The Persian Literature Volume Ii Part 2

They say, of all animals the lion is the chief; and of beasts the a.s.s is the meanest; yet, with the concurrence of the wise, the burden-bearing a.s.s is preferable to the man-devouring lion. "The poor a.s.s, though devoid of understanding, will be held precious when carrying a burden; oxen and a.s.ses that carry loads are preferable to men that injure their fellow-creatures."

The king had reported to him a part of his nefarious conduct. He put him to the rack, and tortured him to death. "Thou canst not obtain the sovereign's approbation till thou make sure of the good-will of his people. Wishest thou that G.o.d shall be bountiful to thee, be thou good thyself to the creatures of G.o.d."

One who had suffered from his oppression pa.s.sed him at the time of his execution, and said: "It is not every man that may have the strong arm of high station, that can in his government take an immoderate freedom with the subjects' property. It is possible to cram a bone down the throat, but when it sticks at the navel it will burst open the belly."

XXI

They tell a story of an evil-disposed person who struck a pious good man on the head with a stone. Having no power of revenge, the dervish was keeping the stone by him till an occasion when the sovereign let loose the army of his wrath, and cast him into a dungeon. The poor man went up and flung that stone at his head. The person spoke to him, saying, "Who are you, and why did you throw this stone at my head?" He answered, "I am that poor man, and this is the same stone that you on a certain occasion flung at my head." He said, "Where have you been all this time?" The poor man answered, "I stood in awe of your high station, but now that I find you in a dungeon, I avail myself of the opportunity, as they have said--'Whilst they saw the worthless man in prosperity, the wise thought proper to show him respect. Now thou hast not sharp and tearing nails, it is prudent for thee to defer to engage with the wicked. Whoever grappled with a steel-armed wrist exposed his own silver arm to torture. Wait till fortune can manacle his hands, then beat out his brains to the satisfaction of thy friends.'"

XXIII

One of King Umraw-layas's slaves had absconded, and people that went after him brought him back. The vizir, who had a dislike to him, used his interest to have him put to death, that the other slaves (as he pretended) might not commit the same offence. The poor slave fell at Umraw-layas's feet, and said: "Whatever may befall me, if thou approve of it, it is so far proper. What plea can a va.s.sal offer against his lord and master's decree?--Nevertheless, inasmuch as I am the nurtured gift of this house, I could not wish that on the last day's reckoning my blood should stand charged to your account. If, at all events, you are resolved to put this your slave to death, let it be done with a plea of legality, that you may not be censured at the day of resurrection." The king asked, "How can I set up a legal plea?" He replied, "Issue your command that I may kill the vizir, then give an order to put me to death in retaliation for him, that you may kill me according to law!" The king smiled and asked the vizir, "What is your advice in this case?" The vizir said, "O sovereign of the world! I beg, for the sake of G.o.d, that you will manumit this audacious fellow as a propitiation at the tomb of your forefathers, lest he also involve me in calamity. The fault was on my side, in not doing justice to the saying of the wise, who have warned us:--'When thou didst enter the lists with a practised slinger, in thy want of skill thou exposest thine own head to be broken. When thou didst discharge thine arrow at thy antagonist's face thou shouldst have been upon thy guard, for thou hadst become his b.u.t.t.'"

XXIV

King Zuzan had a minister of a generous spirit and kindly disposition, who was polite to all persons while present, and spoke well of them when absent. One of his acts happened to displease the king, who put him under stoppages, and in rigorous confinement. The officers of the crown were sensible of his former benefits, and pledged to show their grat.i.tude of them. Accordingly, whilst under their charge, they treated him with courtesy and benevolence, and would not use any coercion or violence:--"If thou desirest to remain at peace with a rival, whenever he slanders thee behind thy back speak well of him to his face. The perverse man cavils for the last word; unless thou preferest his bitter remarks, make his mouth sweet."

Of the charge against him at the king's exchequer, part had been adjusted according to its settlement, and he remained in durance for the balance. A bordering prince sent him underhand a letter, stating, "The sovereign of that quarter has not appreciated such worth, nay, has dishonored it, and with us it bore a heavy price. If the precious mind of a certain personage, may G.o.d facilitate his deliverance, will incline favorably towards us, every possible exertion shall be made to conciliate his good-will, and the cabinet ministers of this kingdom are exulting in the prospect of seeing him, and anxious for the answer of this letter." The minister made himself master of the contents. He pondered on the danger, wrote such a brief answer as seemed discreet upon the back of the letter, and returned it. One of the hangers-on at court had notice of this circ.u.mstance. He apprised the king, saying, "A certain person whom you have put in confinement is corresponding with a neighboring prince." The king was wroth, and ordered an investigation of this intelligence. The messenger was seized, and letter read. On the back of it he had written, stating, "The good opinion of his Majesty exceeds the merits of this slave; but the honored approbation he has bestowed upon a servant cannot possibly have his consent, for he is the fostered gift of this house, and he cannot, on a trifling change of affection, betray his ancient benefactor and patron.--Though once in his life he may grate thee with harshness, excuse him who on every occasion else has soothed thee with kindness." The king commended his fidelity, bestowed on him an honorary dress and largess, and made his excuses, saying, "I was to blame, that could do you an injury." He replied, "In this instance, my lord, your servant sees no blame that attaches to you; but such was the ordination of G.o.d, whose name was glorified, that this your devoted slave should verily be overtaken with a calamity.

Accordingly, it is more tolerable at the hand of you, who possess the rights of past good, and have claims of grat.i.tude on this servant:--Be not offended with mankind should any mischief a.s.sail thee, for neither pleasure nor pain originate with thy fellow-being. Know that the contrariety of foe and friend proceeds from G.o.d, and that the hearts of both are at his disposal. Though the arrow may seem to issue from the bow, the intelligent can see that the archer gave it its aim."

XXV

I have heard that one of the kings of Arabia directed the officers of his treasury, saying, "You will double a certain person's salary, whatever it may be, for he is constant in attendance and ready for orders, while the other courtiers are diverted by play, and negligent of their duty." A good and holy man overheard this, and heaved a sigh and groan from the bottom of his bosom. They asked, saying, "What vision did you see?" He replied, "The exalted mansions of his devoted servants will be after this manner portioned out at the judgment-seat of a Most High and Mighty Deity!--If for two mornings a person is a.s.siduous about the person of the king, on the third he will in some shape regard him with affection. The sincerely devout exist in the hope that they shall not depart disappointed from G.o.d's threshold. The rank of a prince is the reward of obedience. Disobedience to command is a proof of rejection.

Whoever has the aspect of the upright and good will lay the face of duty at this threshold."

XXVI

They tell a story of a tyrant who bought fire-wood from the poor at a low price, and sold it to the rich at an advance. A good and holy man went up to him and said, "Thou art a snake, who bitest everybody thou seest; or an owl, who diggest up and makest a ruin of the place where thou sittest:--Although thy injustice may pa.s.s unpunished among us, it cannot escape G.o.d, the knower of secrets. Be not unjust with the people of this earth, that their complaints may not rise up to heaven."

They say the unjust man was offended at his words, turned aside his face, and showed him no civility, as they have expressed it (in the Koran):--_He, the glorified G.o.d, overtook him amidst his sins_:--till one night, when the fire of his kitchen fell upon the stack of wood, consumed all his property, and laid him from the bed of voluptuousness upon the ashes of h.e.l.l torments. That good and holy man happened to be pa.s.sing and observed that he was remarking to his friends, "I cannot fancy whence this fire fell upon my dwelling." He said, "From the smoke of the hearts of the poor!--Guard against the smoke of the sore-afflicted heart, for an inside sore will at last gather into a head. Give n.o.body's heart pain so long as thou canst avoid it, for one sigh may set a whole world into a flame."

They have related that these verses were inscribed in golden letters upon Kai-khosrau's crown:--"How many years, and what a continuance of ages, that mankind shall on this earth walk over my head. As the kingdom came to me from hand to hand, so it shall pa.s.s into the hands of others."

XXVII

A person had become a master in the art of wrestling; he knew three hundred and sixty sleights in this art, and could exhibit a fresh trick for every day throughout the year. Perhaps owing to a liking that a corner of his heart took for the handsome person of one of his scholars, he taught him three hundred and fifty-nine of those feats, but he was putting off the instruction of one, and under some pretence deferring it.

In short the youth became such a proficient in the art and talent of wrestling that none of his contemporaries had ability to cope with him, till he at length had one day boasted before the reigning sovereign, saying, "To any superiority my master possesses over me, he is beholden to my reverence of his seniority, and in virtue of his tutorage; otherwise I am not inferior in power, and am his equal in skill." This want of respect displeased the king. He ordered a wrestling match to be held, and a s.p.a.cious field to be fenced in for the occasion. The ministers of state, n.o.bles of the court, and gallant men of the realm were a.s.sembled, and the ceremonials of the combat marshalled. Like a huge and l.u.s.ty elephant, the youth rushed into the ring with such a crash that had a brazen mountain opposed him he would have moved it from its base. The master being aware that the youth was his superior in strength, engaged him in that strange feat of which he had kept him ignorant. The youth was unacquainted with its guard. Advancing, nevertheless, the master seized him with both hands, and, lifting him bodily from the ground, raised him above his head and flung him on the earth. The crowd set up a shout. The king ordered them to give the master an honorary dress and handsome largess, and the youth he addressed with reproach and asperity, saying, "You played the traitor with your own patron, and failed in your presumption of opposing him."

He replied, "O sire! my master did not overcome me by strength and ability, but one cunning trick in the art of wrestling was left which he was reserved in teaching me, and by that little feat had to-day the upper hand of me." The master said, "I reserved myself for such a day as this. As the wise have told us, 'Put it not so much into a friend's power that, if hostilely disposed, he can do you an injury.' Have you not heard what that man said who was treacherously dealt with by his own pupil:--'Either in fact there was no good faith in this world, or n.o.body has perhaps practised it in our days. No person learned the art of archery from me who did not in the end make me his b.u.t.t.'"

XXVIII

A solitary dervish had taken up his station at the corner of a desert. A king was pa.s.sing by him. Inasmuch as contentment is the enjoyment of a kingdom, the dervish did not raise his head, nor show him the least mark of attention; and, inasmuch as sovereignty is regal pomp, the king took offence, and said, "The tribe of ragged mendicants resemble brute beasts, and have neither grace nor good manners." The vizir stepped up to him, and said: "O generous man! the sovereign of the universe has pa.s.sed by you; why did you not do him homage, and discharge the duty of obeisance?" He answered and said, "Speak to your sovereign, saying: Expect service from that person who will court your favor; let him moreover know that kings are meant for the protection of the people, and not the people for the subjects of kings.--Though it be for their benefit that his glory is exalted, yet is the king but the shepherd of the poor. The sheep are not intended for the service of the shepherd, but the shepherd is appointed to tend the sheep.--To-day thou mayest observe one man proud from prosperity, another with a heart sore from adversity; have patience for a few days till the dust of the grave can consume the brain of that vain and foolish head. When the record of destiny came to take effect, the distinction of liege and subject disappeared. Were a person to turn up the dust of the defunct, he could not distinguish that of the rich man from the poor."

These sayings made a strong impression upon the king; he said: "Ask me for something." He replied: "What I desire is, that you will not trouble me again!" The king said, "Favor me with a piece of advice." He answered: "Attend to them now that the good things of this life are in thy hands; for wealth and dominion are pa.s.sing from one hand into another."

x.x.x

A king ordered an innocent person to be put to death. The man said, "Seek not your own hurt by venting any anger you may entertain against me." The king asked, "How?" He replied, "The pain of this punishment will continue with me for a moment, but the sin of it will endure with you forever.--The period of this life pa.s.ses by like the wind of the desert. Joy and sorrow, beauty and deformity, equally pa.s.s away. The tyrant vainly thought that he did me an injury, but round his neck it clung and pa.s.sed over me."

The king profited by this advice, spared his life, and asked his forgiveness.

x.x.xI

The cabinet ministers of Nushirowan were debating an important affair of state, and each delivered his opinion according to the best of his judgment. In like manner the king also delivered his sentiments, and Abu-zarchamahr, the prime minister, accorded in opinion with him. The other ministers whispered him, saying, "What did you see superior in the king's opinion that you preferred it to the judgment of so many wise heads?" He replied: "Because the event is doubtful, and the opinion of all rests in the pleasure of the most high G.o.d whether it shall be right or wrong. Accordingly it is safer to conform with the judgment of the king, because if that shall prove wrong, our obsequiousness to his will shall secure us from his displeasure.--To sport an opinion contrary to the judgment of the king were to wash our hands in our own blood. Were he verily to say this day is night, it would behoove us to reply: Lo!

there are the moon and seven stars."

x.x.xII

An impostor plaited his hair and spake, saying, "I am a descendant of Ali;" and he entered the city along with the caravan from Hijaz, saying, "I come a pilgrim from Mecca;" and he presented a Casidah or elegy to the king, saying, "I have composed it!" The king gave him money, treated him with respect, and ordered him to be shown much flattering attention; till one of the courtiers, who had that day returned from a voyage at sea, said, "I saw him on the Eeduzha, or anniversary of sacrifice at Busrah; how then can he be a Haji, or pilgrim?" Another said, "Now I recollect him, his father was a Christian at Malatiyah (Malta); how then can he be a descendant of Ali?" And they discovered his verses in the divan of Anwari. The king ordered that they should beat and drive him away, saying, "How came you to utter so many falsehoods?" He replied, "O sovereign of the universe! I will utter one speech more, and if that may not prove true, I shall deserve whatever punishment you may command."

The king asked, "What may that be?" He said: "If a peasant bring thee a cup of junket, two measures of it will be water and one spoonful of it b.u.t.termilk. If thy slave spake idly be not offended, for great travellers deal most in the marvellous!" The king smiled and replied, "You never in your life spake a truer word." He directed them to gratify his expectations, and he departed happy and content.

x.x.xIII

They have related that one of the vizirs would compa.s.sionate the weak and meditate the good of everybody. He happened to fall under the royal displeasure, and they all strove to obtain his release. Such as had him in custody were indulgent in their restraint, and his fellow-grandees were loud in proclaiming his virtues, till the king pardoned his fault.

A good and holy man was apprised of these events, and said:--"In order to conciliate the good-will of friends, it were better to sell our patrimonial garden; in order to boil the pot of well-wishers, it were good to convert our household furniture into fire-wood. Do good even to the wicked; it is as well to shut a dog's mouth with a crumb."

x.x.xIV

One of Harun-al-Rashid's children went up to his father in a pa.s.sion, saying, "A certain officer's son has abused me in my mother's name."

Harun asked his ministers, "What ought to be such a person's punishment?" One made a sign to have him put to death; another to have his tongue cut out; and a third, to have him fined and banished. Harun said: "O my child! it were generous to forgive him; but if you have not resolution to do that, do you abuse his mother in return, yet not to such a degree as to exceed the bounds of retaliation, for in that case the injury would be on our part, and the complaint on that of the antagonist.--In the opinion of the prudent he is no hero that can dare to combat a furious elephant; but that man is in truth a hero who, when provoked to anger, will not speak intemperately. A cross-grained fellow abused a certain person; he bore it patiently, and said, O well-disposed man! I am still more wicked than thou art calling me; for I know my defects better than thou canst know them."

x.x.xV

I was seated in a vessel, along with some persons of distinction, when a boat sunk astern of us and two brothers were drawn into the whirlpool.

One of our gentlemen called to the pilot, saying, "Save those two drowning men and I will give you a hundred dinars." The pilot went and rescued one of them, but the other perished. I observed, "That man's time was come, therefore you were tardy in a.s.sisting him, and alert in saving this other." The pilot smiled, and replied, "What you say is the essence of inevitable necessity; yet was my zeal more hearty in rescuing this one, because on an occasion when I was tired in the desert he set me on a camel; whereas, when a boy, I had received a horsewhipping from that other."--_G.o.d Almighty was all justice and equity: whoever labored unto good experienced good in himself; and he who toiled unto evil experienced evil_.--So long as thou art able grate n.o.body's heart, for in this path there must be thorns. Expedite the concerns of the poor and needy; for thy own concerns may need to be expedited.

x.x.xVII