Bagh O Bahar, or Tales of the Four Darweshes Part 1

Bagh O Bahar, Or Tales of the Four Darweshes.

by Mir Amman of Dihli.

PREFACE.

The _Bagh O Bahar_, or "Garden and Spring," has, for the last half century, been held as a cla.s.sical work throughout our Indian empire. It highly deserves this distinguished fate, as it contains various modes of expression in correct language; and displays a great variety of Eastern manners and modes of thinking. It is an excellent introduction not only to the colloquial style of the _Hindustani_ language, but also to a knowledge of its various idioms and popular phrases.

The tale itself is interesting, if we bear in mind the fact, that no Asiatic writer of romance or history has ever been consistent, or free from fabulous credulity. The cautious march of undeviating truth, and a careful regard to _vraisemblance_, have never entered into their plan. Wildness of imagination, fabulous machinery, and unnatural scenes ever pervade the compositions of Oriental authors,--even in most serious works on history and ethics. Be it remembered, that _jinns_, demons, fairies, and angels, form a part of the _Muhammadan_ creed. The people to this day believe in the existence of such beings on the faith of the _Kur,an_; and as they are fully as much attached to their own religion as we are to ours, we ought not to be surprised at their credulity.

I have rendered the translation as literal as possible, consistent with the comprehension of the author's meaning. This may be considered by some a slavish and dull compliance; but in my humble opinion we ought, in this case, to display the author's own thoughts and ideas; all we are permitted to do, is to change their garb. This course has one superior advantage which may compensate for its seeming dulness; we acquire an insight into the modes of thinking and action of the people, whose works we peruse through the medium of a literal translation, and thence many instructive and interesting conclusions may be drawn.

To the present edition numerous notes are appended; some, with a view to ill.u.s.trate certain peculiarities of the author's style, and such grammatical forms of the language as might appear difficult to a beginner; others, which mainly relate to the manners and customs of the people of the East, may appear superfluous to the Oriental scholar who has been in India; but in this case, I think it better to be redundant, than risk the chance of being deficient. Moreover, as the book may be perused by the curious in Europe, many of of whom know nothing of India, except that it occupies a certain s.p.a.ce in the map of the world, these notes were absolutely necessary to understand the work. Finally, as I am no poet, and have a most thorough contempt for the maker of mere doggerel rhymes, I have translated the pieces of poetry, which are interspersed in the original, into plain and humble prose.

D. FORBES

58, BURTON CRESCENT, _July_, 1857.

THE PEt.i.tION OF MIR AMMAN, OF DILLI.

_Which was Presented to the Gentlemen Managers of the College [of Fort William]._

May G.o.d preserve the gentlemen of great dignity, and the appreciators of respectable men. This exile from his country, on hearing the command [issued by] proclamation, [1] hath composed, with a thousand labours and efforts, the "Tale of the Four Darweshes," [ent.i.tled] the _Bagh O Bahar_ [2] [i.e. Garden and Spring,] in the _Urdu, e Mu'alla_ [3] tongue. By the grace of G.o.d it has become refreshed from the perusal of all the gentlemen [4] [of the college]. I now hope I may reap some fruit from it; then the bud of my heart will expand like a flower, according to the word of _Hakim Firdausi_, [5] who has said [of himself] in the _Shahnama_,

"Many sorrows I have borne for these thirty years; But I have revived Persia by this Persian [History.] [6]

I having in like manner polished the _Urdu_ tongue, Have metamorphosed _Bengal_ into _Hindustan_." [7]

You gentlemen are yourselves appreciators of merit. There is no need of representation [on my part]. O G.o.d! may the star of your prosperity ever shine!

MIR AMMAN'S PREFACE.

"_The Name of G.o.d, Most Merciful and Gracious_."

The pure G.o.d! what an [excellent] Artificer he is! He who, out of a handful of dust, hath created such a variety of faces and figures of earth. Notwithstanding the two colours [of men], one white and one black, yet the same nose and ears, the same hands and feet, He has given to all. But such variety of features has He formed, that the form and shape of one [individual] does not agree with the personal appearance of another. Among millions of created beings, you may recognise whomsoever you wish. The sky is a bubble in the ocean of his [eternal] unity; and the earth is as a drop of water in it; but this is wonderful, that the sea beats its thousands of billows against it, and yet cannot do it any injury. The tongue of man is impotent to sound the praise and eulogy of Him who has such power and might! If it utter any thing, what can it say? It is best to be silent on a subject concerning which nothing can be said.

VERSE.

"From earth to heaven, He whose work this is, If I wish to write his praise, then what power have I; When the prophet himself has said, 'I do not comprehend Him.'

After this, if any one pretends to it, he is a great fool.

Day and night the sun and moon wander through their course, and behold his works-- Yea, the form of every individual being is a sight of surprise: He, whose second or equal is not, and never will be; No such a unique Being, G.o.dhead is every way fit.

But so much I know, that He is the Creator and Nourisher.

In every way his favour and beneficence are upon me."

And blessings on his friend, for whose sake He created the earth and heavens, and on whom He bestowed the dignity of prophet.

VERSE.

"The pure body of _Mustafa_ is an emanation of Divine light, For which reason, it is well known that his body threw no shadow. [8]

Where is my capacity, that I should sufficiently speak his praise; Only with men of eloquence this is an established rule." [9]

And blessings and salvation be on his posterity, who are the twelve _Imams_. [10]

VERSE.

"The praise of G.o.d and the eulogy of the prophet having here ended; Now I begin that which is requisite to be done.

O G.o.d! for the sake of the posterity of thy prophet, [11]

Render this my story acceptable to the hearts of high and low."

The reasons for compiling this work are these, that in the year of the _Hijra_, 1215, A.D. 1801, corresponding to the [12] _Fasli_ year 1207, in the time of his Excellency the n.o.ble of n.o.bles, Marquis Wellesley, Lord Mornington, Governor-general, (in whose praise the judgment is at a loss, and the understanding perplexed, and in whom G.o.d has centred all the excellent qualities that great men ought to possess. In short, it was the good fortune of this country that such a chief came here, from whose happy presence mult.i.tudes enjoy ease and happiness. No one can now dare to injure or wrong another; and the tiger and the goat drink at the same _ghat_; [13] and all the poor bless him and live,) [14] the pursuit of learning came into vogue, and the gentlemen of dignity perceived that by acquiring the _Urdu_ tongue, they might hold converse with the people of India, and transact with perfect accuracy the affairs of the country; for this reason many books were compiled during this same year, according to orders.

To those gentlemen who are learned, and speak the language of _Hindustan,_ [15] I address myself, and say, that this "Tale of the Four Darwesh" was originally composed by _Amir Khusru,_ [16] of _Dihli_ [17] on the following occasion; the holy _Nizamu-d-Din Auliya_, surnamed _Zari-Zar-bakhsh_, [18] who was his spiritual preceptor, (and whose holy residence was near _Dilli_, three _Kos_ [19] from the fort, beyond the red gate, and outside the _Matiya_ gate, near the red house), fell ill; and to amuse his preceptor's mind, _Amir Khusru_ used to repeat this tale to him, and attend him during his sickness. G.o.d, in the course of time, removed his illness; then he p.r.o.nounced this benediction on the day he performed the ablution of cure: [20]

"That whoever will hear this tale, will, with the blessing of G.o.d, remain in health:" since which time this tale, composed in Persian, has been extensively read.

Now, the excellent and liberal gentleman, the judge of respectable men, Mr. John Gilchrist, (may his good fortune ever increase as long as the _Jamuna_ and _Ganges_ flow!) with kindness said to me, "Translate this tale into the pure _Hindustani_ tongue, which the _Urdu_ people, both _Hindus_ and _Musalmans_, high and low, men, women and children, use to each other." In accordance with his honour's desire, I commenced translating it into this same dialect, just such as any one uses in common conversation.

But first this guilty being, _Mir Amman_, of _Dilli_, begs to relate his own story: "That my forefathers, from the time of King _Humayun_, served every king, in regular descent, with zeal and fidelity; and they [21] also (i.e. the kings), with the eye of protection, ever justly appreciated and rewarded our services. _Jagirs_, t.i.tles and rewards, were plentifully bestowed on us; and we were called hereditary [22]

va.s.sals, and old servants; so that these epithets were enrolled in the royal archives. [23] When such a family (owing to which all other families were prosperous) dwindled to such a point! which is too well [24] known to require mention, then _Suraj Mal_, the _Jat_, [25]

confiscated our _Jagir_, and _Ahmad Shah_ the _Durrani_, [26] pillaged our home. Having sustained such various misfortunes, I abandoned that city, which was my native land, and the place of my birth. Such a vessel, whose pilot was such a king, was wrecked; and I began to sink in the sea of dest.i.tution! a drowning person catches at a straw, and I sustained life for some years in the city of _'Azim-abad_, [27] experiencing both good and bad fortune there. At length I left it also--the times were not propitious; leaving my family there, I embarked alone in a boat, and came in quest of a livelihood [28]

to Calcutta, the chief of cities. I remained unemployed for some time, when it happened that _Nawwab Dilawar Jang_ sent for me, and appointed me tutor to his younger brother, _Mir Muhammad Kazim Khan_. I stayed with him nearly two years; but saw not my advantage [in remaining there any longer.] Then, through the a.s.sistance of _Mir Bahadur 'Ali Munshi_, I was introduced to Mr. John Gilchrist (may his dignity be lasting.) At last, by the aid of good fortune, I have acquired the protection of so liberal a person, that I hope better days; if not, even, this is so much gain, that I have bread to eat, and having stretched my feet, I repose in quiet; and that ten persons in my family, old and young, are fed; and bless that patron. May G.o.d accept [their prayers!]

"The account of the _Urdu_ tongue I have thus heard from my ancestors;--that the city of _Dilli_, according to the opinion of the _Hindus_, was founded in the earliest times, [29] and that their _Rajas_ and subjects lived there from the remotest antiquity, and spoke their own peculiar _Bhakha_. [30] For a thousand years past, the _Musalmans_ have been masters there. _Mahmud_ of _Ghazni_ [31] came [there first]; then the _Ghori_ and _Lodi_ [32] became kings; owing to this intercourse, the languages of the _Hindus_ and _Musalmans_ were partially blended together. At last _Amir Taimur_ [33] (in whose family the name and empire remain to this day), conquered _Hindustan_. From his coming and stay, the _bazar_ of his camp was settled in the city; for which reason the _bazar_ of the city was called _Urdu_. [34] Then King _Humayun_, annoyed by the _Pathans_, went abroad [to Persia]; and at last, returning from thence, he punished the surviving [_Pathans_], and no rebel remained to raise strife or disturbance.

When King _Akbar_ ascended the throne, then all tribes of people, from all the surrounding countries, hearing of the goodness and liberality of this unequalled family, flocked to his court, but the speech and dialect of each was different. Yet, by being a.s.sembled together, they used to traffic and do business, and converse with each other, whence resulted the common _Urdu_ language. When his majesty _Shahjahan Sahib Kiran_ [35] built the auspicious fort, and the great mosque, [36]

and caused the walls of the city to be built; and inlaid the peac.o.c.k throne [37] with precious stones, and erected his tent, made of gold and silver brocade; and _Nawwab' Ali Mardan Khan_ cut the ca.n.a.l [38]

[to _Dilli_]; then the king, being pleased, made great rejoicings, and const.i.tuted the city his capital. Since that time it has been called _Shajahan-abad_, (although the city of _Dilli_ is distinct from it, the latter being called the old city, and the former the new,) and to the bazar of it was given the t.i.tle of _Urdu-e Mu'alla_. [39]

From the time of _Amir Taimur_ until the reign of _Muhammad Shah_, and even to the time of _Ahmad Shah_, and _Alamgir_ the Second, the throne descended lineally from generation to generation. In the end, the _Urdu_ language, receiving repeated polish, was so refined, that the language of no city is to be compared to it; but an impartial judge is necessary to examine it. Such a one G.o.d has at last, after a long period, created in the learned, acute and profound Mr. John Gilchrist, who from his own judgment, genius, labour and research, has composed books of rules [for the acquisition of it]. From this cause, the language of _Hindustan_ has become general throughout the provinces, and has been polished anew; otherwise no one conceives his own turban, language and behaviour, to be improper. If you ask a countryman, he censures the citizen's idiom, and considers his own the best; "well, the learned only know [what is correct]." [40]

When _Ahmad Shah Abdali_, came from _Kabul_ and pillaged the city of _Dilli, Shah 'Alam_ was in the east. [41] No master or protector of the country remained, and [42] the city became without a head. True it is, that the city only flourished from the prosperity of the throne. All at once it was overwhelmed with calamity: its princ.i.p.al inhabitants were scattered, and fled wherever they could. To whatever country they went, their own tongue was adulterated by mixing with the people there; and there were many who, after an absence of ten to five years, from some cause or other, returned to _Dilli_, and stayed there. How can they speak the pure language of _Dilli_? somewhere or other they will slip; but the person who bore all misfortunes, and remained fixed at _Dilli_ and whose five or ten anterior generations lived in that city, and who mixed in the company of the great, and the a.s.semblies and processions of the people, who strolled in its streets for a length of time, and even after quitting it, kept his language pure from corruption, his style of speaking will certainly be correct. This humble being [viz. _Mir Amman_], wandering through many cities, and viewing their sights, has at last arrived at this place.

INTRODUCTION.