“It is said that after 'Ubayd-i-Zákání had despaired of entering the King's assembly, he extemporized the following quatrain:
<text in Arabic script omitted> *
‘In arts and learning be not skilled like me,
Or by the great like me despised thou'llt be.
Wouldst earn applause from this base age of thine?
Beg shamelessly, play lute and libertine!’
“One of his acquaintances, hearing this, expressed astonishment
that one so talented and accomplished could abandon learning and
culture in favour of ribaldry and lewd utterances. To him 'Ubayd-i-
<text in Arabic script omitted>
‘Keep clear of learning, Sir, if so you may,
Lest you should lose your pittance for the day.
Play the buffoon and learn the fiddler's skill:
On great and small you then may work your will!’.*
“It is said that Salmán-i-Sáwají, a contemporary poet, wrote these verses satirizing 'Ubayd-i-Zákání, whom he had never seen:
<text in Arabic script omitted>
‘'Ubayd-i-Zákání, the rhymester, whose damnable satirist pen
Hath made him accursed before God, and obnoxious to men;
He's an ignorant oaf from the country, and not a Qazwíní at all,
Though him, and that not without reason, “Qazwíní” they call.’*
“The point of this verse is that Persian wits affect to regard the
people of Qazwín as fools, just as they dub the Khurásánís ‘asses,’ the
people of Ṭús ‘cows,’ those of Bukhárá ‘bears,’ and those of Trans-
“As soon as 'Ubayd-i-Zákání heard this verse, he at once set out for Baghdád. On his arrival there, he found Salmán, surrounded with great pomp and circumstance, on the banks of the Tigris, occupied with pleasure and diversion and the society of learned and accomplished men. When by some means he succeeded in entering the circle, Salmán had just composed this hemistich descriptive of the Tigris:
<text in Arabic script omitted>
‘With drunken frenzy and fury fierce this year the Tigris flows’—
which he asked the bystanders to complete. Thereupon 'Ubayd-i-
<text in Arabic script omitted>
‘With its foaming lips and its feet in chains, 'twere
mad, you might suppose.’
“Salmán was delighted, and enquired whence he came. He replied, ‘From Qazwín.’ In the course of the ensuing conversation Salmán asked him whether his name was known or any of his verse familiar in Qazwín, or not. 'Ubayd-i-Zákání replied, ‘The following fragment of his poetry is very well known:
<text in Arabic script omitted>
“A frequenter of taverns am I, and a lover of wine,
Besotted with drink and desire at the Magians' shrine.
Like a wine-jar from shoulder to shoulder amongst them I pass,
And go from one hand to another like goblet or glass.”’
“‘Now although Salmán is an accomplished man,’ added 'Ubayd, ‘and these verses may perhaps be truly ascribed to him, yet in my opinion they were most probably composed by his wife.’*
“Salmán perceived from this witty speech that this was none other than 'Ubayd himself, whereupon he made much of him, apologized for his satire, and so long as 'Ubayd remained in Baghdád, fell short in no service which he could render him. And 'Ubayd used often to say to him, ‘O Salmán, fortune favoured you in that you so speedily made your peace with me, and so escaped from the malice of my tongue!’”
Then follows as a postscript the short Introduction
ascribed to M. Ferté, who describes therein his devotion to
Oriental and especially Persian literature, his desire to contribute
something to a fuller knowledge of it, and his appreciation
of the works of 'Ubayd-i-Zákání, a manuscript of
which happened to come under his notice. From this manuscript
he made the selections (amounting to about three-
(1) The Akhláqu'l-Ashráf, or “Ethics of the Aristocracy” (prose), composed in 740/1340.
(2) The “Book of the Beard” (Rísh-náma), in mixed prose and verse, undated.
(3) The “Book of a hundred Counsels” (Risála-i-Ṣad pand), composed in 750/1350 (prose).
(4) The “Definitions” (Ta'rífát), or “Ten Sections” (Dah Faṣl), undated (prose).
(5) Poems of different kinds, mostly obscene, including parodies.
(6) The “Joyous Treatise” (Risála-i-Dilgushá), divided into two parts, the one containing Arabic, the other Persian anecdotes and facetiœ.
On the other hand, there are omitted from these selections all 'Ubayd's serious poems and panegyrics, as well as the “Book of Lovers” ('Ushsháq-náma), “Book of Omens” (Fálnáma ), etc. Of the three MSS. of this poet's works which I have examined in the British Museum (Or. 2947, Or. 5738, and Or. 6303) the last contains the largest selection of poetry, including panegyrics on Shaykh Abú Isḥáq, Sulṭán Uways, Ruknu'd-Dín 'Amídu'l-Mulk, etc. Among these one of the prettiest is the following:
<text in Arabic script omitted> <text in Arabic script omitted>