CHAPTER VIII.
 
ON AVOIDING THE MALEVOLENT, AND NOT RELYING ON THEIR PROFESSIONS OF ATTACHMENT.
 
INTRODUCTION.

The world-adorning King said to the Sage of fortunate judgment,

COUPLET.
‘O Thou! who like the latter morn, from head to foot, art pure and true;
And, like to Wisdom’s primal ray, art wholly wise and learned too.

Thou hast with discourse free from the reproach of fault, and arrangement clear of the brand of doubt and suspicion, related the story of one who, when overpowering enemies and triumphant foes assailed him, and there was no way for flight on any side, and a safe egress was not to be imagined; yet sought assistance from one of those foes and arranged a peace, and by the aid of his alliance escaped from the injuries of the others, and remained secure from danger, and peril, and mischief, and calamity, and having faithfully performed his promise made at that crisis to his foe, yet preserved his own person from him, and, by the blessing of caution and the happy influence of sagacity, arrived from the whirlpool of calamity on the shore of safety and salvation. Now, I respectfully request thee to recite the story of the rancorous and malignant, whether it is better to shun and avoid them, or to mix with them and join in their mirth. If one of them should make con­ciliatory advances, and manifest a desire to be courteous, ought one to listen to him, or altogether deny to his offers a place in one’s consideration?’ The Bráhman said,

COUPLET.
O thou! far-seeing like the mind, from wisdom’s early rise;
Like reason, from commencement of creation skilled and wise.

Whoever is assisted by the grace of the holy spirit, or is supported by the aid of perfect reason, will undoubtedly see that it is incumbent to practise in all his affairs the utmost caution, and will well discern the divisions of good and ill, and the positions of gain and detriment; nor will it be concealed from him that it is more safe to withdraw from friends who are displeased, and from companions who have been injured. And to avoid the ambushed wiles of the malicious and the perils of the treachery of those who pretend to sell wheat, while they are vendors of barley, is a cause of security from danger. And this especially is the case, when one sees with the eye of understanding a change in his friend’s internal sentiments and an alteration in his confidence, and surveys with clearness the doubtings of [his former friends’] mind and the suspicions of his heart.

VERSE.
Is thy foe vexed and injured? then, beware!
Who has been hurt will strive to wound again:
His first advances may be kind and fair,
At last he’ll make thee suffer rueful pain.

And whoever discerns in the resentful the signs of hostility, must take care not to give them a good opportunity*; nor to be deceived by their oily language and shew of courtesy. Nor must he neglect caution and vigilance, and foresight; for if he act contrary to this principle, he will make a target of his life for the arrow of calamity, and kindle the fire of anguish in the area of his breast.

COUPLET.
To feel secure from enemies, is fraught with many an ill;
Who sows neglect, his garner must with heart’s affliction fill.

And of the number of stories, which have been inscribed on the volume of the minds of the venerable, that of Ibn-i Madín and the Lark possesses great beauty and perfect excellence.’ The king asked, ‘How was that?’