to him, Disj^laying regret, and apologising. This - speech proved reasonable to the young Leopard ; and it seemed to him advisable to make choice of attendance on tlie Lion, and according to his power to perform the dues of servitude. Accordmgly he put in execution the proverb, " To returyi is most laudable ; " and through the medium of one of the pillars of the state attained the honour of waiting on the Lion, and having been received with royal favour, he was appointed to a station suitable to his ambition. The Leopard, having fixed the skirt of servitude on the girdle of aff'ection, evidenced such traces of ability and industry as from hour to hour became the cause of ex- tension of intimacy and increase of consideration, to a degree that he became the envy of the pillars of the state and the chiefs of the Sovereign. Notwithstanding this, every moment he laboured and toiled more and more in his service, and every instant strove stiU. further in looking after the interests of the state. j He who strives and labours the most, I His circumstances will advance beyond the rest. Once an urgent matter in a far wood pressed upon the Lion ; and at that time the oven of the Ethereal Sky was very hot, and the expanse of the desert and mountain was burning like a furnace of molten precious glass : from the exces- sive heat of the air, the marrow of the animals boiled in their bones, and crabs in the midst of the water were like fish roasting upon a gridiron. Were a cloud all at once to be laden with drops, Owing to the heat of the atmosphere the drops would become sparks ; Were a bird to pass through the air. It would be consumed, wings and feather, like a moth ; From the viridence with which the sun poured down through the air, A heart of stone would have been consumed with its rays. The Lion reflected within himself, " At such a time, when the shell at the depths of the sea is roasted like a bird upon a spit, and the salamander, through fear of the heat of the sim, will not put its foot on shore, from the midst of the fire, such an affair has occurred : amongst my attendants Avho may there be who, not being disturbed at undergoing difiiculties, and not dreading the heat of the air, wlO. set out on this errand % " In the midst of this soliloquy the Leopard entered amongst the ranks of attendants, and observed the King distressed; as he was extremely generous and exceedingly sharp, having approached the royal throne, he was bold enough to inquire as to the cause of such deep thought. After ascertaining the account of what had happened, he undertook effectually to carry out the business. He obtained the royal permission, and set out with a band of attendants. Arriving there mid-day, he set about bringing the affair to a termination ; and immediately that, through his eagerness, the case was set- tled, he gathered up the reins of return. The attendants and companions, who waited on the stirrup of his fortune, with one voice represented : " In this heat we have traversed all the way with the foot of diligence ; now, when the arrange- ments are finished, and there is no anxiety of any kind, while it is clear that your favour in the exalted presence is without limit, if you rest for a while under the shade of a tree, and, with the potion of cold water, quench the flame of the fire of thirst, certainly it will not be far wrong." D 50 ANWAR-I-SUHAILi. Be at ease, and no longer bear the burden of toil ; Ungird thy loins, since the world's anxieties have no limit. The Leopard, smiling, said : " My greatness and intimacy with his Majesty the King are a flag which with toil and labour I have raised : it would not be com- mendable to debase it through negligence and idleness, nor would it be well, through personal gratification and self-indulgence, to level with the ground an edifice which has Ijeen reared with great labour. Without enduring^ grief the load of wealth cannot be obtained, and without partaking of the heartrending thorn, the pleasures of the rose-garden will not be procured." Any one may entwine his hands round the neck of his object. Who is able to place a shield against the darts of misfortune. This result will not accrue from desire or wish, \ But is obtained by tears from the eyes and blood from the heart. News-bearers conveyed this intelligence to the King, and read from beginning to end the pages of this affair. The Lion nodded his head with approbation, and said : " Such a person is worthy of exaltation and position, for he can lift his head from the collar of difficulties ; and subjects may rest quiet during the just time of an exalted man, who does not lay his brow upon the pillow of repose." Peace will accrue from that king. Who can deprive himself of his own ease. Happy is he, by whom the comfort of mankmd^ Is elected, in preference to his own repose. Accordingly he sent after the Leopard, and having distinguished him with the greatest consideration, confided the government of that forest to Mm, and made over to him his father's place, giving him in addition, also, the position of heir-apparent. " Now the moral of this story is, that you may know, that to no one, without earnest and laborious endeavour, will the sun of Desire rise from the east of Hope, nor without due diligence will the prelude of Expectation result in the acquisition of what is coveted." He who has not undergone grief will not obtain wealth ; He reaps the reward, 0 dear brother, who performs the work. " jSTow, since in this journey my object is to acquire knowledge, I have made a fixed purpose ; and having brought the foot of Endeavour within the stirrup of Intention, the page of my departure shall not, through the mere thought of trouble, which may happen during my journey to and fro, find the inscription of violation ; nor shall the champion of exalted Ambition turn the reins from the direction, 'In truth this is eertainlij a most necessary affair.' " When the king, with good object, puts his foot into the stirrup. It is no wonder if the reins slip from the hands of the Skies. When the Ministers perceived that the prohibitions of advice would not hinder his intention, having agreed in opinion with the King, they busied themselves in preparing the necessaries for travelling, and performed the dues of intercessions 1 J*aS in the Persian text is a misprint for J^si' . 2 Literally, " men and women." INTRODUCTION.— STORY V. 51 for a happy journey; reciting this verse they raised a clamour beyond the . revolving dome : You have planned a pleasant journey, may God befriend you ! May the grace of the clear-sighted be the leader of your caravan ! Accordingly King Dabishlfm intrusted the reins of state affairs to the able hands of one of the pillars of the kingdom, who was in a position, of confidence ; and as regards the repose of the subjects and the protection of the people, whis- pered in the ears of his intelligence I'several precepts which might serve as fringe ^ to the robes of monarchy amongst the members these : The kingdom is Alexander's mirror,^ In which you may see your own face : Your countenance will not appear handsome, unless You remove therefrom the rust ^ of tyranny. Take on yourself to enlighten the country as the dawn (does) : Be fearful of the early morning breaths.^ The life-destroying arrows of a hundred archers Are not so potent as the sighs of one old woman. When his mind found leisure from the toils of his kingdom, together with a body of his intimate companions he set out towards Sarandip : like the Moon, he traversed from stage to stage, and like the Sun, he moved from city to city.* At every halting -place he acquired experience, and especial advantages from every caravan ; till, after traversing stages by land and sea, and undergoing the severities of warmth and cold, the coasts of Sarandip came into his sight, and the perfumed gales of that region reached the King's nostrils. He who from the morning breezes inhales thy pleasant perfume, Gets precious news from a dear friend. After he had for two or three days rested from the toils of his journey, at the City of Sar4ndi'p, having left there his unnecessary impediments and baggage, he set out with two or three companions towards the mountain : when he had come to the top thereof, he saw a peak the shadow of whose skirt reached the Sun, and the gleams of whose summit added brilliance to the rays^ of the planet Mars. In height it stretched aloft like the crystalline sphere, "With its rocks it tinged the skies. When placed side by side with the celestial orb, Its pinnacle was the more lofty. ■ The Heavens, compared with its iron-like peak, Appeared but mere verdure at its skirt. On every side were meadows decked with various sweet-scented plants, and in aU directions were flower-gardens indicative of the beautiful delights of the garden of Paradise. On the borders of the meadows were emerald fruits, Its mountains were girdled with jeweUed zones ; 1 Alexander, says Bastwick, is said to have had a mirror in whioli he could see the whole world. 2 It must he remembered that mirrors used to be made of polished metal. 3 That is, the malediction of unhappy persons who rise betimes to pray. * The word in Persian means both " month " and "city " — hence the point of the comparison. ^ Literally, "dagger." 52 ANWAE-I-S UHAILl. Amongst the plants on its rivulets, was the tree of Paradise, And from the breeze of its parterres the Garden of Eden was perfumed. Dabishlim wandered in every direction, and strayed through the blessed spots. In the midst of his perambulations his glance lighted on a cave, the darkness of which was like the pupil of the eye,i and the precept, " There is light in dark- ness," was made evident by its shade. On strict inquiry from the inhabitants of those regions, he ascertained that it was the dwelling of a sage called Bidpai', that is to say, "a generous physician:" amongst some of the notables of Hind it has been rumoured that his name was Pilpai, whom in Hindi they call " Hasti- Pat." He was a man advanced in the degrees of knowledge, the pearl of reason being ornamented with the decoration of excellence : at that time having abandoned the society of mankind, and being contented with but httle subsist- ence, he had sewn up his eyes from worldly concerns, and had burnt up, with the flame of the fire of abstinence, the rubbish of impure dispositions. His wakeful eyes, from excess of his vigils, had not seen the countenance of sleep, nor, owing to his extreme self-mortification, had the ears of his understanding heard ought but the cry, " God inviteth towards the dwelling of safety." His breath was a store-house, from which truths poured forth, His forehead a sun to morning risers ; In each affair he was purse-holder to the spheres ; In every matter he was the confidant of the secrets of Fate. Dabishlim, desirous of meeting him, for a while stood outside the cave, and, representing his circumstances, sought from that perfect man's magnanimity per- mission to visit him. The Saint of enlightened mind having, by secret inspira- tion and indubitable indication, gained inteUigence as to the intention of the world-subduing King, gave forth a cry, " Enterjherein, safe in peace." The King was in that cave the mirror of wisdom, The cavern became thereby the picture-gallery of China ; He girded his loins in the service of the Saint ; He bound on his soul the zone of attendance. Looking round, he saw a Brahman, who had placed the foot of retirement in the world o'f solitude, and displayed the long flag of truth in the plain of attention to minute details. Angelic temperament was evident in his human appearance, and his bodily cleanliness was a manifest indication of the purity of his soul. The King with sagacity perceived that he himself Avould attain his own object at his hands, and by the blessing of his spirit would attain his own desires.^ With the greatest respect he advanced ; when he came near the Brahman, having discharged the dues of salutation, he performed the necessary obeisance. The Brahman, after returning the greeting, and repeating the customary welcome, enjoined him to sit down, and asked him respecting the toils of the way, and inquired regarding his choosing the fatigues of travel, and abandoning the repose of his home. Dabislilim repeated from beginning to end the account of the dream,^ the treasure, the scroll of precepts, and how, when complete, it was de- posited at Sarandip : the Brahman smiled, and said, " All praise to the ambition of the King, Avho in search of knowledge undergoes all this toil, and who, on account of the repose of his oppressed subjects, and the ease of his wretched creatures, chooses various kinds of troubles and misery." 1 Dark eyes are a type of beauty amongst tlie Persians. 2 in the Persian text is a misprint for . » go slionUl he . INTRODUCTION.— STORY V. 53 0 ! is it pleasant to you to have charge of the world 1. You may in such way preserve your kingdona. The root of the plant which you water Will on its boughs bear nought but good fruit. Then the Braliman, having opened the lid of the casket of secrets, filled the shell of the King's ear with the pearls of wisdom : and having, for some days, laid aside liis own affairs, busied himself in instructing the Monarch. In the midst of their discourse allusion was made to Hilshang's Book of Precepts. The King recited them one by one to the Sage, and the Brahman addressed his words to the great King relative thereto, while Dabishlim engrossed the same, with the pen of imagination, upon the tablets of retention. Now the Book Kahlah and Damnah comprises the questions and answers of the King and the Brahman : and we have designed it in fourteen books, in the manner stated in the index of the volume, and " Aid is from God, from lohom aid is asked. He is sufficient for us, and in Him is our trust." BOOK I. ON AVOIDING THE SPEECH OF CALUMNIATOES AND SLANDEREES. -^M)? HE great king Dabislilun said to Pilpai the sage : " The intent of the ^ first precept was this — Whenever a person is honoured by being admitted to the presence of kings, assuredly he will be envied by his equals ; and the jealous, having laboured to damage the basis of his reputation by words mingled with deceit, -will alter the disposi- tion of the king towards him : consequently, it becometh the mon- arch to deliberate well concerning the speech of the selfish, and when it is evident that it is not free from alloy and impurity, he should not convey it within the limits of acceptance : Give not place before you to a calumniator. Since he mixes together honey and the sting : To appearance, he presents honey, and feigns friendsliip. In reality he darts his sting, and produces misery. " Now I request the Braliman to recount a story in illustration of this state of affairs, and to give a narrative of some one who, having been allowed to approach a monarch, by reason of the calumniatory speech of the jealous found the edifice of his dignity ruined, friendship ending in enmity, and concord in oppo- sition." The Brahman replied : " The centre of the foundation of monarchy rests upon this precept ; and if a king does not restrain slanderers from doing harm and mischief, they will injure and frustrate the greater part of the nobles of the state, and by such means utter ruin wiU both find its way to the kingdom, and wiU also reach the sovereign: and when a wicked mischief-maker finds a means of interposing between two persons, assuredly the end of their business will incline towards sadness and vexation, just as it was between the Lion and the Ox." The king inquired, " How was that 1 " BOOK I.— STORY I. 55 STOEY I. The Brahman said : It has been related that there was a merchant who had traversed many stages over land and sea, and had crossed the countries of the East and West — having experienced the ups ^ and downs of fortune, and tasted largely of the sweets and bitters of life — Wise, trustworthy, and sagacious, Exceedingly clever by reason of his experiecce. When the van of the army of death, of which infirm old age is an indication, began to overrun the regions of his constitution, and the advanced-guard of the army of fate, of which white hairs are the intimation, seized the environs of the castle of his existence — ■ In the watch of old age, when the drum of pain is sounded, The heart becomes cold to happiness and delight, White hairs bring a message from fate, A crooked-back conveys a salutation from death — the merchant knew that at any moment the drum of departure might be sounded, and the capital of life, being but chattels placed in the dwelling of the body, be demanded back. Accordingly, he collected together his children, who were three intelligent, noble young men, but who, through pride of riches, and the rashness of youth, having deviated from the path of moderation, had stretched out the hand of prodigality towards their father's property, and shunning business and employment, spent their precious ^ time in idleness and sloth. The indulgent father, from excess of kindness and consideration, which are the necessary accom- paniments of paternity, began to counsel his children, and opened upon theni the doors of disinterested advice founded on the aggregate of fear and hope, saying : " 0 young men ! if you do not know the worth of wealth, to procure which you have taken no pains, by the canon of wisdom you will stand excused ;^ but it behoveth you to know, that property may be the capital stock of happiness in this world and in eternity, and whatever is sought of the dignities of both } Avorlds may be acquired by means of wealth. Mankind seek for one of three • advantages. Firstly, AMndance of sources . of support, and comfort in the means I thereof — this is the object of the mass whose ambition is confined to drinking I and clothing, and striving for complete self-gratification. Secondly, Promotion in station, and advancement in dignity — and the classes of persons whose object is this are men of rank and position: now these two degrees cannot be at- tained except by wealth. Thirdly,_Tmding _ an_.e^ reward, and reaching the mansions of^excellence — and the mass who are intent on this object are men of salvation and^ religious rank: and this eminence can be attained by means of lawfid wealth. ' The Messing of loealtli is pure to a man that is jnire,' like as the spiritual elder said in the book ' Masnawi — ' If thou devotest thy wealth on behalf of religion. The advantage of such wealth is pure,' the Prophet saith of it. 1 Literally, " cold and warmth." 2 ^ jn the Persian text is a misprint for Jij^ ■ A famous Persian composition. 56 ANWAR-I-S UHAILi. "Therefore, it is evident that by the blessing of wealth most objects can be attained ; but to acquire property without occupation and search appears impos- sible ; and if, perchance, any one should gain riches without labour, since in the acquisition thereof he has not undergone toil, assuredly, not knowing thefl^ value and Avorth of the same, he will quickly let them slip from his grasp, j Consequently, having turned away your face from sloth, set your inclinations in the direction of industry, and occupy yourselves in the same trade of mer- chandise which you have, for a long time, observed on my part." The eldest son said : " 0 father, you urge upon us an occupation — now this is opposed to confidence in God : and I am fuUy persuaded that whatever is fixed by Divine decree will come to me, although I make no labour or effort to acquire it, while as regards whatever is not befated me, though in search there- after I use every endeavour, it will avail nought : "Whatever is fated will arrive in due time. And whatever is not to be, without doubt will not come to pass — Therefore, in pursuit of that which will not happen, "Why is it necessary to labour in fruitless toil % " And I have heard that it has been said by a wise man, that ' whatever was my destiny clung to me however much I fled from it, and whatever was not .appointed for me avoided me though I clung to it:' therefore, whether or not we follow an employment, in any way. One cannot put away from one's self the destined lot. " In corroboration thereof is the story of those ' two sons of a king, to one of whom, without any trouble on his part, the wealth of his father alighted, while the other, in expectation of that treasure, allowed the kmgdom and monarchy to slip from his grasp." The father inquired, " How was that 1 " STOEY II. The son replied : In the kingdom of Aleppo there was a prosperous Monarch and a powerful Sovereign, Avho had experienced many vicissitudes of fortune, and witnessed many changes of night and day. He had two sons who were engulfed in the whirlpool of the pride of youth, and intoxicated by the fra- grance of the wine of prosperity. They were always addicted to playing and toying, and occupied in frolic and merriment ; and they listened to the melody of this song from the voice of the lute and bells : Strive for pleasure, since in the twinkling of an eye Autimui arrives and fresh spring is past. The King, who was a man of wisdom and experience, and possessed abundance of pearls and endless wealth, when he had witnessed the proceedings of his children, became alarmed lest, after his departure, having dissipated in waste those hoards, they should, as necessity required, scatter them to the wind of ruin. Now in the outskirts of that city there was a Devotee who had turned his back upon the possessions of the world, and had set his face towards makmg a provision for eternity : BOOK L— STORY II. 57 He was consumed with the radiance of Divine splendour, Enamoured with the Presence of God. The King was intimate with, and had great faith in, him. Having collected together all his property in such a manner that no one gathered any inkling thereof, the Monarch buried the same in the Devotee's cell, and enjoined him : " When inconstant fortune and ephemeral dignity turn away their faces from my children, and the fount of prosperity — ^which, like a vapour, possesses no more than a semblance of form — is filled with the dust of misfortune, and my children become inipoverished and necessitous, inform them of this property. Perhaps, after experiencing affliction and undergouig trouble, having recovered their senses, they will spend it in a proper manner ; and having turned aside from prodigality and extravagance, they will follow the direction of moderation." The Devotee accepted the charge of the King, who, with a view to further his object, prepared a pit in his palace, and making things seem as if he had buried his treasure there, caused his sons to be apprised to the effect, that when the appearance of necessity presented itself, there would be hoarded there a complete store, which might be the support of life. Now a short time after these events both the King and the Devotee, having accepted the Divine invitation, fell sense- less from the cup. " Every soul shall taste of death.'" Every hapless human being must drink From the cup of fortune the wine " All earthly things decay." The property which was buried in the Devotee's cell remained hidden and con- cealed, no one having gained any knowledge of the circumstance. After the death of the father, the brothers fell contending and fighting over the division of the kmgdom and property, and the elder brother, by reason of his strength and power, having gained the victory, took all the possessions to his own share, and left the younger brother afflicted and disappointed. Helpless he remained without a share of the dignity of sovereignty, and without a portion of his hereditary property. He thought to himself, " Since the sun of benefit and glory has lowered its face towards the west, and the cruel spheres have displayed the countenance of instability and unkindness, what result can accrue from again turning my face towards seeking after worldly possessions, or from trying again what has already been attempted before 1 All the things of this world, both old and new, When they are past are not worth a grain of barley. Prepare a better kingdom than this ; Open the door of a better cell than this. " Nought is better than this : Since the collar of fortune is gone from the grasp of my power, I will clutch the skirt of reliance on God and contentment, and not allow the rank of a darwish, which is a never-lessening monarchy, to slip from my hands." The darwish to whom is consigned the nook of contentment Is poor in name, but in reality is monarch of the world. Accordingly, with this view he came forth from the city, saying to himself, "Such and such a Devotee was a friend of my father; it is right that I should set my face towards his cell, and at his feet follow the road of worship by the path of abstinence." Wlren he reached the dwelling of the Devotee, he discov- ANWAR-I-SUHAILL ered tha tlie Parrot of his holy spirit had flown from the cage of the bodv owards the gardens of "In a lofty gc^den^ and the ceU of thai ho y tan of exalted mmd remained empty. For an hour or so he was overpowered b We and misery. At length, having agreed to make that locality his place of abode he paid his devotions by way of discipleship in that same'^spot.'^ ml in tS proximity to the cell there was a channel, and inside the ceU a weU havL^ been dug, and a way made into the channel, there was always a supply T^water flowing from the la ter to the weU; and the occupants of Ihe cell had Tadl use thereof washing and performing their ablutions therein. The Prince onT davkt a bucket down into the weU, but there came no sound of waterVhe ma^ aTa f ful examination; there was no water at the bottom of the weU Te thonX to himself, "What has happened that the water does not flowintftheS ^^ow If complete destruction has happened to the weU and the channel and hey have been entirely obliterated, it wiH be impossible any longer to remain i^ his locality." Accordingly, with a view of finding out the true'state of affair^ he went down into the well and examined minutely the sides and surroundiS of the weU the water, and the channel. All at once a hole came intTh rstl whence a shgdit mass had fallen in the way of the water, the flow whereof into the weU being thereby prevented. He said to hhnself, " Wliereto d^s his pit lead ? and whence does this orifice spring ? " Accordingly te el /ed the atw" Tt T " '"l ^'T' ^^^^^^^ treasur^of hi father. The Prince, when he saw this countless riches and excessive treasure eturned tiianks to God, saymg, "Although the wealth is great and the gemsTre innumerable, yet I must not turn away from the road of reliance on God or the highway of contentment, and I must spend it in proportion to my necessities," Till we see what comes to light from the Invisible World. On the other hand the elder brother having become confirmed in his sovereicnty had no regard for his subjects or army; and in the expectation of the fanded wealth, which he imagined to be in his father's palace, spent whatever cam to his hands; and from excess of pride and grandeur he made no search for h s brother, and blushed at his acquaintance. All at once an enemy made h s appearance against him, and with a numerous destructive army attackecl h s kingdom. The Prince finding his treasury empty, and his troops withou equipments and miserable, repaired to that spot which his father had tinted out as containing the treasure, with the intention of recruiting his a my by means of that boundless wealth, since " Tkere is no kragdom Mout m7 a^d no men wt^out money." The more diligent were his eiforts, the less did iS Z cover any trace of the treasure; and the more he laboured and strove, the more" disappomted was he m obtaining his object. Listen to this advice, so that you may free yourself from o-rief— " You wdl be sorrowful! if you seek after that which Fortune has not ordained." Now when he abandoned aU hope of finding the property, having by a varietv of devices contrived to hold his own, he put his army i/ order, ^nd haviT. set his face towards repeUmg the enemy, came forth from the city. Afte^'that on both sides the ranks of battle had been arranged, and the flame of strife • kmdled, an arrow from the rows of the enemy's army wounded the Prince mortally, and he instantly expired; while from the same direction also they shot 1 Literally, "drink blood." BOOK L— STORY III. 59 an arrow, and the foreign king was slain, and both armies remained harassed and without a leader. It wellnigh happened that the fire of sedition began to rage, and that the inhabitants of both kingdoms were consumed with the flame of anarchy. At length the leaders of both armies collected together, and by mutual consent sought from the royal race and the sovereign family a king of benevolent nature and good disposition to whom they might confide the task of governing, and the affairs of the state. They unanimously agreed that the for- tunate monarch, the head of whose prosperity was worthy of the diadem of exal- tation, and the finger of whose happiness was deserving of the signet of empire, was that very God-fearing prince. The ministers of the country went to the door of his cell, and with the greatest respect and reverence bore him from the corner of obscurity to the court of approbation, and from the nook of retirement to the exalted throne of prosperity. So, by means of the blessing of confidence in God, both the wealth of his father came to him, and also the kingdom of his parent was confirmed to him. " ISTow I have adduced this story that it may be evident that the acquirement of position in no way depends upon labour and occupation, it being better to rely upon godly trust than to place any confidence in employment." Employment is not better than trust in God. What is more desirable than resignation itself 1 Cultivate that very confidence, trembling neither hand nor foot. Your fortune is more constant to you than you are to yourself. Were you endowed with patience, Fortune would reach you. And cast herself round you like a lover. When the son had finished this story, his father rejoined: "What you have said is quite right and correct, but this world is one of means and causes, and the Divine command has been issued to the efi'ect, that the occurrence of most alfairs in this world is dependent on causes. Now the benefits of occupation are greater than those of reliance on God ; since the advantages of such reliance reaches only the person who reposes the confidence, while the gain of employ- ment extends from the man who labours to other people ; and to cause advan- tage to accrue is a proof of benevolence, since ' The lest of men is he who lenefits mankind.' And if any one possesses the power to benefit others, it were a shame were he to be indolent, and to receive assistance from others. Perhaps you have not heard the story of the man who, after seeing the condition of the Hawk and the Crow, laid aside the doctrine of causes, for which reason Divine anger befell him ] " The son inquired, " How was that % " STOEY III. The father said : It has been related that a Darwish was wandermg in a desert, contemplating the effects of Divine mercy, and the ways of Providence. Sud- denly he saw a Eoyal, Swift-flying Hawk, who had got a small piece of flesh in his claws, and was flying around a tree, and with great agitation hovering near a nest. The man was astonished at this state of affairs : for a while he stood watching, and saw that a Crow without either feathers or pinions had fallen into the nest, while the Hawk tearing the flesh into pieces according to the capacity of the unfledged Crow, placed it in his mouth : the man exclaimed, "Praise to God! Behold this royal favour and unlimited mercy, in that a Crow 60 anwAe-i-s uhaill without feathers or pinions, possessing neither power to fly nor strength to move, is not left in the corner of this nest without means of support." The surface of the earth is His universal board : At this table of spoils what if it be enemy, what if it be friend 1 So wide is the table of His benevolence spread, That the Phoenix eats its portion in the Mountain Kaf.^ " Therefore since in search of my daily food I am never off my feet, and having set my head in the desert of greed, by a variety of contrivances obtain my bread, it must assuredly be owing to the weakness of my faith and the dulness of my " It is best that hereafter I should place the head of repose upon the knee of retirement, and draw the line of indolence across the page of occupation and employment." Thereupon, having washed his hands from the things of the world, he retired into solitude, and fixed his guileless heart on the ca,useles3 kindness of the Causer of causes. y Do not set your heart on the cause, and discard the Causer thereof. For three days and nights he remained in the cell of retirement, but from no source did any gratuitous food make its appearance, and every hour he became thinner and more feeble. At length weakness overpowered his strength, and the Devotee became exceedingly emaciated, and incapacitated from performing his accustomary devotion and worship. The Most High God despatched the Prophet of that day to him, and sent a message of severe reproof, saying, " 0 my servant ! I have rested the centre of the World on causes and effects ; for although my power can produce results without cause, yet my wisdom has required that most things should be accomplished and brought to pass by means of causes, and in this manner the rule of giving and receiving benefits is brought about : therefore if you can become the source of advantage to others, it is better than that you should receive assistance at the hands of other people." May you be like the Hawk, that you may strike the prey, and give up the deli- cious morsel ; Be not a tuft-hunter after food, like the Crow without feather or pinions. " Now I have adduced this story, that you may know that it is not feasible for every person to remove the veil of causes : and commendable reliance on God is such that, whilst the doctrine of causes is kept in view, there is firm confi- dence in the Almighty, so that there may be a participation in the benefits of ' The industrious man is the friend of God .•' and a wise man has said, ' Labour lest you become indolent, and recognise that your daily food is from God, lest you iDecome an infidel.' " 1 A fabulous mountain, anciently imagined by the Asiatics to surround the world. belief. The Giver of food being my surety for support. How long shall I run in every direction like the mean 1 Content of heart, I draw my breath. Since whatever reaches me is my all-sufficient allotted portion. Our daily sv^tena^ice is ivith God, He is blessed and high: BOOK I.^STORY IV. 61 Be not negligent of causes, through reliance on God ; Listen to the proverb, " The industrious man is beloved of God." y [if you have confidence in the Almighty, work diligently ; • Perform your duties, then rest upon the Omnipotent Deity. Another son commenced, saying : " 0 father ! we do not possess power com- pletely to rely upon God ; consequently there is no remedy but to pursue an occupation : now, when we are busy in our avocations, and the Most High God, from the treasure of His benevolence, allots us our portion of wealth and affluence, what are we to do with it 1 " The father replied : " To collect property is easy ; but to look after it, and derive benefit therefrom, is difficult ; and when any one acquires money, two conditions must necessarily be observed : — 1. It must be guarded in such a manner as that it may be secure from prodigality and plunder, the hand of the thief, the highwayman, and the pickpocket being restrained from it, — since money has many friends, and the possessor of wealth countless enemies. Heaven strikes not the helpless, It assails the caravan of the great. " 2. From the profit thereof advantage must be derived, and the capital must not be squandered; since if all is taken from capital, and the interest is not deeihed sufficient, after a little while the dust of annihilation will arise from such a course." Whatever ocean is not supplied with water. In a little while, wiU become dried up : If you scrape away at a hill, and put nothing in place thereof. In the end the hill will be overturned. " Whenever a man has no income, and is perpetually spending money, or when- ever a person's expenses are more than his receipts, in the end he will faU into the vortex of necessity : and maybe his affairs wUl terminate in perdition, like that prodigal Mouse who killed himself from grief." The son inquired, " How was that 1 " STORY IV. The father replied : It has been related that a Eustic had by way of store placed a quantity of corn in a granary, and shut the doors of expenditure thereon; so that when the day of extreme need and great necessity should arrive, he might reap benefit therefrom. By chance a Mouse, who from excessive gluttony was desirous of stealing a grain from the storehouse of the Moon, and of snatching, with the claw of greed, a cluster of the Pleiades from the field of the Sky, had taken his abode in the neighbourhood of that locality, and had made his nest in the environs of that granary : continually he used to make holes underground, on every side, and with his adamantine teeth carry on excavations in aU directions. All at once the end of his burrow came out into the midst of the corn, and from the roof of his house grains of wheat, like bright stars from Heaven, poured down. The Mouse saw that the promise, " In the heavens is your food," had been realised ; and that the proverb, " Seek your food in the bowels of the earth," was made clear. On beholding these benefits, he performed the dues of gratitude ; but by the acquisition of these priceless gems, having obtained great riches, he 62 anwAr-i-suhailI. began to display the arrogance of Kanin/ and the pretensions of Pharaoh. In a little while the mice of the neighbourhood, having become apprised of that state of things, girded the loins of attendance in his service. ' Those pretended friends whom you see, I Are flies around the sweetmeats. Parasites 2 and boon-companions collected around him; and, as is their custom, adopting the mode of flattery, said nought but what was in accordance with the wish of his heart and the desire of his nature, and never loosed their tongue except in his praise and eulogy, and in blessing and thanking him. He also mad-like opened his mouth in boasting and exaggeration, and his hand in prodi- gality; in the idea that the corn in that house would have no end, and the wheat from that hole would perpetually fall and drop, every day he squandered a large quantity on his companions, and not contemplating the end thereof in the designs of to-day, took no thought for the morrow. 0 cup-bearer ! we will drink wine to-day, for who has seen the morrow ? During the time that these mice were busy enjoying themselves in that retired corner, an attack of famine and scarcity had overwhelmed the people, and the fire of hunger had been kindled in the bosoms of the anguished portionless wretches. In every direction they would have given their hves for bread, but no one paid any attention; and on aU sides they would have sold their house- hold furniture for victuals, but no one purchased them. Every one who desired even to catch a glimpse of bread. Saw nought but the orb of the sun in the sky : The world became emaciated from such distress. The hungry lamenting, and the satiated hard-hearted. The proud Mouse, having spread the carpet of delicacy and luxury, was not aware of the year of dearth, and was uninformed as to the time of scarcity. Wlien several days had elapsed, the Eustic became in great straits : ^ he opened the door of the house, and seeing that utter ruin had overtaken that corn, he heaved a cold sigh from the depths of his flushed heart, and bewailed bitterly the loss thereof, saying to himself, " It is not the manner of a wise man to lament an event the remedy of which is beyond the region of possibility ; now it appears best to collect the residue of the corn which is in the house, and to carry it to another place;" accordingly, the Eustic occupied himself in bringing out that portion which remained. Now in that locality the Mouse, who deemed himself Master of the house, and Lord of the abode, was asleep ; and the other mice, from excess of greed and covetousness did not hear the noise of the Eustic's feet, and the sound of his moving about above their heads. Amongst them, however, a quick-witted Mouse, having comprehended the state of affairs, with the view of ascertaining the truth, climbed up to the top of the roof, and through a window witnessed the real state of affairs. Having at once come down and told the purport of his story to his friends, he flung himself from that hole : and they also went forth, each one to a corner, and left their benefactor alone. 1 A person proverbial for his wealth and avarice. 2 Literally, " friends of the dish, and companions of the cup." Literally, " the business reached his soul, and the knife his bones." BOOK I.— STORY IV. 63 Every one, in expectation of the parings, is your friend, They are intimate with you in pursuit of some morsel. / When your property is diminished, their affection for you will dechne ; ^ They are willing that you should be ruined to benefit themselves. From this company of hypocritical comrades. It is better to sever yourself than to keep up an acquaintance. Next day when the Mouse lifted up his head from the pillow of repose, although he looked carefully right and left, he saw none of his friends, and the more he searched before and behind, the less trace did he find of his companions. He began to groan, saying ; I do not know where are those who were my friends : What has occurred, that they are separated from me ? Then with the view of endeavouring to ascertain the truth relative to their affairs, after a lengthened time, during wMch he had chosen to be in retirement, he issued forth from the corner of his abode, and gained news of the misery arising from the scarcity, and the distress from the famine and dearth. In great trouble he went towards his own home, so that he might use every effort to protect the store which he possessed. Wben he reached the house, he saw no trace of the corn, and having come from that hole unto the storehouse, there was not remaining sufficient food for one night's meal His power of endurance being exhausted, he beo-an to rend the collar of his life with the hand of misery, and repeatedly struck the head of melancholy upon the ground, so that his brains became scat- tered, and through the misfortune of prodigality he feU into the vortex of death and destruction. n ■. • " Now the moral of this story is this : A man's expenditure should be m pro- , portion to his income ; and he should derive benefit from the interest of the ! capital which he possesses, guarding it in such manner that the principal should ' not suffer diminution." Every moment keep an eye on your expenditure and receipts ; When your income ceases, spend your money more slowly. When the father had finished this story, the youngest son arose and adorned the preface of his speech with the gems of praise and eulogy of his father, saying, " Q father ! after any one has guarded his own property according to rule, and has derived full interest therefrom, how should he spend that income]" The father replied, " The road of moderation in every case is commendable, particu- larly as regards the means of support. Therefore it behoveth a man of property, after obtaining the interest, to keep in view two other rules : 1. He must avoid improper extravagance and prodigality, so that regret be not brought forth, and men loose not the tongue of reproach against him; and, m truth, waste of property and immoderate expenditure are suggestions of Satan. ' Truly the extravagant are the brothers of devils' Amongst men of exalted nature Stinginess is more commendable than prodigality; Although everywhere liberality captivates men's hearts. Yet he who acts according to rule is acceptable. " 2. It is necessary to avoid the opprobrium of stinginess and the reproach of 1 Literally, "folded up." 64 ANWAE-I-S UHAILL parsimony, since a miser, both in matters of religion and the world, has an evil name ; and an avaricious worldly man is at all times execrated and miserable. The property also of a miser becomes ultimately a target for the arrow of plunder and dissipation. Like for example, a large reservoir, into which water perpetuaUy flows from several springs, and having no egress in proportion to its ingress, necessarily seeks in every direction an outlet, and rims out from every corner till, fissures appearing in the sides, it finally happens that the reservoir is m a moment swept away and demolished, and the waters thereof are dispersed in every quarter and direction. ' Threaten the 7niser with misfortune or an heir J " The wealth from which the miser derived no benefit. Has been scattered to the winds by a prodigal hand, Or has reached some heir, who never, Except with aversion, calls him to mind. When the children heard their father's admonitions, and weU understood the advantages of his words, they each of them made choice of a trade, and set their hands to the task. The eldest brother of them embarked in merchandise and undertook a distant journey. With him were two Oxen of burden, such that the Taurus of the skies had not power to oppose their strength ; and the Lion of the heavens, owing to their vigour and majesty, like a fasting Cat, concealed the claw of fear in the fist of helplessness. In bulk like an elephant, in impetuosity like a lion, Bold in appearance, resolute in pace. One was named Shanzabah and the other Mandabah. The master merchant used always to look after them and attend to their wants himself; but when their journey was_ prolonged and they traversed distant parts, languor found its way to their condition, and symptoms of weakness became evident in the aspect of their affairs, and by chance a large mire appeared across their path and Shan- zabah stuck therein. At the master's orders, with the utmost contrivance they extricated him : but since he had no power to move, the merchant appointed a person, whom he had enticed by reward, to look after the Ox, and arranged that when the latter recovered his strength, the man should send him after the caravan. The hireling having remained for one or two days in the desert became weary of his loneliness, and forsaking Shanzabah conveyed the news of his death to his master. Mandabah also, at that stage, from excess of weariness and separation from Shanzabah, expired. But in a little while the power of motion returned to Shanzabah, who in search of pasture wandered in every dhection, till he arrived at a meadow adorned with various kinds of sweet herbs, and decked with different species of plants. The gardener of Paradise, from'envy of that garden, bit the finger of jealousy; and the skies, in contemplation thereof, opened the eyes of astonishment. From the roses, the newly-sprouted herbage, and flowing water therein, (May the malevolent eye be averted), you would have said that it was a second Paradise. To Shanzabah such a spot was very acceptable, and he deposited the chattels of residence in the region of that meadow. When he had for a while grazed therein, without any bond of constraint or check of control, and had passed his time according to his mind's content in that soul-exhilarating atmosphere and heart- entrancing plain, he became extremely strong in body and corpulent. The BOOK I.^STORY V. 65 delight of repose, and the pleasure of rest, impelled him, from excess of joy, to bellow loudly. Now in the neighbourhood of that meadow was a majestic and extremely mighty Lion, in whose service many wild beasts had girded theh^ loins, while innumerable animals had placed the head of obedience upon the line of his' commands. This Lion, by reason of the pride of youth, the pomp of majesty and prosperity, the number of his dependents, and the magnitude of his suite, imagined that no one was greater than himself, and took no notice of the fierce-assaulting tiger and the strong-bodied elephant ; but he had never seen an ox, nor heard him bellow. When the roar of Shanzabah reached him, he was much frightened ; and from dread lest the annuals should know that fear had found its way to him, he did not stir in any direction, but remained in one spot. In his retinue Avere two crafty Jackals — one named Kalilah, the other Daiimah; and both were renowned for their quickness and penetration, but Damnah was the most arrogant, and the most eager in search after rank and fame. Damnah having with penetration discovered from the Lion that he was overcome by fear, and that he was occupied with what was passing in his mind, said to Kalilah : " What say you concerning the state of the King that he has abandoned the pleasure of travelling about, and remains fixed in one spot 1 " 11 The traces of anxiety on his temples I Are indicative of his melancholy heart. Kalilah answered : " What has such a question to do witli you, and what does it concern you to talk like this '? " Whence art thou, and whence this conversation about state secrets 1 " We obtain our livelihood at the court of this Sovereign, and pass our time in ease under the shadow of his government. Be content therewith, and abandon investigating the secrets of kings, or examining their affairs ; for we are not of such a degree that we can be honoured with the confidence of monarchs, nor that any words of ours can reach the ear of rulers. Therefore, to mention them is giving ourselves unnecessary trouble ; and Avhoever interferes in a business which does not concern him, will meet with that which befell the Monkey." Damnah inquired, " What was that 1 " STOEY V. Kalilah replied : It has been related that a Monkey saw a Carpenter sitting on a plank and cutting it ; and he had two wedges, one of which he drove down into the crevice of the board, so that it might be more easy to cut it, and the slit for the stroke of the saw might be opened. When the crevice widened beyond a certain extent, he hammered in another wedge and drew out the former one; and in this manner carried on his work. The Monkey was delighted. Suddenly the Carpenter, in the midst of his labour, on an emergency, rose up. The Monkey, when he saw the place vacant, at once sat down on the wood, and his tail slipped down into the crevice of the wood in that part which had been cut. The Monkey drew out from the cleft in the wood the foremost wedge before he hammered in the other one. When the wedge was drawn out both sides of the board sprang together, and the Monkey's tail remained firmly fixed therein. The poor Monkey, being ill with pain, groaned, saying : E 66 anwAr-i-s uhailL It is best that every one in the world shotdd mind his own business : Whoever does not keep to his own affairs acts very wrongly. " My business is to gather fruit, not to drive a saw; and my occupation is to disport myself in the woods, not to strike the hatchet or axe." Whoever acts thus, such will befall him. The Monkey was talking thus to himself when the Carpenter returned, and beat him as he deserved: and the affairs of the Monkey, through his meddlesomeness ended in his ruin. Hence it has been said : " Carpentering is not the business of an ape." " Now I have adduced this story that you may know that every one should ' attend to his own affairs, and not place his feet beyond his sphere, smce, For every business there are men;' and how beautifuUy it has been said— I remember a proverb from a friend, t ' For every man a business, and for every business a man ' ! " Abandon this which is not your business, and consider as good fortune the little food and provision which accrue to us." Damnah said : « Whoever seeks to be near to kings must not do so to procure food and provisions, since the stomach can be filled anywhere and with anything ; nay, rather, the advantage of attendance on monarchs is the finding of an exalted station, wherein one may with kindness do good for one's friends, and deal severely with ones enemies; and he whose ambition demeans itself after food is to be reckoned amongst the brutes— like a hungry dog, who is delighted with a bone, or an ignoble-natured cat who is contented with scraps of bread; and I have noticed that the Lion, when hunting a hare, should he see a wild ass, having drawn back his hand, sets his face towards pursuing the latter. Be of lofty ambition, since before God and man According to the degree of your aspirations will be your esteem. "And whoever gains high dignity, though like a rose his life should be short yet the wise, by reason of his good reputation, deem his existence to have been lengthy and whoever demeans himself to paltriness and grovelhng ideas, though like the leaf of a pine-tree, he may remain for a while, yet amongst men of excellence he wiU not be esteemed, and they wiU consider him as nought. O Sa'di ! the man of good reputation never dies. He who perishes is the man whose name is not held in estimation. Kalilah replied : " It weU becometh that class of persons to seek after dignity and station who, by honoiu^able lineage, superior manners, and high birth are fitted for, and deserving of them. Now we are not of such an order as to be worthy of high honours, and we cannot, in search thereafter, raise the foot ot endeavour." I conceive ideas boundless as the ocean — alas ! What is there in the head of this vain-scheming drop 1 Damnah said : " The source of greatness is wisdom and good manners, not birth and family. Whoever possesses sound inteUigence and perfect knowledge) wiU raise himself from a mean position to exalted station, and whoever has a;. BOOK I.— STORY VI. 67 weak intellect and feeble understanding wiU demean himself from high dignity to inferior rank — With the assistance of exalted wisdom and acute penetration, The noose of power can be cast over the heavens ; If the eyes of the soul are not opened by ambition, They cannot set their glance on things of eminence. " And it has been said by the wise, that advancement to high rank is acquired by much labour, while the descent from a lofty position is obtained with but little trouble— just as a heavy stone is lifted up from the ground on the shoulders only with much toH, but can be thrown down again with the shghtest move- ment : for this reason is it that no one, except the man of lofty ambition who can endure vexation, can have any desire for exalted employment— My soul, trials of love do not befit the delicate ; It is the lion-hearted and afEicted who should place their feet in such a contest. "Whoever seeks the repose ' Obscurity is ease,' having washed his hands of repu- tation, wUl remain constantly a recluse, in the cell of misery and disappoint- ment • and whoever has no anxiety about the thorny place ' Notoriety ts misfor- tune: in a short time, having plucked the rose of his desires, will, m the expanse of honour, sit on the throne of delight. Till a person suffers grief and pain, his worth wUl not increase. Till a ruby bleeds'- from its heart, it is of no value. On the scroll of happiness, never did a traveller himself Find the inscription of fortune free from the blemish of labour. "Perhaps you have not heard the story of the two Travellers, of whom one, by means of undergoing grief and labour, reached the pinnacle of monarchy, while the other, by reason of indolence and self-indulgence, remained m the abyss of need and distress ? " Kalilah inquired, " How was that ? " STOEY VI. Damnah said : Two TraveUers, of whom one was named Salini^ and the other Ghdnim,3 were journeying together, and in society of one another traversed stages and distances. Their path lay at the foot of a hill, the summit of which kept rein by rein with the bay horse of the sky, while its middle was girt stirrup to stirrup with the vault of the celestial girdle. At the foot of that mountain was a spring of water, in purity like the fresh-faced and rosy- cheeked, and in sweetness like the words of the honey-lipped and sweet m speech. ' In front of the spring a large reservoir was constructed, and around it shade-giving trees interlapped one another top to top. On one side grew branches of odoriferous shrubs ; On the other, trees shot out their tops. The hyacinth fell at the foot of the cypress ; The violet bowed its head before the lily. 1 Literally, "turns its heart iuto blood." "~ Safe. « Laden with spoil. 68 ANWAR-I-SUHAILl. In short, the two Companions arrived from the dreadful desert at this nice resting-place, and when they found that the spot was pleasant and the abode agreeable, they halted therein for their usual rest ; and after reposing walked round the sides and edges of the' reservoir and the fountain, casting their glance in every direction. Suddenly, on the brink of the reservoir, in the part where the water flowed in, they saw a white stone, whereon was written in dark characters, the like of which could not have been inscribed except by the divine pen upon the pages of wisdom — " 0 traveller ! you have honoured this place by alighting. Know that we have provided, in the best manner possible, refresh- ment for our guests, and have supplied the tables of advantage in the nicest style. But the conditions of the agreement are, that abandoning reflection, you should put your feet in this spring, and not dreading the danger of the whirl- pool nor the terrors of the vortex, should scramble to shore in any way you can. At the foot of the mountain has been placed a lion cut out of stone ; put it on your shoulders, and, without reflection or deliberation, in one run, reach the top of the mountain, neither desisting from your undertaking tlirough fear of deadly beasts which come in your path, nor by reason of the scratches of the heart- rending thorns which seize your skirt, since, Avhen the journey is accomplished, the tree of your desire will bear fruit." So long as a person does not journey along the road he will never reach his destination : Unless he risks his life, he cannot reach the goal of his wishes. Though the whole world attain the glory of prosperity. Not one beam of its radiance would reach the idle man. After he had become apprised of the purport of the writing, Ghanim turned towards Salim (saying), " 0 brother ! come let us with the foot of labour traverse this dangerous plain, and, as far as may be possible, use our efi"orts to ascertain the precise state of afl'airs as regards this talisman." We will either successful place our feet on the very summit of the heavens, Or else, rejected, offer our head in the path of ambition. Salim replied: " 0 dear friend! on the ground of a mere inscription, the writer of which is unknown, and the purport thereof unintelligible, to undertake a great dano-er, and by reason of imaginary advantages which are but conjectural, and benefits which are but supposititious, to cast one's self into considerable danger, is a proof of folly. No wise man would take a poison which is certain, when the antidote is but doubtful ; nor would any prudent person agree to undergo labour in cash, for repose on credit." Amongst men of wisdom, there is no comparison Between one moment of grief and a thousand years of ease. Ghanim replied : " 0 dear comrade ! the desire of repose is a prelude to ignominy and disgrace, and the undergoing of danger a token of prosperity and glory. Whoever seeks ease and tranquillity Will not gladden his heart with prosperity ; And whoever fears the anguish of intoxication Will not drink wine from the cup of desire. " The aim of a man of high ambition does not descend to food and lodging, nor does he rest the foot of search till he has attained an exalted dignity. The rose BOOK I.— STORY VI. 69 of delight cannot be plucked without the thorn of trouble, nor can the door of the storehouse of desire be opened except by the key of toil ; and in my case ambition, having seized the rems, will drag me to the top of the mountain, and I shall not fear the whirlpool of misery, nor the burden of the load of affliction." Should affliction overtake us in pursuit thereof, perchance. When we are longmg for the temple of Makkah, even deserts will seem easy. Salim answered : " Admitted that for the odour of the spring of prosperity one can undergo the tumult of the autumn of affliction, yet to set out on a road which has no end, and to travel on an ocean of which the shore is not visible, appears far removed from the path of wisdom. Whoever commences an under- taking, it behoves him, like as he is aware of the beginning, also to regard the finale ; and on the initiation of an affair, having cast a glance at the termination thereof, to weigh the advantages and disadvantages with the scales of wisdom, so that profitless vexations may not be undergone, nor the coin of precious life be scattered to the winds of destruction. While you have not firmly fixed your feet Do not move your steps in search of anything. In every affair wherein you embark, first Make sure of a loophole for you to emerge. " It may be that this inscription has been penned in derision, and this writing executed in joke and fun. So this spring may be a Avhirlpool wherein by swimming one cannot reach the shore, and, if deliverance therefrom should be- come feasible, perchance the weight of the Lion of Stone may be such that it cannot be lifted on the shordders ; if that too were brought to pass, it is possible that the top of the mountain cannot be reached in one run ; and even if aU this were accomplished, it is not at all known what the result will be. At any rate I will not be an associate in this affair, and I would restrain you also from proceeding further in this business." Ghanim replied : " Abandon such language, for I wiU not by the words of any one be turned from my intentions, nor by the temptation of ' The imps of men or genii ' break the oath that I made ; I know that you have not firmness to join me, nor will agree to accompany me, but at any rate contemplate the sight, and with prayer and supplication lend me your assistance." I know that you have not the power to drink wine. But at any rate come to the revels of the intoxicated. Salim, perceiving that his conoa-ade was determined in the matter, said : " O brother ! I see that you wdl not desist by reason of any words of mine, nor will you abandon this impracticable business. ISTow I have not the power to witness your proceedings, nor can I make a diversion of a matter which is neither in conformity with my disposition nor agreeable to my inclination. I have thought it right that I must withdraw my chattels from this vortex." Accordingly, having placed his traps upon a dromedary, he said farewell to his comrade and set out towards the highway. Ghanim having washed his heart of life, came to the brink of the spring, and said : I will plunge into the boundless Ocean, Either to be drowned or gain the pearl. 70 ANWAR-I-S UHAILL Accordingly, having firmly bound tlie skirt of resolution round his loins, he placed his feet in the spruag. That was not a spring, nay, more, it was a sea, Which there showed itself under the guise of a spring. Ghanim perceived that the spring was a dangerous whhlpool, but having a stout heart, by swimming steadily, he reached the shore of deliverance, and having come to the brink of the water and collected his senses, lifted on his back, with power and might, the Lion of Stone ; and having willingly undergone a thousand kinds of trouble, in one run he reached the top of the mountain, on the side of which he saw a large city, the atmosphere being delightful and the country heart-ravishing. A city, from its beauty resembling Paradise, From the freshness of its appearance, like the Garden of Eden. Ghanim, having halted on the top of the mountain, cast his glance towards the city, when suddenly a violent sound issued from that Lion of Stone, so that trembling fell on the mountain and plain, and the echo thereof reaching the city, a concom-se of men came out from right and left, and turning their faces in the direction of the mountain, set out towards Ghanim, who looked on with eyes of astonishment, amazed at the mass of people. All at once a body of nobles and grandees having arrived, performed the ceremony of prayer and the dues of praise, and with the utmost consideration mounting him upon a quick- going horse, bore him towards the city, and anointing his head and body with rose-water and camphor, arrayed him in regal robes, and with the greatest respect and veneration consigned the reins of the sovereignty of that region to his able hands. Ghanim having inquired as to the meaning of this proceeding, heard a reply to the following effect: " Sages have placed in this spring which you behold, a talisman, and that Lion of Stone has been constructed after varied ^ thought and deliberation, and after contemplating the rising of the constellations, and beholding the stars and planets. Now whenever it enters the mind of a worthy man to pass by the spring, and carrying off the Lion, to ascend to the top of the mountain, assuredly that state of affairs will arise at a time when Fate has reached the king of this city. The Lion accordingly begins to roar,_ and the noise thereof reaching the city, the inhabitants come out, and making such person king, pass their time in rest, under the shadow of his justice, tiU the period when his tarn also comes to an end. When one departs, another takes his place. And when by Divine Decree, the Sun of this country's Euler sets in the horizon of death, as a concomitant circumstance, the star of the glory of that possessor of Fortune arises from the summit of that mountain. A long time has elapsed since the custom has been practised in the manner above narrated. Now you to-day are King of this city and Monarch of this world." This country is yours — issue whatever commands you will. Ghanim perceived that the undergoing of aU these troubles was at the dictates of Fortune. When Fortuiie comes to the aid, , She accomplishes every business in a proper manner. BOOK I.— STORY VI. 71 " Now I have adduced this story that you may know that there is no honeyed potion of happiness and favour without the sting of misery and anxiety; and whoever is ambitious to become exalted, wiU never be trampled under foot by ^ every base person, nor be content with an inferior position or menial station : And till I procure the dignity of access to the Lion, and enter amongst the number of the attendants of his Majesty, I will not lay my head on he piUow ofTepose, nor stretch out my feet on the bed of ease." Kalilah said : Wlien e have you procui-ed the key of such a door ? and how have you devised a means to enter upon such a matter ^ " Damnah replied : " I am desirous that, on the pre sent occasion, when astonishment and irresolution have found their way to the Lion I should offer myself to him; it may be that by reason of the potion of the medicine of my advice, gladness will accrue to him, and by * - nieans my mt. macy and dignity in his presence increase." Kalilah rejoined : vnU jon obtain access and approach to the Lion^ and even if you did, ^^'^^ ^^^J^^]^ never been in the service of kings, and are ignorant of the customs and habits of attendance, in a short space, it may be, you would lose .vhat you have g.wied now for this you could not again provide a remedy." Danmah said When a man is wise and able, he is not at a loss to manage great affairs ; and whoever has confidence in his o.vn skHl, in every matter which he undertakes, will m a proper mamier completely perform his obligations. Again, if Fortune manifest herself, she shows the way which is proper, like as it has been reported that the sun of the prosperity of a certain artisan bemg exalted, he found tlie di-nity of monarchy, and the tradition and rumour of him became spread abroad in the world. One of the ancient kings wrote an epistle to him. Your trade is carpentering and you are well skiUed in that art; from whom have you learnt the arrangements of monarchy, and wisdom in the discharge of duty ? He wrote in replyf'He who bestowed the government upon me ^ did not omit any item of instruction relative to the management of the world.' " When wisdom opens the book of instruction, There proceeds from me what is right. When the candle of any person is illumined by Fortune, He will unite all the characteristics of goodness. Kalilah rejoined: "Kings do not by their favours bring all men of excellence into prominence-nay, more, they distinguish by regal kindness their own kith and kin who by inheritance and their own endeavours, have found access m the royal service. Since you have no hereditary rights as regards the Lion, nor yet any acquired merit, it may be that you wiU remain excluded from his favours, and such may be fatal to your wishes." Damnah replied: "Whoever acquires a lofty rank in the service of a monarch, advances on the road by degrees, nor does such dignity manifest itself without personal effort and labour, in addition to what accrues from the royal patronage. Now I am seeking that Yery_ thing, and am searching for the same, and have brought myself to think it right to undergo much trouble, and to taste disagreeable mixtures; and I am aware that whoever selects attendance on kings needs make choice of five things : 1st, He- must subdue the flame of anger with the water of long-suffering; 2d, He must avoid the temptation of the demon of lust; 3d, He must not allow deceitfu -reed or strife -exciting avarice to overpower reason, his guide; 4th, He must place the edifice of his actions upon rectitude and moderation ; 5th He must, with courtesy and civHity encounter events and trifling matters which arise. 72 ANWAIi-I-SUHAILL Whoever is endowed with such qualifications, assuredly his wishes will be completely successful." Kalilah said : " It has occurred to me, that supposing you were to gain access to the Kiag, by what means would you be accepted by him, and by what device would you acquire station and dignity." Damnah rejoined : "If I should obtain access to His Majesty, I would keep in view five considerations : 1st, I would serve him with complete sincerity ; 2d, I would confine my ambition to conformmg myself to his wishes; 3d, I would recount his deeds and words with accuracy ; 4th, When a matter arises which may be ia conformity vdth what is right, and I see therein advantage to the kingdom, I would deck it out before his eyes and mind, and bring before his sight the advantages and benefits thereof, so that his joy may increase by reason of the accuracy of his understanding, and the correctness of his judgment ; 5th, If he should enter on a business, whereof the end may be destructive and the conclusion injurious, so that misfortune may accrue therefrom to the kingdom, with sweet explanation and great gentle- ness I would point out to him the evil thereof, and warn him of its termination. Now, whenever the King shall perceive my merits, he will distinguish me by his kindness and favour, and always be disposed for my society, and inclined to my advice, smce no talent ever rests concealed, neither does any man of merit remain without a share of patronage and assistance." Merit is like musk — when does it reniam concealed 1 Prom the perfume tliereof the world, in a moment, becomes full of odour : Go ! strive to acquire merit, so that from your Avorth The expanse of the earth may all at once become filled with the mention (of you.) Kalilah said : " So it appears that your inclination is fixed upon this, and your intentions resolved to accomplish this plan ; at any rate be very cautious, since attendance on kings is full of danger, and an affair replete with difficulty, and wise men have said that none but an ignorant fellow, who has not inhaled the perfume of wisdom, sets about three things : Ist, The service of kings; 2d, Tasting poison in a sphit of doubt ; 3d, Proclaiming one's secrets to women. Sages also have compared kings to a lofty mountain, wherein though there are mines of priceless pearls, stiU it is the habitation of tigers, snakes, and other noxious creatures — it is both difficult to travel across it, and also hard to take up one's abode thereon. It has also been said, that intimacy with kings is like a sea — since the trader who makes choice of crossing an ocean either wiU acquire much gain, or be caught in the whirlpool of death." Damnah responded : " What you have spoken is from the best intentions ; and I am conscious that a king is like a consuming fire, whoever is nearest thereto is in most danger. " But whoever dreads danger will never attain high rank. Prom danger greatness arises — since four hundred per cent^ Is never gained if the merchant dreads danger. 1 LiteraUy, "ten forty,"— /.c, ten becomes forty, or at the rate of four hundred per cent. Avoid the society of sovereigns, Just as a bundle of dry sticks a fierce fire. BOOK I.— STORY VI. 73 " And three tilings cannot be undertaken except by men of high ambition — the service of a king, a journey by sea, and contending with an enemy. Now I do not reckon myself of mean ambition, therefore why should I fear the service of the King 1 " When the arm of my ambition is such, Whatever I seek is in my sleeve : Do you 'desire dignity and grandeur ? Strive according to the ambition which you possess. In~ short, as regards whatever you take in hand, AVliile your ambition is strong, you will perform it. Kalilah said : " Although I am opposed to this idea, and regret such a design, yet since your mind is bent upon this matter, and your desire fixed on this enterprise — may all be well." Behold the end of thy path — go, be happy and prosperous. Damnah departed, and made his obeisance to the Lion, who inquired, " What person is this 1 " They replied : " The son of such a one who, for a long while, was a servant of the exalted threshold." The Lion said, " Yes, I know." Ac- cordingly he summoned him to the royal presence, and said, " Where do you live?" Damnah repUed : "According to the custom of my father, I am at present a servant in your heaven-resembling court, and have made it the high altar of my needs, and the temple of my desires ; and I am in expectation that if something has occurred, and the august order be issued, by my wisdom I may settle the point, and with enlightened intelligence may deliberate thereon : as, too, the pillars of the state and the great men of your presence, in the arranging of some affairs have need of assistance, it may be that, in the court of kings, some event may occur, which can be settled by the aid of inferiors. In such a direction a fly becomes of service like it were a peacock. " A matter which is brought about by an insignificant needle, a mighty spear is powerless to settle; and in an affair which a tiny penknife accomplishes, a flashing sword is inadequate. No servant, however powerless and contemp- tible he may be, is devoid of means to avert misfortune or bring about advan- tage, since that dry stick which falls despised upon the footpath may possibly one day be of service, and although it is of no value, it may be that a toothpick AviU be made thereof, or by its means the wax may be extracted from the ear." Though a nosegay does not proceed from me, Yet I may be sticks for the pots. When the Lion heard the speech of Damnah, he was astonished at his eloquence and oratory, and turning round to those around him, said : " As regards a man of intelligence, though he may be of no repute, yet his wisdom and knowledge, unwittingly on his part, wiU cause his excellence to become apparent amongst people : just as Avhen he who raises the splendour of a fire, wishes that it should burn low, assuredly it lifts its head aloft." He, in whom there are signs of loving a friend, WiU exhibit them in his countenance. Damnah was delighted at these Avords ; and perceiving that his treachery had taken effect on the Lion, and that his deceit had been very efiicacious, loosened 74 ANWAE~I-S UHAILL the tongue of advice, and said : " It is incumbent upon all servants and attend- ants, according to tlie extent of their understanding and knowledge, to think over that which happens to the King, and each one should represent whatever occurs to his mind, and not abandon the path of sincere advice, so that the King may thoroughly understand his dependants and followers, and becoming apprised of the measure of the intellect, judgment, sincerity, and discretion of each of them, may both derive benefit from their service, and also reward each one according to his merit. Since, so long as a grain is concealed in the womb of the earth no one attempts to rear it, but when it draws the veil of the ground from its face, and, clothed in an emerald dress, raises its head from the collar of the soil, it becomes apparent that it is a tree which bears fruit, or a plant from which profit is derived — then, without doubt, it is cultivated, and the produce thereof turned to account. Now, in all matters, the root of everything is the patronage of kings. Amongst men of worth, whomsoever they distin- guish by kind looks, according to the degree of favour wiU be the benefit they will derive from such persons." II am as it were a thorn and earth, while you are the sun and cloud : I woiild produce roses and tulips were you to nurture me. The Lion replied : " How ought wise men to be fostered, and by what means can advantage be gathered from them ? " Damnah rejoined: " The root of the matter is this • the king should look upon reputation, not birth; and if a body of persons without worth, should make merit of the service of their progenitors and ancestors, he should show no regard thereto. Since it behoves a man to confirm his lineage by merit, not by his forefathers." Be proud of your own merit, Do not make capital of your ancient descent ; ' O foolish man ! live not with the dead, ;i By your reputation make the dead themselves to come to life ; ' Boast not, 0 young man ! of your departed father,. Otherwise, you are a dog rejoicing over a bone. " Mice, although they live in the same house with men, yet by reason of the worry and annoyance they occasion, it is deemed necessary to attempt to destroy them ; while hawks, which are wUd and untamed, since benefit can be anticipated from them, are enticed with the utmost care, and gladly nourished with honour upon the wrist of indulgence. Therefore it behoveth a king not to scrutinise whether it be friend or stranger ; nay, more, he must seek men of wisdom and skill, and whenever a person may be negligent in matters, and wanting in merit, he must not allow him to take the priority of men of excellence or worth ; since to give to senseless persons the dignities belonging to wise men, is like binding on the feet the jewel appertaining to the head, and fastening on the brow the ornament for the feet. And wherever men of merit remain unap- preciated, and ignorant foolish persons get into their hands the reins of power, complete ruin wiU find its way into the affairs of such a country ; and the misery' of such a state of things will reach the fortune of both king and subject." Tell the phcEuix never to cast its noble shadow Upon the country where the parrot is less esteemed than the crow. "When Pamnah had ceased speaking, the Lion, having treated him most kindly, BOOK I.STORY VII. 75 made liim one of the number of his personal attendants ; and having taken a liking and affection for his conversation, based his own transactions upon his advic°e and exhortation. Damnah also having selected the path of wisdom, intelligence, and penetration, in a little while became the intimate confidant of the royal sanctuary, and in ordering and arranging the affairs of the country and state, became general referee and councillor. One day, having found a propitious time, and" a suitable opportunity, he sought a private interview, and said : " For a long time the King has remained fixed in one place, and has abandoned the pleasures of exercise, and the delights of the chase ; I am anxious to know the cause thereof, and to discuss this matter, to such extent as is in my power." The Lion wished to conceal from Damnah his state of fear : in the meantime Shanzabah made a horrible bellowing, and the noise thereof so upset the Lion that the reins of self-possession fell from his hands ; of necessity he disclosed his secret to Damnah, and said : " The cause of my alarm is that noise which you hear; now I am not aware from whom the sound arises, but I think his strength and form must be in proportion to his voice : if such be the case, it is not expedient for me to take up my abode in this place." Damnah inquired, " Is there anything else besides this sound which occupies the Kiirg's heart % " He answered, " No." Damnah said: " It is not then meet, for such cause, to migrate from your hereditary possessions, and to abandon your accustomary native soil ; what importance is there in a sound, or weight in a noise, that any one should by reason thereof leave the place? Moreover, it becometh a king to be firm-footed, like a mountain, so as not to be shaken by every wind, nor to jump from his seat at every cry." That you may not start at every breath. Draw your feet within your skirt, like a mountain. " Wise men have said, that no consideration must be paid to loud sounds or large form, since appearances are not in all cases indicative of facts, nor in every instance does what is external resemble what is within ; a reed though it is stout is broken by a slender stick, and a crane though large-bodied remains in the grasp of a weak-framed hawk. Whenever a person takes account of large bulk, that will befaU him which happened to that Fox." The Lion inquired, " What was that 1 " STORY VIL Damnah said : It has been related that a Fox went into a forest, and, im- pelled by the desire of food, Avandered in every direction : he arrived at the foot of a tree, on the side of which a drum had been suspended, and whenever the wind blew, the branches of the tree waved to and fro, and knocked against the top of the drum, whence a terrible noise proceeded. The Fox saw a domestic Fowl under the tree, digging her beak in the ground in search of food. Having concealed himself in ambush, he was anxious to make her his prey ; but suddenly the noise of the drum reached his ears : he looked round and saw a very large figure from which a tremendous noise fell on his ears. The appetite of the Fox being aroused, he thought to himself, " Doubtless its flesh and skin will be in proportion to the sound." Leaving his place of ambush for the Fowl, he looked up into the tree : the Fowl, being put on her guard by this circumstance, hur- ried away. The Fox, after a hundred toils, scrambled up the tree, and laboured 76 ANWAE-I-JS UHAILi. persistently, till at lengtli lie tore open the drum, but found nothing beyond parckment and pieces of wood. The fire of remorse entered his heart, and the tears of regret began to fall from his eyes : he exclaimed, " Alas ! that on account of this mighty mass, that is nothing but wind, that lawful prey has slipped from my hands, and I have derived no benefit from this flimsy figure." The drum is indeed perpetually sounding, But what result is there, since nothing is within 1 If you are wise, seek the substance ; Be not deceived with the appearance, for that is nought. " I have narrated this story that the King may not abandon the pleasures of hunting and exercise on account of a formidable sound and imposing figure. If the matter be carefully investigated (it will be seen that) nothing arises from that sound and bulk ; and if the King command it, I wiU go up to him, and make known to your Majesty the explanation of the affair, and the real truth as to his business." The speech of Damnah pleased the Lion, iii accordance with whose orders he went in the direction of that sound : but when he was out of the Lion's sight, the latter began to reflect, and to regret that he had sent Damnah, saying to himself, " I have committed a great error and acted thoughtlessly : and sages have said that there are ten classes of men upon whom a king should place no reliance as regards intrusting them with secrets, and to whom he must not give a hint, relative to such of his private affairs as he is particularly de- sirous to keep undivulged : — 1st, He ■v^'ho, without having committed any crime or misdemeanour, has experienced at court injustice and reproach, and who has had for a long time to endure grief and vexation. 2d, He whose pro- perty and reputation have been lost in the service of the king, and whose means of livelihood have thereby become straitened. 3d, He who has been dis- missed from his post, and has no hopes of regaining his situation. 4th, The miscliievous wretch, who foments disturbance, and has no inclination for peace and repose. 5tli, The criminal, whose friends have experienced the sweets of pardon, whUe he himself has tasted the bitterness of punishment. 6th, The culprit, whose comrades have been chastised, while, as regards liimself, more severe measures have been adopted. 7th, He who does approved duty, for which he has been unrequited, while others, without past service, obtain more favours than himself. 8th, He, whose post an enemy has sought, and having at length superseded him, and gained his station, has become the associate of the king. 9 th, He who deems his own advantage to be coupled with the ruin of the king. 10th, He who, not having found favour at the court of his monarch, makes himself welcome with the enemy of his king. " To these ten classes of men kings must not intrust their secrets, on the prin- ciple that, until the rectitude, and honesty, and generosity, and worthiness of any one shaU have been well tried, they should not make him become apprised of their secrets. Tell not your secret to every person ; for in this globe of the earth We have travelled much, and found not one to whom a secret could be con- fided. " Therefore, in accordance with these premises, it was not judicious to have been hasty until Danmah had been proved, and it seems removed from the path of Avisdom and prudence to have sent him to an enemy. Now this Damnah ap- pears to be a person of intelligence, and has for a long time experienced slights BOOK L— STORY VII. 77 and disappointments at my court. If (God forbid !) the thorn of annoyance has pierced his heart, he will in such case intrigue and raise discord, or else, finding an enemy superior to me in power and pomp, and feeling an inclination for his service, will make him acquainted with what he has learnt of my secrets, and certainly the remedy thereof would be beyond the reach of deliberation. Why have I not practised the saying, ' Oircumspection is to have a had oj-jirdon ' ? and why have I deviated from the spirit of the sage's maxmi ] Be not evil-minded, but suspicious. And rest secure against treachery and deceit. " If misfortune should arise from this mission, I should deserve a hundred times as much." Indulging in such reflections, in great perturbation of mind, he alternately rose up and sat down, and scanned the road with eager eyes. Sud- denly Damnah appeared in sight. The Lion became somewhat tranquil, and remained in his place. Wlien Damnah arrived, after performing the dues of obeisance, he said : " May our King endure as long as the sphere revolves ! May the sun of his fortune shine on his servants ! " 0 Monarch of the world ! he whose noise reached joxvo august ears, is an Ox, busy grazing in the neighbourhood of this forest, who has no business beyond eating and sleeping, and whose ambition does not extend beyond his throat and stomach." The Lion inquired, " What is the extent of his power 1 " Damnah said, " I did not see in him any magnificence or majesty which woidd enable me to form an opinion as to his strength ; and to my mind, I discovered no such grandeur as to lead me to consider him worthy of more than usual veneration." The Lion replied, One must not impute to him weakness, nor should one be thereby deceived, since the violent gale, though it does not injure delicate grass, yet roots up mighty trees; and great and clever men do not display their strength and prowess tiU they discover an enemy on an equality with themselves." When will the hawk be eager to pursue the finch 1 The falcon does not open his talons to hunt a gnat. Damnah said, " It is not right that the King should attach so great weight to the matter of the Ox, nor take so much, account of his importance, since, with much discretion, I have discovered his designs and become acquainted with the true state of his affairs ; and if your exalted mind demands it, and your illustrious injunctions obtain the honour of being issued, I will fetch him, so that having placed the face of attention on the line of obedience, he may cast the coverlet of service upon the shoulders of affection." The Lion was pleased with this speech, and commanded that the Ox should be brought to him. Damnah approached Shanzabah, and Avith stout heart, and without thought or hesitation, began the conversation. He first of all said to him, " Whence did you come ? " and when did you alight here 1 and for what reason have you visited this spot, and proposed to take up your abode herein 1 " Shanzabah began to explain the true state of affairs. Damnah, being apprised of his circumstances, said : " The Lion, who is king of beasts and monarch of these districts, has sent me with an order to bring you to him, and has given me a command to the effect, that if 78 anwAr-i-s uhaill you make liaste he will overlook any neglect wliicli hitherto may have been observable relative to your doing homage ; but if you delay, I am immediately to return, and report what has occurred." Shanzabah, who had heard the name of the Lion and the beasts, was afraid, and said, " If you give me courage, and pro- tect me from his punishment, I will come with you, and, through your kindness, obtain the honour of domg service to him." Damnah entered into a compact with him, and made such promises and conditions that the mind of the Ox was relieved. Both turned their faces towards the dhection of the Lion. Damnah went in advance, and informed the Lion of the approach of the Ox, who after a while arrived, and performed the dues of homage. The Lion warmly interro- gated him, and said, " When did you arrive in this quarter ? and what was the cause of your coming 1 " The Ox retold his story in its entirety. The Lion said, " Remain here, so that you may obtain a full share of our kmdness, liber- ality, benevolence, and generosity ; for we have opened the doors of favour upon the populace adjoining our territory, and have spread the bountiful tables of kindness before the attendants of our threshold." In this kingdom, though you travel much, You will not find any one complain of us ; Foremost in every business that we undertake. We pay regard to the welfare of om- subjects. The Ox having discharged the allowance of devotion and praise, bound on his loins the girdle of service with eagerness and zeal. The Lion, on his part, having conceded the privilege of access to the royal presence, day by day ad- mitted the Ox into a closer intimacy. Having honoured and dignified him to an unusual and undue degree. His Majesty in this way set about investigating matters and searching out the real truth, and discovered the measure of Shan- zabah's intellect and wisdom, and the degree of his judgment and experience. He found him distinguished for great sagacity, and endowed with acuteness and ability ; the more he examined into his qualities, the greater became his reliance on his abundant knowledge. He saw that he possessed a good disposition, and enlightened understanding, Weighing his words, and estimating the worth of men ; Possessed of knowledge of the world, and endowed with learning, A traveller, and experienced in the ways of society. The Lion, after reflection, deliberation, and due consultation, and after having prayed for the blessing of God, confided his secrets to the Ox, whose station in favour and prosperity every hour became more honourable, and his dignity with regard to the issuing of orders and commands more eminent, till at length he surpassed all the pillars of the state and nobles of the presence. Now when Damnah saw that the Lion honoured the Ox to the last degree of excess, and that, in granting him rewards and favours, he passed the bounds of modera- tion, neither paying any attention to his (Damnah's) advice, nor consultmg him respecting matters of importance, the hand of envy drew the coUyrium of disHke across the eyes of his mind, and the fire of enmity threw the flame of jealousy into the corner of his brain. I Envy, wherever it creates a flame, I First consumes the envious themselves. Sleep and repose deserted him, and rest and quiet- removed their chattels from BOOK I.— STORY VIII. 79 the region of his hosom. He went complaining to Kalilah, and said, "0 brother! behold the weakness of my intellect, and stupidness of my comprehension ; for my chief desire has been confined to promoting the repose of the Lion, and I brought the Ox into his service. He, having obtained access and acquired authority, has surpassed all the attendants at court, while I have fallen from my position and dignity." Kalilah replied : " My beloved, you did it yourself. What devices avail for what we have ourselves performed 1 " " You have struck this axe on your own foot, and you have yourself stirred up this dust of strife in your own path, and to you has happened that which befell the Devotee." Danuiah inquired, " Wliat was that 1 " ^ STOEY VIII. Kalilah said : — It has been related that a certain King bestowed a valuable dress and a costly robe of honour upon a Devotee. A Thief having learned this fact, became covetous, and by way of discipleship repairing to the Devotee, elected his service, and evinced zeal in learning the customs of the sect ; tUl by such means he was admitted into confidence. One night, having found an opportunity, he stole the clothes and fled. ISText day, the Devotee could not see them, and finding that the new disciple had vanished, perceived that he had taken them. Setting out towards the city in search of the Thief, he saw on the road two animals lighting, and wounding one another's heads. Wliilst these two sharp-clawed combatants, like lions, were contending with each other, and the blood was dripping from the limbs and members of each of them, a Fox had come up and was licking their blood. Suddenly, in the midst of their battle, Mr Eey- nard came between them, and on either side received the shock of their heads against his ribs, and was captured in the bonds of death. The Devotee, having derived additional experience from this scene, passed on. In the evening, when he arrived at the city, the gate being closed, he wandered about in every direction seeking a place to halt. By chance a woman was looking down into the street from the roof of her house : she discovered from the Devotee's bewUdered manner that he was a stranger, and invited him to her home. The Devotee con- sented, loosed his shoes in her house, and occupied himself in reading the Kuran in a corner of her dwelling. This woman was notorious for her debauchery and improper conduct, and entertained several damsels for purposes of immor- ality and vice. One of them, the glance of whose beauty taught the secret of loveliness to the nymphs of Paradise, and at the splendour of whose cheek the world-illuminating Sun burned with the fire of jealousy ; whose languishing eye, with the arrow of its glance, pierced the midst of the bosom like as it were the centre of a target; and Avhose life-giving lips, with the sweetness of her mouth, gave delight to the palate of the heart, like a bag of sugar — Walk majestic, moon-like, resembling the lofty cypress, Two tresses entwined like a musky noose ; From her delicate chin a ball (of flesh) protruded, Upon which a necklace of double chin was suspended ; As regards the necklace and ball, that adorable idol Prom the Moon borrowed the necklace, from the Siin the ball — 80 ANWlR-I-S UHAILL had ^ become enamoured of a youth of handsome aiDpearance, dark-haired, witty, of cypress-like symmetry, with aspect like the moon, sweet-tongued, and slender- waisted, so that the lovely women of KHiata, on account of his curling locks, writhed (in despair) like a hyacinth, and the sweet-lipped beauties of Samarkand were, like the hearts of lovers, in distress because of their longing for his tumult- exciting sweetness. A face ! what sort of a face % A face like the sun. Kinglets ! what sort of ringlets ? Each tress composed of curls. And constantly, like the Sun and Moon, they abode together in one house, and, like Venus and Mercury, were united in one constellation. Moreover, this youth, on account of the jealousy of his love, would not allow any other com- panion to taste a draught from the cup of the society of that damsel, nor those thirsting in the desert of pursuit, after a thousand troubles, to reach the pure fountain of her (presence). My jealousy on your behalf is such that, were it possible, I would not permit you even to enter the thoughts of others. The wicked old woman became straitened in circumstances owing to the damsel's proceedings, and powerless through loss of income. Not being able to triumph over the damsel, who had thrown off the veil of propriety, and had devoted herself heart and soul to love for her sweetheart, she of necessity planned the destruction of the young man. The very night that the Devotee arrived at her house, she had matured her schemes, and having watched her opportunity, measured out a deep draught of wine to the lover and his mistress. When the inmates of the house were retired, having put a little deadly poison, pounded, in a reed, she then extended it to the young man's nose, and seizing one end in her mouth, placed the other up his nostrils intending to give a blow, and thereby convey the deadly effects of the poison to the young man's brain ; but suddenly he sneezed, and from the force of the moisture which came from his brain, the whole of the poison went into the throat and gullet of the old woman, who became at once a corpse. You also will meet with that fate which you have planned for others. | ^ The Devotee saw these proceedings. At length the night, which in duration resembled that of the Day of Judgment, was, after much anxiety, succeeded by the dawn, till the hour when the devotee. Morn, having been liberated from the womb of the darlaiess of night, had spread the carpet of adoration before the high altar of the horizon; and the meaning of the exalted maxim was made known to men — " And lie will send them forth from darkness into light." The mirror-like dome (of the sky) was bright. The mirror of polished metal lost its rust.^ The Devotee, having withdrawn himself from the dark house of wickedness and sin amongst those people, sought another abode. A Shoemaker, who con- sidered himself one of his disciples, by way of receiving a blessing, brought the 1 In the Persian text this part of the sentence is separated from the other portion by an interval of four or five lines. 2 I have somewhat deviated from the exact translation of this passage, which should be " The Devotee, when he saw these proceedings, the Devotee withdrew himself from the dark house," &c. ; but the rendering as above seems more agreeable to English ears. 3 See Note 2, p. 51. BOOK I.^STORY VIII. 81 reli<^ious man to liis house, and instructed the inmates to look after him while he himself went to a banquet with some friends. His wife had a lover of good disposition, with handsome face and luxuriant curls- Witty, gallant, roguish-eyed, and amorous, Whoever may be so handsome would cause ruin to the soul. Their accomplice was the wife of a Barber, who by her enchantments made fire and water blend together, and, by her mellifluous speech, melted hard stone like wax — Mischief-making, who, deceitfully reciting a verse, Made the gnat to have an affection for the phoenix ; Making use of a crystal rosary ; In the place of a cord, she took a Brahminical thread ; Her lips moved in prayer— her prayers were full of deceit and perfidy ; Outwardly spotless garments, inwardly the stain of fraud. The wife of the Barber, when she found the house empty, sent a person to her accomplice, desiring her to teU her lover, " To-night there is sugar without the annoyance of flies, and companionship without interruption from the pohce and patrol Arise ! and come here : you and I know (for) what ! Her lover, in the evening, having come to her house, was awaiting the " Open- ing of the door," when suddenly the Shoemaker, like an unexpected calamity, made his appearance, and saw the man at the door of the house. The truth was that previous to this the Shoemaker had some suspicions, and there was a doubt in his mind as to the relations between his wife and this young man. On the present occasion, when he found him at the door of the house, the side of con- viction prevailed, and entering the building in a great rage, he began to beat his wife After chastising her severely, he tied her firmly to a post, and placed his own head upon the pillow of repose. The Devotee was arguing withm himself • " To strike this woman without apparent cause, and without visible offence, is contrary to manly behaviour; and it is my duty to make intercession for her and not acquiesce in this inconsiderate behaviour,"— when, suddenly, the Barber's wife arrived, and said, " 0 sister ! why do you keep this young man waiting so long % Step forth quickly, and prize the opportunity for love. If the lover purposes asking for the grief-sick one, Say "Welcome, for there stiU remains a breath." The wife of the Shoemaker, in tones of melancholy, caUed to her side the Barber's spouse, and said : 0 tranquil mind ! what do you know of the vexed heart 1, What do you understand of the torments of deeply-afflicted lovers % 0 Ringdoves, fluttering on the top of the cypress ! What do you know of the grief of mind of birds who are snared % " 0 dear friend ! listen to my miserable lamentation, and become acquainted with my wi-etched condition. This harsh, unkind husband, perhaps has seen him at the door, since he rushed into the house like a madman, and, after violently beating me, with cruel severity tied me to this post. If you have compassion on me, and are disposed to extend pity towards my friend, quickly loosen me, and 82 ANWAR-I-S UHAILl. help me to tie you to this pillar in my place. After as soon as possible I have made an apology to my companion, I will return and release you. By doing this, you "vvill both place me under an obligation to you, and will also confer a favour on my friend." The wife of the Barber, from excess of kindness, having agreed to loose the Shoemaker's spouse, and be bound herself in her place, sent her away. The Devotee, hearing this conversation, became possessed of a thread regarding the quarrel between the husband and his wife. In the mean- while the Shoemaker, being awakened, called to his wife. The Barber's wife, fearing that, not recognising her voice, he would learn the whole matter, had not courage to answer. Much as the Shoemaker cried out, yet not a breath proceeded from the Barber's wife. The fire of his wrath being kindled, he snatched up a cobbler's knife, and going to the post cut off the nose of the Barber's wife, and placing it in her hand, (exclaimed,) " Behold a present you may send your lover ! " The Barber's wife, through fear, did not breathe a sigh, and said to herself, "What a strange affair ! One has tasted the pleasure, another has experienced the pain ! " Wlien the Shoemaker's wife returned and saw her adopted sister with her nose cut off, she was extremely grieved, and, with many apologies, untied her and bound herself to the pillar ; while the Barber's wife, with her nose in her hand, set out for her own house. From astonishment, sometimes she smiled, and sometimes wept. The Devotee saw and heard all these proceedings, and was more and more aston- ished at these marvels, which became manifest from behind the curtain of obscurity. The wife of the Shoemaker, resting awhile, then in prayer extended the hand of deceit and guile, saying, " 0 Lord ! 0 King ! Thou knowest that my husband has cruelly treated me, and has bound on my neck by calumny and falsehood a crime which I have never committed. By Thy mercy show pity, and give me back my nose, which is the ornament of the face of beauty." During the time that the wife Avas making this intercession, the husband awoke, and hearing her deceitful lamentation and mischief-making prayer, cried out, " O bad and corrupt woman ! what prayer is this you are making 1 and for what are you asking 1 The petition of the wicked avaUs but little at this court, and the supplications of the impious are not current in this quarter." \ Should you desire a matter from the invisible world to be unravelled, 1 You must have both a pure tongue and a clean heart. Suddenly the woman cried aloud, " 0 tyrant and oppressor, arise ! that you may see the Divine power and Infinite goodness, since in that my skirt was undefiled from the disgrace of this accusation. Almighty God has restored my mutilated nose, and freed me, amongst mankind, from ignominy and dishonour." The simple-minded man arose, and having lighted the lamp, advanced and saw his wife uninjured, with her nose in its place, nor could he anywhere find any trace of wound or injury ; in short, having confessed his fault, he busied hijnself apologising, and, with the utmost kindness, asked her pardon. He then unfas- tened the bands from her hands and feet, and made a vow that, without positive evidence and clear proof, he would not again proceed to such extremities, nor, on account of the tattle of every mischief-making tale-bearer, vex his innocent wife and virtuous spouse ; and that for the rest of his life he would not disobey BOOK I.— STORY VIII. 83 the commands of tliis chaste matron, whose prayers assuredly had no screen (of deceit) before them. On the other hand, the Barber's wife, with her mutilated nose in her hand, came to her own house, overpowered with anxiety as to Avhat stratagem she should devise, and how explain this affair to her husband, and what excuses she should make in the matter to her friends and neighbours; also what answer she should give to the inquiries of her family and acquaintances. In the meantime the Barber awoke, and called to his wife, " Give me my imple- ments, for I am going to the house of a certain gentleman." The wife delayed replying, and deferred giving him his implements, but at length handed her lord a solitary razor. The Barber, in a rage, in the darkness of the night, threw the razor towards his wife, and began to abuse her. She threw herself down, and screamed ou.t, " My nose ! my nose ! " The Barber was amazed ; and the friends and neighbours, having entered, saw the wife with her garments, stained with blood, and her nose cut off. They reproached the husband, who, helpless, remained in a state of bewilderment, possessing neither power to confess nor tongue to deny. But when the world-illuminating morn drew aside the curtain of darkness, and the earth-revealing mirror of the sun was shining like the cup of Jamslnd"^ — The Commander of the East hoisted his standard ; The Monarch of the West was immersed in a sea of blood — the friends of the woman, being collected together, lirought the Barber before the Magistrate. By chance, the Devotee had also come out from the Shoemaker's house, and, by reason of the bonds of friendship which existed between himself and the Magistrate, was present at the court of justice. The usual inquiries were made, after which the friends of the Barber's wife gave their account of the affair. The Magistrate then asked, " 0 sir ! ' why did you think proper, without apparent crime and legitimate cause, to mutilate this woman?" The Barber, being perplexed, was unable to make any excuse ; and the Magistrate, in accord- ance with the peremptory command, " And for toounds retaliation" gave orders for retaliation and punishment. The Devotee arose, and said, "0 Judge! re- specting this matter, some reflection is necessary, and the eyes of penetration must be opened — since the Thief did not carry off my garments, nor have the wild animals killed the Fox, nor did the poison kill the wicked woman, nor has the Shoemaker cut off the nose of the Barber's wife ; nay, more, we ourselves have produced all this mischief." The Magistrate withdrew his hand from the Barber, and turned his face towards the Devotee, (saying,) " Give us an inter- pretation of this pithy saying, and an explanation on this point." The Devotee narrated all he had heard and seen, from beginning to end, and said," " If I had not had the desire to get a disciple, and had not been deceived by the foolish talk of the Thief, that artful knave would not have found his oppor- tunity, and would not have carried off my garments ; while, if the Fox had not displayed great greed and cupidity, and had refrained from bloodthirstiness, the accident from the wild beasts would not have befallen him. If, too, the profli- gate woman had not planned the death of the imprudent young man, she would not have given her sweet life to the winds ; and if the Barber's wife had not aided in that unlawful act, she would not have been mutilated and disgraced. Whoever does wrong must not expect good, and whoever seeks for sugar-cane must not plant the seeds of the wild gourd. 1 Jamslud is said to have possessed a cup in wliich were depicted future events. 84 A NWAR-I-S UHA ILL Thus spoke a wise and experienced sage — ' Do not wrong, lest you suffer ill from the world.' " " I have related this story that you may know that you have shown yourself this path of trouble, and opened the door of this grief and misery upon your- self." Anyhow, of whom shall we complain, since all that has happened to us is the result of our own actions 1 Daninah said, " You speak truly, and I myself have done this. ISTevertheless, what means of liberating myself do you propose, and what method of undoing this knot do you suggest % " Kalilah replied, " From the first I was opposed to you respecting this matter, and did not agree with you relative to the commence- ment of this affaix ; now, also, I find it expedient to keep myself aloof from this business, and see no cause for interfering. Perhaps, however, you will devise something on your own behalf, for it has been said, 'Every one knows his own affairs best.'" Damnah replied : " It has occurred to me to compass this matter with arts of finesse, and to try every possible means to eject this Ox from this position — nay, more, to have him expelled from this country, since I cannot permit any delay or sloth, when it becomes a question of self-defence ; and if I be negligent, I shall not be excused by men of wisdom and courage. Moreover, I do not seek any new post, nor am I soliciting any more than that which pertains to my service ; and wise men have observed that there are five contingencies in which men of intelligence may be pardoned for taking action: 1st, In the search for a dignity and station which they formerly held ; 2d, In avoiding an evil of which they have already had experience ; 3d, In protecting the gains they possess ; 4th, In extracting their souls from the whirlpool of calamity which may have encircled them ; 5 th, In contemplating the means of obtaining gain, and averting evil as regards future times. And I am striving to recover my own position, and that the splendour of my state may be renewed : and this is the way ; with craft I wiU pursue the Ox tni he shaU bid farewell to the earth's expanse, or, at any rate, shaU pack up his traps from this abode ; for I am not less poAverful than that weak Sparrow Avho became revenged on the Hawk." Kalilah inquired, " How was that 1 " STORY IX. Damnah answered : I have heard that two Sparrows had built their nest on the branch of a tree, and as regards this world's goods, were satisfied with water and grain. On the summit of a hill, at the foot of which that tree happened to be, a Hawk had his abode, who at the hour for seeking his prey used to dart forth from his nook like lightning, and as a thunderbolt clean consume the harvest of life of tender-winged birds. Were he at any time to strike his talons upon the birds, Were there fifty ^ such, he would bear them all away. WHienever the Sparrows hatched their young, and the time was nearly come 1 There, is a play upon words hi the Persian text, which cannot be retained in tlie translation. BOOK I.STORY IX. 85 that they should fly, the Hawk would dart out from his hiding-place, and seizing their little ones, make them food for his own ofispring. Now, m accordance with the command, "Love of liome is a paH of those Sparrows were unable to remove from that abode; while, owing to the cruelty of the tyrannical Hawk, it Avas also impossible to remain. Neither bent on travelling, nor desirous of reniauiing. Once upon a time their brood, having become strong and fledged, used to move about ■ and the father and mother, rejoicing at the sight of their offspring, were delighted with their attempts to fly. AH at once the thought of the Hawk crossed their minds, and in a moment, rolling up the carpet of delight, they began with perturbation and impatience to lament and complain. One of the young Spar- rows on whose brow the marks of discretion and maturity were manifest, having inquired into the cause of that circumstance, and the reason of their change from mirth to sadness, they replied, " 0 son ! Do not ask us as to what degree is this anguish of heart ; Inquire from the tears in our eyes, since they are our interpreters." They then related all the particulars respecting the cruelty of the Hawk and the carryinc- off of the young ones. That son replied : " To turn one's neck from the commands of Fate and the will of Providence is not becoming to creatures But the ' Causer of causes' has appointed a remedy for every ailment, and sent a cure for every woe; assuredly if you use your best efi-orts to avert this calam- ity and take steps to untie this knot, both the misfortune may be warded ott from us and the burden also be removed from your minds." The Sparrows approved of this speech, and one of them remained to look after the little ones, while the other flew away in search of a remedy. When he had proceeded a short distance he fell mto this train of thought, " Where shall I go, and to whom shall I tell the grief of my heart 1 " \ I am seized with sadness of heart, and do not know the remedy for angTiish of mind ; The cure for heart-ache is difficult enough— am I not aware of it 1 At length it occurred to his mind that he would narrate his story to whatever animal might first come in view, and would ask from him a remedy for his affliction By chance a Salamander, having appeared from out of a mine of fire, was strolling about in the expanse of the desert; the eyes of the Sparrow alio-hted upon him, as his strange shape and pecidiar aspect came mto sight. He said to himself, " ' I have fallen upon goocV Come ! I wUl disclose my internal o-rief to this strange bird; perhaps he may undo the knot of my business, and show me the way towards a remedy." He then, with great respect, approached the Salamander, and after the usual salutations, observed the customs of offermg service ■ and the Salamander also, with considerate words, discharged the dues of kmdness towards traveUers, and said, " Signs of fatigue are visible m your countenance ; if it is from weariness of travelling, remain a few days in these parts, so that repose may take its place; and if things are otherwise, explain matters, so that, to the extent of my power, I may strive to remedy them. The Sparrow opened his mouth and represented to the Salamander his state of misery, in a manner that, if he had told it to a flinty stone, it would have crum- bled in pieces from distress of mind. 86 ANWAB-I-S UHAILI. To whomsoever I recount my tale, I open a hundred fresh sores in the heart of that helpless one. On hearing this story the fire of the Salamander's pity was kindled, and he said, " Be not sad, for I will avert this calamity from your head, and will this night arrange to burn the Hawk's home and nest, with all that therein is : do you show me where you live, and return to your offspring till I come to you." The Sparrow pointed out the situation of his dwelling in such a manner that the Salamander remained in no uncertainty thereon ; and with glad heart, and a mind free from the burden of grief, turned his face towards his own nest. Wlien evening was arrived, the Salamander, with a number of his own kith and kin, each of them carrying a quantity of naphtha and sulphur, set out towards that abode ; and, under the guidance of the Sparrow, betook themselves to the neighbourhood of the Hawk's nest. The Hawk, together with his off- spring, unprepared for any calamity, had eaten to repletion, and fallen asleep. The Salamanders, having thrown on the nest the naphtha and sulphur which they had brought, turned back ; and the wind of Divme justice having blown, the flame of vengeance burst upon the nest of that Tyrant. He and his brood woke up from the sleep of carelessness at a time when the hand of pre- vention was helpless to extinguish that fire, and aU were in a moment, together with home and nest, burnt to ashes. The tyrant raised a conflagration by oppression ; When the flames arose, they consumed him first of all. " I have narrated this story, that you may know that every one who labours to repel an enemy, notwithstanding that he himself may be small and weak, and his rival great and powerful, may hope for victory and triumph." Kalilah said : "Now that the Lion has distinguished the Ox from among the rest, and hoisted the standard of his fortune, it would appear extremely difficult to divert the affection of the King's heart from him, or to cause the Monarch to alter his feehngs towards him: for sovereigns, when they patronise any one, do not, Avithout good reason, disgrace him, nor, unless some great event happens, do they cast out of their sight him whom they have exalted." I Water does not draw wood below — what is the reason 1 \ It is ashamed to bear to its depths that which it has itself nourished. Damnah rejoined: "What grounds can be more complete than these, that the King has in an undue measure patronised the Ox, and has allowed the other Ministers to fall into contempt, till, necessarily, they have become disgusted with his service, and the advantages of their labours and the fruit of theii- advice are lost on him 1 From such a state of affairs great calamities must be anti- cipated. Wise men have said that danger may arise to a king and misfor- tune to a covmtry from any one of six things: 1st, Mortification — that is, causing the well-wishers to become disappoiuted in hun, and leaving men of wisdom and experience in disgrace. 2d, Strife — which is such that unreason- able war and inconsiderate undertakings arise, and the swords of antagonists become unsheathed. 3d, Lust — that is, having a passion for the fair sex, and excessive love of the chase; being addicted to wine, and having an inclina- tion for trivial pursuits. 4th, Adverse fortune — that is, such occurrences as happen in the worid, like plague, famine, earthquake, fire, flood, and the such- like. 5th, Hastiness of temper — that is, readiness to quarrel, and an eagerness BOOK I.^STOEY X. 87 to inflict torture and punishment. 6th, Ignorant stupidity— which is this, havino- in time of peace an inclination for war, and during warfare being dis- posed" for peace; at a period of concHiation entering into disputation, and where the barriers of harshness should be drawn across, opening the door of kindness. Peace and war out of season are of no service ; Let a rose keep its place as a rose, and a thorn as a thorn." Kalflah said : " I perceive that you have girded your loins for revenge, and are lyina in ambush for Shanzabah, and wish that through your own agency some harm may befall him. Now I know that the infliction of injury produces no good effect, and that, as a retribution, the evH of every person wiU revert to himself. He who did Avrong experienced nought but evil ; Misfortune quickly recoiled upon hini. And whoever opens the eye of warning and observes ^ the retribution of bad and