The Haft Paikar of Niẓāmī (Wilson)

THE HAFT PAIKAR

(THE SEVEN BEAUTIES)

NIZĀMĪ OF GANJA

(Translation and Commentary.)

CONTENTS

Half Title Page
Title Page
Preface	v
Introduction	xiii
(Invocation to God)	1
In praise of the Lord of Envoys the seal of the Prophets	4
In description of the Ascension of his highness the chief of created beings	6
On the cause of writing the book	11
An apology for the writing of the book	14
In praise of the king ‘Alā’u’d-Dīn	15
A humble address	20
On the excellence of speech. Counsel to the people	24
Counsel to his son Muḥammad	33
Treats of the birth of Bahrām. The building of Khavarnaq	37
(Some) description of Khavarnaq. Nu‘mān gives up the sovereignty	44
The practice of hunting of Bahrām	48
Bahrām Gūr goes to the chase and kills a lion and an onager	50
Bahrām goes to the chase and kills a dragon	51
Bahrām finds the picture of the Seven (Fair) Faces in Khavarnaq	55
Yazdijard becomes acquainted with Bahrām’s state	58
The death of Yazdijard	59
(The Author) complains of himself and alludes to Firdausī	60
Bahrām Gūr goes to Persia and (finds) another occupying the throne	61
Bahrām Gūr’s answer to the letter of the Persians	66
The priest’s answer to King Bahrām	68
The answer of King Bahrām to the priest	69
How Bahrām seizes the crown from between two lions	73
Bahrām sits on the throne in his father’s place	75
Describes Bahrām Gūr in his sovereignty and the manner of his life	77
A famine in the world from drought	79
The story of Bahrām and the girl named Fitna of Chinese Turkistan	82
Bahrām goes to the chase, and the officer entertains him	88
The Khān of Khāns comes to fight against Bahrām Gūr	94
Bahrām Gūr rebukes the Persians	99
Description of Bahrām’s banquet in winter. The building of the Seven Domes	106
Description of the seven-domed palace of Bahrām Gūr and of the manner of his stay in each dome	113
Bahrām sits on Saturday in the Black Dome, and the daughter of the king of the First Clime tells him a story	114
Bahrām on Sunday sits in the Yellow Dome, and the daughter of the king of the Second Clime tells him a story	144
Bahrām on Monday sits in the Green Dome, and the daughter of the king of the Third Clime tells him a story	157
Bahrām sits on Tuesday in the Red Dome, and the daughter of the king of the Fourth Clime tells him a story	171
Bahrām sits on Wednesday in the Blue Dome, and the daughter of the king of the Fifth Clime tells him a story	188
Bahrām on Thursday sits in the Sandal-coloured Dome, and the daughter of the king of the Sixth Clime tells him a story	213
Bahrām sits on Friday in the White Dome, and the daughter of the king of the Seventh Clime tells him a story	234
Bahrām finds out about the tyrannical vazīr	251
The first victim complains of the tyrannical vazīr	263
The second victim makes (his) complaint	264
The third victim makes (his) complaint	266
The fourth victim makes (his) complaint	267
The fifth victim makes (his) complaint	268
The sixth victim makes (his) complaint	269
The seventh victim makes (his) complaint	271
The king punishes the tyrannical vazīr	273
The passing of Bahrām from the transitory temple by the decree of the All-wise King	275
Words in Conclusion	284
Notes:
1–50, 51–100, 101–150, 150–200, 201–250, 251–300, 301–350, 351–400, 401–450, 451–500, 501–550, 551–600, 601–650, 651–700, 701–750, 751–800, 801–850, 851–900, 901–950, 951–1000, 1001–1050, 1051–1100, 1101–1150, 1151–1200, 1201–1250, 1251–1300, 1301–1350, 1351–1400, 1401–1450, 1451–1500, 1501–1550, 1551–1600, 1601–1650, 1651–1700, 1701–1750, 1751–1800, 1801–1850, 1851–1900, 1901–1950, 1951–2050, 2001–2050, 2051–2100, 2101–2108

PROBSTHAIN’S ORIENTAL SERIES.

VOL. XII. & VOL. XIII.

NIZĀMĪ: THE HAFT PAIKAR.

(TRANSLATION & COMMENTARY.)

THE HAFT PAIKAR

(THE SEVEN BEAUTIES).

CONTAINING THE LIFE AND ADVENTURES OF KING BAHRĀM GŪR, AND THE SEVEN STORIES TOLD HIM BY HIS SEVEN QUEENS.

NIZĀMĪ OF GANJA.

TRANSLATED FROM THE PERSIAN,

WITH A COMMENTARY,

C. E. WILSON, B.A. (LOND.)

(For Fourteen Years Professor of Persian, University College, London).

AUTHOR OF A TRANSLATION, WITH COMMENTARY, OF JALĀLU ’D-DĪN RŪMĪ’S MASNAVĪ (BOOK II); OF A TREATISE ON GOG AND MAGOG; ETC., ETC.

VOL. I: TRANSLATION.

VOL. II: COMMENTARY.

ARTHUR PROBSTHAIN

LATE PROBSTHAIN & CO.,

41 GREAT RUSSELL STREET, LONDON, W.C.

1924.

STEPHEN AUSTIN AND SONS, LIMITED

PRINTERS, HERTFORD

PREFACE

THE text for the following translation has been prepared mainly from the MSS. and lithographed texts of the India Office Library, both of which, by the liberality of the Indian Government, can be borrowed by the student for use at home. Amongst these MSS. there is one especially remarkable both for its correctness and good writing—two qualities which are often not found together.

The Commentary is entirely my own, since I have found no notes of any importance either in the MSS. or the lithographed texts used. As a matter of fact, separate MSS., which might contain notes, I have not seen; whilst MSS. and lithographs of the collected works seldom, if ever, contain any. Of separate lithographed texts I have seen only a few, and in these the sparse notes are of the most trifling description. In fact, such notes are seldom of any value, unless written as a regular commentary by scholars of established reputation.

The system of transliteration adopted is as follows:—

’	=	when a consonant.
t	=	the soft dental.
s	=	(in Arabic quotations as “th” in “thin”).
j	=	as in “jar”.
ch	=	as in “church”.
ḥ	=	a deeply sounded “h”.
kh	=	the German “ch”.
d	=	the soft dental.
ẕ	=	(in Arabic quotations transliterated “dh” for “th” in “this”).
z	=
zh	=	the “s” in “pleasure”.
ṣ	=	a hard palatal “s”.
ẓ	=	(in Arabic “ḍ”, a hard palatal “d”).
ṭ	=	a hard palatal “t”.
z	=	(in Arabic generally pronounced “z”, but sometimes “ḍ”, or “th” as in “this”).
‘	=	a guttural not found in European languages.
gh	=	something like “r, grasséyée”.
q	=	a guttural “k”, but now pronounced as “gh”.
g	=	always hard.
ṃ	=	when pronounced as “m”.
v	=	in Arabic and Urdu “w”.
v	=	unpronounced, as in “khvāstan”, pronounced “khāstan”.
ẉ	=	when unpronounced in Arabic, as in “‘Amrw”, pronounced “‘Amr”.
h	=
a	=	generally a sound between “a” in “can” and “u” in “jug”.
i	=	generally sounded as “e” in “ten”.
u	=	as “u” in “bull”.
ā	=	when a long vowel, and is sounded as in “ball”.
á	=	at the end of Arabic words, and sometimes, in the middle.
ū	=	when a long vowel, as “u” in “rule”.
ī	=	when a long vowel, as “i” in “machine”.
au	=	as “au” in German “auch”, but now pronounced as “o” in “no”, and sometimes even as “ū”.
ai	=	“ai” in “gait” (in Urdu; and in Arabic and Turkish after a hard consonant, as “i” in “fire”).

In addition to the above vowel sounds, Turkish has the French “u”, and “eu”, and a sound like “i” in “fir”. These may be represented by “ü”, “ö” or “eu”, and “y̆” respectively.

In conclusion, I have pleasure in offering a tribute of gratitude to my friend the Publisher, whose exceptional enterprise, energy, and enlightened appreciation afford a hopeful guarantee for the success of the work.

I have also to thank Messrs. Austin for the care they have taken in the printing of a work requiring great and particular exactitude.

INTRODUCTION

NIZĀMĪ was born about 1141 at Ganja (Elizabethpol) in the old province of Arrān (now part of Russian Transcaucasia). To this place his father, a Sunnī, had come to live from the district of Tafrish, a dependency of Qum in Jibāl, led probably by the feuds which prevailed between the Shī‘ahs and Sunnīs in that district. Ganja was famous for the piety and learning of its inhabitants, who were rigid Sunnīs, and would not permit anyone to settle among them who differed from them in religious views. To this influence, no doubt, Nizāmī owed his early tendency towards asceticism and learning. The former he retained all his life; the latter he deprecates in his later works as of little account to the Ṣūfī before the knowledge of God, which is gained, not by learning, but by following the Ṣūfī path under the guidance of a spiritual chief.

His rigid asceticism is attested by, at least, all Persian writers, and by his own words, notably, in the Sikandar Nāma and the Haft Paikar. In the former he says that by wine, to which he repeatedly alludes, he means the rapture of the knowledge and love of God, and protests vehemently that he never tasted wine in his life.

He never, as other poets, frequented the courts of kings, but was sought out by them, and wrote some of his poems at their invitation. Dr. William Bacher’s assumption that at the age of 40 he adopted quite a tolerant attitude towards human nature and a moderate indulgence of the senses is based upon a complete misapprehension of a passage in Nizāmī’s first work, the Makhzanu ’l-Asrār, “the Treasure-house of Secrets,” in which he conceives the word dil, “heart,” to be used by the poet in the sense of a generous expansion of heart and a jovial outlook upon things mundane, whereas it should undoubtedly be taken in the usual Ṣūfī and Neo-Platonic sense of the place, when purified, of the manifestation of the Deity, the perfect Ṣūfī being called ṣāḥib-dil, “the master of heart.” We have only to turn to the admirably lucid expositions of Jāmī in the Tuḥfatu ’l-Aḥrār for any light which the more subtle language of Nizāmī may seem to some to require in such particulars. The misconception alluded to is due in part to a misapprehension of the expression rāh-zanān-ī ḥavās, which means “those bandits, the senses”, and not Sinnentöter, “killers of the senses”; i.e., enemies to moderate sensual indulgence! That he was by no means, however, a man of morose temperament is evident from the touches of humour we find in the Haft Paikar. And à propos of this, Jāmī in the Bahāristān remarks that the Believer is cheerful; the Infidel it is who is gloomy and morose.

The uninitiated may perhaps wonder why an accomplished Ṣūfī poet should appear to be lamenting the darkness of doubt, and urging himself to give up negligence and the senses, and to strive after the attainment of the “heart”, in order to attain to ḥaqqu ’l-yaqīn, the absolute feeling of the Truth and identification with It; but the poet is really instructing the neophyte by detailing his own past experiences.

By another misapprehension of the sense Dr. Bacher, in common with some others, assumes that the Makhzanu ’l-Asrār was written when the poet was 40 years old. Nizāmī really implies that the genius in collaboration with the intellect of one of 40 years’ experience should not be trusted, but that the Ṣūfī aspirant should at once seek a real friend, i.e., the heart, dil, in the Ṣūfī sense. Nizāmī, too, himself states that his second work, Khusrau and Shīrīn, was composed in 1175; i.e., when he was 34 years of age. He wrote the Makhzanu ’l-Asrār probably in about 1171 or 1172, when he was a little over 30. According to Nizāmī himself Lailī and Majnūn was written in 1188; the Sikandar Nāma in 1191; the Haft Paikar in 1198. A second recension of the Sikandar Nāma was made, probably, in about 1200.

After an ascetic life, uniformly maintained, and in the later part of which he went into complete retirement from the world, he died in about 1202 at Ganja.

From the statements of the biographers and his own assertions in the Haft Paikar, he appears to have made an extensive study of the sciences then known, but an examination of that work will show that his knowledge of geography, at least, was far from accurate. Astronomy (astrology) seems to have been his favourite study, and of this he appears to have had a considerable knowledge. He apparently believed, too, in the influence of the stars, but only as the agents of the pre-ordinances of the Deity.

It may seem strange on the surface that the Author of the Makhzanu ’l-Asrār should afterwards have composed only poems apparently exoteric, but closer observation of these poems will show that a sub-current of the mystic doctrine runs through them all. In addition also to our own observations we have the testimony of Jāmī, who in the Nafaḥātu ’l-Uns asserts that all Nizāmī’s poems are purely Ṣūfī, though ostensibly only exoteric stories. Then, too, what are the Odes of Ḥāfiz? On the surface nothing but songs in praise of love, wine, and nature; but in reality expositions, or rather symbolical images of Ṣūfīism. A close and deep study of the Haft Paikar, especially, amongst his other works, will reveal such glints of Ṣūfī teaching as will convince us that Jāmī’s estimate is a true one.

At the same time, it should be added that the subjects of most of Nizāmī’s poems were suggested by the prevalent taste of the times, and that though he complied with this so far as the exoteric sense was concerned, he, at the same time, admitted an under-current of Ṣūfīism, in order to comply with his own predilections and those of the select few.

In excuse for giving an exoteric form to the first poem he wrote after the Makhzanu ’l-Asrār, namely Khusrau and Shīrīn, he says in that poem:—

Marā chun “Makhzanu ’l-Asrār” ganjī,

Chi bāyad dar havas bi-n’mūd ranjī?

Va-līkin dar jahān imrūz kas nīst

Ki ūrā bar havas-nāma(h) havas nīst.

A treasure like the “Makhzan” being mine,

Why to a work on passion’s sway incline?

Yet still there’s no one in the world to-day

Who lusts not for a work on passion’s sway.

The treatment of the Makhzanu ’l-Asrār is absolutely original, for though Nizāmī was well acquainted with the Ḥadīqa of Sanā’ī, as we see by his allusion to it in a passage in the colophon to his own work—strangely misunderstood, by the way, by Dr. Bacher—the style he uses is quite different. Sanā’ī is perhaps more obscure and subtle even than Rūmī, but Nizāmī uses a mode of expression which is rare, though not unique, among Persian poets, who, though often obscure, are generally what may be called conventionally obscure. Nizāmī, on the other hand, like many European poets, is unconventionally obscure. He employs images and metaphors to which there is no key save in the possession of the poetic sense and of sound judgment. In a poet like Jāmī, a great admirer and imitator of Nizāmī, the style, in spite of its frequent quaint conceits, is so lucid that we can almost anticipate the sense. In Nizāmī we cannot do so, but have to use our best judgment and imagination.

In his later works Nizāmī follows the path of Firdausī, of whom he was a great admirer; but he by no means follows him servilely; in all he wrote we see the imprint of his own genius, and a striking originality of thought and expression. In Nizāmī we see Nizāmī and not Firdausī. His thoughts are deeper, his expression is more trenchant, crisp, and epigrammatic, though perhaps often more studied and artificial, and generally more obscure and subtle. In plain narrative he is equally flowing and perspicuous, whilst in situations requiring exalted imagination and dramatic force he is superior. In fine, he may be considered a greater creator than his predecessor.

His nearer adherence to Firdausī’s style in the Sikandar Nāma may be accounted for by the close similarity of the subjects of that poem to those of the Shāh Nāma.

His defects are those common to all Persian poets, who have little skill in delineating character, or in inspiring a sense of the spirit of nature. Each different character is cast in its own conventional mould, and has no individuality, whilst the depicting of nature is also conventional and artificial. Emotional, especially pathetic situations, it is true, are often drawn with great artistic power, but the expression to which they lead in those affected is not convincing. To enter a little more into detail upon these three topics, there is in the delineation of character an almost total absence of the real, whilst the ideal is represented only by a set, conventional form which is far from being a type. The depicting of nature reveals, it is true, the most close and accurate observation, but the images offered are fantastic: they are neither poetic nor scientific, and convey nothing of the spirit of nature such as we see it in Shelley and Wordsworth. Contrast, for example, Nizāmī’s description of a garden with Shelley’s exquisite lines in the Sensitive Plant.

Then, in the expression of the rapture, yearning, and sorrow of the lover, taken at least in an exoteric sense, there is nothing convincing, such as we find it in the impassioned lines of a Shakespeare or a Petrarch. But then, of course, we must remember that the real sense is esoteric, and that a mere symbolic suggestion may be sufficient for the mystic.

The Haft Paikar is more immediately connected with Ṣūfīism than any work of the Panj Ganj except the Makhzanu ’l-Asrār. It depicts, so far as the esoteric sense is concerned, the progress of the Ṣūfī through the seven Stages, symbolized by the seven colours which were supposed to belong to the spheres of the seven planets. Nizāmī, however, uses a more natural and satisfactory succession than that offered in the Rev. W. H. T. Gairdner’s The Way of a Mohammedan Mystic, in which the Stages are divided as follows:—

1st Nafs-i Ammāra, the Soul Depraved.

2nd Nafs-i Lavvāma, the Soul Accusatory.

The two summarized under Sharī‘ah, the Law.

3rd Nafs-i Mulhama, the Soul Inspired.

4th Nafs-i Muṭma’inna, the Soul Tranquil.

Summarized under Tarīqa, the Way.

5th Nafs-i Rāẓīya, the Soul God-satisfied.

6th Nafs-i Marẓīya, the Soul God-satisfying.

Summarized under Ma‘rifa, the Gnôsis.

7th Nafs-i Ṣāfīya va Kāmila, the Soul Clarified and Perfect; which embodies Ḥaqīqa, the Truth.

The 1st Stage is referred to the Moon and the First Day;

The 2nd Stage, to Mercury and the Second Day;

The 3rd Stage, to Venus and the Third Day;

The 4th Stage, to the Sun and the Fourth Day;

The 5th Stage, to Mars and the Fifth Day;

The 6th Stage, to Jupiter and the Day of Assembly (Friday);

The 7th Stage, to Saturn and the Day of Rest (Sabt).

Nizāmī, with more attention to Ṣūfī thought and the old mythology, enumerates the Stages as follows:—

The 1st, as referable to Saturn and Saturday;

The 2nd, to the Sun and Sunday;

The 3rd, to the Moon and Monday;

The 4th, to Mars and Tuesday;

The 5th, to Mercury and Wednesday;

The 6th, to Jupiter and Thursday;

The 7th, to Venus and Friday.

The sphere of Saturn is black; that of the Sun, yellow; of the Moon, silvery-green; of Mars, red; of Mercury, blue; of Jupiter, sandal-wood coloured; of Venus, white.

Black is naturally associated with the dark veil between the Deity and man in his undisciplined state; white, with the absolute colourlessness of the Deity and his dissociation from all but Himself.

The Stories if closely studied show these and the intermediate Stages of the Ṣūfī aspirant in his progress from the natural state of humanity, Nāsūt, to that of Lāhūt, in which he is merged in the Deity and is of Him.

It should be observed that as regards the reference of the planets to the Climes, Nizāmī follows an arrangement of his own, and that in this particular authorities differ.

On account of the ostensibly exoteric nature of the work, I have found it possible to translate it into blank verse without departing in any way from the literal sense of the original.

With regard to the Notes, I have endeavoured to elucidate all the linguistic difficulties, and have explained all the historical, geographical, astrological, and other references to the best of my ability.

The press-marks of the India Office MSS. used by me towards the fixing of a text have probably been altered since, but identification should, I think, be easy.

The lithographed texts used are indicated by initials.

The system of transliteration is the same as that employed in my translation of the Masnavī.

THE HAFT PAIKAR

(Invocation to God.)

O Thou from whom the universe exists, before whom naught that being has has been!

Beginning of all things when things began, and at the end the End of everything!

O Raiser of the lofty sphere, of stars Illumer, of their meetings Orderer!

Author of (all) the stores of bounteous gifts, of all existent things Creative Power!

Through Thee are well disposed the affairs of all, O All Thyself and Author (too) of all!

Thou art; and there is nothing like to Thee—those who are wise regard Thee only thus.

To men of insight Thou art manifest, (though) not in form but by Thy giving form.

All beings by (the principle of) life have life, but this Thy Being gives alone¹¹.

O Maker of the universe from naught, Giver of sustenance and Cherisher!

Thy name, of all names the Beginning, is the first Beginning and the latest End.

First of the First Thou if we reckon back; Last of the Last, too, at the end of things.

By Thee the being of all (things) is formed; to Thee is the return of all, to Thee²².

To Thy sublimity thought has no path, decadence’ dust can never touch Thy door.

Thou wast not born, (all) others have been born; Thou, Thou art God, (all) others are (but) air³³.

The way Thou showest by a single thought; and dost by one fine point facilitate⁴⁴.

But he whose head’s unfit to bow in prayer, his door is fastened up by lock on lock.

Thou makest dawn illuminer of night, bird to the day, and food to bird Thou giv’st⁵⁵.

Unto the sun and moon Thou hast consigned two (lofty) tents (in colour) white and black⁶⁶.

Both day and night are travellers on Thy path, they wear the ring of bondage at Thy court⁷⁷.

They do nor good nor ill till Thou command; no act perform on their authority⁸⁸.

Thou hast enkindled in the brain (the light of) intellect, more shining than a lamp.

But yet with all its keenness ’tis (confined) to its own place, ’tis senseless as to Thee⁹⁹.

The intellect breaks down¹⁰¹⁰ upon Thy path; life passes off in efforts to approach¹¹¹¹.

The soul’s a substance, and ’tis in our frame, (but yet) no person knows where is its place;

Thou art no substance, and Thou hast no place; how can distraught conjecture reach to Thee?

Thou art a Guide, there is no guide to Thee; in every place art Thou, but hast no place¹²¹².

We who are of the seven heavens a part, with Thee are outside, outside of the seven¹³¹³.

The Universal Intellect attains to Thee, yet still through awe looks not at Thee¹⁴¹⁴.

O Thou, whose helpful favour is required (in turn) by shining day and dusky night,

Thou (only) art the Alterer of states in every mode¹⁵¹⁵, save Thee none alter states.

Until Thou willest, good or ill is not; by his own essence no one’s being is.

Thou bringest from and giv’st to stone and clay the fire-hued ruby, and the ruby’s fire¹⁶¹⁶.

The world, the sky which round the world revolves, before Thy door cry out (to men), Hold off¹⁷¹⁷!

A painter on Thy canvas every one, but all are naught, (all) deeds are done by Thee¹⁸¹⁸.

How from the stars should good and ill arise, when they are helpless before good and ill¹⁹¹⁹?

If the stars gave good fortune Kai-Qubād would have been born of an astrologer²⁰²⁰.

What man who in the stars is learned finds the way by reckoning to a treasure hid²¹²¹?

Without an intermediary Thou giv’st treasure to him who knows not seven from five.

All fine particulars which touch the stars, with every subtle point of science known

I’ve read, and sought the secret of each page; when Thee I found I washed the pages clean²²²².

I saw the faces of all turned to God; I saw Thee as that God above all (else).

Thou by Whom lives each (soul) where soul there be, Whose oven gives each (loaf) where loaf there be,

Make me by being at Thy door upraised, make me dependent not on people’s doors.

Without the means of others give me bread, O Thou Who givest food to all who live.

Since in my youth from Thee and from Thy door I went not to the door of any one,

All to my door did’st Thou (vouchsafe to) send—I did not ask, (but) Thou didst (always) give.

Since I have (now) become old at Thy Court, give me Thy help from that which one should fear²³²³.

What words (are these)? these words are ill-conceived; if Thou art mine the world entire is mine.

Thou canst deliver from the world’s affairs bewildered me; deliver me (I pray).

To whom should I complain? the Helper, Thou. Accept me, for Thou art He who accepts.

Though many hidden secrets there may be, the secret of no one from Thee is hid²⁴²⁴.

’Tis best that I from Thee my object seek²⁵²⁵; ’tis best that I to Thee address my words.

E’en if through Thee this aim I gain not, still with no self-interest I’ll accord with Thee.

If I discourse of secrets to the world I meet with scorn, but honour, if to Thee²⁶²⁶.

Since at Thy door Nizāmī has arrived, drive him to no one’s door away from Thee.

In lordship give his mind exaltitude by giving him the diadem, content²⁷²⁷;

Till at the time the work is brought to light, he be the wearer of a crown though poor²⁸²⁸.

In praise of the Lord of Envoys, the seal of the Prophets—May God bless and preserve him!

The centre of the first encircling line; the seal of all creation at the end²⁹²⁹;

Fresh fruit of garden of the seven old spheres³⁰³⁰; of eloquence’ pearl-necklace central pearl³¹³¹—

Who is save him of God-assisted mind, Aḥmad the Envoy, Prophet of the Lord³²³²?

Sun of the Sphere Divine, and minister of a pure Spiritual Egypt, he³³³³.

The leader of all leaders he, in truth; truly deservedly the leader, he.

King of the prophets he by sword and crown—his sword the Law, his crown was the Ascent³⁴³⁴.

Untaught³⁵³⁵, but cause of the first causes, he³⁶³⁶; light of the earth, the shadow of God’s Throne³⁷³⁷.

King of the holy Law, establisher of the (high) throne of lordship o’er the earth³⁸³⁸.

All beings were a means, the aim was he³⁹³⁹; “the Praised” his name⁴⁰⁴⁰, his envoyship is praised.

Of the first rose which Adam pressed was he the purest part, but residue the rest⁴¹⁴¹;

And (at) the last revolving of the sky the address of the conclusion he will read⁴²⁴².

His orders and his interdicts are just, since wrong he interdicts and orders right.

And then his pride, not pain, in poverty,—note “poverty” with treasure such as his⁴³⁴³!

And then that through him brightest day was shade⁴⁴⁴⁴,— but shade, what means it with the sun conjoined⁴⁵⁴⁵?

By right divine in kingly power confirmed the strong maintainer of (his) rule was he.

Who rose (in pride), him did he cast down low, but took the hand of him who (lowly) fell.

To those of kindly nature he was kind, but harshly treated evil-natured men.

Here, sword (engaged) with sanguinary rage, there, kindliness on mixing salves (intent).

These were (employed) to comfort the distressed; his sword to punish stoney-hearted men⁴⁶⁴⁶.

There where they closed the roadway of the Faith, and tied the thong of hatred round their waists,

Behold! to-day, after so many years, all, (willing), lay the thong upon his drum⁴⁷⁴⁷.

Although God chose him out of (all) the world, and made the heavens existent for his sake⁴⁸⁴⁸,

His eyes, bright with the salve, “Turned not aside”⁴⁹⁴⁹, a garden alien to this garden own⁵⁰⁵⁰.

The blue-clothed sphere’s ring-holders in their ears wear rings as slaves⁵¹⁵¹ for servitude to him⁵²⁵².

Select in root and branch his four friends formed the four walls of the true Faith’s treasure-house⁵³⁵³.

The pure light of his sight, a grace from God—On the creation of him blessings be!

When his (pure) breath poured musk upon the air, fresh dates it scattered from the dry palm-tree.

With soul such that its increase never ends, a body reaching to the sky from earth⁵⁴⁵⁴.

This body from that soul possesses life: all are (but) throne, and that is Solomon⁵⁵⁵⁵.

His miracles fresh dates to the dry spines; to foes his fresh dates spines—a wondrous thing⁵⁶⁵⁶!

His nails split for his fingers in two halves the apple of the (full) moon in his fist⁵⁷⁵⁷.

Though cutting to the apple danger bring, it splits in two the nails of enemies⁵⁸⁵⁸.

(His) blessing the Creator gave to him, for he the chosen was, the Chooser, God.

On Chooser and on chosen blessings more than the rotations of the azure sphere!

In description of the Ascension of his highness the chief of created beings.

When the world could not hold his crown⁵⁹⁵⁹ his throne was placed upon the ‘Arsh by his Ascent⁶⁰⁶⁰.

To raise him from a lowly stage on high came Gabriel to him with (swift) Burāq⁶¹⁶¹.

He said, Place on the air your earthy feet, in order that the heavens may be your earth⁶²⁶².

Be for the night of the most sacred house⁶³⁶³, you, to-night guardian of the purest, best⁶⁴⁶⁴.

Since I have brought you choicest guardianship, I’ve brought Burāq to you to be your steed⁶⁵⁶⁵.

Mount this Burāq which has the lightning’s speed, to-night it is to serve your guardianship⁶⁶⁶⁶.

Bring your couch o’er the sphere, you are the moon; let it pass o’er the stars, you are the king⁶⁷⁶⁷.

The six directions from (their) seven roots tear, and the nine spheres take down from (their) supports⁶⁸⁶⁸.

Make your steed pass “Simāk” upon the sphere⁶⁹⁶⁹, and throw your lasso round the angels’ heads⁷⁰⁷⁰.

By the locks of your shadow form anew beneath your lofty stage the heavens’ locks⁷¹⁷¹.

Saints⁷²⁷² are preoccupied with your affairs; angels⁷³⁷³ expectant of your advent too.

The beauties of the Egypt of this tract, as e’en with Joseph erst, have fallen in love⁷⁴⁷⁴.

Arise, that they may glance at you, and cut their palms together with the oranges⁷⁵⁷⁵.

This is the night of power, the time of prayer: whatever you demand you will obtain⁷⁶⁷⁶.

Renew the angels’ carpet⁷⁷⁷⁷, pitch your tent upon the platform of the Throne, the “‘Arsh”⁷⁸⁷⁸.

To those who move at night give lamp-like blooms⁷⁹⁷⁹; be fresh of visage like the garden-flowers⁸⁰⁸⁰.

Give to the “‘Arsh’s” eyes light by your light⁸¹⁸¹; pass o’er and leave afar the carpet’s tracts⁸²⁸².

Assume the crown for you’ve become the king; rise above all for you’ve become the head.

Raise up your head to an exalted state, and by an inroad make the two worlds yours⁸³⁸³.

Deliver from the dust (of earth) your path⁸⁴⁸⁴, and to the court of Him, Eternal, speed;

So that as meed to you for your approach your standard over both worlds may be borne⁸⁵⁸⁵.

After Muḥammad had in secret heard from Gabriel these soul-caressing words,

His intellect made perfect by the words, he put the rings of bondage in his ears⁸⁶⁸⁶.

The one, God’s agent in revealing truth; the other, intellect’s in words and lead⁸⁷⁸⁷.

Two agents true custodians of one charge: that, far from demons, this, from demon-men.

That one brought faithfully the message given; this one conceived the secret of the words;

And in the darkest night through that bright lamp was sealed with the impression of his wish⁸⁸⁸⁸.

That honeyed message heard, he gave his eyes a promise through the medium of his ears.

With eagerness of heart, with soul which craved, that one unique in beauty briskly rose.

He turned not from obedience to those words, so that he gained proximity to God.

Burāq he mounted like a lightning flash: beneath him Arab steed, in hand a whip.

Into the stirrups when he put his feet, Burāq⁸⁹⁸⁹, parader o’er the heights, sprang up.

The wings of peacocks from its feet arose; above its head a (radiant) throne-like moon⁹⁰⁹⁰.

It flew so (quick) that from that heated flight the vultures four behind it shed their plumes⁹¹⁹¹.

It passed (straight) over whatso’er it saw⁹²⁹²: the night was spurned, the moon drew in (her) reins⁹³⁹³.

Bewildered at that movement was the sphere⁹⁴⁹⁴; through such bewilderment (its head) went round⁹⁵⁹⁵.

Imagination pondered how to step; lightning, how from the sheath to draw the sword⁹⁶⁹⁶.

The swiftness of the movent intellect, the impulse of the soul to generous deed,

Were lameness when compared with its swift pace; before such breadth of stride they were constrained⁹⁷⁹⁷.

Its course reduced the Pole’s career to naught: one moment south, the next ’twas at the north⁹⁸⁹⁸.

The fish of that (broad) stream one moment showed the Lancer, at another the Unarmed⁹⁹⁹⁹.

When Aḥmad by the dancing of Burāq engaged in crossing this expanse’s tracts¹⁰⁰¹⁰⁰,

He took the road to the world’s gate¹⁰¹¹⁰¹, (and then) removed (all) distance from the heavens’ sphere¹⁰²¹⁰².

He flew across the stages of the sky, a royal falcon with angelic wings.

He gave the moon in her elliptic course through his endowments verdancy afresh¹⁰³¹⁰³.

His hand through silver-working gave a hue (as) from a lead-furnace to Mercury¹⁰⁴¹⁰⁴.

And from his moon-light brilliancy he drew a veil of mercury o’er Venus fair¹⁰⁵¹⁰⁵.

Ascending to the throne-room of the sky, he crowned the sun’s head with a golden crown¹⁰⁶¹⁰⁶.

Like to the Khalif of the West in green¹⁰⁷¹⁰⁷, he left a glowing countenance to Mars¹⁰⁸¹⁰⁸.

Finding the head of Jupiter in pain from crown to base, he rubbed on sandal-wood¹⁰⁹¹⁰⁹.

His foot by Saturn’s crown kissed, Saturn’s flag was planted in the black of ambergris¹¹⁰¹¹⁰.

When (thus) proceeding like the wind of dawn upon a steed, a raging lion (swift),

His comrade from the inroad fell away, Burāq, as well, desisted from its course.

The stage had brought him to a place to which from its (fit) distance Gabriel could go¹¹¹¹¹¹.

When Gabriel gave up guidance¹¹²¹¹² Aḥmad made a ladder of the lasso, humble prayer.

Beyond the couch of Michael he arose to the watch-tower and trump of Isrāfīl¹¹³¹¹³.

From Michael, Gabriel, (and Isrāfīl), flew to the shoulder of ‘Azrā’īl, (swift)¹¹⁴¹¹⁴.

Though to the “Sidra” his swift course inclined, he left behind both “Sidra” and “Rafraf”¹¹⁵¹¹⁵.

He left his comrades half-way on the road, and went on towards the sea, unconsciousness¹¹⁶¹¹⁶.

All through that ocean drop by drop he passed; passed over, mote by mote, whate’er he saw¹¹⁷¹¹⁷.

The “‘Arsh’s” pillars having reached, he made a ladder of the lasso, humble prayer¹¹⁸¹¹⁸.

He raised his head above the radiant “‘Arsh” to the divine Arcana’s awful stage¹¹⁹¹¹⁹.

When in the risks of stupefaction¹²⁰¹²⁰ lost, God’s mercy came and took the reins in hand¹²¹¹²¹.

His distance of “two bow-lengths” at that time passed to “or nearer” (then) from “he drew near”¹²²¹²².

Beyond his own existence did he step, so that his seeing God was possible¹²³¹²³.

When thousands he had torn of veils of light, his eyes obtained the Light devoid of veil¹²⁴¹²⁴.

The Object of his worship seen with truth, he washed his eyes from everything besides¹²⁵¹²⁵.

His eyes in no direction rested there whence salutation, left or right, he heard.

Below, above, before, behind, left, right, were one direction and the six were gone¹²⁶¹²⁶.

“Direction’s” unknown to “directionless”: he left “direction” for “Directionless”¹²⁷¹²⁷.

When the “Directionless” with fierceness flames, “direction” and the world both take to flight¹²⁸¹²⁸.

Until the eyes inveil “direction’s” face, the heart’s perturbed by anxious thought and care¹²⁹¹²⁹.

Nought of the Prophet there save breath was left: there was no person left there, all was God¹³⁰¹³⁰.

When from the eyes “direction” is concealed, “that which has no direction” ’s clearly seen¹³¹¹³¹.

How can “direction” compass sight of Him? How can it hold in His encompassing¹³²¹³²?

Without “direction” when the Prophet saw the One, he heard words from no lips or mouth¹³³¹³³.

He took the special drink and special robe; gained pure devotion through proximity¹³⁴¹³⁴.

His cupbearer was knowledge, bliss, his cup¹³⁵¹³⁵; nothing of all the rest was left to him.

With humble tribute (then) of countless prayers¹³⁶¹³⁶ he came down from the summit of that Goal¹³⁷¹³⁷.

That which he brought¹³⁸¹³⁸ he lavished on his friends: for sinners’ interests made a pious gift.

How long, Nizāmī, worship of the world? Ascend on high, how long this low estate?

Strive you to gain the everlasting realm, which by the Law of Islām you will gain.

On the cause of writing the book.

When from the court of Solomon (to me) an intimation secretly arrived¹³⁹¹³⁹,

I took to wings, as bird which spreads its wings, to take my place at Solomon’s (high) gate.

The courier in his intimation signed, On festive night let rise a crescent-moon¹⁴⁰¹⁴⁰,

Such that by no one, from its slenderness, it through its veil of darkness be discerned¹⁴¹¹⁴¹;

So that the play of thought and fantasy may captivate magicians by its spells¹⁴²¹⁴².

Pour out a lot of pepper on the fire, and make the fierce fire crackle (as it burns)¹⁴³¹⁴³;

The cold and hardened wax (then) in this heat make soft, that it become of gentle heart¹⁴⁴¹⁴⁴.

Move your couch quickly from this narrow way; there’s been enough of dancing upon stones¹⁴⁵¹⁴⁵.

Allow the musky reed to sprinkle drops, so that the breeze of dawn may be perfumed¹⁴⁶¹⁴⁶.

Command the breeze to dance on ambergris¹⁴⁷¹⁴⁷; to scent with (fragrant) musk the verdure’s silk¹⁴⁸¹⁴⁸.

Bear toil, the time for bearing it is now—the leaves you count out form the royal stores¹⁴⁹¹⁴⁹.

Your bearing toil will to a treasure lead; he bears a treasure off who suffers toil.

Until the grape has first wept bitterly it does not finally display sweet smiles¹⁵⁰¹⁵⁰.

No one has marrow seen without a bone; without a bee can honey e’er be found¹⁵¹¹⁵¹?

How long a cloud be which no water gives? You have the oven heated, bake the bread.

Be active, draw the curtain back; comply, and let the curtained beauty be displayed¹⁵²¹⁵².

When the (king’s) envoy sought this aim of me, joy settled down, and grief (at once) arose¹⁵³¹⁵³.

I sought out (then) from works both rare and choice whatever might give gladness to the heart.

Whate’er concerned the history of kings—in one work there was choice (of it for me)¹⁵⁴¹⁵⁴.

(A poet) of keen thought had come before, and versified it all in perfect style¹⁵⁵¹⁵⁵.

Some ruby dust was left from those cut stones¹⁵⁶¹⁵⁶, of which each (poet) gleaned some particles.

I, as a jeweller, with those still left shaped such a store (of jewelry) as this;

So that the wise who can distinguish things might make their choice from the contents of it¹⁵⁷¹⁵⁷.

That which had been half-said I said (in full): I bored the pearl (through) which had been half-bored.

But that which I perceived was just and right—I left it even as it was at first.

In such a composition did I strive to add adornment too from alien art¹⁵⁸¹⁵⁸.

I sought out from the works of famous men—works scattered (here and there) about the world¹⁵⁹¹⁵⁹—

From Arabic and older Persian themes in Ṭabaristān and Bukhārā’s towns¹⁶⁰¹⁶⁰;

From other scattered treasures too (I sought) each pearl in each concealed receptacle¹⁶¹¹⁶¹.

All of the leaves which fell into my hands I fastened all (together) in a bag.

When from that whole selection had been made united ’neath the blackness of (my) reed¹⁶²¹⁶²,

A poem I composed should be approved; not one to be derided by the keen.

As in the Magian Zand, with seven Brides I’ve graced the work composed, on this account¹⁶³¹⁶³

That, if the Brides, (adorners) of the sky¹⁶⁴¹⁶⁴, should once bestow a glance upon my Brides,

Through sharing like adornments and affairs¹⁶⁵¹⁶⁵ one each of them one each of these should aid.

If seven lines converge, a single point at last falls on the target of the affair¹⁶⁶¹⁶⁶.

The painter who has ten subservient parts holds to the end of every single thread¹⁶⁷¹⁶⁷;

(For) if one thread should stray from the (main cord), all the subservient threads would faulty be¹⁶⁸¹⁶⁸.

If one should not trace out these threads aright, correctness is with me, and leaves me not¹⁶⁹¹⁶⁹.

I measure all these threads in faultless mode; I ever keep in mind the main design¹⁷⁰¹⁷⁰.

The thread if single, I should dread its risk, the more so that I’ve brought unmeasured pearls¹⁷¹¹⁷¹.

You may indeed in countless waters bathe before you come to waters you might drink¹⁷²¹⁷².

A little water cast, a man is born, but water’s often cast away and lost¹⁷³¹⁷³.

I, shell-like, make pearls with the water¹⁷⁴¹⁷⁴; sure, a little water I deserve and food¹⁷⁵¹⁷⁵.

A work more sweet than plates of honey-comb—should not munificence attend to me?

But why think of munificence and work? The thing depends on Fortune, I am naught.

Firdausī’s bounty, Maḥmūd’s stinginess, on Sagittarius and Scorpio lay¹⁷⁶¹⁷⁶.

He favoured Asadī who had “Alif”¹⁷⁷¹⁷⁷, the ascendant and its subject were at one¹⁷⁸¹⁷⁸.

If from the cloud the shell receives a gift, the cloud finds also in the shell good faith;

For what the cloud disperses through the air the shell constructs into a royal pearl¹⁷⁹¹⁷⁹.

For this discourse to which I’d honour give¹⁸⁰¹⁸⁰ I crave support, thus wishing, from the king.

Of standard quality and quantity, so far as ’tis, the cause is such support.

If at the monarch’s Court support be (given)—four into four are sixteen, sooth to say¹⁸¹¹⁸¹.

What say I? What these words? when from the cloud my water is, my pearls from Aden are¹⁸²¹⁸².

An apology for the writing of the book.

Not Gabriel, but the genius my pen¹⁸³¹⁸³, inscribes upon my page the words which come:

For such a spell which is by genius taught put on new dress, for ’tis the New Year’s time¹⁸⁴¹⁸⁴.

From evil genii keep it so concealed that it be seen by none but Solomon¹⁸⁵¹⁸⁵.

Seek me from it, for ’tis my essence, know¹⁸⁶¹⁸⁶. What (else) am I? A piece of skin (still) left¹⁸⁷¹⁸⁷.

Without the ring’s inscription I’m but wax, (wax) free from both the honey and the bee¹⁸⁸¹⁸⁸,

Till with his ring’s inscription Solomon make such form of impression as he will.

Whether the face be red or whether black¹⁸⁹¹⁸⁹, the monarch’s scribe’s the painter (of the face)¹⁹⁰¹⁹⁰.

If no one seek my perfume (still) my musk is store good and sufficient for my silk¹⁹¹¹⁹¹.

In poetry on me it has devolved to give pure gold, not gold with half alloy.

The eloquent¹⁹²¹⁹² who spoke that which was fit became fatigued and fell asleep at last.

I, looper of the knots, the alchemy and bond of travellers to the village am¹⁹³¹⁹³.

Of those species of verse in vogue before no one fresh fruit has given more than I¹⁹⁴¹⁹⁴.

Though wanting in new words I have full skill to express my sense in clear and various terms¹⁹⁵¹⁹⁵.

The skin without the fruit I think a dream; the fruit without the skin as water take¹⁹⁶¹⁹⁶.

With all my rare and novel mode of speech, I turn not from the older excellence¹⁹⁷¹⁹⁷.—

From thus arranging pearls there’s no result save with a measure measuring the wind¹⁹⁸¹⁹⁸.

What is there touching gems of treasured store that I, of gems a weigher, have not weighed¹⁹⁹¹⁹⁹?

Though many a special treasure I have oped, to the supremely pure I’ve found no key²⁰⁰²⁰⁰.

With all the dainties which at dawn descend, in deprecation I am still engaged²⁰¹²⁰¹.

Nizāmī, your Messiah is your breath; your Tree of Mary is your learning gained²⁰²²⁰².

Since you’ve become disperser of its dates, you’ve gained good fortune, be it well with you²⁰³²⁰³!

In praise of the king ‘Alā’u’d-Dīn²⁰⁴²⁰⁴.

O heart, how long this play of fantasy? This fancy of displaying fantasies?

The fancy of this fancy I will quit: ’tis best my eyes seek not these fantasies.

My aim is four divisions in this range, each one excelling the division, Spring²⁰⁵²⁰⁵:

The first division being praise of God, by whose grace the creation is set up.

The second, on the Prophet a discourse, through whom became this ancient coinage new²⁰⁶²⁰⁶.

The third, prayers for the monarch of the world, (such) prayers as to the mouth being (precious) pearls.

The fourth division, counsel to the king in view of (his) success and victory.

A king to whom the Seven Climes’ domains²⁰⁷²⁰⁷ give revenue that’s due to sovereign state.

By might and power a shining light of rule, in lordship of the world a miracle.

A king, crown-giver, ’stablisher on thrones, pourer of treasure over crown and throne²⁰⁸²⁰⁸.

Support of sovereignty, ‘Alā’u’d-Dīn, guardian and helper of the time and world.

[Taker of regions, King Qizil Arslān; better than Alp Arslān in crown and throne.]

Strengthened by him the Āq Sunqurs’ high race²⁰⁹²⁰⁹; his sire and grandsire glorified through him.

A leader he, this resting-place’s sun²¹⁰²¹⁰; his rule the sealing of the latest age²¹¹²¹¹.

A Rustam²¹²²¹², great, of greatness giver too by the power of his steed to mount the sky.

[The heavens’ compeer, lavish as the cloud, in body lion, lion too in name²¹³²¹³.]

When that the lock of being found the key²¹⁴²¹⁴, the world came into being from a Gem²¹⁵²¹⁵.

He is a world which from its hand gives out at each and every moment countless gems²¹⁶²¹⁶.

Through kinship of identity in words his face gives redness to the signature²¹⁷²¹⁷.

[Without the warning of his entering in, the world gains honour through his signature²¹⁸²¹⁸.]

In shreds the heavens’ surface by his strokes²¹⁹²¹⁹, the sea’s salt ground perspires before his gifts²²⁰²²⁰.

Both land and sea are under his command; the denizens of both recite his praise.

A king exalted, of so high a throne; that from its loftiness the mind’s made small²²¹²²¹.

In greatness equal to the angels, he; in loftiness the equal of the sky.

His name’s embellished by “Sublimity”²²²²²², if o’er the sky he rise ’tis only fit.

Though low the sky without sublimity, in this last there is height without the sky²²³²²³.

The lightning of his sword burns up the veils upon the bodies of his foes inveiled²²⁴²²⁴.

His arrow’s point in places where it speeds pierces a heart at times, at times a hair.

Conquest has laid its head upon his foot; the water of his sword sedition’s drowned²²⁵²²⁵.

His brilliancy excites fire in the mind; his body scents the air with ambergris²²⁶²²⁶.

In strife with him, where lions e’en lose hope²²⁷²²⁷, his foe’s steed is upon its head, not hoofs²²⁸²²⁸.

When in his morning draught he spills the blood of grapes, from frozen water fire he brings²²⁹²²⁹.

When lance he sharpens for the shock of war, he makes the day the Resurrection Day²³⁰²³⁰.

When he to bounty’s mine the entrance opes, he gives out treasure, (and) forgives misdeeds.

Sea-like the king nor grudging is nor false; his ebb and flow are in his whip and sword²³¹²³¹.

All that the efforts of his sword draw in he gives, (as some obtain), by crack of whip²³²²³².

Like Jupiter upon the lofty sky with his steed’s hoofs he digs out Saturn’s grave²³³²³³.

A lion on a dragon’s seldom seen, and a sun which has drawn a scimitar,

But see the king who in the fight and chase riding a lion burns the dragon fell²³⁴²³⁴.

His axe beneath the dragon of his flag splits at a stroke the dragon as a snake²³⁵²³⁵.

The closeness of his aim by arrow forked for raging lions widens out the grave²³⁶²³⁶.

He wins the game of roughness from the sword²³⁷²³⁷; roughness like that of bears does he subdue.

A lion-taker, not in drunkenness²³⁸²³⁸; lions he takes by having dragons’ might.

The fore and hind legs of the tearing wolf by loop of lasso he has pilloried²³⁹²³⁹.

When fore and hind legs from the wolf he tears the lion’s palsied in forelegs and hind²⁴⁰²⁴⁰.

His bolts, through wolves’ fore legs and leopards’ hind, restrict the plain for the wild ass’s hoofs²⁴¹²⁴¹.

His hunting-ground, through blood which sea-like fumes, the wolf’s skin now puts on, and now the pard’s²⁴²²⁴².

The boar at which he sharply drives his sword flies (quickly) from the wound that he inflicts.

Exerting strength upon the leathern string, to stag he makes the leathern hide a grave²⁴³²⁴³.

When to the battle-field he goes the heart of rock he breaks as though it were (but) shell.

With poisoned sword he offers such effect as might the sky’s destruction of the earth²⁴⁴²⁴⁴.

He at the feast and in the fight is famed: by cup and sword he gives life and he takes.

By reason of his sheen the dusky earth is full of lustre by his sovereign sway.

His inner character as artist’s reed has musk in bosom, rubies in its skirt²⁴⁵²⁴⁵.

The realm in every part forms necklaces and perfume from his rubies and his musk²⁴⁶²⁴⁶.

Such wearer of the kingly cap’s attire, suffices for a cap from heaven to earth²⁴⁷²⁴⁷.

The bow of such a holder of the earth has the Nine-handled Bow as smallest bolt²⁴⁸²⁴⁸.

Such greatness is involved in his designs that the Great Bear’s four stars are (as) his throne²⁴⁹²⁴⁹.

His enemies are like uprooted trees to crucifixes fastened at his door²⁵⁰²⁵⁰.

Our faces, from the sun of his renown, bright as the moon; his foemen’s faces black²⁵¹²⁵¹.

What wonder that a gold-shod sun has given rock to the mount and rubies to the mine²⁵²²⁵²?

Subdued by him the jewels of the mine; the mine of jewels (too) his (humble) slave²⁵³²⁵³.

His onyx food to mount and sea has given—this, named pearl-strewer, ruby-strewer, that²⁵⁴²⁵⁴.

He guards the law in both Abodes: the law of those of God’s Law he administers²⁵⁵²⁵⁵.

God’s favour gives him that which is required; (and) he conveys it to his slaves again.

(Then) since through him the world is prosperous, his portion from the world be happiness!

Of happy omen be each day for him! and may his rule ne’er suffer from decline!

For ever, pearl by pearl, be ranged a line of sons with favouring aspect of the stars!

Through the bright splendour of two fair-faced dawns²⁵⁶²⁵⁶ like the celestial sun may he be bright!

Of lofty throne two princes, seeking, one, the world, and one, the realm of piety²⁵⁷²⁵⁷.

Farīdūn’s learning, intellect, has one²⁵⁸²⁵⁸, the other takes the way of Kai-Khusrau²⁵⁹²⁵⁹.

Adorning crown and throne the power of one²⁶⁰²⁶⁰, Nuṣratu ’d-Dīn Malik Muḥammad Shāh.

The other’s name by observation raised unto the sky²⁶¹²⁶¹, his name is Aḥmad (twice)²⁶²²⁶².

In two forms from a common source there are the species Aḥmad and Muḥammad too²⁶³²⁶³.

When at these blessed names you look (’tis seen that) in one circle they both make their place²⁶⁴²⁶⁴.

When out of one two things arise, then how between them can one make a difference?

The one e’er has the key of victory; the other’s famed for conquest of the sky²⁶⁵²⁶⁵.

Conquest’s (engaged) in cherishing the one; the other one is strengthened by the sky²⁶⁶²⁶⁶,

The tripod throne of conquest one has pitched; the other has as fortune’s steed the sky.

Beneath the azure throne²⁶⁷²⁶⁷ by these two (sons) may the eyes of the king be (ever) bright!

Be the course of his rule o’er South and North by these Poles of perfection ordered well²⁶⁸²⁶⁸!

Good fortune be his prey, his prey be fat! Better than day his day²⁶⁹²⁶⁹, his night than night²⁷⁰²⁷⁰!

Veiled by the curtain of his night that one of Aḥmad’s race be light of dawn to him²⁷¹²⁷¹!

May the life of Bilqīs be luminous under the shade of Solomon’s control²⁷²²⁷²!

As the celestial sires be lavish, he! She, of existence’ mothers be the seal²⁷³²⁷³!

His name be Khiẓr of immortality! Be her equivalence the Stream of Life²⁷⁴²⁷⁴!

The shadow of the king, the fount of light, be from that Rose and Rose-garden not far²⁷⁵²⁷⁵!

“Asylum of the world” has always been his quality; his sway endure for aye²⁷⁶²⁷⁶!

A humble address.

O you, whose crown has Fortune as its slave, and by whose crown and throne the world’s alive,—

To guard you, night is a black sentinel, having the drum, the moon, attached to him²⁷⁷²⁷⁷.

Like a free-lance, with sword-belt fastened on²⁷⁸²⁷⁸, the dawn beside your stirrup gently breathes²⁷⁹²⁷⁹.

Of Dīlam’s crown the wearer, slave to you, from plants beside your gate has musky scent²⁸⁰²⁸⁰.

The Grecian, day, would Ethiop be like night, if from the office of “sarhang” dismissed²⁸¹²⁸¹.

In every cloth which the sky spreads it has from (the king’s) government two loaves as pay²⁸²²⁸².

He whom you pay the least has for his food the planets as a mouthful on his plate.

The signet-ring of heavenly furtherance upon you puts the seal of sovereignty²⁸³²⁸³.

The (lofty) sky, of which the sun’s a work, is as the smallest belt around your waist²⁸⁴²⁸⁴.

The moon, which of the heavenly sphere has made a golden throne, has made it like your throne²⁸⁵²⁸⁵.

The water of the spring, which is (so) pure, is, like tears, turbid when compared with you²⁸⁶²⁸⁶.

The ruby ’s as a potsherd next your sword²⁸⁷²⁸⁷; the mount before your patience, light of weight²⁸⁸²⁸⁸.

The kings who (now) are (rulers) of the world have (truly) fashioned in their hands a cloud²⁸⁹²⁸⁹;

Except your cloud, which is an April cloud, those other clouds are clouds of winter time²⁹⁰²⁹⁰.

They give much pain before they lay a cloth; they take a life before they give a loaf²⁹¹²⁹¹.

You summon late (’tis true), but cherish quick the man on whom (your) shadow you may cast²⁹²²⁹².

The worth of men of talent he may know who many works of talent has perused.

(But) he who knows not talent from defect,—how should the talented have gain from him?

From your existence²⁹³²⁹³ sovereignty has rank; on all sides there are writings in your praise.

Your fortune lives for ever in the work of scout to generosity’s domains²⁹⁴²⁹⁴.

The splendour which you’ve given to State and Faith—not such from April has the garden gained.

The world entire is body, Persia, heart,—the writer shames not at this parallel;

For since that land’s the heart of (all) the earth—the heart is better than the body, sure²⁹⁵²⁹⁵.

Of these dominions which the rulers have—the best of places to the best accrue.

This parable applies to you, the heart, for your dominion is the heart of realms²⁹⁶²⁹⁶.

You, famed as like Sikandar, king, and Khiẓr²⁹⁷²⁹⁷, you, whose control through knowledge, justice, shines,—

An iron mirror if Sikandar made, and if by Khiẓr the Stream of Life was found²⁹⁸²⁹⁸,

Your breast a mirror is of intellect²⁹⁹²⁹⁹; the Stream of Life is (found) within your heart.

Every domain which has a king like you—may God from every evil keep it safe!

From the good fortune which you have³⁰⁰³⁰⁰ you’re called the fortune-favoured of the Seven Climes³⁰¹³⁰¹.

Through you the Fifth Clime is in prosperous state; through you the other Six are joyful (too)³⁰²³⁰².

By reason of your kindness every land is wishful to be subject to your rule.

Four (previous) kings have had four ornaments; in this you are a fifth—Be you long-lived!

In Aristotle Alexander had one from whom precious sciences he learnt³⁰³³⁰³.

The court of Nūshīrvān³⁰⁴³⁰⁴ was heaven, since he had

Buzurjmihr, of the world best gift³⁰⁵³⁰⁵.

Parvīz³⁰⁶³⁰⁶ a Bārbad had, a minstrel famed,³⁰⁷³⁰⁷ who’d play not hundred but a myriad airs.

(And fourth), that king whose name was Malik Shāh³⁰⁸³⁰⁸ had in Nizām³⁰⁹³⁰⁹ a pious (minister).

(But) you, who have a better crown than they, have a Nizāmī, great in eloquence.

O you, through whom Nizāmī has a name, though whom his name’s in orderly estate³¹⁰³¹⁰,—

Though other rulers, through a vain desire³¹¹³¹¹, make boast of giving of their treasured store,

They (only) scatter seed in brackish ground, and into blind eyes put collyrium.

To scatter seed in salt and brackish ground no fruit produces saving penitence.

A tree should be implanted in such ground as will bring fruit like that of paradise.

When the cupbearer to the earth gives wine, how can the peasant’s name remain (in mind)³¹²³¹²?

Save you, who have in justice, learning, too, a sacred shrine, who’s generous towards himself³¹³³¹³?

Since I’ve, in truth, been able to infer that those possessed of learning you protect³¹⁴³¹⁴;

That wily men’s deceit you favour not, reject the imposture of satiric rogues³¹⁵³¹⁵,

This picture from the eternal studio, Leo ascendant, I’ve attached to you³¹⁶³¹⁶.

How fortunate that person who may bring such produce to your house from grain you give³¹⁷³¹⁷!

(Such produce) as, so long as it subsist, may ever open with your name its leaves.

Not (produce) such as in an age or two the lofty sphere may cancel with a pen³¹⁸³¹⁸.

Now, in the cycle of seven thousand, work so perfect in Seven Pictures I’ve prepared³¹⁹³¹⁹:

Its sweetness is to brighten up your soul—may it agree! enjoy it, ’tis your food.

To fashion it I’ve cared with endless zeal, and made it then devote itself to you.

Upraised the skies by kinship to the king, akin to angels as the sky his mind!

How can I reach the sky? I’m of the earth. How can I reach the angels? I’m a man.

By using this (sweet) sugar-reed I wished out of earth’s blackness to make verdure grow³²⁰³²⁰;

To make sweetmeats (to take) upon the road, that I might offer sweetmeats to your feast.

If to strew sugar I’m not privileged, I’m by my vigils the king’s guard (at least).

The king’s a sun illumining the world; my eyes like founts of water have become³²¹³²¹.

Although the sun on water may be cast, water cannot be cast upon the sun.

If eyes agree not with the fount (of light), (still) with its image they may fancies raise³²²³²².

What does not in the monarch’s store exist except this coin, fresh comer from the road³²³³²³?

Give it some power by your horse’s hoofs, that by your means its rank may be upraised³²⁴³²⁴.

The mountain-field whose cupbearer’s the cloud, cares not the water of the well to drink³²⁵³²⁵.

The field (high) o’er whose head the cloud shall pass—how should it not drink water from the well³²⁶³²⁶?

I, who require the water from that hand³²⁷³²⁷, have to (all) other waters closed my mouth.

’Tis injuring the pearl if I appraise; I’ll let it e’en be put before the king.

If you, as “Zuhra”, hear my newest song, as the new moon you’ll make me pointed out³²⁸³²⁸.

But if you think the picture’s very small—the wind has borne off many such a flower³²⁹³²⁹.

(Long) life be yours, for justice and the Faith are yours; God give you that, for you have these.

Whate’er is to your state agreeable—may that thing (ever) keep good faith with you!

And all that from your favour falls afar³³⁰³³⁰—from you and your dominion be it far!

As long as in the sky the sun may shine, your friend be prosperous, your foe be blind!

Your foes so (placed), that, with afflicted heart, they beat their heads with stone, stone with their heads!

(Of all) you have precedence, may you have than all more learning (too), and longer life!

In every circumstance decadence’ hand be distant from the frontiers of your state!

On the excellence of speech. Counsel to the people.

That which is new and also old is speech, and on this speech some speech is (to be used).

In all creation the creatress “Be” no child has brought forth lovelier than speech³³¹³³¹.

Beware! say not the eloquent are dead; they’ve sunk their heads beneath the stream of words;

Speak but the name of anyone you will; like fish he raises from the stream his head³³²³³².

Speech, faultless like the spirit, is the guard of the (rich) treasure-house of the unknown³³³³³³.

It knows the story which has not been heard; it reads the book which has not (yet) been writ³³⁴³³⁴.

Of everything which God has made exist—consider what remains of it save speech³³⁵³³⁵.

The lasting monument of man is speech; those other (things) are all (but empty) air³³⁶³³⁶.

To mineral and vegetable (look), to animal and intellectual,

Consider what that is existent here that may to all eternity exist³³⁷³³⁷.

Whoever knows his being as it is, exalted by existence is for aye³³⁸³³⁸.

He who knows not the fashion of his make must pass, (but) he is permanent who does³³⁹³³⁹.

See what it is that has this knowledge (then)³⁴⁰³⁴⁰, (for) that which has it is the permanent³⁴¹³⁴¹.

When you know well yourself you will not die, though (seemingly) at first you pass away³⁴²³⁴².

But those who of existence nothing know, come in at this door, and pass out at that³⁴³³⁴³.

The window kept from dust, the door from smoke,—what gain, if no one look upon the sun³⁴⁴³⁴⁴?

All people with their clay³⁴⁵³⁴⁵ are satisfied, (and) no one (seeks to) cultivate his heart.

All are astute in pleas and vain excuse³⁴⁶³⁴⁶, not anyone will say, My curds are sour³⁴⁷³⁴⁷.

With but a pittance the mature (in mind) to naught except contentment bow their heads³⁴⁸³⁴⁸.

The man of riches should be provident—so should he be, since riches may decrease³⁴⁹³⁴⁹.

The man of substance is exposed to risk—the guard is wanted, thieves are on the road.

The China merchant, who has loaded musk, stores in a guarded place his musk and gum³⁵⁰³⁵⁰.

The hoopoo’s wings beneath the eagle’s wings excel in swiftness (those of other) birds³⁵¹³⁵¹.

The famous from mishap are not secure³⁵²³⁵², the business of the ignorant is safe.

The sharp, sagacious bird in search of food finds both its feet entangled in the net³⁵³³⁵³.

Where’er there’s one as gluttonous as earth, he from the earth eats (but) a stomachful³⁵⁴³⁵⁴.

With all this grasp and eating, in this store one grain is not diminished at the end³⁵⁵³⁵⁵.

From it whate’er you take out grain by grain, even do you successively restore.

When like the candle you must have a crown, more tears than laughter you must have (from it)³⁵⁶³⁵⁶.

The hills and sea, which rubies have and pearls, have little laughter, but abundant tears³⁵⁷³⁵⁷.

All have a helper hidden (from their view): it is a friend, and one who is attached³⁵⁸³⁵⁸:

(And) that from which help comes is intellect—if intellect you have you have all (else).

He who to intellect can not be just, has a fiend’s nature with a human form.

The wise are angels though entitled men³⁵⁹³⁵⁹, and wisdom is indeed a wondrous thing.

In past eternity did they prepare that which should be³⁶⁰³⁶⁰, our toil to-day is vain.

Still work, since by its nature work in hell is better (far) than idleness in heaven³⁶¹³⁶¹.

Yet he who is engrossed in his own work, is bad if he to others be not good³⁶²³⁶².

Malevolence towards other men brings ill upon the man who is malevolent³⁶³³⁶³.

That lofty mind which is benevolent—to it benevolence brings nought but good.

Live so that should you suffer a mishap, you may at least not suffer taunts from foes³⁶⁴³⁶⁴:—

One, weeping as at ills which have prevailed³⁶⁵³⁶⁵; one, laughing as at merited return.

Although no one indeed may take your hand³⁶⁶³⁶⁶; though no one at your tomb (with grief) may die,

’Tis better pity in his heart should be than that he should be joyful at your grief³⁶⁷³⁶⁷.

Do not eat bread before (the poor) who fast; (but) if you eat, let all sit at your tray.

Weigh not much gold before the destitute, that like a snake they writhe not near the hoard³⁶⁸³⁶⁸.

Though the wind be a breeze of New Year’s day, ’tis best you light no lamp before the breeze³⁶⁹³⁶⁹.

Man for the sake of eating has not life, for intellect and reason is it given.

(Even) a dog is nobler than the man who keeps his eyes fixed like an ass on food³⁷⁰³⁷⁰.

Strive earnestly to be of use to all, that you by service may adorn the world.

’Tis best to have good nature like the rose, that one may be sweet-scented in the world.

Perchance you’ve heard what once a wise man said: Who goes to sleep good-humoured has good dreams³⁷¹³⁷¹.

If good one’s nature at the time of birth, so is one’s nature at the time of death³⁷²³⁷².

But he who is with evil nature born, (e’en) with (a nature of) ill aspect dies³⁷³³⁷³.

Practise not harshness, the harsh earth has killed like you a hundred for a loaf of bread³⁷⁴³⁷⁴.

(See) what a work it is to till the ground! Abject (enough) the worker of the ground³⁷⁵³⁷⁵!

If any ask, (How is it) knowledge pure from man arises, and from earth the man?

Say, Roses give rose-water, thorns the rose; the snake-stone antidote, the snake the stone³⁷⁶³⁷⁶.

Exchange not salutations with the world³⁷⁷³⁷⁷: pitch not your tent within a dragon’s mouth³⁷⁸³⁷⁸.

Friendship you should not from a dragon seek; a man-devourer is the dragon, sure³⁷⁹³⁷⁹.

A dog if he assume the darvīsh robe will ne’er forget his native savag’ry³⁸⁰³⁸⁰.

A disagreement happens amongst friends; (their) enemies together then agree.

They crawl all over black and white like flies, and dye each colour with the other’s hue³⁸¹³⁸¹.

From all these highwaymen best keep aloof³⁸²³⁸², (and) tear away this wallet of four ties³⁸³³⁸³.

In such an age when pious men are base; Josephs, (fierce) wolves, ascetics, drunkards too³⁸⁴³⁸⁴,

Life cannot be preserved save by two things: ill deeds and the approval of ill deeds.

May God permit not that the slaves of God should put such fetters on their legs as these!

That they should thus stir up a fire for hell³⁸⁵³⁸⁵, should seek for naphtha, and pour talc away³⁸⁶³⁸⁶!

Rise, let us cast sedition under foot, and the conditions of subjection meet³⁸⁷³⁸⁷!

How long (this) begging for a grain of gold? How long dependence on the skies and earth³⁸⁸³⁸⁸?

See the wind tear from the anemone its dress for granules of false, blood-stained gold³⁸⁹³⁸⁹!

Whereas the wormwood, being moneyless, retains its form untortured by the wind³⁹⁰³⁹⁰.

As white clouds, bear no treasure on your head³⁹¹³⁹¹, place on the treasure, as the sun, your foot³⁹²³⁹²;

So that the earth, all moistened by the cloud³⁹³³⁹³, may by your kisses turn to (burnished) gold³⁹⁴³⁹⁴.

Pour out upon the sun a purse of gold, and in the fiery ruby plant a stone³⁹⁵³⁹⁵.

Your eyes by gold are bright, and (this) is bad, (since) the world’s eyes by wisdom are made bright.

Gold is two letters, unconnected each; how long boast of this worthless, scattered thing³⁹⁶³⁹⁶?

Let not your heart, like earth, be filled with gold, so that you be not scattered e’en like gold³⁹⁷³⁹⁷.

All pictures which have breast-plates made of gold have tunics made of lapis lazuli³⁹⁸³⁹⁸.

Each balance which devotes itself to gold suffers from stoning at a thousand doors³⁹⁹³⁹⁹.

Assume that you’ve collected with some pain of lawful or unlawful gain some “dāngs”⁴⁰⁰⁴⁰⁰;

(That then) one reckless comes (and) bears them off—the waster living, the collector dead⁴⁰¹⁴⁰¹.

Collecting (thus) with pain and fear is not collecting silver, but adoring gold⁴⁰²⁴⁰².

How can the thirsty pleasure in the road? ’Tis digging wells to fall into the same⁴⁰³⁴⁰³.

Gold, if it be enjoyed, enhances joy⁴⁰⁴⁴⁰⁴; when hoarded it induces pain and fear.

The folly see, that for a (worthless) stone⁴⁰⁵⁴⁰⁵ in strife and battle friend opposes friend!

’Tis best that from that ruin you withdraw from which you’ve pain and terror for your life⁴⁰⁶⁴⁰⁶.

The world’s the house of dīvs, (then) hasten you, that you be not of ruined house like dīvs⁴⁰⁷⁴⁰⁷.

The house of demons is a demon’s house, although it be a palace fit for kings.

How long would you, as porter, bear the world, (and) hide your load of gold within the earth⁴⁰⁸⁴⁰⁸?

Though what you gather might three porters load, you’ll bear away but the four porters’ house⁴⁰⁹⁴⁰⁹.

The earth and air which are your foes are these: the unfriendly earth, the air without “alif”⁴¹⁰⁴¹⁰.

The branch which to the date-palm pays no toll⁴¹¹⁴¹¹ ’tis best to make a rolling-pin for paste⁴¹²⁴¹².

To cure the pain of him whose stomach’s leer some “tutmāj”-strips excel rose-petals far⁴¹³⁴¹³.

Better extract your teeth than over-eat, that as a pearl of price⁴¹⁴⁴¹⁴ you be esteemed.

(See how) the comb which has a thousand teeth has thence a hand in every person’s beard⁴¹⁵⁴¹⁵.

Before the antidote the world may give, a thousand draughts of poison must be drunk⁴¹⁶⁴¹⁶.

Beside the doorway of this butcher’s shop you will not find a portion without heart⁴¹⁷⁴¹⁷.

A hundred hearts are torn on every side ere any good condition may accrue.

The necks of many thousand chiefs are broke before the neck of one escape the sky⁴¹⁸⁴¹⁸.

The foot of one upon a treasure hits, another gains a scrap (of gold) with toil⁴¹⁹⁴¹⁹.

Affairs when not to any person’s wish—frustration’s better than obtaining it⁴²⁰⁴²⁰.

Every desire which late in life (you’ve) gained felicitates (you) on a life prolonged.

’Tis best the long-lived gain their wishes late; life’s business in perfection’s perfected⁴²¹⁴²¹.

The ruby which takes long to come lasts long; the anemone soon comes, and quickly goes.

How long light up the assembly like a lamp; make all you can of self, and burn yourself⁴²²⁴²²?

Flee from this bestial den away, and take your head out of this jar of crockery⁴²³⁴²³.

Cut from above this seven-rooted tree; and draw off from your foot this four-nailed shoe⁴²⁴⁴²⁴.

From such a well, mat-covered, which is dead as any stone or mat (come) pass away⁴²⁵⁴²⁵.

As lightning, living die, that you may smile: life sacrificed is better than good health⁴²⁶⁴²⁶.

If you’re an aspirant such as you’re thought, pursue the road will bring you name of “pīr”⁴²⁷⁴²⁷.

Be no disciple aspirationless; do not be weak of faith in trust in God⁴²⁸⁴²⁸.

I, solver of a hundred knotty points, am village-chief, but in the village not⁴²⁹⁴²⁹.

If from the road a guest should chance to come, who will there be to set a tray for him⁴³⁰⁴³⁰?

Intelligence discerns what I now say, and what I aim at in this hint thrown out⁴³¹⁴³¹.

At destitution I am little vexed; of him who’s destitute is my complaint⁴³²⁴³².

This Ethiopia likes not Turkish wares; hence it will have not palatable curds⁴³³⁴³³.

Whilst in this furnace which one’s nature ripes as grape unripe I still was somewhat raw⁴³⁴⁴³⁴,

Fortune made use of me as grape unripe, made of me verjuice-tutty for the sight⁴³⁵⁴³⁵.

Since I have reached the state of the ripe grape, I’ve suffered often from the stings of wasps⁴³⁶⁴³⁶.

The wine which is a spiritual draught for earth—is not the grape worth more than this⁴³⁷⁴³⁷?

I follow up the path they know of me⁴³⁸⁴³⁸; hence frozen water I am called by them⁴³⁹⁴³⁹.

Water when it is frozen, as they say, is not a fount of water, but of gold⁴⁴⁰⁴⁴⁰.

They err, the frozen water’s silver, sure, (for) ice indeed bears witness (to this fact)⁴⁴¹⁴⁴¹.

(Say) how can silver have the rank of gold? There is a difference ’twixt moon and sun⁴⁴²⁴⁴².

Take “yā” away and silver’s copper-like, and still more (like it) when it is reversed⁴⁴³⁴⁴³.

My iron which is (all) with gold inlaid in composition—see its silvery work⁴⁴⁴⁴⁴⁴!

I’m like an iron-seller dressed in gold, because for silver I (can) iron sell⁴⁴⁵⁴⁴⁵.

Woe to the goldsmith when the reckoning comes whose gold is not worth silver when assayed⁴⁴⁶⁴⁴⁶.

This fraud that’s practised by the world seems hard, that fortune comes from luck and not from worth.

That keen (assayer) who is skilled in coin has, as a rule, not half a grain (of gold).

Whilst he who cotton cannot tell from flax, and thinks “āsmān” and “rīsmān” are the same⁴⁴⁷⁴⁴⁷—

His store-house with fine linen is replete, boxfuls of gold, and many maunds of silk⁴⁴⁸⁴⁴⁸.

Since such the work of jewels and of coin, why should one fear if they refrain from work⁴⁴⁹⁴⁴⁹?

How long through such a ruin shall I vex? How long into a ewer draw a sun⁴⁵⁰⁴⁵⁰?

All voices rise up from the vestibule; some day, may be, my voice too will arise⁴⁵¹⁴⁵¹.

Some others too, as I, have told this tale; have gone to sleep while still engaged in it⁴⁵²⁴⁵².

’Tis due from me that I should grasp the affair, if sleep come not upon me like the rest⁴⁵³⁴⁵³.

The traveller should for the road prepare, and be not slow to keep from peril’s tracts⁴⁵⁴⁴⁵⁴.

I’m going, but the ass does not arrive; I scarce can think I’m really soon to go⁴⁵⁵⁴⁵⁵.

Of my departing I shall be aware when my retreat is outside of the door⁴⁵⁶⁴⁵⁶.

How long devoid of knowledge should I speak? How long (essay to) string pearls with closed eyes⁴⁵⁷⁴⁵⁷?

Be utterly forgetful of your eyes; commune with the divine, and silence keep⁴⁵⁸⁴⁵⁸;

That you may know that (in) whate’er you know you are in error quite, or you mis-read⁴⁵⁹⁴⁵⁹.

Throw spade away, a torrent’s dug the road: how many are the diggings of the sky⁴⁶⁰⁴⁶⁰!

The sky’s spade of the earth has made a pit; the earth regards not such a spade (as yours).

Consider when you first came (to the world) what you possessed of that which now you have—

You’ll take from these two passes of dispute that which you brought with you on (that) first day⁴⁶¹⁴⁶¹.

With debts around your neck to sea and mount, how can you with the heavens hope to dance⁴⁶²⁴⁶²?

Strive hard to pay back all the debts you owe, that with a bare-backed steed you may remain⁴⁶³⁴⁶³.

When of the world’s store not a grain you have, go to what place you please in (all) the world⁴⁶⁴⁴⁶⁴.

All your possessions you must first throw down before your crown is lowered from your throne⁴⁶⁵⁴⁶⁵.

It soon may be that many beauteous flowers fall through the dust of envy to the earth⁴⁶⁶⁴⁶⁶.

I who have like the rose cast arms away, have also from the thorn of envy fled⁴⁶⁷⁴⁶⁷,

That when my envy wears the darvīsh-robe, talc may be scattered on my body’s fire⁴⁶⁸⁴⁶⁸.

Thus can one (only) till the time of death complete the journey through this place of risk⁴⁶⁹⁴⁶⁹.

When I’ve departed from this ancient inn⁴⁷⁰⁴⁷⁰, say to the sky (then), Do whate’er you wish.

How long Nizāmī will you be in bonds? Arise and speak out with uplifted voice⁴⁷¹⁴⁷¹.

Give to the Unity Divine your soul, that you may gain eternal happiness.

The students of the college of God’s work, when they have learnt the lesson of discourse;

Made theory the guard of practice too, and solved the secret of existing things—

Each to a sleeping-place has swept the path, and when the time of sleep has come has slept⁴⁷²⁴⁷².

Counsel to his son Muḥammad.

My son, I bid you earnestly take care that you be wakeful— I have gone to sleep⁴⁷³⁴⁷³.

Since of the Eternal Garden you’ve a rose⁴⁷⁴⁴⁷⁴, and by the name Muḥammad you are sealed⁴⁷⁵⁴⁷⁵—

Since you’re Muḥammad through a happy fate, sound loud the drum of lauded qualities⁴⁷⁶⁴⁷⁶.

Let your coin bear the impression of good fame—by loftiness you reach the lofty sky—

So that I in the place where I’m confined may be upraised by your exaltitude.

Seek company which from its good repute may give you (at the last) a happy end.

A friend whose breath is bad is better far than one who, speaking, (only) nonsense talks.

The vice of one associate is enough to give a bad name to a hundred men.

When one crude beast of prey into the snare falls, after it a hundred others fall.

The swallowing of coin by one who’s poor tears many stomachs on the pilgrims’ road⁴⁷⁷⁴⁷⁷.

On such a road (then) sleep not like the old; withdraw your skirt from those who seize the weak⁴⁷⁸⁴⁷⁸;

So that in this malignly-moving hall you be not gulled like women, you a man⁴⁷⁹⁴⁷⁹.

See not the horse’s dancing with the thought, How good its paces! See how hard the road⁴⁸⁰⁴⁸⁰.

If o’er this road you fly like falcon white⁴⁸¹⁴⁸¹, keep like the sun your eyes upon the road⁴⁸²⁴⁸².

The more so that a road ’tis for the chase—the sky has bow and arrow (for the prey)⁴⁸³⁴⁸³.

Although your iron be of temper fine, the road is stone, and lodestone is that stone⁴⁸⁴⁴⁸⁴.

Bind not upon this beast a load so great that it may fail to mount this steep ascent⁴⁸⁵⁴⁸⁵.

When in a strait induced by two-hued time, let for your heart the road be wide, not strait⁴⁸⁶⁴⁸⁶.

Many a knot is key to what is hid; in many a hardship there is ease contained.

How many a dream which fills the heart with gloom is really gladness when interpreted⁴⁸⁷⁴⁸⁷.

Although the shaft of sorrow pierce the heart, for such day patience is a coat of mail.

Maintain your promises and faith with God, and keep your heart by other ties unvexed.

When you break not your promises to God, I promise you’ll escape from this and that⁴⁸⁸⁴⁸⁸.

Take not apart the good pearl from the string⁴⁸⁹⁴⁸⁹; from him who is of evil nature flee.

An evil nature acts consistently: have you not heard that Nature does not err⁴⁹⁰⁴⁹⁰?

The evil-natured man keeps faith with none; the erring nature does not fail to err⁴⁹¹⁴⁹¹.

The scorpion since it is by nature bad—to let it live’s a fault, to kill it, good.

Seek knowledge, for through knowledge you effect that doors to you be opened and not closed⁴⁹²⁴⁹².

He who shames not at learning can draw forth pearls from the water, rubies from the rock.

Whilst he to whom no knowledge is assigned—that person (you will find) ashamed to learn⁴⁹³⁴⁹³.

How many, keen of mind, in effort slack, sell pottery from lack of pearls (to sell)!

How many a dullard, through his being taught, becomes the chief judge of the Seven Climes⁴⁹⁴⁴⁹⁴!

The (prey) half-eaten of the hunting dogs is but through knowledge taught (us) lawful food⁴⁹⁵⁴⁹⁵.

By knowledge since a dog may grow upright⁴⁹⁶⁴⁹⁶, ’tis like a man an angel may become.

Like Khiẓr⁴⁹⁷⁴⁹⁷ know yourself, that you may, too, drink as (that prophet) of the Stream of Life⁴⁹⁸⁴⁹⁸.

Life’s Water is not that of living things; ’tis soul with reason, reason ’tis with soul⁴⁹⁹⁴⁹⁹.

The reason with the soul’s a single gift; the soul with reason’s that which lives for aye⁵⁰⁰⁵⁰⁰.

The product of the two is only one, in which, there is no doubt, you have these two⁵⁰¹⁵⁰¹.

Until from these two one be reached say not to any one that he is any one⁵⁰²⁵⁰².

When you have found that one (then) lose the two⁵⁰³⁵⁰³; place your foot on the head of the two worlds⁵⁰⁴⁵⁰⁴.

Abandon three, this sums up piety; two also leave, the jurist’s judgment this⁵⁰⁵⁵⁰⁵.

(Come) grasp the end of one thread like a man; abandon two, and make three be (but) one⁵⁰⁶⁵⁰⁶.

Till from belief in three you’re safe you’ll not bear o’er the sky the ball of Unity⁵⁰⁷⁵⁰⁷.

When to these two you’re lost no fables tell; and seek no medium when you’ve found that One⁵⁰⁸⁵⁰⁸.

So long as we may have this capital, whate’er’s outside of this is (vain) desire⁵⁰⁹⁵⁰⁹.

Whilst youth and healthful state (to us) remain, the means are found of gaining every wish.

When the straight cypress falls off in decay, where (then) can any remedy be gained⁵¹⁰⁵¹⁰?

You, with youth’s freshness, who possess the world, pursue the path now which you can (pursue).

Rose-like, gird on religion’s path your loins, that like the lofty cypress you may rise.

I who, rattan-like, have no freshness left—my tulips yellow grown, my violets white⁵¹¹⁵¹¹—

Through lack of strength no longer have the power to wear a crown or gird my loins to serve⁵¹²⁵¹².

I used to do some service men might do, (but) truly I’m not now the man I was.

Fortune has seized and bound me in this mode; such (rule and) custom are in Fortune (seen).

My wings were broken e’en before I fell; how is my state (then now) that I have fallen!

If in the little man of ugly face pock-marks break out, how will it be (with him)⁵¹³⁵¹³?

Though from a shadow gains my genius power⁵¹⁴⁵¹⁴, my canopy’s in my accomplishments⁵¹⁵⁵¹⁵.

That person has no shadow in the world who before (men’s) a lamb, a wolf behind.

I see no one before me who is not a friend before me, (and) a foe behind⁵¹⁶⁵¹⁶.

A few crude persons being (my sole) aids, to whom with safety can I turn my face?

Though my youth has departed from the world, what can I do, still youthful is my greed?

The more in years an aged man becomes, the greedier becomes his greediness.

My coin has this impression not alone—this stigma’s on the coin of every one⁵¹⁷⁵¹⁷.

O You, my heart’s Physician, keep my clay from bowing low at any person’s feet.

How long (shall) darkness (last still)? Give me light! Since You have broken, give the remedy⁵¹⁸⁵¹⁸.

(And) that through which my heart is in distress make easy, for this easy is to You⁵¹⁹⁵¹⁹.

My neck is freed from cords; I will not bear that it he galled ’neath any person’s load.

I, who’ve become contented with my grain, am, like the oyster, lord in my own house.

’Tis best that lordship, too, my comrade be; what business, (pray), of mine is servitude?

The lion gains an honourable grade, since he disdains the yoke of servitude.

From your own tray ’tis better to give bread than to eat “ḥalvā” from the mean man’s tray⁵²⁰⁵²⁰.

Since a sharp dagger has been drawn by dawn⁵²¹⁵²¹, how long, Nizāmī, will you sleep? Arise!

Do miners’ work, and vex not at your toil: open to men the door of hidden stores⁵²²⁵²².

Treats of the birth of Bahrām.

He who the pearls strings of the treasury of secrets⁵²³⁵²³ thus displays the store of pearls:

The heavens have a balance with two scales—in one are stones, and in the other pearls.

(And) from this balance the two-coloured world⁵²⁴⁵²⁴ at times obtains the pearls, at times the stones.

The loins of kings produce the same effect: they give as offspring either stones or pearls.

At times a stone comes from a pearl, at times a ruby from an amber-coloured (stone)⁵²⁵⁵²⁵.

As stone and pearl in their respective fame, so were (King) Yazdijard⁵²⁶⁵²⁶ and King Bahrām.

One struck, the other cherished—strange indeed! It is as rock with ruby, spines with dates⁵²⁷⁵²⁷.

To him whom one had wounded and distressed the other gave a remedy and gifts⁵²⁸⁵²⁸.

When first the dawn of Bahrām, (luminous), carried ill-fame off from the gloomy night⁵²⁹⁵²⁹,

The heaters of the kiln of alchemy sublime⁵³⁰⁵³⁰, those learned in the moon and sun,

Expected that the scales in which they weighed the sky would give but silver half-alloyed⁵³¹⁵³¹.

They found indeed in them the purest gold: pearls from the sea came, jewels from the rock⁵³²⁵³².

They found, indeed, with promise of success in greatness and in world-illumining:

Pisces ascendant, Jupiter in it, Venus, like ruby joined with ruby, too⁵³³⁵³³.

The moon with Taurus, Mercury conjoined with Gemini, Mars’ apogee in Leo.

Saturn in strength (too) through Aquarius, giving to foes the measuring of the wind.

The tail of Draco (too) towards Saturn turned, and the sun fallen into Aries.

As Jupiter each star (too) witnessing in favour of its own auspiciousness.

When Bahrām (most) auspiciously was born with such a horoscope as I’ve described,

His father, Yazdijard, whose thoughts were crude, used riper thought, and studying his own,

Saw all matured by him as immature—seed of injustice, work of evil end.

In twenty years before that circumstance some children he had had, but none had lived.

The close observers of the sky ordained that that fair-faced successor (of the king)

Should be from Persia to the Arabs borne, that he amongst the Arabs should be reared;

In hope that from that place he’d fortune gain—From some place every one to honour comes—

In hope that region might bring state to him—although, indeed, ’tis said, “Regions are states”⁵³⁴⁵³⁴.

His sire loved rather to preserve his life than keep him as the object of his love⁵³⁵⁵³⁵.

Far from his lands he pitched a tent for him in Yaman’s (broad) domains Canopus-like⁵³⁶⁵³⁶.

He summoned Nu‘mān⁵³⁷⁵³⁷, and the anemone of ruby on the garden he bestowed⁵³⁸⁵³⁸;

That when Nu‘mān strewed flowers, and that shoot grew a Nu‘mānian anemone⁵³⁹⁵³⁹,

(Nu‘mān) might clothe it with the kingly traits, and inculcate the rules of sovereignty.

He took him from the litter of the king, and made his breast a litter for the moon⁵⁴⁰⁵⁴⁰.

He held in greater honour than his eyes a fount (of light) more famous than the sun.

When four years passed away Bahrām became a crafty onager, a lion bold.

King Nu‘mān represented to his son⁵⁴¹⁵⁴¹: O son, my mind is anxious and disturbed;

Because this air is dry, the land is hot, whilst delicate and tender is the prince.

His place of nurture should be one whose head (towering) from earth may touch upon the sky;

That, fostered by the north breeze, on that height he may develop (then) his wings and plumes⁵⁴²⁵⁴²;

That he may have his dwelling in fine air, and (thus) get life-prolonging sleep and rest;

His constitution’s leaven unimpaired by vapours and the dryness of the land.

Then Munẕir went together with his sire, girding his loins to seek for such (a place)⁵⁴³⁵⁴³.

He sought a spacious place, a lofty fort⁵⁴⁴⁵⁴⁴, exempt from heat, and free from noxiousness.

Such castle⁵⁴⁵⁵⁴⁵ in those regions was not found; and those which were did not (quite) suit their aim.

They sought for masters of the (building) art, prepared the ground too for the work in hand.

Whoe’er proposed to carry out that aim—the plan that he proposed was not approved.

Until at last true tidings reached Nu‘mān that such an artist as would meet his views

Was one most famous from the land of Rūm⁵⁴⁶⁵⁴⁶, a cunning man who’d turn stone into wax⁵⁴⁷⁵⁴⁷.

One quick and dexterous, skilled in finest work; one of the race of Sām⁵⁴⁸⁵⁴⁸, his name Simnār.

All lands had witnessed his supremacy, and by all eyes (too) it had been approved.

In Egypt and in Syria he had built buildings not few, each perfect of its kind.

Although a builder, as all knew, he was of thousand ornamentists master too⁵⁴⁹⁵⁴⁹.

The Grecians were the Hindūs⁵⁵⁰⁵⁵⁰ of his art; the Chinese chippings of his chisel gleaned.

With judgment and discernment joined to this the stars he’d studied, taken altitudes.

His glance had spun a web across the sky from out the astrolabian spider’s mouth⁵⁵¹⁵⁵¹.

Like Roman Pliny⁵⁵²⁵⁵² he had judgment keen, formed tables, and solved talismans as well⁵⁵³⁵⁵³.

Acquainted with the veiled ones of the sky, the moon’s night raids, the sun’s hostility⁵⁵⁴⁵⁵⁴.

The ordering of this business might be found in him, he (only) such a robe could weave.

With clay so (grand) a dome would he construct that it would snatch lamps from the stars away.

When Nu‘mān’s heart in that desire and quest grew ardent from the fire of (famed) Simnār⁵⁵⁵⁵⁵⁵,

He sent, and from that country summoned him: enticed him e’en by Grecian wiles from Greece.

When Simnār came to Nu‘mān, Nu‘mān’s wish for the affair increased from one to seven.

He asked him to accomplish the design, and then prepared all needed for his work⁵⁵⁶⁵⁵⁶.

All instruments and gear that were required for such a dome were fittingly prepared.

The worker’s hands then iron-like became⁵⁵⁷⁵⁵⁷; for years he worked upon the edifice;

Till finally with golden-fingered hand he made of clay⁵⁵⁸⁵⁵⁸ and stone a silver house.

A citadel whose towers reached the moon; the cynosure of all, both white and black.

A house in ornament and gilding rich; fire-hued, adorned as Simnār could adorn.

A sphere with legs drawn under restfully whilst the nine spheres flew round it (in their course)⁵⁵⁹⁵⁵⁹.

A pole formed after those of south and north⁵⁶⁰⁵⁶⁰; the Zeuxian work of countless fantasies⁵⁶¹⁵⁶¹.

The sight of it as sleep to the fatigued; its deckings water to the thirsty soul.

If on it light was scattered by the sun, the ḥūrī with her head-dress hid her eyes⁵⁶²⁵⁶².

In comfort ’twas like paradise, within; and outside, in adornment like the sky.

Its roof from glue and milk rubbed on had gained the power of reflection mirror-like⁵⁶³⁵⁶³.

For more or less time⁵⁶⁴⁵⁶⁴ in a day and night it took (in turn) three colours like a bride⁵⁶⁵⁵⁶⁵.

From the three-coloured silk which circles round⁵⁶⁶⁵⁶⁶ it gained three hues: blue, yellow, white (in turn).

At dawn (first) from the blue-robed sky it dressed in robes blue-coloured like the atmosphere.

When from obscurity the sun came forth, its countenance turned yellow like the sun.

When clouds inveiled the sun it (then) became in subtile beauty like a silver cloud.

(Wrapped) in the veil of concord with the air, it showed by turns the Greek’s and Ethiop’s look⁵⁶⁷⁵⁶⁷.

When Simnār to an end had brought the work; more beautiful had made it than was asked,

Its splendour rose above the lofty sky; the sun from his Khavarnaq splendour stole.

Nu‘mān gave him good tidings of reward so great that for its half he had not hoped:

Of which were camel-loads of purest gold, and precious stores of jewels and of musk:

More than could be computed, so that he might be of use, too, at another time—

If you withhold the firewood from the fire, the meat remains uncooked upon the spit⁵⁶⁸⁵⁶⁸.

The giving hand, to “dirams” a distress, is usher of the court of noble traits⁵⁶⁹⁵⁶⁹.—

The builder (then) who found such kindness (shown) and hopefully heard promises of (wealth),

Said, If before this business I had known of (all) that which the king has promised me,

The adornments of this dome of Chinese work I had made somewhat better in these bounds⁵⁷⁰⁵⁷⁰:

I should have taken still more trouble here, so that the king more treasure might bestow:

I should have built a house whose brilliancy would, whilst it lasted, day to day increase.

Nu‘mān replied, Should you receive more pay, could you hereafter build a better (house)?

He answered, At your wish when I designed⁵⁷¹⁵⁷¹, I’d make such that this by it would be naught.

’Twould have a hundred hues, this has (but) three; ’twould be of rubies⁵⁷²⁵⁷², this is (but) of stone.

This shows itself possessor of one dome⁵⁷³⁵⁷³, but that would, like the sky⁵⁷⁴⁵⁷⁴, have seven domes.

The face of Nu‘mān fired up at these words; he burnt the store of kind and human thought.—

The monarch is a fire from whose (fierce) light that one is safe who sees it from afar:

In nature rose-bush, which is, when it blooms, roses before you, in your bosom thorns⁵⁷⁵⁵⁷⁵.

The king too, (one may say), is like the vine, which does not twist round that which is afar,

But that round which it twists with (seeming) love it tears up root and branch and brings to naught⁵⁷⁶⁵⁷⁶.—

Said Nu‘mān, If he’s left with gold and power, he’ll (no doubt) elsewhere build a better house.

(Thus thinking), he gave orders to his slaves to throw him from the roof with no delay.

So that they tore that cypress from the root; they blinded him, and threw him from the fort.—

The worker see—how earth, which blood devours, parted him from the object of his work⁵⁷⁷⁵⁷⁷!

He raised a castle in some years aloft, and fortune threw him from it in a trice.

He made a fire and fell into the smoke; he went late on the roof, and fell down soon.

His falling he foresaw not when he raised that building higher than a hundred ells⁵⁷⁸⁵⁷⁸.

If he had been aware of his own tomb⁵⁷⁹⁵⁷⁹, three ells he’d not exceeded by a span.

’Tis well to raise the throne-steps not so high that you’d be fractured if you fell from them.—

By that exalted building Nu‘mān’s name through highness flung (its) lasso round the moon.

The people called him sorcerer supreme; the earth entitled him “Khavarnaq’s Lord”.

(Some) description of Khavarnaq.

Nu‘mān gives up the sovereignty.

Khavarnaq through the glory of Bahrām—when it became so solacing a place⁵⁸⁰⁵⁸⁰

That by the sky ’twas called “earth’s cynosure”, and “Spring of China” by creation named,—

From hearing news about it, countless men to gaze (upon its splendour) (thither) went.

Whoever saw it uttered (words of) praise, and humbly swept its threshold with his sleeves.

One or another would in flowing verse each point (of beauty) of Khavarnaq show.

O’er Yaman since Canopus bright had shone, nor moon nor sun such worship had received⁵⁸¹⁵⁸¹.

It was an Aden in pearl-scattering; a Yaman bathed in bright Canopus’ rays.

Yaman from its adornments which were famed, became as Iram⁵⁸²⁵⁸² honoured in the world.

A world-adorner ’twas like Aries⁵⁸³⁵⁸³, still more, that Bahrām made it (his) abode.

When Bahrām mounted to the roof of it, Venus to (wish him) joy took up the cup⁵⁸⁴⁵⁸⁴.

He saw a palace fashioned like the sky: its sun within it, and its moon without⁵⁸⁵⁵⁸⁵.

The sun, within, refulgent beauty showed; the moon, without, a lamp to travellers⁵⁸⁶⁵⁸⁶.

The wind was always blowing o’er its head; from cold autumnal breezes (it was) free.

On all sides of the palace looking down, he saw a plain as spacious as the sky.

Sweet water on one side was flowing past; in wholesome purity the Stream of Life⁵⁸⁷⁵⁸⁷.

And on another, like the “Sidra-throne”⁵⁸⁸⁵⁸⁸, a village lay replete with oil and milk.

The desert (lay) in front, and at the back was meadow-land o’er which the air breathed musk.

(One day) Nu‘mān was seated with Bahrām viewing (the prospect) on that royal roof⁵⁸⁹⁵⁸⁹.

All round that house of paradise he saw the anemone’s red hue, the meadow’s green.

The plain entire as Shushtar’s tracts⁵⁹⁰⁵⁹⁰, a place of mountain partridges⁵⁹¹⁵⁹¹ and pheasants (too).

He said, What can be lovelier than this? In such a place one cannot but be gay.

At that time his vazīr was close at hand, a just man and a worshipper of Christ.

He said, In truth, to know God’s lovelier than anything there is in your domains.

Of that deep knowledge should you be possessed, you would withdraw your heart from (all) this show⁵⁹²⁵⁹².

(Then) through the kindler of that burning spark was softened Nu‘mān’s firm and forceful⁵⁹³⁵⁹³ heart.

Since the sky raised its seven (high) fortresses, so strong a crane had never been at work⁵⁹⁴⁵⁹⁴.

Nu‘mān sprang from his place and rent his robes; he ran down (from the roof) like one distraught.

He sought the village, turned his heart from self, (and) understood his business in a trice⁵⁹⁵⁵⁹⁵.

Descended from the palace Nu‘mān turned like any lion towards the desert waste.

He gave up thoughts of treasure and of rule:—religion and the world cannot accord.

He took himself away from sovereignty, and vanished from the people like a fay⁵⁹⁶⁵⁹⁶.

No person saw him more in his own house—how excellent the great king of his age!

Though Munẕir⁵⁹⁷⁵⁹⁷ used all promptitude the voice of happy fortune gave him no reply.

He mourned as it was fitting he should mourn, devoting to his sorrow sundry days.

Much grief he felt, had reason too for grief, his house becoming blackened through this smoke⁵⁹⁸⁵⁹⁸.

He seeing no escape from throne and crown, assumed the duties of the crown and throne.

Forced back oppression, justice forwarded, and fixed dominion on a solid base⁵⁹⁹⁵⁹⁹.

The monarch to the troops and country gave the robe, contentment, with his leadership.

Bahrām he cherished as (his) precious life; e’en as a father would—nay, better still.

He had a handsome son, by name Nu‘mān, who with Bahrām had drunk one nurse’s milk.

Through friendship and equality of age (Nu‘mān) would not a moment part from him.

They studied from one tablet both as one, and in the same assembly scattered pearls⁶⁰⁰⁶⁰⁰.

E’en like the sun and light, they’d never be from one another any day apart.

In that high citadel the prince (Bahrām with every care) was fostered several years.

Except for study he had no desire; his intellect to knowledge was his guide.

A learned man, a Magian⁶⁰¹⁶⁰¹, taught (the prince) Persian and Arabic and also Greek.

Munẕir, that king majestic and benign⁶⁰²⁶⁰², as reckoner of the sky had skill unmatched.

The Zodiac’s twelve signs, the planets seven, casket by casket, lay disclosed to him⁶⁰³⁶⁰³.

He’d worked, too, at lines geometrical, and countless books like the Mijastī solved⁶⁰⁴⁶⁰⁴.

Observer of the water-coloured sky was he⁶⁰⁵⁶⁰⁵, the drops he’d measured drop by drop⁶⁰⁶⁶⁰⁶.

(Then) he had given his mind the knowledge (too) of the far-seeing secret store-houses⁶⁰⁷⁶⁰⁷.

Finding the prince had intellect and sense in learning and in solving mysteries,

He kindly put before him tablet, stile, (and) taught him (then) the secrets of the sky.

All the ideas which (from most) were hid, whether pertaining to the earth or heavens—

He gathered all together one by one, (and) when all had been gathered, taught him (them).

Till Bahrām so improved he knew in full the principles of every science known.

With tables and the astrolabe to guide he would unveil the face of the unknown⁶⁰⁸⁶⁰⁸.

When setting up the tablet and the stile he’d loose the knots from secrets of the sky.

When he was skilled in controversial arts he (next) elected to get skilled in arms.

In riding, racing, and in arms, he bore the ball off from the polo-playing sky⁶⁰⁹⁶⁰⁹.

When by that grade distinguished⁶¹⁰⁶¹⁰, he could tear claws from the lion, from the wolf the neck.

Before his skill in piercing with the lance dawn’s sword despaired at his pre-excellence⁶¹¹⁶¹¹.

He with his arrow pierced the hardest stone in such wise as (the softest) silks are pierced.

Whene’er he shot his arrow at a mark, upon the mark he scored a felling stroke⁶¹²⁶¹².

When from the thumbstall he discharged the shaft, the bird (in flight) he brought down from the air.

If with his sword he struck at any stone, it turned to water, but of fiery hue⁶¹³⁶¹³.

A grain of millet if before his lance,—he’d bear it ring-like by the point away.

His arrows bore off rings from lions’ throats⁶¹⁴⁶¹⁴; his sword the ring loosed from the treasure’s lock⁶¹⁵⁶¹⁵.

And there where skilful archery was shown, (he with) his arrow with a hair would play⁶¹⁶⁶¹⁶.

He struck, though far away, whate’er he saw, whether enshadowed, whether in the light.

That which in shooting too he could not see—his luck hit that which it judged well (to hit).

The elephant and lion, hunting flocks, from him, Bahrām, of lions’ courage bragged⁶¹⁷⁶¹⁷.

At times he would attack the elephant, at times play with the raging lion fierce.

In Yaman wheresoever they conversed, they gave to him the name of “Yaman’s Star”⁶¹⁸⁶¹⁸.

The practice of hunting of Bahrām.

When Bahrām’s beauty as Canopus bright (all) rawness took away from Yaman’s tracts⁶¹⁹⁶¹⁹,

Through joy and satisfaction Nu‘mān’s face gained what from bright Canopus leather gains⁶²⁰⁶²⁰.

Nu‘mān and Munẕir from his merits were in kindness as a brother and a sire.

Speak not of fatherhood and brotherhood—a servant that, in all things, this, a slave.

The sire to him in giving knowledge kind, the son with him, to grace assemblies, joined⁶²¹⁶²¹.

One by imparting knowledge strengthened him, the other took him for delightful rides⁶²²⁶²².

Until the riding of Bahrām was such that to the sky from earth his name arose.

His business only drinking and the chase—no other business occupied (his time).

A man to cope with ten “gūr” in the chase—how can a man (indeed) avoid the “gūr”⁶²³⁶²³?

Whene’er his arrow fleeted from the bow, a “gūr’s” eye gave it, as a “gūr”, an eye⁶²⁴⁶²⁴.

He had a chestnut like the wind in speed, in paces faultless, in its gallop, smooth.

The fairy’s foot through its proportions weak; its gallop broke the hands of hurricanes⁶²⁵⁶²⁵.

A courser fleet, which traversing the road, bore off the ball from sun and lunar disk⁶²⁶⁶²⁶.

’Twas in alliance with the sky’s swift course, (and) to the wind it gave a stage’s start⁶²⁷⁶²⁷.

Its tail produced the writhings of the snake; its hoofs had dug the “gūr” of many a “gūr”⁶²⁸⁶²⁸.

The prince would ride it on a hunting day; with any other steed he’d naught to do.

When he the onager-hoofed chestnut rode, the onagers around him cried applause.

In galloping it left all steeds behind; it pierced wild asses’ haunches with its hoofs⁶²⁹⁶²⁹.

At times when from the tedium of affairs⁶³⁰⁶³⁰ (Bahrām), that mounted lion, saddled it,

The field became (soon) from its shoes a place of pictures, picture upon picture seen⁶³¹⁶³¹.

More than the rocks have weight did he spread out hillocks (around) of onagers and deer.

The plain beneath his horse’s hoofs became a tomb through all the heaps of onagers.

Upon his chestnut, courser of the hills, through whose swift flight the sky lost currency⁶³²⁶³²,

The hunting lasso when he took in hand, he captured countless living onagers.

Most of the onagers which (Bahrām) took, by (strength of) arm or lasso did he throw.

If he dashed down a hundred onagers⁶³³⁶³³, not any less than four years old he killed.

He had forbidden (all) to shed the blood of any one not fully four years old.

He branded (first) its name upon its thigh, and gave it then the freedom of the plain⁶³⁴⁶³⁴.

Out of these branded onagers whoe’er took one alive—out of a thousand one—

When he perceived the monarch’s brand on it, he did not seek to do it any harm.

He kissed the place on which it had been marked, and loosened (then) the fastening of its bonds⁶³⁵⁶³⁵.—

I who am branded with the sultan’s name, somewhat more joyfully should offer thanks.

By such a king⁶³⁶⁶³⁶^636a^636a on mountain or on plain the onager when branded brands escapes.—

In such a place of tombs there is no ant not branded by the hand of some harsh act⁶³⁷⁶³⁷.

Bahrām Gūr goes to the chase and kills a lion and an onager.

Upon a day, on Yaman’s hunting-ground, in company with brave men of that land⁶³⁸⁶³⁸,

The prince whose name had Bahrām Gūr become, whose Bahrām bore the ball off from the sky⁶³⁹⁶³⁹,

Was breathing in the pleasure of the chase⁶⁴⁰⁶⁴⁰—Munẕir preceding, and Nu‘mān behind.

Lost in amazement at the majesty his form from head to foot displayed were all.

A cloud of dust rose suddenly afar, such that the sky united with the earth⁶⁴¹⁶⁴¹.

The monarch of the world urged on his steed, like flowing water towards that dust he rode⁶⁴²⁶⁴².

A lion, with aggressive claws⁶⁴³⁶⁴³ stretched out, on a wild ass’s back and neck he saw.

(So) from above⁶⁴⁴⁶⁴⁴ to bring it to the ground the prince took out (his) bow and lay in wait.

Sought from the quiver a sharp-pointed shaft, then put it to the string and drew it back.

The sharp point struck the shoulders of the two, (and) having pierced (them) passed through both the holes⁶⁴⁵⁶⁴⁵;

Then to (its) notch ’twas buried in the ground—What profits mail or shield before such shaft?

When from the thumbstall he had sent the shaft, the prince stood holding in (his) hand the bow.

The onager and lion fell and died; the shaft lay in the ground’s heart to its plumes.

The Arabs seeing such a shot approved the ruler of the Persians he should be.

Whoever cast his eyes upon that prey kissed (with all reverence) the prince’s hand.

From that time forth they called him Lion-strong; (thenceforth) entitled him King Bahrām Gūr.

When they had reached the town they told the tale in full of onager and lion slain⁶⁴⁶⁶⁴⁶.

Munẕir gave orders to his ministers that painters should with their materials come,

That they should in Khavarnaq paint in gold the lion crouching on the onager;

The prince in pose, the arrow to its notch in the earth when he’d shot and pierced the two.

The picture⁶⁴⁷⁶⁴⁷ by the painter painted, all who saw it thought the animals were real.

They praised the Almighty Maker of the world upon the hand so mighty of its king.

Bahrām goes to the chase and kills a dragon.

In his celestial dwelling on a day he set his vessel floating over wine⁶⁴⁸⁶⁴⁸.

He drank off rapidly some (bowls of) wine, and in (his) drunkenness went towards the plain;

Prepared his lasso, to bring down the prey, (and) dug out many graves for onagers⁶⁴⁹⁶⁴⁹.

From all the onagers he took by force the plain became all covered with their bones.

At last a female onager appeared, and cast disturbance all throughout the world⁶⁵⁰⁶⁵⁰.

Its form a spiritual vision seemed, a being bright of face, of forehead wide.

Polished as golden ingot was its back; its stomach (as) with milk and sugar smeared.

A musky line was drawn from head to tail, and streak on streak was seen from haunch to hoof⁶⁵¹⁶⁵¹.

In place of horse’s housing it was clothed as with a veil of silk of rusty hue.

Its frame bore off the ball from all its kind⁶⁵²⁶⁵²; its haunches bore it off from all its frame.

A fire which made the hay its relative; a ruddy-faced one clad in darvīsh robe⁶⁵³⁶⁵³.

Its leg the Arab’s arrow brought to mind⁶⁵⁴⁶⁵⁴; its ear had drawn a diamond-dagger forth⁶⁵⁵⁶⁵⁵.

It had a breast free from the shoulder-mound⁶⁵⁶⁶⁵⁶; a neck safe from the dagger of the ear⁶⁵⁷⁶⁵⁷.

Upon its back the dusky leather strap had left the saddle-pommel ’twixt two roads⁶⁵⁸⁶⁵⁸.

Its crupper-slope from the skin’s darker part gained that which silver gains from black (opposed)⁶⁵⁹⁶⁵⁹.

Its side was full of fat, its neck, of blood⁶⁶⁰⁶⁶⁰, in hue this like cornelian, that like pearl.

The blood within its neck had drawn a hide like marvel of Peru upon its frame⁶⁶¹⁶⁶¹.

Haunches in close companionship with tail; a neck displaying boldness with its hoofs⁶⁶²⁶⁶².

Bahrām dashed forward when he saw the “gūr”: after the “gūr” went (swiftly) Bahrām Gūr.

The onager, young, swift of foot, in truth; the hunter swift as lion in pursuit.

From day’s beginning till the (sun’s) decline the wild ass ran, the lion at its heels⁶⁶³⁶⁶³.

The king turned not his courser from the “gūr”—how from the “gūr” can reins (indeed) be turned⁶⁶⁴⁶⁶⁴?

The “gūr” before, the “gūrkhān”⁶⁶⁵⁶⁶⁵ on its tracks: the “gūr” and Bahrām Gūr, and naught besides⁶⁶⁶⁶⁶⁶.

Until it reached a cave far from the plain⁶⁶⁷⁶⁶⁷, by which the foot of man had never passed.

When near upon (his) prey, the hunter saw a dragon lying at the cavern’s mouth.

A pitchy mountain full of twists and turns—the mountain naught before that mountain-mass⁶⁶⁸⁶⁶⁸.

A fire, in blackness issuing, like smoke which through a chimney raises up its head⁶⁶⁹⁶⁶⁹.

Or like a tree devoid of fruit and leaves; hell’s keeper, and a go-between of death.

A cavern’s mouth its mouth, (and) in the world with naught but havoc was it occupied.

Sated with the wild ass’s foal just ate, ’twas in bold mood to overthrow (its) prey.

When the prince saw the affliction on his road, a dragon⁶⁷⁰⁶⁷⁰ he became on seeing one.

Grief for the “gūr” annulled his joy in “gūrs”; with hand on hip he firmly stood his ground.

He wondered what wild animal it was, in fighting it what plan (he) should (adopt).

The afflicted onager, he had no doubt, had suffered from the dragon grievous wrong;

And knowing he was just had summoned him to do it justice on the cruel (beast).

He said, To call it dragon and not ant,—such fault would shame me with the onager.

’Tis mine to act with justice, give redress⁶⁷¹⁶⁷¹; for life I have no fear, let be what may!

From his two-headed shafts of poplar white he sought an arrow of the broadest make⁶⁷²⁶⁷².

He put it to the white-bark=covered bow⁶⁷³⁶⁷³, and for the swarthy dragon lay in wait.

Whilst with wide-opened eyes the dragon (stood), the shaft, two-headed, left the prince’s hand.

Its heads were planted on the (dragon’s) eyes, and stopped their (power to) look upon the world.

The two heads of the arrow of the prince, sharp-pointed, pierced the swarthy dragon’s eyes.

When to such straits the dragon was reduced⁶⁷⁴⁶⁷⁴, the prince approached it like a crocodile.

He boldly drove a javelin⁶⁷⁵⁶⁷⁵ at its throat, as lion’s claws are into wild ass (driven).

The javelin, six-sided, eight fists long⁶⁷⁶⁶⁷⁶, the throat and palate of the dragon tore.

A mighty clamour from the dragon rose; like tree or column on its head it crashed⁶⁷⁷⁶⁷⁷.

That awfulness and writhing scared him not—how should the cloud e’er fear the mountain’s height⁶⁷⁸⁶⁷⁸?

Ahriman’s⁶⁷⁹⁶⁷⁹ head he cut off with his sword—’Tis best one’s foe should lose his head, be killed—

He split it open (then) from mouth to tail, (and) in its stomach saw the ass’s foal.

He (then) was sure the vengeful onager had summoned him for vengeance (on its foe).

He bent his back (in thanks) to God that he had killed the dragon, not the dragon him.

When he desired to mount his steed and ride back to the plain where onagers were chased,—

Seeing the prince was going, the wild ass⁶⁸⁰⁶⁸⁰ came from afar and crept into the cave.

The prince again, to take the onager, found his way through the cavern’s narrow mouth.

When he got in with toil and pain, he found a treasure, and grew, as a treasure, bright.

Many large, splendid jars had (there) been placed, which fairy-like their faces veiled from man.

When it had brought the “gūrkhān” to the jars, leaving no trace, the “gūr” (then) left the vault⁶⁸¹⁶⁸¹.

Since to the treasure-lock he’d found a key, and cut the dragon from the treasure-house,

He came out through the cavern’s narrow mouth, and sought the road, and to the road a guide.

After a little while the royal guards came up in troops upon the prince’s tracks.

When one and all of them had joined the prince, they (all) drew up in (serried) ranks around.

The prince commanded that the servants (there)—(all) those who were both bold and also strong—

Should get into the treasure-house, the cave; should bear the treasure out and load it up.

Three hundred camels, (all) young Bactrians, (then) moved off loaded with the lawful hoards⁶⁸²⁶⁸².—

When the prince rates an onager as self⁶⁸³⁶⁸³; and makes a dragon captive to an ant⁶⁸⁴⁶⁸⁴,

It follows that at last as his reward they give him safety and a treasure too.—

Then at the castle of Khavarnaq back, drinking and festive, he disposed the hoards.

Ten camel-loads he sent off on the road, a present to his majesty the king⁶⁸⁵⁶⁸⁵.

Ten did he give to Munẕir and his son, with certain other rare and precious things.

The rest he spent with fearless unconcern, free from examiners⁶⁸⁶⁶⁸⁶ and auditor.

So such a treasure as he’d brought to light⁶⁸⁷⁶⁸⁷, he dearly got, (and) cheaply did dispose⁶⁸⁸⁶⁸⁸.

(Then) Munẕir ordered, Let a painter come and once more paint a picture (as before).

The painter came, and took his brush and limned the picture of the dragon and the prince⁶⁸⁹⁶⁸⁹.

(And) whatsoe’er Bahrām did of this kind was in Khavarnaq by the painter limned.

Bahrām finds the picture of the Seven (Fair) Faces in Khavarnaq.

The prince one day arriving from the plain, was walking through Khavarnaq gay of mood.

He saw a secret room with fastened door, which by the keeper had been overlooked.

The prince had not set foot within that room, nor had the courtiers or custodians.

He said, Why is this room locked up, and where the keeper of it; where too is the key?

The keeper came (and) gave the prince the key. The prince unlocked the door and saw the room.

A room saw? Nay, a treasure-house⁶⁹⁰⁶⁹⁰, through which the gazer’s eyes would dealers be in gems.

The pictures of that fine abode of art⁶⁹¹⁶⁹¹ excelled a hundred Chinese picture-rooms.

They on the walls of that apartment⁶⁹²⁶⁹² showed all that the finest workmanship could show.

In it were finely painted seven forms, each one connected with a certain Clime:

Fūrak, of India’s Rājā⁶⁹³⁶⁹³ daughter, first, in face more lovely than the moon when full.

(Then) Yaghmā-Nāz, the Khāqān’s⁶⁹⁴⁶⁹⁴ daughter fair, disturber of Tarāz and China’s belles⁶⁹⁵⁶⁹⁵.

The king of Khvārazm’s daughter Nāz-Parī⁶⁹⁶⁶⁹⁶, graceful as mountain-partridge in her gait.

The king of Saqlāb’s daughter Nasrīn-Nūsh⁶⁹⁷⁶⁹⁷, a Turk of Greek dress decked by Chinese art⁶⁹⁸⁶⁹⁸.

The king of Maghrib’s⁶⁹⁹⁶⁹⁹ daughter Āẕar-Gūn, a sun like to the daily waxing moon.

The wisdom-gifted Qaiṣar’s⁷⁰⁰⁷⁰⁰ daughter, next, august, and named Humāy, Bird August.

The Kisrá’s⁷⁰¹⁷⁰¹ daughter of Kā’ūs’s race, named Dursitī, and ḥūrī-like in grace.

Within one circle by a cord hung up these seven had been all together limned⁷⁰²⁷⁰².

In each of them were countless beauties (seen) to light the essence of the light of sight⁷⁰³⁷⁰³.

A face was limned so handsome in the midst that ’twas as kernel, whilst the rest were shell.

A parrot on his sugar plumes had dropped⁷⁰⁴⁷⁰⁴, and “galia” o’er his moon had drawn a line⁷⁰⁵⁷⁰⁵.

His head exalted like a cypress’s; his crown was (formed) of silver, gold, and gems.

Towards him were turned these seven beauties’ eyes; each one had given her heart to love of him.

He giving to those beauties pleasant smiles; they all before him (as) devoted slaves.

The painter⁷⁰⁶⁷⁰⁶ of his face and form had writ above his head the name of Bahrām Gūr;

(Adding), Such is the Seven Planets’ rule that this world-conqueror, when he appears,

Shall take like precious pearls unto his breast seven monarchs’ daughters from the Seven Climes.

We have not sown this seed (know) of ourselves; we’ve written what the planets have declared.

’Twas writ, I’ve spoken, that he might observe the formula, but God it is who acts.

Prince Bahrām having read this strange account, remained in wonder at the heavens’ spells.

The love of those fair girls (in picture seen) completely and entirely⁷⁰⁷⁷⁰⁷ filled his heart.

Libidine percitis equabus et equo vehementia rapto; a lion-like young man and seven brides—

Should not desire to gain one’s wish be great? Should not the heart cry out to gain its aim?

Although that formula made fierce attack, his joy (at once) increased a hundredfold,

Since it ensured a long and happy life, and gave him hope of gaining his desire.—

For the conciliation of a man all that which makes him hopeful has effect.—

When the prince left the room he locked it up, and gave the key to its custodian.

He said, If I should hear that anyone (dare) for a moment (to) unlock this door,

I’ll have his blood shed even in this room: I’ll have his head suspended from his neck.

In all the household, man or woman, none (dared ever) give a glance towards that room.

From time to time when overcome with love, the prince went towards that door (with) key in hand.

The door he opened, entered paradise, and on those finely painted pictures gazed.

Before the water there like one athirst, in longing for it he would fall asleep.

Whilst he was out his wish was for the chase, that room, on his return, his solacer.

Yazdijard becomes acquainted with Bahrām’s state.

When everyone, concerning Bahrām Gūr, brought tidings to his sire (to this effect)

That he can take the lion with his hands, a youthful lion he, an aged wolf⁷⁰⁸⁷⁰⁸—

What dog (indeed) the lion in the fight to him, for (e’en) the dragon he destroys!—

He binds up demons with (his) lasso’s noose; he wears down mountains ’neath (his) horse’s hoofs;

His diamond turns iron into silk; and of hard stone his iron makes a paste⁷⁰⁹⁷⁰⁹;—

The father from the fire of Bahrām’s youth saw, (as he thought), his own death in his life.

As fearful of that fiery lion (then) was (Yazdijard) as lions are of fire.

Far from his sight he let him (still) remain, although sight is deficient wanting light⁷¹⁰⁷¹⁰.

Bahrām both day and night went to the chase: sometimes he rode his steed, sometimes drank wine.

He hastened to the chase, and to the cup. He shone in Yaman like Canopus (bright)⁷¹¹⁷¹¹.

The king of Yaman from excess of love made his commands effective as the sky’s.

From Bahrām’s skill and competence, which matched his own⁷¹²⁷¹², he made him ruler of his realm.

He gave him gems and swords of several kinds—if for his life he’d asked he’d not refused.

Whatever gems and treasure he required were his, and his no particle of pain.

(So) from the favour he received abroad he did not bring to mind his father’s land.

The death of Yazdijard.

When time had passed along through several turns, the lofty sky displayed a novel game.

(King) Yazdijard grew weary of the throne⁷¹³⁷¹³, and after high success in life came down.

The crown and throne which from his sires he had to him did as to others it had done.

When from the king the throne’s high seat was free, the city and the troops together met⁷¹⁴⁷¹⁴;

(And said) they’d let no person of his race (bear sway), no snake or dragon would they serve.

Although (the prince), Bahrām, had eminence; though he had strength and valour⁷¹⁵⁷¹⁵, learning too,

(Still) owing to his father’s perfidy, the eyes of none would look upon his worth.

Said everyone, We will not look at him, nor give him tidings of his father’s death;

Since that wild man, amongst the Arabs bred, could not administer the Persians’ realm.

Land, treasure to the Arabs he would give, (whilst) those in Persia born would suffer pain.

No one desired him to ascend the throne, (but) since God wished it he assumed the crown.

An aged man of wisdom (then) they chose, and called him the Just Ruler of the Earth.

Though not of those entitled to the crown, still by his race he was of princely rank⁷¹⁶⁷¹⁶.

They placed the royal crown upon his head, (and) gave to him the belt of seven gems⁷¹⁷⁷¹⁷.

As soon as Bahrām Gūr heard that the sky had brought one of its cycles to an end,

Had started a fresh cycle once again; that things were contrary to what had been;

That when his sire the thought of crown gave up, and none was there entitled to the crown,

The foot of one, a stranger, had stepped in, a new disturbance on the world had come,—

He first performed the rites of mourning used, and painted turquoise on cornelian⁷¹⁸⁷¹⁸.

Then after this resolved that lion-like he’d draw (his) sword upon (his) enemies⁷¹⁹⁷¹⁹:

That he would use (his) sword against (his) foes, open the door of strife and enmity.

Again he said, Why use ferocity? ’Tis best that I at first use wisdom’s aid.

Although the Persians erred in this that they withdrew their hearts from reverence for me,

I will not look into their hardened hearts, (but) mildness use, for mildness is the key.

With all their currishness they are my game; they (all) are (still) the sheep of my own mead.

Although they lie and sleep in their own wool, all lie and sleep still in my cotton fields⁷²⁰⁷²⁰.

’Tis best they should be faithless, hard of heart, that they at last before me may be shamed.

From perfidy shame overtakes a man, and from that shame regret and pain ensue.

All ignominious treatment which I see beyond this is a form of tyranny⁷²¹⁷²¹.

With want of wisdom if they’ve gone astray, again by wisdom I will make them true.

The man who is impatient with the game will (find) his arrow fall wide of the mark.

(The Author) complains of himself, and alludes to Firdausī.

O word-conjoining sorcerer have done! How long, how long will you speak bygone words⁷²²⁷²²?

Like to the rose breathe out from your own mouth; enough that your own mouth perfume your work.

E’en at the first my covenant was made—with whom?—with Him whose covenants are true

That what a certain other bard had said⁷²³⁷²³—I still drink wine, but he has gone to sleep⁷²⁴⁷²⁴—

I would not make (such) thought of his my own: ill-doing I’d not make my attribute⁷²⁵⁷²⁵.

So far as may be, like the vernal breeze, my claim shall not be patching up old things⁷²⁶⁷²⁶.

Still, to the treasury when one the road—the target one, although the arrows two⁷²⁷⁷²⁷—

Though in the art of boring pearls⁷²⁸⁷²⁸ I’ve bound myself not to repeat what has been said⁷²⁹⁷²⁹,

When repetition I can not avoid, I can produce fine silk from woollen stuff⁷³⁰⁷³⁰.

Two workers⁷³¹⁷³¹ by the alchemy of speech have turned old metal into something new⁷³²⁷³²:

That one has made from copper silver pure, and from the silver this one makes pure gold⁷³³⁷³³.

Since you’ve seen copper to fine silver turned⁷³⁴⁷³⁴, be not surprised if silver turns to gold.

Bahrām Gūr goes to Persia, and (finds) another occupying the throne.

The joiner of the parts of this high throne thus adds to it a part correctly joined⁷³⁵⁷³⁵:—

As soon as Bahrām Gūr became aware that one, a stranger, had usurped the crown,

He actively prepared for enmity, to seek the crown of the Kayānian kings⁷³⁶⁷³⁶.

In (this his) quest of universal sway Nu‘mān and Munẕir gave him (every) help:

Treasure more plentiful than could be named; jewels more numerous than one could bore.

He raised up countless troops, the hostile man was full of fire, hostility had force.

’Twas reckoned, down to Aden, in Yaman⁷³⁷⁷³⁷, a hundred thousand troopers mustered were:

All clad in steel and iron-strong⁷³⁸⁷³⁸, to avenge, to bind up demons, and to capture forts.

In heart a lion, each of them, and fit to hold a country by a single sword.

The army of the king set off with speed—the moisture reached the fish, the dust the moon⁷³⁹⁷³⁹.

The trumpet’s blare, the roll of brazen drum would take all trace of courage from the heart.

The brazen kettle-drum cried out aloud, the drummer (by the noise of it) was stunned⁷⁴⁰⁷⁴⁰.

The plain and mountain from the blare and noise in ferment rose against their lids, the skies⁷⁴¹⁷⁴¹.

Troops more than ants and locusts in their count, as hot in rancour as the fire of hell.

They sought the station of the throne (for him), and went from Yaman towards the capital.

The monarch of the world received the news that a young dragon had unclosed its jaws⁷⁴²⁷⁴².

That to the earth the heavens had inclined, Canopus had from Yaman raised its head⁷⁴³⁷⁴³.

A lion had stretched out his claws with might to put his foe as “gūr” into the “gūr”⁷⁴⁴⁷⁴⁴.

That he would take the throne and seize the crown—would settle down himself, and lay the dust⁷⁴⁵⁷⁴⁵.

The nobles and the ministers and guards all came together to the royal court⁷⁴⁶⁷⁴⁶.

They met in congress and expressed their views⁷⁴⁷⁷⁴⁷; they spurned all arrogance away (from them)⁷⁴⁸⁷⁴⁸.

After reflection they decided thus⁷⁴⁹⁷⁴⁹, that they would write a letter to Bahrām.

All that good sense dictated, that, they wrote, they sowed seed which had (previously) been peeled⁷⁵⁰⁷⁵⁰.

The letter written out they folded it, and made their preparations to depart.

They (all) alighted when they reached (their goal); Fortune asked blessings on the rightful king⁷⁵¹⁷⁵¹.

They sought an audience, which was granted them; the chamberlains gave heed to their concerns.

Bahrām, the king, allowed them to approach from the (more) distant place (at which they stood).

They went before him with a thousand fears; they bowed down to the ground, and offered thanks.

He who the ball of wisdom bore away, kissing the superscription, gave the note⁷⁵²⁷⁵².

After unsealing it the monarch’s scribe (then) read it to the kingdom-taking king.

[From shell to kernel of that beauteous note—the shell was silk, the kernel almond was.

Its outside was adornment of brocade; its inside was an oil-containing lamp]⁷⁵³⁷⁵³.

The letter opened with the name of God, who by His grace guides those who go astray.

Of heaven and earth Creator Absolute, through whom non-being being has obtained.

Of mankind down to all the animals, of the exalted sky and ponderous mount—

His power the painter of all being is within the picture-room of (His) good gifts⁷⁵⁴⁷⁵⁴.

There is no lord, save Him, who has not need of some relationship, or thing conjoined.

Creation is a knot by Him unloosed⁷⁵⁵⁷⁵⁵; praise is the seal He has affixed (to it)⁷⁵⁶⁷⁵⁶.

He is the keeper of the earth and time⁷⁵⁷⁷⁵⁷; both this and that obey as He commands.

When he who read had read the praise of (God), Maker (of all), exalted (over all),

He read praise of the king, a king’s son⁷⁵⁸⁷⁵⁸, thus, You who have raised your head to the blue sky,

You, with the wisdom of a king, king’s son, who’re just to manliness and generous thought,

How should I who by race am Kisrá called, by ill-advised contention suffer loss⁷⁵⁹⁷⁵⁹?

I’ve merit and experience of the world; I’m in the eyes of (all) the world approved.

And for my merit Fortune fosters me—How can the meritless get crown and throne?

My eminence has given me crown and throne—the base man never can be eminent.

Though the dominion of the earth is mine; the leadership of fairies and of men,

Still with this sovereignty I’m not content, for ’tis a piece of honey poison-mixed.

So much I had of power and needful means that through the same my star was always young⁷⁶⁰⁷⁶⁰.

Better if I with this had been content, for a high place is not devoid of risk.

The Persians’ zealous kindness, spite of me, so roused my zeal that (to refuse) I shamed⁷⁶¹⁷⁶¹.

They (thus) induced me to become the king—the exalted holder of the crown and throne,

To keep deterioration from the realm—such (office) is not rule, but guardianship.

This proverb comes in story apposite: The foe to greed’s a friend to all the world⁷⁶²⁷⁶².

(But) you no knowledge have of such a world⁷⁶³⁷⁶³; you of another world are sovereign lord.

You’d rather find an onager than meet out of a thousand troubles even one.

A draught of wine, the while the lute is played, more than aught ’neath the azure sky you love.

You have no business but the chase and wine; you’ve naught to do with troubles of the world⁷⁶⁴⁷⁶⁴.

(If) truth you wish, you, only, have the world, for you have not the pain of ruling men.

At night and dawn you’re at the chase or cup; you joy in eating, now, and now, in sleep.

Not like me day and night remote from joy, and heart-sick with (the care of) men’s affairs.

At times my business troubling for (my) friends, at times I’m apprehensive of (my) foes.

(My) least affliction this that for the crown I must contend against a prince like you.

How happy is your pleasure-loving soul that your head is remote from such distress!

Would that this business had attached to me; perchance my business then had been my own⁷⁶⁵⁷⁶⁵.

I should have lived in pleasure, sport, and play; caressed my soul with music and with wine.

I do not say you’re alien to command, (for) you have knowledge both of Church and State.

You are, in truth, the heir to (these) domains; the kingdom by inheritance is yours.

But owing to your father’s foolish acts, the shadow of the crown’s not near your head;

For to his subjects he behaved not so that none (had reason to) set forth complaint.

They were astounded at his wickedness; they called him “Sinner” for such sinfulness⁷⁶⁶⁷⁶⁶.

After such tyranny as showed itself now fierce, now swift, in shedding people’s blood,

No one could utter praises of that line; no one could in that ground sow (any) seed⁷⁶⁷⁷⁶⁷.

Since no one (here) desires you as (his) king, ’tis better (far) that you should (hence) retire.

You’ll meet hot fire if you get hot and rage; you’ll (only) strike cold iron if you strive⁷⁶⁸⁷⁶⁸.

I, in the time of (your) necessity, will from (my) secret treasure scatter gold.

All that may best supply your requisites, and may with usefulness be spent on you—

I’ll suffer not, by any reason led, shortcoming as regards your maintenance.

I’ll be your lieutenant in sovereignty; the orderer of everything you wish.

(And) when the people’s minds get tired of me, the rule is yours without (appeal to) arms.

Bahrām Gūr’s answer to the letter of the Persians.

The reader having read the letter through, an angry fire blazed up in Bahrām’s breast.

Again, by great exertion, like the wise, to patience he constrained himself forthwith.

Such heat (of anger) led him not to haste; he first reflected, then gave answer thus:

Now that the letter has been read I’ve heard that which the writers in the letter wrote.

Although the writer was not dexterous, the counsel is not void of standard worth⁷⁶⁹⁷⁶⁹.

That which has been expressed by noble sense I (must) applaud, ’tis worthy of applause.—

I, to whom earth and silver are the same, would not stoop down to (take) the Seven Climes⁷⁷⁰⁷⁷⁰.

But the domains which from my sire I have ’twould be a sin to leave in others’ hands.

Although my sire claimed Godship, I myself, in virtue trained, claim only love for God.

There is a difference throughout⁷⁷¹⁷⁷¹ between him who loves God and him who Godship loves.

For sins I’ve not committed blame me not⁷⁷²⁷⁷²: I’m alien to my father’s wickedness.

My father is not I, I am not he; if he was stone, I am (not stone, but) gem.

The lustrous dawn arises from the night; the clear and lucent ruby’s born of stone.

’Tis ill to testify against my sire, for God has now delivered you from him.

If he did ill, since he is well asleep—one must not (ever) speak ill of the dead⁷⁷³⁷⁷³.

Let reason guide—the evils that ensue on evil speech proceed from hearing it.

(For) everyone whose nature is corrupt says something worse than that which he has heard⁷⁷⁴⁷⁷⁴.

(So) think no more about my father’s sin, and dwell no longer on my want of care.

(For) if the evil eye close not my road, for by-gone faults of mine I’ll pardon seek.

If hitherto I’ve, like the careless, slept, behold! I now have bid adieu to that.

The fortunate whom luck befriends—their sleep is not beyond the proper time for acts⁷⁷⁵⁷⁷⁵.

’Tis better that (their) eyes strive not with sleep—they (well) may sleep, but let them rise in time.

Although my sleep has been a heavy sleep, fortune has not been absent from my side.

Fortune has, in its kindness, wakened me; I’m (now) awakened from my heavy sleep.

Henceforth (my) face is turned to good (alone); (my) heart is void (now) of all negligence.

I’ll use no (more) self-will and want of thought; since I’m matured, how rawness should I show?

I’ll favour those whose acts are for the best, and go to meet the most expedient plans.

I’ll look not at the faults of any one; (his) wealth not covet, aim not at (his) head.

Bygone offences I’ll not call to mind; I will not vex at what the times set forth⁷⁷⁶⁷⁷⁶.

Towards you I’ll act as it is meet I should; and what is meet from you will I receive.

In no one’s treasure will I make a breach; I’ll make (my) treasure of my foemen’s wealth.

The prudent from my court shall not be far; ill, and the ill-advised I’ll alienate.

I’ll show my favour to the good alone; I’ll not learn evil from the guide to it.

I’ll have no harshness in my government; I’ll act as one not void of shame towards God⁷⁷⁷⁷⁷⁷.

The wives and children, land and wealth of all (shall be) more safe with me than flock with herd.

The loaf of no one will I take by force, but rather by a loaf increase his loaf.

The demon, greed, shall lead me not astray; I’ll count greed as a punishable sin⁷⁷⁸⁷⁷⁸.

I will not show to the spectator’s eyes what the Creator would not hold approved.

The priest’s answer to King Bahrām.

The king thus spoke; opinions were compared⁷⁷⁹⁷⁷⁹; the oldest priest⁷⁸⁰⁷⁸⁰ then stood up from the midst.

He said, You in your lordliness are wise and giver, too, of wisdom (to us all).

All you have said in your well-ordered sense reason has graven on the ring, the heart.

The highest place befits you, for of all you’re chief, the shepherd, guardian of the flock.

To wear the crown befits your nature (too): the crown’s with us, but it is on your head⁷⁸¹⁷⁸¹.

Save you, who’s read the Avesta of Gushtāsp⁷⁸²⁷⁸²? Save you, who’s left to keep the Kais alive⁷⁸³⁷⁸³?

The (royal) line of Bahman⁷⁸⁴⁷⁸⁴ and Dārā⁷⁸⁵⁷⁸⁵, (Kayānian kings), declares itself in you.

Fresh fruit are you from (King) Siyāmak (too)⁷⁸⁶⁷⁸⁶; a living record, you, of Bābak’s son⁷⁸⁷⁷⁸⁷.

Allied to throne and crown your lineage goes back to (King) Kayūmars⁷⁸⁸⁷⁸⁸, king by king.

Dominion has no option as to you, (for) save you there’s no monarch in the world.

The priests all, whether they be young or old, agree in this (as) with a single tongue.

But we who are (but) slaves are chained by this that we’re engaged by covenant and oath.

A heavy hand is laid upon us (all) by this strict pledge to him who holds the throne,

That by our will no one should have the crown save him; that from his court we would not turn.

We must now have some strong and valid plea to save us from the infringement of that pledge⁷⁸⁹⁷⁸⁹;

So that in this affair we be not shamed; the compact be not broken, we not grieved.

The answer of King Bahrām to the priest.

King Bahrām when he heard this (last) reply, gave to them such an answer as was meet.

He said, Your plea is not admissible; ’tis best the man of wisdom keep good faith⁷⁹⁰⁷⁹⁰.

This foe (of mine), your king, who’s seized the throne, is child to me, though an old man to you.

So will I take the crown off from his head that not a hair of it shall be disturbed;

Although my sovereignty does not depend on (showing) mildness and adopting pleas.

A king, a son of kings to Jamshīd⁷⁹¹⁷⁹¹ back am I, and I inherit all control⁷⁹²⁷⁹².

The crown and throne are symbols, not control—what matters whether symbols be or not?

Whoe’er has worn the crown, sat on the throne—his crown’s the heavens, and his throne’s the earth⁷⁹³⁷⁹³.

Afrīdūn’s⁷⁹⁴⁷⁹⁴ crown and Jamshīd’s (lofty) throne have, neither, lasted till the present time⁷⁹⁵⁷⁹⁵.

Whoe’er has had (intrinsic) rank has risen, and for himself has made a crown and throne.

I who (though) crownless, throneless, know the way, possess a sword, I’ll take them by the sword.

Although a traitor has usurped my place; a spider o’er a cave has spun (a web)⁷⁹⁶⁷⁹⁶,

A dragon⁷⁹⁷⁷⁹⁷ (now) has reached the cavern’s mouth, and entrance from the spider will demand.

How should an ant belong to Gabriel’s kind, or gnat resist the foot of elephant⁷⁹⁸⁷⁹⁸?

The wild ass boldly lets its bray be heard only until the lion’s trumpet blares⁷⁹⁹⁷⁹⁹.

A contest with an ant would to the worm, which has no force, appear a dragon’s act⁸⁰⁰⁸⁰⁰.

The ass, which is submissive with adults, with children is unruly and perverse⁸⁰¹⁸⁰¹.

The sun, especially in Aries,—its light would quench a hundred lamps like this⁸⁰²⁸⁰².

I live in hardship in another’s house, the while my house is in the hands of thieves.

My foe on honey or on sugar feeds; my eating’s of my liver or my heart⁸⁰³⁸⁰³.

Better, sword, dagger than to eat one’s heart: dagger to heart, and to the neck the sword⁸⁰⁴⁸⁰⁴.

The Persian realm entire my treasure-house, my camp remains (still) in the Arabs’ land.

Now Munẕir sends to me a tray of food; now Nu‘mān sacrifices makes for me⁸⁰⁵⁸⁰⁵.

With all (my) royalty they give me bread⁸⁰⁶⁸⁰⁶, whilst (there) they eat my bread so wickedly⁸⁰⁷⁸⁰⁷.

I, a young lion, taker of domains—how should my place come to an aged fox?

(From) me, the Kai⁸⁰⁸⁸⁰⁸, should foeman take the crown? Save to Kayānian how should tribute come?

The Kais’ position fits the Kais (alone); let none but Kais the Kais’ position have.

I am the king, and others are (my) slaves; those other ones are empty, I am full⁸⁰⁹⁸⁰⁹.

A king (who is a king) should muster troops; what dust can from a single horseman rise⁸¹⁰⁸¹⁰?

The wine the Magian elder has put down be only to the Magian elder given⁸¹¹⁸¹¹.

(From) what I’m saying, you (may) know full well, I seek to act with rectitude and truth⁸¹²⁸¹²;

But through fidelity to covenants⁸¹³⁸¹³, (and) not through arrogance and kingly weight.

(Then) if I act, I’ll act as you may will: to seek your satisfaction is my will.

As to your words, that you must have a plea by which the knot your compact ties be loosed⁸¹⁴⁸¹⁴—

Be this the pretext that the crown be his who from between two lions seizes it.

(So) let two roaring lions at the dawn, which have not filled their stomachs (yet) with food,

Wild, sharp of claws, and full of raging wrath, and from their fiery breath emitting smoke,

Be by the keeper taken to the field, the while the troops form round about in lines.

The royal crown be put down from (his) head, and placed between the sturdy lions grim.

The one who from the lions takes the crown,—that day let (all) the people call him king.—

(So) after many pleasant courteous words spoken in kindness and in confidence,

The letter, sealed, and supplemented, too, by ample exposition and detail

To his devoted servants⁸¹⁵⁸¹⁵ he consigned, that they should bear it as it should be borne.

(Those) loyal men who’d from the king received (all) kindness and had heard those precious words,

(Set off on the) return to their abode, the new king’s image placed before (their eyes).

And through (the monarch’s) kindness each of them a lover of his kingly majesty.

They all said Bahrām is (in truth) the king, for he is king by race and by (his) name⁸¹⁶⁸¹⁶.

To him (in truth) we cannot be opposed; one cannot smear and hide a sun with clay⁸¹⁷⁸¹⁷.

That mounted hero is a lion bold and fierce; he hunts the dragon with a shaft.

When the fierce lion stretches out his claws, to stand against him none will have the power.

He forcibly will seize the throne and crown; he’ll drag the leaders at his horse’s feet.

’Tis best that we arouse him not to warmth; (’tis best) we light not an extinguished fire.

As for the lion, and the crown to be borne off—no such condition does he need.

But the condition is a weighty proof which indicates the lion and the wolf⁸¹⁸⁸¹⁸.

They all came off the journey to the court, and told the king’s condition to the king.

They read the letter and set forth the case; no word they added on to what they’d heard.

The old (king) who’d the throne essayed and loved, put down the crown, and sat below the throne.

He said, I’m weary of this crown and throne, through which life to a lion must be given.

’Tis better that I live below the throne than that between two lions I be killed.

How should the man of intellect dare eat food to be taken from a lion’s mouth?

In sword and cup⁸¹⁹⁸¹⁹, the master of the realm can be no other than the king Bahrām.

Give to the heir of these domains the throne; a young man, not an old, should wear the crown.

From this affair I (now) withhold my hand: I’m not the king, but the king’s loyal (slave).

The nobles gave him answer, speaking thus, O chief of kings and wearers of the crown,

Our stipulation with you as to rule is simply of this wise and prudent kind⁸²⁰⁸²⁰:

Since you ascended at our will the throne, at our will (only) give up your effects.

Since his condition touches lions, sure, much daring will he want to accomplish it.

To seize a crown from lions is no play:—(let’s see) what tricks the dark night will show forth⁸²¹⁸²¹.

To his condition we will give effect; secure the lions, put the crown by (them).

If he should fear, the ivory throne is yours, and if he’s killed, again the crown is yours.

(But) if he kill them and bear off the crown, let him take tribute (then) from these domains.

He will be worthy of the throne and praise; but still remote (the chance) it so should be.

The matter ended finally in this that the agreement should not be disturbed⁸²²⁸²²:

(That) when the morrow should be born the king (Bahrām) in lion-hunting should engage⁸²³⁸²³.

How Bahrām seizes the crown from between two lions.

(So) in the morning when the gold-crowned dawn set up a chair of gold, an ivory-throne⁸²⁴⁸²⁴,

The officers and the authorities—those strong of arm and strong of judgment too—

Persian and also Arab took to horse, and towards the lions of the conflict rode.

The keepers, at the target of the affair let fly two lions, raveners of men⁸²⁵⁸²⁵.

They threw them (on the ground) together (quick), and dug, (’twas thought), the “gūr” of Bahrām Gūr⁸²⁶⁸²⁶.

The lion-keeper who was bold enough (then) threw the crown between the lions twain.

The golden crown in two black lions’ jaws as in two dragons’ jaws a (lustrous) moon—

A moon escaping with a basin’s noise the cloud, but with the basin eke a sword⁸²⁷⁸²⁷.

The two vindictive lions lashed their tails upon the ground like dragons twain (in wrath);

To say, Who’ll seize from us this golden crown? Who’ll dare a lion or a dragon rob?

They knew not of that man of iron heart, who captured lions, dragons hunted too.

Through terror no one ventured to approach in range of those two lions vast (and strong)⁸²⁸⁸²⁸.

’Twas settled that Bahrām of lion heart should take the field and meet the lions first⁸²⁹⁸²⁹.

The crown, if from them taken, should be his; the gold cup⁸³⁰⁸³⁰ and the ivory throne be his.

If fate against him had an ill design, behold! he had his place upon the ground⁸³¹⁸³¹.

Bahrām from this arrangement did not swerve; he came upon the lions from the plain.—

In valley and in plain there was no height on which there were not lions (he had) killed.

The heads of hundred lions from their manes he’d cut;—his age was yet (but) twenty-two.

He who can hundred lions overcome, how should he (e’er) be overcome by two?—

He fastened on his waist the tunic-band⁸³²⁸³², and towards the lions’ jaws sped like the wind.

He shouted quickly at the savage beasts, (and) snatched the crown up from between the two.

When the (two) lions saw his hardihood, his lion taking power and fearlessness,

They made an onslaught like the strong and stout, with daggers in their claws, swords in their teeth,

To seize the head of him the crown adorned, reduce the taker of the world to straits.

When King (Bahrām) resolved to punish them, he threw the heads of both beneath his feet,

He tore their claws and broke their teeth, and saved from ’twixt the lions both his head and crown.

He crowned himself and sat upon the throne.—Does fortune show such favour (oft to man)?

His seizing of the crown from lions twain brought down (at once) the foxes⁸³³⁸³³ from the throne.

The horoscope of (Bahrām’s) throne and rule came out auspicious in goodwill to him.

Ere this the observer learned in the stars had taken observations for the throne.

Leo ascendant of the throne he’d found: stable ascendant of confirmed good luck⁸³⁴⁸³⁴.

A sun exalted to its apogee with Mercury in (its) conjunction joined.

Venus in Taurus was, and Jupiter was in the Bow, the house heaven-like from both.

The moon was in the tenth, Mars in the sixth adorned the assembly with (his) sword and cup.

Saturn’s hand holding Libra weighing hoards which reached to highest Saturn from the earth.

Bahrām sits on the throne in his father’s place.

When with this happy-omened horoscope the king endowed with virtues took the throne,

Through all the rubies and the pearls poured out the ship, the throne, was filled up like the sea⁸³⁵⁸³⁵.

Treasure on treasure those who treasure had beyond all bounds and reckoning scattered it.

He who first had the throne of sovereignty; to whom paid homage citizens and troops,

Seeing the majesty of King Bahrām, through whom the crown and throne had gained renown,

He first of all the people, great and small, called him the king and sovereign of the earth.

The priests called him the ruler of the world, and kings entitled him lord paramount.

And so each one according to his power in public or in private offered praise.

When o’er the world the king became upraised—his exaltation higher than the sky’s—

He spoke upon the justice he designed; he strewed fresh pearls from balas rubies fresh⁸³⁶⁸³⁶.

He (thus) spoke, God has given me the crown—in me may (then) this gift of God he blest!

I offer praise and thanksgiving to God—He who confesses God—to him be praise!

I do not turn my back to God’s good gifts; I give thanks for his gifts—why should I not?

To bear the crown off from two lions’ jaws—I take this as from God, not from (my) sword.

Since I have reached the crown and lofty throne, I will do works of which God may approve.

I’ll act in such wise, if God (so) permit, that no one shall by me be vexed or harmed;

Except the man who evil practises: the highway robber, thief, or murderer.

O nobles of my court, be straight with me in conduct, even as my path is straight.

’Tis best you turn not to obliquity, (for) safety you will find in rectitude.

If you right action do not take in hand, how much wrong action will (from others) come⁸³⁷⁸³⁷!

When I have rested some few days the door of equity and justice I will open.

A fixed religious duty ’tis to me: (to give) for justice justice, wrong for wrong.

Of no man have I any fear or awe, except of that man who confesses God.

On no one do I make myself depend; (in all) do I depend on God alone.

I care for no one’s service saving such as is the service (too) of Him, (the Lord).

Whilst in its place the azure sky remains, may those who sleep beneath the ground be blest⁸³⁸⁸³⁸!

Let those who live have safety and good news from me beyond the bounds of black and white⁸³⁹⁸³⁹!

Be naught but praise and justice my affair! Be he not pleased who is not pleased with this!

When thus his (sense of) justice he had shown, whoever heard bowed down in thanks (to God).

He sat upon the throne an hour or two, and then withdrew thence into privacy.

Justice and equity his practice made; all men were pleased with him, and God content.

He held assemblies of men honoured most, and in the trusty did he place (his) trust.

Describes Bahrām Gūr in his sovereignty, and the manner of his life⁸⁴⁰⁸⁴⁰.

When through Bahrām the crown and throne became in good estate and power and honour gained,

He fastened on the belt of seven gems⁸⁴¹⁸⁴¹, and sat upon the throne of seven steps.

Dressed in a Chīnī like a falcon’s breast, a Rūmī as adornment over it⁸⁴²⁸⁴²;

He by his beauty took the crown from Rūm; from China tribute by his comeliness⁸⁴³⁸⁴³.

He had established like Jamshīd a throne; his turns of music rose above the sun⁸⁴⁴⁸⁴⁴.

He gave the world the rule of equity; he raised the head of justice o’er the sky.

Befriending those who fostered equity, (all) those who used oppression he oppressed.

His court was to the lock of grief the key⁸⁴⁵⁸⁴⁵, for when he came good fortune (also) came.

Through him the world’s affairs were prosperous; the atmosphere serene to breathing souls⁸⁴⁶⁸⁴⁶.

The barren cow brought forth abundantly; the water in the rivers fuller flowed.

The trees abounded (all) with ripened fruits; the coining-dies took rest upon the coins⁸⁴⁷⁸⁴⁷.

Through him the world was well administered; divided inclination left the realm⁸⁴⁸⁸⁴⁸.

In every quarter princes royal-born gained rank and honour through his majesty.

The officers of all (the king’s) domains poured out (full) loads (of treasure) at his gate.

The governors of forts brought treasures too; they offered him the keys of (all) the forts.

Each one new journals of transactions made⁸⁴⁹⁸⁴⁹; pledged to the king’s sign-manual his life⁸⁵⁰⁸⁵⁰.

The king engaging in the realm’s affairs, honoured each one according to his rank.

(All) hapless people’s business ordered well; and brought back people who had left the land.

He freed the sheep from the wolf’s tyranny; he made the falcon the dove’s relative.

He cleared sedition’s head from drunkenness; he held back (too) the hand of tyranny.

He broke the basis of his foes’ affairs, and gave his friends control of all the world.

He practised in his rule humanity: sure, that is better than oppressive rule.

When also he corrected enemies, he might kill ten, but would not harass one.

For better, when correction⁸⁵¹⁸⁵¹ is required, to execute a man than to torment.

He saw (with clearness) that this earthy camp⁸⁵²⁸⁵² produces nothing but the dust of grief.

In love he made his happiness consist; and in enjoyment passed a happy time.

He had full knowledge of the unstable realm⁸⁵³⁸⁵³, (so) on the kingdom of enjoyment leant.

One day a week in business he engaged, to love devoting the remaining six.

Who is there who has not a trace of love? Whoever has no love—he has no life.

His essence from the state of love was formed, and lovers (too) became his special friends.

He had exalted business o’er the sky⁸⁵⁴⁸⁵⁴, (whilst) all the world was under his command.

He cheerfully enjoyed the world’s good gifts; he rendered justice and was (ever) gay.

Before him treasure flowed (in endless streams), the booty of the sword and of the whip⁸⁵⁵⁸⁵⁵.

Great riches by the sword he would acquire; as one might crack a whip he’d give away⁸⁵⁶⁸⁵⁶.

Although the realm was flourishing through him,—for sun-like at a rapid pace he went⁸⁵⁷⁸⁵⁷,—

His people, led away by bounteous gifts, relied (too much) upon a plenteous year.

They cast off from their hearts (all) thanks to God; and kindliness discarded from their breasts⁸⁵⁸⁸⁵⁸.

Whenever God’s created beings fail to offer thanks for bounties He bestows,

For them is that abundance changed to dearth, from stone and iron ’tis if food they get⁸⁵⁹⁸⁵⁹.

A famine in the world from drought.

One year the blades produced so little grain that for the wide world narrowed was the stock.

The dearth so fierce an onslaught made on food⁸⁶⁰⁸⁶⁰ that people like the beasts ate grass and herbs.

The world became afflicted through that dearth; and bread gained (even) from its lightness weight⁸⁶¹⁸⁶¹.

They spoke of this condition to Bahrām, saying, There is complete dearth in the world.

Men like unto the worms (are) eating men; now they eat men, now carrion they devour.

When the king saw the price of grain was high, the doors he unlocked of his granaries.

He sent a letter (then) to every town in which there (happened to) be any store,

That the comptrollers of the town⁸⁶²⁸⁶² should meet, to unlock the doors of the closed granaries;

To arrange with rich men at the market rate, give (gratis) to the poor, and treat them well.

That what remained in store-houses should be before the birds put in the time of need.

That in his time no one from want of food should die—How fine such generosity!

Whatever grain there was (then) in his stores, whoe’er (had need) drew from his granaries.

His camels ever and again (were used) to bring from foreign lands (supplies of) grain.

Efforts he used, his treasures he consumed, and formed plans to (preserve) the life of all.

Four years whilst seed and produce failed did he support the people by the treasury.

When he had gained the rule thus did he act; and from such practice he had gained the rule.

The people all escaped the dearth with life, except a single one who died from it.

The king’s heart through his dying destitute like frozen water was with grief compressed.

(And) through that grief he turned his face to God; and for his failure made excuses (thus):

Giver of sustenance to those who live,—Your giving of it not like (that of) men,—

By one exertion of Your power divine You make more little, and (make) little more.

I cannot stay the hunger of one deer upon the desert plain, though long I strive.

You are He whose compelling order⁸⁶³⁸⁶³ gives to each one of the people sustenance.

If through the dearth one single being died, guiltless was I in that of any fault;

For I’d no knowledge of his life, and when he’d died of what use (then) was it to know?

When humble supplication thus he made, a hidden monitor said in his heart:

By reason of your well-intentioned thought from your dominions God has taken death.

Since during four years’ resignation you approve not even one should die from want,

An order, four years valid, has been writ that from your country death should keep away.

Of (all) the great and small of his domains no person, I have heard, for four years died.

Happy the king who by his generous gifts has kept death from his subjects far away!

Whoever in the world was born survived—what better than receipts without expense?

So from the people’s increase (in that time) neither the plains nor mounts remained untilled.

From Isfahan to Rai, (so) have I heard, house followed upon house as in the reed⁸⁶⁴⁸⁶⁴;

(And) if he (so) desired a man could go from roof to roof to Isfahan from Rai.

If this narration seems improbable⁸⁶⁵⁸⁶⁵, the author is responsible, not I⁸⁶⁶⁸⁶⁶.

Those who enjoyed good gifts were numerous, but more than the enjoyers were the gifts.

Join palm with palm—the branches are increased, and more abundantly are dates supplied⁸⁶⁷⁸⁶⁷.

When scarce the people, food is (also) scarce; the more the men the greater the returns.

The people trooped from town to plain and hills, to lightsome sport and pleasure gave their hearts.

Guitar and rebeck-players, harpers too, forming a line extending two leagues long.

There was a tank of wine near every stream; a joyous party met in every street.

Each one (of them) bought wine, and sold (his) sword; tore up (his) iron-mail, sewed gold-brocade.

The people altogether laid aside (their) arms, (and) none of swords and arrows thought.

To rich or poor, no matter whom, the king gave money from his own (abundant) stores.

Whoe’er the means of pleasant living had with luxury and feasting gaily lived.

And him devoid of means the monarch made content with fortune, and the world with him⁸⁶⁸⁸⁶⁸.

He found some work for every one to do, gave him a certain share of pleasure too.

He had the day divided into two—one half for work, and one for play and sport.

From taxes for seven years he freed the world; uprooted the distress of seventy years⁸⁶⁹⁸⁶⁹.

Six thousand persons skilled (in various arts)—singers, musicians, dancers, players too—

He brought together out of every town⁸⁷⁰⁸⁷⁰, and made each district (in the pleasure) share;

So that where’er they should betake themselves, they might amuse, and they be happy too.

The ascendant of earth’s cycle being Taurus, its ruler, Venus, in conjunction too⁸⁷¹⁸⁷¹—

In such a cycle how should grief appear—one in which Venus as the spirit rules⁸⁷²⁸⁷²?

The story of Bahrām and the girl named Fitna of Chinese Turkistan.

One day the king thought well to (go and) hunt on the low plain and on the lofty hills.

He rode his “gūr-hoofed” chestnut to the plain; he dug up “gūrs”, and threw “gūrs” to the ground⁸⁷³⁸⁷³.

(Though) Jupiter may in the Bow⁸⁷⁴⁸⁷⁴ be placed, the monarch’s bow passed over Jupiter⁸⁷⁵⁸⁷⁵.

Away from those who’d ridden to the plain a troop of onagers passed towards the king.

The king stood as a lion on the spot⁸⁷⁶⁸⁷⁶, the chestnut ’neath him prancing (restively).

(Then) from the string the (king’s) hand scattered pearls; the thumbstall emptying, he filled the plain⁸⁷⁷⁸⁷⁷.

With his well-tempered sword and arrows’ steel he hurled upon the ground now fire, now game.

A haunch of onager, pure wine to hand,—a fire is wanted to (prepare) “kabābs”⁸⁷⁸⁸⁷⁸.

With such intent, one might suppose, his lance, which shed the blood of onagers, struck fire.

A lion he in throwing onagers; his awfulness struck blind the evil eye.

Those which (at first) slipped off he let not go; he hamstrung them, or followed in their track.

With him a girl of moon-like fairness rode, whose quickness kept her always at his side⁸⁷⁹⁸⁷⁹.

Fitna⁸⁸⁰⁸⁸⁰ her name, a thousand were her lures; seductive she to him seduced by her.

Fresh-faced as early Spring in paradise; with graceful gait as corn that breezes stir⁸⁸¹⁸⁸¹.

A piece of (sweetest) honey smeared with oil; a dish of “pālūda”⁸⁸²⁸⁸² both fat and sweet.

Not only beautiful⁸⁸³⁸⁸³, but skilled in song, lutist, and nimble-footed dancer too.

When to the music of the lute she joined her voice she brought the birds down from the air.

The king in festive parties drinking wine, or at the hunt would ask for dance and song.

The softness of her breath⁸⁸⁴⁸⁸⁴ upon hard wounds restored to life whatever she had killed⁸⁸⁵⁸⁸⁵.

Her instrument, the harp, the arrow his: one hit the modes, the other hit the game⁸⁸⁶⁸⁸⁶.—

Some onagers appeared upon the plain, on which the monarch (quickly) pressed his steed.

When he came up with the swift onagers, a furious lion with a bow in hand,

He put the arrow to the semicirque, the thumbstall, drew the bow, the arrow loosed⁸⁸⁷⁸⁸⁷.

His arrow lighted on the onager’s hind-quarters, and his quarry kissed the earth.

(And) in a moment, of that wondrous game he killed a number, and he captured some.

The girl through coquetry and roguishness restrained herself from (giving him due) praise⁸⁸⁸⁸⁸⁸.

The king stood for a moment patiently, until an onager passed on afar.

He said, O narrow-eyed Tartarian (girl), your eyes are never open to my game⁸⁸⁹⁸⁸⁹.

(And) how (indeed) should game which (in its bulk) exceeds description enter eyes so strait?

A wild ass comes, say how shall I attack? From head to tail at what (part) shall I aim?

The sweet-lipped (girl), by natural habit stirred⁸⁹⁰⁸⁹⁰,—(she was a woman, so would idly speak),—

Said, You must do a deed to honour you⁸⁹¹⁸⁹¹: pin to its hoof the ear of this wild ass⁸⁹²⁸⁹².

When the king saw the girl’s perversity, he formed a plan against her ill design.

He asked first for a cross-bow like the wind⁸⁹³⁸⁹³, then (to the cross-bow) he affixed a bolt.

He shot the bolt (then) at the quarry’s ear, which, irritated at the pain of it⁸⁹⁴⁸⁹⁴,—

Poor hapless brute, raised to (its) ear a hoof to take out from its ear the irritant.

An arrow of the king, a lightning-flash, illumed the world, and fastened ear to hoof.

When with the shaft he’d fastened hoof to head, the quarry stumbled and fell headlong down⁸⁹⁵⁸⁹⁵.

The monarch said (then) to the Chinese girl⁸⁹⁶⁸⁹⁶, I’ve gained success; what think (you of the feat)?

She said, The king has often practised this; how can a thing be hard when practised oft?

Whatever thing a man has studied (long), though it be hard (at first), it can be done.

That the king’s arrow pierced the ass’s hoof is (but from) habit, not excess of strength.

The monarch was displeased at this reply⁸⁹⁷⁸⁹⁷; the sharp-edged axe came (down) upon the tree⁸⁹⁸⁸⁹⁸.

His heart (no more) felt kindness for that moon⁸⁹⁹⁸⁹⁹; he plainly showed the anger that he felt.—

Kings when on vengeance bent should execute only (when) they’re again in better mood.

Of young gazelles they should not saddles make, nor a fur garment of a little bear⁹⁰⁰⁹⁰⁰.—

He said, If I should spare her—she’s perverse; (and) if I kill— this course is worse than that.

Brave heroes cannot slaughter women-folk, since women are not classed with combatants.

There was an officer of noble race, as lion fierce, as wolf inspiring fear.

The monarch summoned him in secret near, (and) said, Go, put this girl out of the way.

She’s a disturber of my house of state—to kill disturbers is in reason right.

The brave man took that girl of fairy face bound from before that monarch to his house.

He thought to end her business and to strike her head off from her body candle-like.

With tearful eyes that captivator said, Do not approve so odious an act.

If you are not a foe to self take not the blood of guiltless me upon your head.

I am the monarch’s special intimate, the one most chosen out of (all) his slaves.

So much so that at wine or at the chase no other’s been his intimate and friend.

If through an act of boldness which I did, a (wicked) “dīv”⁹⁰¹⁹⁰¹ has played a trick on me;

And the king, wrathful, orders punishment, do not in killing me be over quick.

Wait (but) a few short days, be patient (still), and tell the king you’ve killed me; use deceit.

If at your words the king should be rejoiced, (then) kill me; to you lawful be my blood!

But if he be afflicted at my death, you will be quite secure in life and limb.

You will escape enquiry, and I, death; a cypress free will fall not to the ground⁹⁰²⁹⁰².

A day may come when, though I’m naught, I may in something serve you still for what you’ve done.

She spoke these words, and took her necklace off, and offered him seven rubies (as a gift):

Each one of them the tribute of a Clime; the revenue of ‘Ummān⁹⁰³⁹⁰³ half its worth.

The officer because of those true words gave up the thought of killing that fair girl.

He said, Beware of being idle (then)⁹⁰⁴⁹⁰⁴, of mentioning the king to anyone.

Say that you are a servant of this house; do work, and say for this work you’re (engaged);

(And) I will use such means as should be used, (a remedy), if fortune favour you.

They took an oath to (seal) such covenant—he from a crime escaped, and she from harm.

When in a week he came before the king, the king from him sought news of that (fair) moon.

He said, to Draco have I given the moon⁹⁰⁵⁹⁰⁵: I’ve killed her, given with tears the price of blood.

(At this) tears started to the monarch’s eyes; the officer’s (uneasy) heart was eased.—

He had a fine and flourishing estate⁹⁰⁶⁹⁰⁶, a dwelling distant from the eyes of men.

A palace too raised to the apogee⁹⁰⁷⁹⁰⁷, with waves around it from the heavenly sea⁹⁰⁸⁹⁰⁸.

A terrace-belvedere⁹⁰⁹⁹⁰⁹, raised sixty steps, was built as sitting-place upon the top.

The girl’s abode was always that (high place): to honoured ones they give an honoured place⁹¹⁰⁹¹⁰.

In that short space of time a cow brought forth: she gave birth to a gentle-natured calf.

That fairy-faced illumer of the world would take it every day upon her back.

She’d firmly ’neath it stand, and step by step would bear it to the summit of the house.—

The sun’s a carrier of the calf in Spring⁹¹¹⁹¹¹;—who’s seen a moon do this? Produce (the same).—

Each day that silver-limbed gazelle would bear the calf from (near) the palace to the roof.

Day after day did she adhere to this; she grew efficient keeping to the work⁹¹²⁹¹².

Until the calf advanced so far that it had grown into an ox six years of age.

(And) still that rose-limbed idol carried it from near the palace to the palace-roof.

Nor did she suffer trouble from the load, since she’d become accustomed to the work.

(For) in the same proportion as the ox increased in flesh did she increase in strength.

One day that narrow-eyed one, grieved in heart, was sitting with the officer alone.

That fair one, (lovely) as a ḥūrī, took four jewels from her jewel-bearing ears.

This ready value take and sell, said she; the price of it when given in silver bring.

Buy sheep, rose-water, incense, and such fruit and wine and candles as may be required.

Prepare a banquet-hall like paradise, with wine, dessert-fruits, incense and “kabābs”⁹¹³⁹¹³.

When to these parts the king comes to the chase, hold to his stirrup as does victory.

Pour out your heart and study how to please, (and) for a time hold in your hand his reins.

King Bahrām has a gentle temperament; he has a noble and indulgent mind.

When he perceives your humble, earnest prayer, he’ll bow his head to your becoming raised⁹¹⁴⁹¹⁴.

On such a star-throned belvedere as this we’ll give him sometimes wine and sometimes milk⁹¹⁵⁹¹⁵.

If such a business should be well arranged, the state of both of us will be upraised.

The officer left (all) the rubies there, for God had given him a thousand such.

He went and with some hidden treasures bought all things required to entertain (his guest).

Food excellent and fitted for a king: with fowls and fish, with mutton and with lamb.

To brighten the assembly fragrant wine⁹¹⁶⁹¹⁶; sweet drinks⁹¹⁷⁹¹⁷ , dessert-fruits suited to the feast.

All needful preparations did he make, till Bahrām to the hunting-field should come.

Bahrām goes to the chase and the officer entertains him.

One day Bahrām descending from the throne, went off to hunt the quarry on the plain⁹¹⁸⁹¹⁸.

When near the village where the officer possessed that lofty⁹¹⁹⁹¹⁹ belvedere he passed,

He saw an excellent, delightful place, with verdure upon verdure, shade on shade.

He asked and said, To whom belongs this land, (and) where (too) is the owner of this place?

The officer was by his stirrup then; when from the king he heard such-like address,

He kissed the ground, and showed (him) reverence; he said, O king, who cherish (all your) slaves,

Your slave has an estate⁹²⁰⁹²⁰ which is your gift; its charm is from the vase whence flows your wine⁹²¹⁹²¹.

(So) if the monarch should approve the place, and will exalt his lowly, humble slave,

(If) waiving forms, according to his mode, the practice of his blest and happy mind,

He’ll bow his head to this small, narrow door, (his) officer will be o’er all upraised.

I have—’twas given me by the monarch’s grace—a house whose head arises to the moon.

Around it garden upon garden lies—the Garden their apprentice, heaven their slave⁹²²⁹²².

If on its summit you will drink of wine, the stars will kiss the earth before its door⁹²³⁹²³.

The monarch’s fragrance will perfume⁹²⁴⁹²⁴ the house; my bees, my cows, will honey give and milk.

When the king saw that in sincerity he spoke such words as might an officer,

He said, Command is yours, do (what’s required) by such time as I come back from the chase⁹²⁵⁹²⁵.

The officer (then humbly) kissed the ground, (and) went and cleaned the mirrors (all) from rust⁹²⁶⁹²⁶;

With carpets made the belvedere like heaven, (and) well disposed all ornaments required.

The monarch’s canopy, when from the chase he came, again reached the moon’s apogee⁹²⁷⁹²⁷.

The host then (came and) from his choicest rolls,—both stuffs of Rūm and China’s finest goods,—

Layer on layer of (these) gorgeous stuffs, in whose resplendence heart and brain rejoiced,—

He threw beneath the monarch’s Khatlian steed⁹²⁸⁹²⁸, with sundry other tasteful things as well.

Ascending to the terrace, sixty steps, the king saw an arched room unique in height⁹²⁹⁹²⁹.

It threw Khavarnaq’s face upon the ground⁹³⁰⁹³⁰; it spread a carpet on the azure sphere⁹³¹⁹³¹.

The host (then) came and gave what was required of incense, sherbet, rose-water, and food.

When with the palatable food he’d done, the king sought wine, began a joyous bout.

When sundry cups of wine the king had drunk, the perspiration started from his brow⁹³²⁹³².

He said, O host, who own (this) golden house, your place is pleasant, and your means are good⁹³³⁹³³.

But this high palace (here) of sixty steps, around whose head the sky its lasso whirls⁹³⁴⁹³⁴,—

When sixty years have now passed over you, how can you walk up to the top of it⁹³⁵⁹³⁵?

The officer replied, The King live aye! His wine be Kausar, ḥūrīs give the cup⁹³⁶⁹³⁶!

This is in me no wonder, I’m a man; how should I (then) be wearied by such steps?

The wonder this, that there’s a moon-like girl, soft, dainty as the king’s ermine and silk,

Who puts a mount-like ox upon her back, and brings it hither at the feeding-time.

She bears it sixty steps up at a stretch⁹³⁷⁹³⁷, not resting (on the way) at any step.

An ox! What ox? An elephant, a load which ne’er an elephant would bear a mile.

God witness! in this land no one could (lift and) poise it for a moment from the ground.

Then (if) a woman bears it to a height of sixty steps, is it not marvellous?

After the officer had told this tale, the king bit with his teeth his finger-tips⁹³⁸⁹³⁸.

He said, How can a thing of this kind be? It cannot; if it be, ’tis sorcery.

This business I, in truth, shall not believe, until with my own eyes I see it (done).

Then of (his) host, (the officer), he asked that he should prove the claim his words set forth.

The host heard this; he went below and told to her who bore the ox the lion’s case⁹³⁹⁹³⁹.

She, silver-limbed, who’d reckoned on the time⁹⁴⁰⁹⁴⁰, ere that she’d for the affair assigned a term,

With Chinese girls’ adornments decked herself, gave drunk narcissus’ languor to the rose⁹⁴¹⁹⁴¹.

She set off fittingly the moon with musk⁹⁴²⁹⁴², and taught her roguish glances magic arts.

She put seduction’s stibium to her eyes; she covered petulance with coquetry⁹⁴³⁹⁴³;

Gave to the cypress-tree a rosy hue; and to the tulip gave the reed’s (straight) form⁹⁴⁴⁹⁴⁴;

The silver cypress she adorned with pearls; attached the pleiads’ cluster to the moon⁹⁴⁵⁹⁴⁵;

Like lovers’ apple into halves she cut a ruby casket by the finest pearls⁹⁴⁶⁹⁴⁶;

Crowned, head and neck, with ambergris was she⁹⁴⁷⁹⁴⁷; a double chin as collar reached her lobes.

(A king whose throne is made of ivory plates cannot dispense with either throne or crown)⁹⁴⁸⁹⁴⁸.

The Ethiops, her locks, her Hindū moles, both stood upon one side (prepared) for war⁹⁴⁹⁹⁴⁹.

Her beauty spots upon cornelian lips affixed an Ethiop seal unto her dates⁹⁵⁰⁹⁵⁰.

Her face had fastened with most lustrous pearls a veil of (radiant) stars around the moon⁹⁵¹⁹⁵¹.

The pearls, her ears, to which (fine) pearls were hung, rendered the market of her lovers brisk⁹⁵²⁹⁵².

The moon she fastened in a camphor veil⁹⁵³⁹⁵³, like to the Syrian rose in jasmine (placed).

When, led by coquetry, this fortnight’s moon had well disposed the seven needful things⁹⁵⁴⁹⁵⁴,

Like a full moon she went up to the ox—the moon when she’s in Taurus is in strength⁹⁵⁵⁹⁵⁵.

Her head she lowered and raised up the ox—See how an ox had honour (from her act)⁹⁵⁶⁹⁵⁶!

When step by step she’d run up to the roof, she went (then) to the foot of Bahrām’s throne.

She stood on foot, the ox upon her neck; the lion⁹⁵⁷⁹⁵⁷, when he saw the ox, was moved.

In wonder lost, he thought what may this be? Interest of his? What interest he knew not.

The moon (then) put the ox down from (her) neck; with coquetry the lion she addressed.

She said, The present which I (now) submit, (unaided) all alone, by (my own) strength—

Who in the world by strength and cleverness from (this) high room could carry to the ground⁹⁵⁸⁹⁵⁸?

The king replied, This is not (from) your strength, but from your having practised from the first.

Little by little, during many years, you have prepared⁹⁵⁹⁹⁵⁹ (for it) by exercise;

So that without (the slightest) toil or pain you can at present weigh it in your scales⁹⁶⁰⁹⁶⁰.

The beauty, silver-formed, bowed low to him, with invocation true to what was due⁹⁶¹⁹⁶¹.

She said, The king owes much (for having said), The ox is practice, the wild ass is not⁹⁶²⁹⁶².

I who (can) carry to the roof an ox—for “practice” only credit has been given⁹⁶³⁹⁶³.

Why when you hit a little onager, should no one use the expression “practice” too?

The monarch understood his Turk’s reproach; like Hindū acting, he rushed up to her⁹⁶⁴⁹⁶⁴.

The moon he (then) unveiled, and when he saw, with tears he scattered pearls upon the moon⁹⁶⁵⁹⁶⁵.

Embracing her, forgiveness he besought; that rose rose-water from narcissi poured⁹⁶⁶⁹⁶⁶.

He emptied (then) the house of bad and good⁹⁶⁷⁹⁶⁷, designing with the girl to have some speech.

Then said he, If the house became your jail, I ask your pardon thousand times as much⁹⁶⁸⁹⁶⁸.

If I did light a fire through self-conceit, ’twas I was burnt, whilst you’ve remained intact⁹⁶⁹⁹⁶⁹.

When from disturbers, all, the place was freed, he made “Disturbance” near him settle down⁹⁷⁰⁹⁷⁰.

Fitna sat down, and (then) began to speak, saying, O King, who set disturbance down⁹⁷¹⁹⁷¹,

You who destroyed me by disunion erst, and by your love renewed have made me live,

You have from me no further cause of grief—grief would cast down a mountain from its base.

My life was willing from the love I had to fall a sacrifice to love (for you)⁹⁷²⁹⁷².

When in the chase the monarch with a shaft pinned the wild ass’s hoof and ear as one,

Not earth (indeed), but heaven kissed his hand when (from) the thumbstall he let loose (the shaft)⁹⁷³⁹⁷³.

(But) I (by being) tardy in applause, drove from the king the evil eye away.

Whene’er the eye approves of anyone, that one is injured by the evil eye⁹⁷⁴⁹⁷⁴.

I (seemed) in fault⁹⁷⁵⁹⁷⁵, for Draco of the sky effected that my love appeared as hate⁹⁷⁶⁹⁷⁶.

These words impressed the monarch so that they affected through his heart his inmost soul.

(The king) replied, In truth you speak the truth, (for) sundry things attest your loyalty:

Such love and kindness (as you showed) at first, and such excuses (as you make) at last.

A thousand blessings on that jewel be, which in its nature manifests such worth!

Without the officer’s protecting care, this jewel had been fractured by a stone.

(The king then) called the officer (to him), embraced him⁹⁷⁷⁹⁷⁷, and brought gladness to his heart.

He gave to him most rare and splendid gifts; he gave a thousand in return for one.

After (bestowing) numerous fine things, he gave him Rai, with other honours too.

He went (then) to the town, rejoicings made, he made the usual offerings at his feast⁹⁷⁸⁹⁷⁸.

The priests he summoned as the laws prescribed, and had the moon united to himself.

In sport and pleasure and luxurious ease for long from this time forth he lived with her.

The khān of khāns comes to fight against Bahrām Gūr.

When the renown of Bahrām (Gūr) as king had risen from the Fish⁹⁷⁹⁹⁷⁹ up to the moon,

The hearts of the distinguished gained new strength; the fame of (all) the famous lived again.

Malignants perished in obscurity⁹⁸⁰⁹⁸⁰, the heads of all beneath black water plunged⁹⁸¹⁹⁸¹.

There was a good old man, Narsī by name—(the same name had the brother of Bahrām)⁹⁸²⁹⁸²—

His judgment strong, his reason perfect too, he knew of things before (they had occurred)⁹⁸³⁹⁸³.

His lineage was that of King Dārā—this was no secret, but a well-known thing.

The king would never be apart from him; he was both his companion and vazīr.

He had three sons, each one of whom possessed a certain branch of knowledge to himself.

(Then) he who was the eldest of the sons Zarāvand by his father had been named.

The monarch had discerned his standard worth⁹⁸⁴⁹⁸⁴, and he had made him chief of all his priests.

He thought as gnostics do, he knew the Way, and measureless was his asceticism.

The second was collector-general, impost-receiver⁹⁸⁵⁹⁸⁵ upon all the roads.

Through the integrity of his control⁹⁸⁶⁹⁸⁶ the king had given him power throughout the land⁹⁸⁷⁹⁸⁷.

The third was in the business of the town and army the king’s special deputy⁹⁸⁸⁹⁸⁸.

The monarch left the government to them; the governors were faithful to their trust.

Each night he brightened up the feast with wine; each day his governors were at their work.

Revolving like a mill around himself, whatever he acquired he threw away⁹⁸⁹⁹⁸⁹.

This story was divulged throughout the world; axes were sharpened with a view to cut⁹⁹⁰⁹⁹⁰.

All said, Bahrām is drunk, and has exchanged religion for the world, and sword for cup.

With boon companions he is lost in wine; (all) he enjoys (is) wine, his gain’s the wind.

The mind of each was stirred with the desire that the realm’s business should be ruled by him.

The khān of khāns from China (then) set out⁹⁹¹⁹⁹¹ to take the monarch of the world’s abode.

With him⁹⁹²⁹⁹², like formidable dragons, were three hundred thousand archers strong and skilled.

He crossed the Oxus and advanced with speed; a resurrection in Khurāsān raised⁹⁹³⁹⁹³.

(And) from the king’s viceroys he seized by force of Transoxiana all the (broad) domains.

The king got information of the raid, but in his army had no confidence.

He saw that all by pleasure’s hand were nursed, (and) from war’s ways that they withheld their hands.

(That) those who were the leaders of the troops were (nowise) single-hearted towards the king.

Each one sent out an envoy in advance with letters⁹⁹⁴⁹⁹⁴ to the khāqān on their views⁹⁹⁵⁹⁹⁵.

(Each one) conceived ill-feeling for his king; thought (but) of saving his own wealth and land.

They said (unto the khān), We’re all your friends; pursue the road, we’re dust upon your road⁹⁹⁶⁹⁹⁶.

You are the monarch of the world, advance, come on, for Bahrām cannot act as king.

If you desire we’ll use the sword to him; and if not, we will bind and give him up.

A scribe, as one who’s competent to read the letters (that he writes), informed the king.

The king abandoned hope of Persian faith⁹⁹⁷⁹⁹⁷, (and) left the kingdom to (his) lieutenants.

He went himself and hid his face (from view), (for) with such instruments one cannot fight.

The world’s king—so it flashed throughout the world⁹⁹⁸⁹⁹⁸— had hid his face from kingdom and from troops.

Unable with the khāqān and his troops to cope, he’d fled disordered from (the scene).

The messenger brought greeting to the khān (advising him) the king had left the throne;

Adding, You’re favoured with the crown and belt; advance, (for) neither crown nor throne remains⁹⁹⁹⁹⁹⁹.

After the khān had heard the message brought, that Bahrām (Gūr) had vanished from the world;

That he from sword and sword-play held his hand, (and) sat down carelessly to lute and wine;

That, troubled not for foe, he drank of wine, and did such things as should not have been done,

He did what in his foe he’d not approved, so that his foe (thereafter) laughed at him.

King Bahrām day and night was at the chase, whilst couriers in (his) business were engaged.

About the Chinese leader¹⁰⁰⁰¹⁰⁰⁰ news he sought, until his courier brought him truthful news:

That he felt safe, at ease about the king—this was of happiest omen to the king.

When he prepared, of all those troops of his there were three hundred horsemen, none besides.

Each one had seen, (each one) was tried in war; dragons on land, on water, crocodiles.

Of one heart all as pomegranate with grains: though hundred-grained, of one receptacle.

The king used stratagem against his foe, (against him) plotted all in secrecy¹⁰⁰¹¹⁰⁰¹.

His enemy sought fire, he gave him smoke¹⁰⁰²¹⁰⁰²; inspired him with false confidence¹⁰⁰³¹⁰⁰³, and soon

He aimed (his) shaft well¹⁰⁰⁴¹⁰⁰⁴ at the mark, his (foe), for he knew well how he was circumstanced.

He made a sudden night-attack on him; he raised the dust above the seven skies.

On a dark night, which, in its black control, proceeded as a black snake with the founts¹⁰⁰⁵¹⁰⁰⁵—

A night which had removed (all) lamps away, (when) mount and plain were blacker than crows’ plumes;

(When) countless drunken Ethiops, as it were, were running sword in hand from side to side¹⁰⁰⁶¹⁰⁰⁶;

(And) fearing those Ethiops who ran about, men opened wide their eyes, though naught they saw;

(When) the bright-hearted sky in black silk dressed was like a jar of gold closed up with pitch¹⁰⁰⁷¹⁰⁰⁷—

On such a night of ambergris¹⁰⁰⁸¹⁰⁰⁸ so pure Bahrām (went out and) waged Bahrāmian war¹⁰⁰⁹¹⁰⁰⁹.

(And) so he rushed upon the valorous, attacking now with sword and now with shaft.

The arrow which he shot at any place became free in a moment from the mark¹⁰¹⁰¹⁰¹⁰.

The eye of caution of his foemen slept before his arrow, which could pierce hard stone¹⁰¹¹¹⁰¹¹.

They saw the wound, the arrow was not seen; the arrow seen, the wound was not there (near)¹⁰¹²¹⁰¹².

They all said, What contrivance should this be?—The shafts remote from wounds, the wounds from shafts!

Until it came to this that no one (dared) within a league of his arena come.

He rushed on all sides like a cloud; through him the plain became a mount, the mount a plain¹⁰¹³¹⁰¹³.

He killed so many of those troops with shafts that with the blood the earth grew soft as paste.

The frame of whomsoe’er his arrow hit—the soul at once departed from that frame.

When dawn drew forth the falchion of the sun, and on the sky a bowl of blood appeared¹⁰¹⁴¹⁰¹⁴.

From all the blood shed by the hero-king a stream of blood flowed, bore down heads as balls.

And through the numbers slaughtered by the sword the gall-bladder was stirred to vomit bile¹⁰¹⁵¹⁰¹⁵.

The lance (there) wagered with the sword its head¹⁰¹⁶¹⁰¹⁶ that dragons¹⁰¹⁷¹⁰¹⁷ it would reap like ears of corn.

The shaft was in the fight a darting snake—when darts the snake ’tis bad (for all who’re near).

King Bahrām fighting in the battle ranks, his arrow-points, as hairs¹⁰¹⁸¹⁰¹⁸, were splitting hairs.

If with his sword he struck a horseman’s head, down to the waist he clove him like a gourd.

And if with stroke oblique he terrified, he cleft the man asunder at the waist.

Of this kind was (his) sword, of that, (his) shaft—’tis likely that the foe would be dismayed.

The Turks from this his sudden Turk-like raid, and wounds so deadly on the path he took¹⁰¹⁹¹⁰¹⁹,

Inclined to flight¹⁰²⁰¹⁰²⁰; the swords of all of them became (all) blunted, and their racing keen.

When the king’s sword was brandished¹⁰²¹¹⁰²¹ on all sides, the Turkish troops relaxed in (their) attempts.

The king discerning signs of victory, drove (at the foe his) sword, and shot (his) shafts.

By the shock of (his) sword he broke their ranks: he was the wind, you’d say, and they were clouds.

In triumph to his troops he called (aloud), Behold (our) fortune, see (our happy) lot!

That we may strike a head off strive again, that we may tear the centre from its place¹⁰²²¹⁰²².

Supporting one another (then) they charged, lions beneath them, dragons in their hands¹⁰²³¹⁰²³.

The right retired, the left wing fled away, the centre poured into the vanguard’s rear.

The king obtained a hold on victory: he routed all who at the centre (fought).

An army more in number than the grains of sand and earth he ruined by his raids.

The hardness of the swarthy lions’ claws¹⁰²⁴¹⁰²⁴ pounded the brains of those whose swords were soft¹⁰²⁵¹⁰²⁵.

Rapid in action as the snake (their) shafts; from their effects the horsemen fell and lay.

Through the sharp dagger’s (work) the dust of flight reached the Turks’ army to the Oxus stream¹⁰²⁶¹⁰²⁶.

The king such store of gems and treasure took that treasurers were troubled in the count.

Returning from that conquest to his realm, he showed for (all his) people kindly care.

In triumph then ascending to the throne, he garbed the world afresh in New Year’s joys¹⁰²⁷¹⁰²⁷.

All swept the ground before him (with their brows) and, suited to (his) conquest, gave him praise.

Singers in Pahlavī, with Persian tunes sang to the harp’s sweet sounds in Pahlavī¹⁰²⁸¹⁰²⁸.

The Arab poets to the rebeck’s tones recited verses like pellucid pearls.

The king, a judge of skill, a connoisseur in poetry, gave them unmeasured wealth.

From that great spoil and treasure he endowed the temples with a thousand camel (loads).

In skirtfuls gold, and pearls in hatfuls too, he to the priesthood of the temples gave.

So much gold from his treasury he gave that no one poor remained in (all) the world.

Bahrām Gūr rebukes the Persians.

One day with an ascendant auguring good (King) Bahrām took his place upon the throne¹⁰²⁹¹⁰²⁹.

Where’er there was a king or emperor, a giver or a holder of the crown—

All (there), beneath the foot of the king’s throne, were drawn up like the stars before the moon.

The king the sabre’s keenness gave his tongue: he said, O brave commander¹⁰³⁰¹⁰³⁰, leaders all,

The army is required for peace and war; without it man and beast would be alike.

Which of you is it that in any fight has shown such manliness as man should show?

I who have chosen you from (all) the world—in what engagement have I seen you (fight)?

Has such work been achieved by any one as is achieved by brave and cunning men?

In times of injury¹⁰³¹¹⁰³¹ upon what foe has come affliction from your sabres’ point?

Whom have I seen that has advanced, or bound a foe, or subjugated any land?

One boasts he has the nature of Īraj¹⁰³²¹⁰³², another claims Arash’s excellence¹⁰³³¹⁰³³.

This man’s (forsooth) a Gīv¹⁰³⁴¹⁰³⁴, that a Rustam¹⁰³⁵¹⁰³⁵; this one and that from “lion”¹⁰³⁶¹⁰³⁶ take a name.

I saw no one (of you) make any fight, or any work do at the time for work.

This army which from battle sought escape—I name no person in particular—

’Twas more agreeable for each to say in secret, Oh, alas! our king’s asleep.

He drinks of wine, and calls no one to mind—no one with such a king would be content.—

Though I drink wine, I drink not so that I, through drunkenness, have no care for the world.

If from a ḥūrī’s hand I drink a draught, my sword’s not distant from a stream of blood.

I’m like the lightning when the cloud pours forth—one hand holds wine, the other holds the sword¹⁰³⁷¹⁰³⁷.

By wine I grace the business of the feast, (but) business to the sword I give as well.

My sleep’s deceptive even as a hare’s, it lets me see the foe although I sleep¹⁰³⁸¹⁰³⁸.

My drunkenness and laughter when explained are, that, the elephant’s, the lion’s, this¹⁰³⁹¹⁰³⁹.

The lion when he laughs sheds blood, (and) who would not flee from a drunken elephant¹⁰⁴⁰¹⁰⁴⁰?

Fools when in drink are unaware (of things); the sensible are not so in (their) cups.

The man who is not low in intellect may drink of wine, but he would not be drunk.

Whenever I incline my thoughts to wine, I bring the Qaiṣar’s crown beneath my feet¹⁰⁴¹¹⁰⁴¹.

When upon wine my mind becomes keen-set, I put the wine-jar on my foeman’s head¹⁰⁴²¹⁰⁴².

When I engage in (drinking) wine I pour into friend’s sleeves the treasures of Qārūn¹⁰⁴³¹⁰⁴³.

The liver of (my) foes, whose hearts I pierce, (e’en) as “kabābs”¹⁰⁴⁴¹⁰⁴⁴ I put upon a spit.

What do my (faithful friends), well-wishers, think? (Think they) the heavenly planets do not work?

Though I be drunk and sleep, fortune, awake, is (busied) with some work (in my behalf).

Despite the sleep (in) which I was (immersed), behold how I disturbed the khāqān’s sleep!

In spite of such persistence in (my) faults¹⁰⁴⁵¹⁰⁴⁵, see how I carried off the Hindū’s things¹⁰⁴⁶¹⁰⁴⁶!

The man who through his weakness does not sleep at night upon his watch is (but) a dog.

The lion though he’s bold can enter not the dragon’s door though in his cave he sleep.

When (thus) the king had spoken out his thoughts, the nobles’ faces brightened like a rose.

They laid (their) heads before him on the ground; (and) humbly gave him answer in this wise:

That which the king has to his servants said may serve as an adornment to the wise.

We’ve made it all for body and for soul an amulet, a ring too for our ears¹⁰⁴⁷¹⁰⁴⁷.

God placed the crown upon the monarch’s head; the efforts of the people are (but) wind.

The princes who have reigned have striven much to make themselves as equals to the king.

With you (there) none became kings, they all fell upon (their) heads, but none came to the head¹⁰⁴⁸¹⁰⁴⁸.

That which we slaves have witnessed from the king no one from white or black has witnessed (e’er)¹⁰⁴⁹¹⁰⁴⁹.

He has bound demons, and burnt dragons too, killed elephants, transfixed rhinoceri.

Pass lions by, what game indeed are they? (such and) all usual game are marks for shafts¹⁰⁵⁰¹⁰⁵⁰.

But when we reckon, there is none save him to turn the neck of the rhinoceros¹⁰⁵¹¹⁰⁵¹.

Now does he make the leopard’s spots his mark; now from the mouth of crocodile draws teeth.

At times brings wrinkles on to India’s brow¹⁰⁵²¹⁰⁵²; at times by a Hindū routs China’s troops¹⁰⁵³¹⁰⁵³.

Now from the faghfūr¹⁰⁵⁴¹⁰⁵⁴ does he snatch the crown; now does he from the Qaiṣar tribute take.

Though lion-quellers have been numerous, who through the mouth have strained the lion’s brains—

See how a lion with three hundred men subdued three hundred thousand enemies!

Before us lies the story of past kings—their enmity and conquests (in the world)—

If each of them acquired some fame it was through a whole army in a length of time.

In such a fight, against so many men, no one could do what (King Bahrām) has done.

Whene’er they make out an account of kings, they as a thousand count a King Bahrām.

Each one of them has his own special stamp, (but) Bahrām is the whole world in himself.

When he brings down his mace on any head, he splits the helmet on the head in two¹⁰⁵⁵¹⁰⁵⁵.

If (the king’s) sabre strike upon hard stone, the stone is shivered into bits like sand.

The snake-stone, his lance-head, of poison cures¹⁰⁵⁶¹⁰⁵⁶; the dragon, too, his bridle, stops the way¹⁰⁵⁷¹⁰⁵⁷.

(Lo)! every body which opposes him, e’en as a candle is consumed by Fate.

The head which sallies forth against his sword—from that head surely comes the scent of blood.

His drunkenness points to sobriety, his sleep is not sleep, it is wakefulness.

And at the time when he partakes of wine, he drinks of wine, his enemy gets drunk.

He is more full of learning than all men; nay, both more learned and more powerful.

He in the world alone is versed in things; he needs not anyone’s experience.

As long as earth has place beneath the sky, over the sky may his command have power!

May equity be centred in his court! The rose, prosperity, be on his crown¹⁰⁵⁸¹⁰⁵⁸!

The earth a refuge in his shadow find! The sky be ’neath the foot of his (high) throne!

When the vazīrs had spoken (their) address—bored pearls¹⁰⁵⁹¹⁰⁵⁹ before his ruby-brilliant face—

King Nu‘mān from amongst those present rose, adorned the banquet of the king with praise.

He said, Wherever the king’s throne arrives, be it the Fish, it reaches to the moon¹⁰⁶⁰¹⁰⁶⁰.

Who should make the relations of the crown to the king’s head (to be) or true or false¹⁰⁶¹¹⁰⁶¹?

’Tis God who put upon your head the crown—may it thrive through your fortune-favoured head!

We who are (humble) servants of your court, are chiefs through the protection¹⁰⁶²¹⁰⁶² of your crown.

Whatever we possess we have from you; you have control of all that we possess¹⁰⁶³¹⁰⁶³.

Arab or Persian, if ’tis your command, we will devote our heads as humble slaves.

A long time now it is that I have served at the king’s court with (all the) art (I have).

Since I’ve become exalted at his court; found in his path the path of sustenance,

If he will deign to hold me (now) excused, with (his) permission I will go back home.

I’ll rest a little from the journey’s toil, and when the king commands, I will return.

But truly whilst I live I’ll not renounce the monarch’s service, worship of (his) throne.

The king commanded that the treasurer should weigh out gems and treasure (from his store);

Should bring out presents suited to a king: Egyptian, Moorish, and ‘Ummānian¹⁰⁶⁴¹⁰⁶⁴.

The men engaged upon the business set (before him) load on load of treasured store:

Ass-loads of gold, in bushels pods of musk, with several troops of slave-boys and of girls;

Precious dress-stuffs of highest quality, so many one could not how many say;

Horses of Arab race in Persia bred, swimmers of streams, and coursers of the hills;

Both Indian sabres and Davidian mail¹⁰⁶⁵¹⁰⁶⁵: his lavishness sailed over Ararat¹⁰⁶⁶¹⁰⁶⁶;

More pearls and rubies than could pearl-sellers or ruby-experts estimate or think.

From his own head a jewelled crown (he gave), with dress worth more than Shushtar’s revenue¹⁰⁶⁷¹⁰⁶⁷.

In Yaman down to Aden, land he gave; such gifts made (Nu‘mān’s) face bright as the moon¹⁰⁶⁸¹⁰⁶⁸.

Nu‘mān and Munẕir with such bounteous gifts departed from the king in pomp and state.

The king indulged in pleasure and delights, for he was wearied with the march and fight.

He ordered each one’s business, such as ’twas; then he engaged in managing his own.

To his heart’s wish he settled it at ease, wine in his hand, his foes beneath his feet.

The story of that master he recalled¹⁰⁶⁹¹⁰⁶⁹ who formerly had left him that account.

That inner room of the Seven Portraits too, the envy rather of the Seven Climes¹⁰⁷⁰¹⁰⁷⁰.

The love those girls of ḥūrī form displayed sowed in his heart the seed of love (for them).

His furnace, those seven alchemies at hand, no longer with the seven fusings worked¹⁰⁷¹¹⁰⁷¹.

The first girl (there) was of Kayānian race; her father had departed from the world.

He asked for her with more than thousand gifts, and e’en through (shining) virtues gained a pearl¹⁰⁷²¹⁰⁷².

Sending a courier to the khāqān then—partly in amity, in part with threats—

He asked him for his daughter with the crown and treasure, tribute for seven years besides.

The khāqān give his daughter, tribute too, a load of “dīnārs”¹⁰⁷³¹⁰⁷³ and a store of gems.

And then he made an inroad into Rūm, and poured into that land and country fire¹⁰⁷⁴¹⁰⁷⁴.

Through fear the Qaiṣar acquiesced at once; with deprecation gave his daughter too.

Then sending to the king of Barbary—with gold of Barbary¹⁰⁷⁵¹⁰⁷⁵, the crown, and throne,

He gained possession of his daughter (fair)—see how he used astuteness (in his quest)!

Then the straight cypress from that garden borne, he went thence to the realm of Hindustan.

With sense and judgment he demanded (there) the daughter of the Rāy¹⁰⁷⁶¹⁰⁷⁶, and gained his wish.

His courier went and asked from Khvārazm a lovely girl fit to adorn a feast.

He wrote to Ṣaqlāb, and demanded there a beauty as a drop of water bright.

When from the rulers of the Seven Climes¹⁰⁷⁷¹⁰⁷⁷ he had received seven girls like precious pearls,

He gave his heart exclusively¹⁰⁷⁸¹⁰⁷⁸ to joy; did justice to gay living and to youth.

Description of Bahrām’s banquet in winter.

The building of the Seven Domes.

One day that with the light of lustrous dawn the heavens showed a clear and open brow:

Auspicious day, bright, world-illumining—happy that day! remembered be that day!—

The king with sages an assembly held as lovely as the charmer’s lovely face.

A day for house and not for garden ’twas, being the first day of the winter-time.

The garden’s lamps and candles were extinct¹⁰⁷⁹¹⁰⁷⁹; the gardener had removed and gone away¹⁰⁸⁰¹⁰⁸⁰.

The crow had robbed the nightingale of notes, and in the garden gave forth stolen notes¹⁰⁸¹¹⁰⁸¹.

The crow’s (in truth) of none but Hindū race—in Hindūs theft is not a wondrous (act)¹⁰⁸²¹⁰⁸².

That artist (skilled), the early morning wind, had drawn upon the water chain-like rings.

The winter’s gleam, which robbed the fire of light, made swords from water, water too from swords¹⁰⁸³¹⁰⁸³.

The snow-storm bearing in its hand a file, keen, glancing, pierced the eyes, and closed the springs.

The milk in fermentation grew like cheese; the blood (too) in the body icy cold¹⁰⁸⁴¹⁰⁸⁴.

The ground had egg-plant robes¹⁰⁸⁵¹⁰⁸⁵, ermine the mount; the sky put on (a robe of) minever.

The wild beasts lay in wait for animals; tore off their skins, and made of them skin-robes.

The plants kept down (their) heads beneath the earth; (all) things that grow were as recluses hid.

The alchemist’s work of the two-hued world¹⁰⁸⁶¹⁰⁸⁶ had in the stone’s heart hid the ruby, fire¹⁰⁸⁷¹⁰⁸⁷.

The roses through the furnace strained by art had plastered (too) cement above (their) heads¹⁰⁸⁸¹⁰⁸⁸.

The drops mercurial in the water-glass were, layer upon layer, silver pure¹⁰⁸⁹¹⁰⁸⁹.

In such a season the king’s winter-house¹⁰⁹⁰¹⁰⁹⁰ of (all) four seasons kept the temperature¹⁰⁹¹¹⁰⁹¹.

Through all the many fragrant perfumes (burnt) (well)-tempered had the wintry air become¹⁰⁹²¹⁰⁹².

The fruits and wines, (which were) as honey (sweet), gave sleep unto the brain, and waked the heart¹⁰⁹³¹⁰⁹³.

A fire, of sandal and of aloes lit, had round it smoke like Hindūs at their prayers¹⁰⁹⁴¹⁰⁹⁴.

A fire, a furtherance to cheer, a mine of Zoroastrian sulphur, red of hue¹⁰⁹⁵¹⁰⁹⁵.

Blood that had curdled by fermenting ’twas; a piece of silk (that had been) steeped in blood¹⁰⁹⁶¹⁰⁹⁶.

Its jujubes gave the hue of hazel-nuts; its mercury became bruised cinnabar¹⁰⁹⁷¹⁰⁹⁷.

A ruddy apple with the core scooped out, with pomegranate-seeds stuffed within the hole¹⁰⁹⁸¹⁰⁹⁸.

A garden (’twas) whose gardener had awaked, (and then) had bathed it in the juice of grapes¹⁰⁹⁹¹⁰⁹⁹.

Some amber which had stained itself with pitch¹¹⁰⁰¹¹⁰⁰; a sun which had assumed a veil of musk¹¹⁰¹¹¹⁰¹.

Darkness, become a messmate of the light; a tulip growing from a ḥūrī’s locks¹¹⁰²¹¹⁰².

A Turk related to the race of Greeks¹¹⁰³¹¹⁰³; the Lustre of the Eyes of Hindūs called¹¹⁰⁴¹¹⁰⁴.

The torch of Jonah, or the Speaker’s lamp; the feast of Jesus, garden of Abraham¹¹⁰⁵¹¹⁰⁵.

Small bricks of charcoal of a musky hue around the fire as, round a mirror, rust¹¹⁰⁶¹¹⁰⁶.

Those, agate-hued, this, with cornelians’ worth; it was a mine of rubies in the dark.

Its gems, (which) to the eyes gave sustenance, (were), like the “yāqūt”, yellow, red, and blue¹¹⁰⁷¹¹⁰⁷.

A young bride (’twas) whose ornaments were sparks; one ambergris-perfumed, embracing coal¹¹⁰⁸¹¹⁰⁸.

A draped bower and some nooks at goldsmiths’ work¹¹⁰⁹¹¹⁰⁹— an aloes-wood bower, and pomegranate-nooks¹¹¹⁰¹¹¹⁰.

The yellow flame within the fuel’s¹¹¹¹¹¹¹¹ smoke a store of gold was ’neath a swarthy snake¹¹¹²¹¹¹².

Its hellishness and heavenliness well known: hell by (its) heat, and heaven by (its) light.

The hell of those who to the temple go¹¹¹³¹¹¹³; the heaven¹¹¹⁴¹¹¹⁴ of those who take the road to heaven.

Zardusht’s Avesta tuneful round the fire; the Magians pledged their robes to it like moths¹¹¹⁵¹¹¹⁵.

It opened pores of water which had frozen. Alas! why should it have the name of fire¹¹¹⁶¹¹¹⁶?

Around the fire with special native grace ring-doves were flapping in the dance (their) wings¹¹¹⁷¹¹¹⁷.

(And) in that banquet-room (all) draped with silk, pheasants and partridges were circling round¹¹¹⁸¹¹¹⁸.

The room more pleasant than the cypress shade; the wine more rosy than the pheasant’s blood.

The ring-dove=coloured sky poured from the air ring-doves, (and) poured out from the ring-doves blood¹¹¹⁹¹¹¹⁹.

The wine within the cup of crystal-make was like wet fire in arid water placed¹¹²⁰¹¹²⁰.

The onager-eyed (beauties) drank the wine; of haunch of onager they made “kabābs”¹¹²¹¹¹²¹.

King Bahrām Gūr drank wine (there) with his friends after the mode of world-possessing kings¹¹²²¹¹²².

Wine and dessert-fruits, music and some friends—some intimates, partakers of the wine.

The rosy wine, sweet smiler like the rose: a ripe thing crushed to death, a living fire¹¹²³¹¹²³.

By music brains were heated, and the heart through warmth of feeling grew as soft as wax.

The sensible swept (clean) the path of cheer¹¹²⁴¹¹²⁴; gave utterance to fine and witty words.

Whoe’er had any store, said from that store something within the bounds of his degree.

When speech became enchained with speech (these words) came from the tongue of one of eloquence:

The lofty steps which on the sky the king has mounted, and the subtlety he has¹¹²⁵¹¹²⁵—

No one, in what is manifest or hid, has seen in any of the kings of earth¹¹²⁶¹¹²⁶.

We by the glory of the (monarch’s) head¹¹²⁷¹¹²⁷ have everything through his auspicious steps¹¹²⁸¹¹²⁸.

Safety and health (for us); distress for foes; abundance of advantages (for us).

Health, safety, and subsistence—these three (things) are the essentials, other (things) but vain.

When clothed the body and the stomach full, say, Be not pearls or rubies in the world!

(Then) we who have (with us) a king like you, in having you have everything (we can).

Would that in that there were some means by which the evil eye might e’er from us be turned¹¹²⁹¹¹²⁹!

That the stars’ motion and the heavens’ march an aspect so auspicious (e’er) might show!

That the good luck of joy might never stray, pleasure not ruined be for those who joy!

So that the king might be for ever glad, the wind not snatch the grain of his delight¹¹³⁰¹¹³⁰.

’Tis urgent that the monarch’s life be gay, if (e’en) our lives be sacrificed ’tis fit.

When to an end the speaker brought (his) speech, all present fixed (their) hearts upon the speech¹¹³¹¹¹³¹.

The words took from the heart anxiety¹¹³²¹¹³²; the speech was by the hearts of all approved.

A man of noble mind was there with them, a lordly man of honourable birth.

Shīda by name, sun-bright¹¹³³¹¹³³, adorner, he, with (his) designs of all (both) black and white¹¹³⁴¹¹³⁴.

A master in the work of drawing too, and in surveying famed geometer.

Physics, geometry, astronomy—all in his hands was like a ball of wax.

A finished worker in the building-art; in painting and in sculpture artist skilled;

Who, using brush and chisel, by his work took Mānī’s soul and Farhād’s heart away¹¹³⁵¹¹³⁵.

Simnār was his first master, and, in truth, to learning an apprenticeship he’d served¹¹³⁶¹¹³⁶.

He’d helped his master in Khavarnaq erst in painting and in sculptured work as well¹¹³⁷¹¹³⁷.

When at that feast he saw the monarch gay; fluent of tongue, with fervidness of heart¹¹³⁸¹¹³⁸,

He kissed the earth, paid homage to the king, sat down again when he had kissed the earth.

He said, If by the king I’m given leave, I’ll keep the evil eye far from his lands;

For I can weigh the sky, I know the stars, by reason know the business of the stars.

In painting and in building you may think I have the inspiration of (true) art.

I’ll form a likeness to the lofty spheres¹¹³⁹¹¹³⁹, by means of which they will not harm the king.

Whilst he is in the picture-room, the world, he’ll have no fear of the celestial stars.

Placed in the place of safety as to life, on earth he’ll be, (in power), as the sky¹¹⁴⁰¹¹⁴⁰.

I mean, from my ideas of the affair¹¹⁴¹¹¹⁴¹ like the Seven Skies¹¹⁴²¹¹⁴² I’ll make a seven-domed house.

The hue of every dome distinct, more fine than hue of any idol-temple known.

Seven rare and charming idols has the king¹¹⁴³¹¹⁴³, each signalized as of a different Clime¹¹⁴⁴¹¹⁴⁴.

In ground-work and in columns every Clime¹¹⁴⁵¹¹⁴⁵ is with a certain planet in accord¹¹⁴⁶¹¹⁴⁶.

(And) for the seven days of every week the seven planets, it is plain, appear¹¹⁴⁷¹¹⁴⁷.

On such days, days to light a festive scene, let him take pleasure in a dome each day;

Put on attire in colour as the house, and with the charmer of the house drink wine.

If with these words (of mine) the king conform, he’ll magnify himself, be glorious.

So long as life exists and may be used¹¹⁴⁸¹¹⁴⁸, (the king) will have enjoyment of his life.

The king said, Granting that I do (all) this, the house of gold, the doors of iron make,

Since at the end of things I needs must die, why should I all this pain and trouble bear?

As to your words, that I should raise a house of domes, and in such wise adorn the domes—

Houses of fancy and desire all these—where is the house of servitude to God?

Although in all of them I may express applause, where shall I the Creator seek¹¹⁴⁹¹¹⁴⁹?

Again he said, These words are ill-conceived—why spoke I of the place-Creator’s place?

He who cannot in (any) place be seen may be adored and served in every place.

The monarch spoke these words, was silent (then)—his brain full of excitement from the theme.

For he had seen in Simnār’s formula¹¹⁵⁰¹¹⁵⁰ what served as comment on the seven forms;

Those fairy forms too of the Seven Climes like pearls of price he in his casket had.

These words upon the world-king had effect, for he had knowledge of a secret scheme¹¹⁵¹¹¹⁵¹.

He used not haste in answering the words; he gave no answer for a few short days¹¹⁵²¹¹⁵².

When after these expressions several days had passed, the brilliant king for Shīda sent;

Asked him to do what he had erst proposed, (and) settled all things wanted for his work.

He made a treasure ready, gave him means, that he might take the trouble if he could.

(Then) for the work of marking out the site a day by Bahrām’s aspect blest was chosen¹¹⁵³¹¹⁵³

Under a good ascendant by a man observant of ascendants, skilled in stars¹¹⁵⁴¹¹⁵⁴.

Shīda with an ascendant auguring good laid the foundation of the house of domes.

He’d made it in two years so heavenly that no one could distinguish it from heaven.

When one in dome-constructing so expert had built so fine a house of seven domes;

Had, as to the ascendant of each one, fulfilled (all) the conditions made at first¹¹⁵⁵¹¹⁵⁵,

The monarch came, and seeing seven skies¹¹⁵⁶¹¹⁵⁶ in friendship hand in hand together joined,

He thought how the act of Nu‘mān towards Simnār throughout all countries had become well-known;

(And how) the killing of that wondrous man¹¹⁵⁷¹¹⁵⁷ was disapproved by all who could discern.

The town of Āmul¹¹⁵⁸¹¹⁵⁸ he to Shīda gave, that Shīda might through Bahrām be content.

He said, If (King) Nu‘mān (once) did a wrong by treatment so severe of one, a friend,

My justice will amend that act of wrong—from lavishness not that, nor this from greed¹¹⁵⁹¹¹⁵⁹.

The action of the world can be like this—it gives one loss, and gives another gain.

(Like) a “kabāb” one friend becomes through thirst¹¹⁶⁰¹¹⁶⁰; another friend immersed in water drowns.

All are bewildered at their own affairs; except submission know no remedy¹¹⁶¹¹¹⁶¹.

No one the secret of this knows but God, He, only, knowledge of all secrets has.

Description of the seven-domed palace of Bahrām Gūr, and of the manner of his stay in each dome.

When he who wore the crown of Kai-Qubād exalted to the moon Kai-Khusrau’s crown¹¹⁶²¹¹⁶²,

He from the centre of the realm upraised a Bīstūn¹¹⁶³¹¹⁶³ from which that of Farhād fled¹¹⁶⁴¹¹⁶⁴.

In such a Bīstūn, which seven columns had¹¹⁶⁵¹¹⁶⁵, he raised up to the heavens seven domes.

And in those walls¹¹⁶⁶¹¹⁶⁶, which touched upon the sky, he saw a rampart round the lofty spheres¹¹⁶⁷¹¹⁶⁷;

(He saw) seven domes within those walls built up after the nature of the planets seven¹¹⁶⁸¹¹⁶⁸.

The astrologer had made each dome in hue like to the planet after which ’twas formed.

The dome which was of Saturn’s temperament¹¹⁶⁹¹¹⁶⁹ was hidden (all) in blackness like the musk.

And that whose essence¹¹⁷⁰¹¹⁷⁰ was of Jupiter was with the hue of sandal-wood adorned.

The one encompassed by (the planet) Mars¹¹⁷¹¹¹⁷¹—a red complexion was attached to it.

That which imparted knowledge of the sun (in hue) was yellow like a golden belt.

That which of Venus’ grace had happy news—its hue was like the face of Venus white.

The one which had from Mercury its lot was turquoise-hued from its felicity¹¹⁷²¹¹⁷².

And that one by whose tower¹¹⁷³¹¹⁷³ the moon went forth through the moon’s aspect throve in verdancy¹¹⁷⁴¹¹⁷⁴.

(So) with the nature of the planets seven the seven domes in this mode raised their forms.

The Seven Climes had covenants from them¹¹⁷⁵¹¹⁷⁵; the seven kings’ daughters there remained as brides¹¹⁷⁶¹¹⁷⁶.

With (all her) grace and wisdom each of them in one of these seven domes had her abode.

After the house’s pattern she’d made all, even to seats, the colour of the dome.

Day after day the happy king would take his place each day within a different dome¹¹⁷⁷¹¹⁷⁷.

On Saturday the place prescribed for it, and on the other days as it was meet.

When using his distinguished will he held a festive meeting in a certain dome;—

Where’er he drank of wine he was attired in dress of the same colour as the dome.

The lady of the dome would drink of wine; each moment show her charm in some new light;

(Seeking) how she should ravish the king’s heart, (and) how the king should in her sweetness¹¹⁷⁸¹¹⁷⁸ joy.

(So) she would tell him love-exciting tales, should sharpen those in whom desire was blunt.—

Although Bahrām raised castles in this mode, he did not save his life from death at last.—

Nizāmī flee the rose-garden whose rose is only as the thorn, whose thorn is sharp¹¹⁷⁹¹¹⁷⁹!

See to what came Bahrām, with all his power, through this two days’ abiding-place at last¹¹⁸⁰¹¹⁸⁰!

Bahrām sits on Saturday in the Black Dome, and the daughter of the king of the First Clime tells him a story.

Bahrām when bent on pleasure fixed his eyes upon the portraits of the seven brides.

From the Shammāsian temple¹¹⁸¹¹¹⁸¹, Saturday, he pitched his tent on the ‘Abbāsian rug¹¹⁸²¹¹⁸².

To the domed-edifice of galia hue¹¹⁸³¹¹⁸³ to (see) the Indian princess went Bahrām.

Till night-time he indulged in mirth and play, burning the aloes-wood and scattering scent¹¹⁸⁴¹¹⁸⁴.

When night (came on and) in the moon’s behalf sprinkled (its) black musk over white silk (robes)¹¹⁸⁵¹¹⁸⁵,

The king from that Cashmerian early Spring¹¹⁸⁶¹¹⁸⁶ asked for some perfume like the morning breeze¹¹⁸⁷¹¹⁸⁷.

He asked her to unlock a case of pearls¹¹⁸⁸¹¹⁸⁸, and daintily address some words to him,

In story which should fill with keen desire, and make those drunk with love desire to sleep.

The musk-deer, Turk-eyed, and of Indian birth, loosened the (fragrant) musk-pod (of her speech).

May the five turns of music¹¹⁸⁹¹¹⁸⁹, first she said, above the moon’s throne¹¹⁹⁰¹¹⁹⁰ for the king be (played)!

As long as lasts the world may he have life, (and) on his threshold may all heads be (laid).

In everything he wishes to obtain, may tardiness be absent from his fate!

Her prayer concluded, she bowed down her head; from sugar brought the sweets of aloes-wood¹¹⁹¹¹¹⁹¹.

STORY.

With eyes cast on the ground in modesty, she told (her story)— finer never heard:

In childhood I’ve been told by relatives—quick-witted people of keen intellect—

That of the ladies of the heavenly fort¹¹⁹²¹¹⁹² one (most) ascetic, gentle, and refined,

Used every month to visit at our house, her dress composed entirely of black silk.

They asked her, Through what fear or fantasy, ingot of silver, are you (dressed) in black?

’Tis well that you impart to us the tale¹¹⁹³¹¹⁹³, the blackness whiten of this (mystery)¹¹⁹⁴¹¹⁹⁴;

That in your friendly feeling you explain what means the marvel of your (robes of) black.

The woman, powerless to avoid the truth, told (them) the story of the black silk (robes).

Said she, Since you will leave it not untold, I’ll tell you (of it) if you’ll credit me.

I was the slave-girl of a certain king, with whom, though he is dead, I am content¹¹⁹⁵¹¹⁹⁵.

He was a fortunate and mighty king; to sheep from wolf he gave security.

He had seen troubles, but had bravely striven, and through injustice (suffered) dressed in black.

The people through his lamentable fate called him the king of those who dressed in black.

As (his) adornment in past times he had things red and yellow of (most) wondrous worth.

As roses in the garden kind to guests, like to the red rose in its sheath he smiled.

For guests he had a room prepared which turned its face from earth unto the pleiades¹¹⁹⁶¹¹⁹⁶.

He had a tray laid, and had carpets spread, servants he kindly entertained (to serve).

Whoever came, he made him stop (awhile), and bade him welcome as his visitor¹¹⁹⁷¹¹⁹⁷.

When they had laid the tray in fitting style, supplied provisions suited to his rank,

The king would ask his story, (and enquire) about his stay abroad and his own land.

Then whilst the king gave ear the traveller would tell each wondrous thing that he had seen.

After this method all his life was passed; whilst life endured this rule adhered to it.

(Then) for a time he disappeared from us; like to the Sīmurgh¹¹⁹⁸¹¹⁹⁸ he withdrew from us.

When after this a long time passed, and none, as of the ‘Anqā¹¹⁹⁹¹¹⁹⁹, could give news of him,

Through fortune’s grace the wearer of the crown one day ascended suddenly (his) throne.

His body head to foot was (clothed in) black: (his) tunic, head-dress, and (his) gown¹²⁰⁰¹²⁰⁰ (were black).

Keen-witted all the time he ruled the world, he dressed in black though suffering no loss.

In blackness like the Stream of Life¹²⁰¹¹²⁰¹ he lived; (but) none the reason of this blackness asked.

One night I was, in kindness and in love, waiting upon that “qibla”¹²⁰²¹²⁰² (of the world).

Resting his foot upon my lap in love, he was complaining of the stars of heaven.

Said he, See what a raid the sky has made; what games it’s practised on a king like me!

From Iram’s region¹²⁰³¹²⁰³ it has cut me off, and brought me ’neath the blackness of the pen¹²⁰⁴¹²⁰⁴.

No one has asked me where that region is, nor why this blackness on my silver lies¹²⁰⁵¹²⁰⁵.

I thought upon an answer to the king; I gently rubbed my face upon his foot.

I said (to him), O aid to the distressed, best one of all the rulers of the earth,

Who on the earth has such an arm that he may graze (the face of) heaven with an axe¹²⁰⁶¹²⁰⁶?

Into a hidden story to enquire (is not for us); you know (it) and can tell.

My master finding me (fit) confidant, bored rubies (red) and split the musk-pod open¹²⁰⁷¹²⁰⁷.

He said, When in this sovereignty of mine I formed a habit of receiving guests,

I made enquiries of whome’er I saw into (his) past adventures, bad or good.

One day a stranger came from off the road, (whose) turban, shoes, and dress were all of black.

When I had ordered food, as was my mode, I summoned him and honoured him (as guest).

I said, O you, whose book I have not read, (tell me) on what account your dress is black.

He said, Desist! abstain from words (like) these, for of the Sīmurgh none have given news¹²⁰⁸¹²⁰⁸.

I said, Disclose (the matter), seek no pleas; inform me of the pitch-pot and the pitch.

He said, you must excuse, for ’tis a wish (about a thing) which cannot be revealed.

No one has knowledge of this blackness, know, save only him who has this black (attire).

Secret cajoleries I used with him,—I an ‘Irāqian, he of Khurāsān¹²⁰⁹¹²⁰⁹.

Cajolery had no effect on him, he lifted not the veil from the affair.

But when my entreaties had exceeded bounds, he grew ashamed at my uneasiness.

He said, There is in China’s realm¹²¹⁰¹²¹⁰ a town, pleasant, adorned like highest paradise.

“The City of the Stupefied” its name; the house of mourning ’tis of those in black.

(Fair) as the moon is every person’s face, (and) all (are dressed) in black silk like the moon¹²¹¹¹²¹¹.

Whoever from that city drinks of wine¹²¹²¹²¹², that city¹²¹³¹²¹³ makes him put on black (attire).

Its cause is that it’s in one’s written fate, although it is a wondrous unread tale.

Though with throat-piercing stroke you shed my blood, more than these words I will not speak (to you).

He spoke these words, and (then) prepared to go¹²¹⁴¹²¹⁴; on my desire (for knowledge) closed the door.

My head (still) at that story stupefied, the story-teller had gone far from me.

The story-teller went, the tale untold; the danger was that I should go distraught.

On such a chess-board though I pondered long, (and) brought down (many) pawns from every side,

His check to king and castle¹²¹⁵¹²¹⁵ was too strong to let me scale (his) castle by a noose¹²¹⁶¹²¹⁶.

I tried to lure to patience thoughts and care,—(such luring) gave no patience to my heart.

Though openly and secretly I asked, none could explain the matter as it was.

At last I quit the realm, and left to rule a relative of mine, of my own house.

I took of dress, of treasure, and of gems that which should keep the mind devoid of stress.

The town I sought,—inquiring oft its name,—I went and saw (then) that which I desired.

I saw a town like Iram’s garden¹²¹⁷¹²¹⁷ decked, (where) everyone had raised a flag of musk¹²¹⁸¹²¹⁸.

The face of everyone was white as milk, (and) all were dressed in dresses black as pitch.

(Then) in a certain house I settled down, and piled up dresses (in it), bale on bale¹²¹⁹¹²¹⁹.

A year I sought to know about the town; but none informed me of the state of things.

When I’d examined into everything, I met a man of frank, ingenuous mind¹²²⁰¹²²⁰.

Handsome, benign, refined, of judgment calm, speaking no evil thing of anyone.

By reason of his goodness and good sense, I sought to make acquaintance with the man.

(And) when his friendship had been gained by me, I girded up my loins to honour him.

I made him gifts of money freshly coined, and beyond measure (other) things (besides).

Day after day I added to his wealth, with gold did I a piece of iron gild¹²²¹¹²²¹.

I made him utterly my game and prey, at times by silk, at times by silk-faced girls.

(So) the man by that scattering of gold became my prey like sacrificial ox.

My gifts of treasure thus affected him that he was troubled by the load of it.

One day he took me to his house (as guest); gave entertainment more than was his wont.

He set the tray before me and brought food, good service to his entertainment joined.

Upon his tray was all that was required—except the object of his guest’s desire.

When we had eaten every kind of food, we talked on every topic (that occurred).

When he had done his duty as my host, he offered me immeasurable gifts;

My gifts, together joined, before me put, and then sat down with deprecating words.

He said, So many gifts of gems and wealth no jeweller has (surely ever) weighed.

I who was satisfied with trivial gains,—wherefore the giving of all this to me?

What the return for (all) this lordly wealth? Command, that I may serve you (as you will).

I have one life, (but) if it thousand were, e’en (then) ’twould be of short weight in these scales.

I said, Why make this (show of) service, pray? Come to me more mature, what crudeness (this)¹²²²¹²²²?

In the scales of the man of sense what weight or value have things so contemptible?

(Then) to my slaves, those reared with kindly care, I gave an intimation by a sign,

That they should run and from my private store bring money of the purest metal coined.

Of that pure precious coin I gave to him more than had been (bestowed on him) at first.

The man, who knew not (yet) of my design, was through my kindness overcome with shame.

He said, Already, through your nobleness, I’ve fallen short of giving you your due.

Once more (your) bounty you’ve bestowed on me, there’s room for shame, what can I find to do?

I did not put before you (all) your gifts that restitution should be made to you;

I put them thinking such a store should not without return be or some toil of mine.

Since you have treasure to the treasure joined, I am ashamed, though you may be content.

If you need anything from me, pray ask; if not take back these things which you have given.

Encouraged by his friendship (now assured), (and) conscious of his kindly sentiments,

I told him (then) the story of myself, the story of my kingship and my rule.

The reason why I’d hastened to this tract, and given up my sovereignty (awhile).

The cause, to-wit, my wish to know why all the people of this town were void of joy.

Why without loss they gave themselves to grief, and garbed themselves in black (as those who mourn).

The man when he had heard these words from me, was startled by the words, as lamb by wolf.

A while he stood like those whose hearts are scared, and closed his eyes like those who are ashamed.

He said, You ask an inexpedient thing, (but) I’ll give answer such as meets the case.—

* * * * *

When night o’er camphor scattered ambergris¹²²³¹²²³, and men abandoned paths by men pursued,

He said, (Now) is the time that you should see what you desire, and know it (as it is).

Arise, that I the secret may reveal, and show to you the aspect of the case.

He spoke these words, and went out of the house; he made himself my guide upon the road.

He went in front, I (following) behind, of people there was not a soul with us.

He cut me off from men as though I were fay-born, and towards a ruin led me on¹²²⁴¹²²⁴.

When we had gone into that ruined place, we fell like fairies, both, beneath a veil.

There was a basket fastened by a rope; he went and brought it quietly to me.

A rope was round the basket tied, (’twas like) a serpent round a serpent-basket coiled.

He said, A moment in this basket sit, and o’er the heavens and earth display yourself¹²²⁵¹²²⁵,

That you may know why all who silence keep are in this manner dressed in black attire.

Except the basket nothing will display that which from you is hidden, good or bad.

Since I considered (it) some harmless charm, I sat down in the basket (there) at once.

(Then) when my body took (its) place in it, my basket, bird-like, rose into the air.

By some ring-working magic mechanism to the ring-juggling sphere¹²²⁶¹²²⁶ it drew me up.

The rope betook itself to magic work, (whilst) in rope-dancing hapless I engaged¹²²⁷¹²²⁷.

The rope stuck to my neck as (wick to) lamp; the rope was tight and firm, my neck was lithe¹²²⁸¹²²⁸.

As (with) a captive whom good fortune leaves, (so) did the rope remove not from my neck¹²²⁹¹²²⁹.

Though the rope was a tent-rope to my frame¹²³⁰¹²³⁰, it, only, was the thread which held my soul¹²³¹¹²³¹.

A tower came (to view) that reached the moon, from looking up at which one’s hat fell off.

When to that lofty tower the basket came, the knots (then) of my rope played tricks (on me)¹²³²¹²³².

It did its business with me, and went off; I raised much outcry, ’twas of no avail.

When I looked high and low upon the world, I saw myself bestowed upon the heavens.

The (lofty) sky had o’er me cast a spell; I found myself suspended like the sky.

Through anguish such as nearly caused my death, my eyes from terror could not do their work.

Upwards my heart could not with boldness look, (and) who would have the courage to look down?

With terror overcome I closed my eyes, to utter helplessness resigned myself;

Regretful, and repenting my emprise, (and) yearning for my relatives and house.

There was no profit in that penitence, save piety, and invocation’s aid¹²³³¹²³³.

When after this a short time had elapsed,—upon the top of that long, lofty tower

A bird came up and perched as might a mount, (such) that from it my heart some trouble felt.

The branches of a tree its wings and plumes, its feet were like the bases of a throne.

And from the size it had from head to foot, the tower was, one might say, reduced to naught.

As long as any column was its beak, a Bīstūn¹²³⁴¹²³⁴ with a cavern in the midst.

(The bird) would every moment scratch itself, and plume and clean itself unceasingly.

Each feather which it scratched out from the root scattered (abroad) a shell replete with pearls.

It went to sleep above my head, whilst I despaired as drowning man at water does.

I said, If I take hold of the bird’s foot, ’twill clutch me in its talons as a prey.

And if I wait, the place is full of risk, calamity’s below me and above.

A faithless man has through (his) baseness done an act so heartless of deceit to me.

What object had he in tormenting me, that in this manner he has crushed my hands¹²³⁵¹²³⁵?

My property, perchance, led him astray, for that he’s brought destruction on (a friend).

To clutch the bird’s foot will be best for me, and thus may I escape this place of risk.

When came the time of cock-crow, (and) the birds and every wild thing which existed stirred,

That bird’s heart too by restlessness disturbed,—it flapped its pinions and bestirred itself.

Trusting in God, I lifted up my hands, (and) seized the foot of that strong-pinioned (bird).

It brought its feet together, spread its wings, and to the heights, like air, it carried earth¹²³⁶¹²³⁶.

From early dawn to mid-day travelled I, a traveller-disquieter (the bird).

When the sun had become intensely hot, (and) o’er our heads the sky had passed (so far),

The bird (then) sought the shade, and, by degrees, it gained the pleasure of the lower tracts.

Until it reached a point from which to earth was (no more than) the measure of a lance.

Verdure like silk there was upon the ground, giving the scent of rose and ambergris.

I called down hundred blessings on the bird, and (quickly) from its foot I loosed my hand.

I fell like lightning, with an anxious heart, upon the soft grass, and the dainty flowers.

A good time I remained (there) lying down, my heart devoted to unpleasant thoughts.

When I was rested after (my) fatigue, a little better (then), I offered thanks.

In normal state I opened (then) my eyes, and gazed around the place on every side.

A garden I beheld whose ground was heaven; on it the dust of man had never lain¹²³⁷¹²³⁷.

A hundred thousand flowers were blooming there; the verdure wakeful, whilst the water slept¹²³⁸¹²³⁸.

Of different kind in colour every flower, the scent of each extended to a league.

The hyacinth’s (dark) locks with lasso loops took captive there the ringlets of the pink¹²³⁹¹²³⁹.

The jasmine in its teeth took roses’ lips¹²⁴⁰¹²⁴⁰, the meadow bit the tongues of Judas’ trees¹²⁴¹¹²⁴¹.

The dust was camphor, ambergris the earth, the sand was gold, (and all) the stones were gems.

The running springs, rose-water to the sense, in them cornelians (shone) and lustrous pearls.

(Bright) rivulets from which this turquoise fort¹²⁴²¹²⁴² for limpidness and colour had to beg.

The fish amidst the rivulets were like to silver “dirams”¹²⁴³¹²⁴³ in quicksilver placed.

Around the garden, hills of emerald hue, the wood on them of cypress, poplar, pine.

The stones were all red rubies to the view, and from their hue the poplar pale turned red.

Sandal and aloes stood on every side, the breeze rubbed sandal and burned aloes-wood¹²⁴⁴¹²⁴⁴.

Ḥūrīs had turned their minds to forming it, and Gabriel had brought it from the heavens.

“Rest to the Heart” its name by Iram¹²⁴⁵¹²⁴⁵ given, and by the azure sphere called “Paradise”.

I, who had found so (fair) a place as that, was full of joy as one who counts up hoards.

By reason of (its) beauty all amazed, I spoke (in thanks) the words, “Praise be to God!”

I wandered round about it, up and down, and viewed those gardens soothing to the eyes.

I ate some choice fruits from (the trees), and spoke thanksgiving for the bounty with my eyes.

Then ’neath a cypress went at last with joy; what cypress? (that of) freedom from concern¹²⁴⁶¹²⁴⁶.

Till night-time I reposed in that retreat; I had not gone though endless work had called¹²⁴⁷¹²⁴⁷.

I ate a little, slept a little (too); thanksgiving offered up for every state.

When night adorned (the world) in different mode, gathered collyrium up and crimson spurned¹²⁴⁸¹²⁴⁸;

When o’er the hills the moon wove linen threads, and like a flower was cleft the eastern sky¹²⁴⁹¹²⁴⁹,

A wind arose and swept away the dust,—a wind more gentle than the vernal breeze.

A cloud appeared like clouds of April-time, and o’er the verdure scattered lustrous pearls.

The road when swept and sprinkled by the shower became with idols¹²⁵⁰¹²⁵⁰ like a temple decked.

I saw afar unnumbered ḥūrīs fair, through whom repose and self-control were lost.

A world of brightest pictures¹²⁵¹¹²⁵¹ that possessed the daintiness of wine of fragrant scent.

Like a fresh spring was every picture¹²⁵²¹²⁵² (there), (and) all had henna in their hands (as flowers).

(Their) ruby lips like tulips in the garth; their rubies bloodwite (too) of Khūzistān¹²⁵³¹²⁵³.

Their heads and arms were covered with gold chains; their necks and ears adorned with lustrous pearls.

Candles for monarchs fit were in their hands, (candles) devoid of snuffers, smoke and moths.

In lively, graceful manner they approached, displaying thousand beauties to the view.

Those girls of ḥūrī-kind bore on their heads a throne and rugs like those of paradise.

They spread the rugs and (then) set up the throne, with fierce attack assailed my self-control.

When after this a time, not long had passed, the moon, you’d say, descended from the sky¹²⁵⁴¹²⁵⁴:

A sun (so brilliant) from afar appeared that through (its) light the sky was lost to view¹²⁵⁵¹²⁵⁵.

(And), like the ḥūrīs and the fairies, came around it hundred thousand morning stars¹²⁵⁶¹²⁵⁶.

The cypress, she, the girls to her (as) field; the red rose, she, the jasmine, they to her.

Each honeyed one¹²⁵⁷¹²⁵⁷ a waxen-taper bore—the honey-bee and wax are well-conjoined.

Straight cypresses¹²⁵⁸¹²⁵⁸ the garden filled in full; all were light-bearing night-illuming gems.

That queen august in fortune (then) approached, and like a bride sat down upon the throne¹²⁵⁹¹²⁵⁹.

The world entirely tranquil, left and right,—when she sat down a resurrection rose¹²⁶⁰¹²⁶⁰.

When she had sat a moment she unveiled her face and from her feet she drew the shoes.

(Then) from her palace-dome a queen came forth, with Ethiop troops behind, and Greek before¹²⁶¹¹²⁶¹.

Her Greek and Ethiop modes like two-hued dawn set Ethiop troops against the troops of Greece¹²⁶²¹²⁶².

Narrow of eyes¹²⁶³¹²⁶³, but not of heart (was she); each cypress (there), of earth, but she, of light¹²⁶⁴¹²⁶⁴.

A moment like a rose with head inclined she rested, casting fire into the world¹²⁶⁵¹²⁶⁵.

A short time having passed she raised her head, and to a confidant she had close by

She said, It seems to me some one is here, an earth-born one who has no right to come.

Rise, and go round the circuit (of this place), (and) bring before me whomsoe’er you meet.

That one of fairy birth rose from the ground, and like a fairy flew to right and left.

When she beheld me she was much amazed; she took my hand (then) in a kindly way.

She said, Arise, that like the wind we go; she who is chief of ladies thus commands.

I added nothing to the words (she spoke), for they were words which pleased me (much to hear).

I flew like crow with bird of paradise¹²⁶⁶¹²⁶⁶, and came up to the throne where sat the bride¹²⁶⁷¹²⁶⁷.

I went before her with alacrity; I kissed the earth before her, I earth-born.

She said, Arise, (that) place is not your place; the rank of servitude befits you not.

With one like me, of hospitable kind, the guest should in the kernel be, not shell¹²⁶⁸¹²⁶⁸.

Still more, since you are handsome, pleasant-faced, and have been trained (too) by the trainer, worth.

(Come then), ascend the throne and sit by me; the moon’s in concord with the Pleiades¹²⁶⁹¹²⁶⁹.

I said, O lady of angelic kind, such words address not to a slave like me.

Bilqīs’s throne is not a place for dīvs; no one but Solomon¹²⁷⁰¹²⁷⁰ is fit for it.

I, (now), become a demon of the wilds,—how can I claim to be a Solomon?

She said, Ascend the throne, put forth no (pleas); use not such spells with one who charms can speak.

The place is all your own, command is yours, but you must be in harmony with me,

That you may be acquainted with my soul, that by my love you may gain happiness.

I said, Your shadow only is your mate; at the foot of your throne my crown’s the dust.

She answered, By my life and head I swear that for a time you shall come to my side.

You are my guest, O estimable man, and honour must be (always) shown to guests.

Since I could see no course but servitude, I stood as (humble) slave upon my feet.

(Then) an attendant gently took my hand, (and) seating me upon the throne retired.

When I was seated on that lofty throne, I saw a Moon, (and) seized it with a noose¹²⁷¹¹²⁷¹.

That lovely idol (then) with pleasant speech gave token of much kindness and regard.

She ordered them to bring a tray with food, exceeding (all one’s power to) describe.

(Then) the celestial servants placed a tray, fragrant as ambergris (were) all the foods.

Turquoise the tray, of ruby were the bowls, the eye rejoiced in them, the soul was fed.

Whatever (food) the mind could bring to thought—the cook would bring before (us) in a trice.

As soon as we had finished (our) repast, (our banquet) of hot viands and cold drink,

The minstrel came, the cupbearer went off, (and) gaiety was left without a plea¹²⁷²¹²⁷².

A pearl was bored by every unbored Pearl¹²⁷³¹²⁷³, verses were sung by every lovely one.

The dance a square oped, and a circle closed¹²⁷⁴¹²⁷⁴; wings came to feet of those who would abjure.

Standing upright as tapers in the dance, they fashioned tapers on the open space¹²⁷⁵¹²⁷⁵.

When they took rest, desisting from the dance, they made a bold attack upon the wine.

The cupbearers made zealous haste to give; it took away the guardianship of shame.

I, moved by love, wine holding me excused, behaved as those who’re drunken with the cup.

And that sweet-lipped one in (her) complaisance to dalliance of mine made some return.

Seeing her (thus) inclined to love for me, I fell down like her ringlets at her feet.

I planted kisses on my loved one’s feet; the more she said, Refrain! the more I kissed.

The bird of hope flew high upon a branch, the field of conversation widened out.

In wine and kisses I rejoiced with her, with single heart and thousand (ardent) souls.

I said, O heart’s delight, what is your wish? You who can boast of name¹²⁷⁶¹²⁷⁶, what is your name?

She said, I, Turk¹²⁷⁷¹²⁷⁷ of charming form, am known as “Charming Turkish Predatory Raid”¹²⁷⁸¹²⁷⁸.

Through sympathy, community of mode, said I, there is relationship in names.

Your name is “Turkish Raid”, (and) this is strange, another kind of “Turkish Raid”’s my name¹²⁷⁹¹²⁷⁹.

Arise, that we may make a raid like Turks, and throw the dark Hindūs upon the fire¹²⁸⁰¹²⁸⁰;

Make of the Magian wine¹²⁸¹¹²⁸¹ food for our souls; make lovers’ sweets the sweet fruits for (our) wine.

Let us, since bitter wine, sweet fruits are here, put on a tray the fruits, take wine in hand¹²⁸²¹²⁸².

I found from (all her) blandishments such leave as took away the distance which had been.

Her twinkling eye said, ’Tis your time to toy; be ready, fortune’s with you in accord.

Her smile gave heart, (and said), The time consents; snatch kisses, your beloved (now) concedes.

Admitting to a store of kisses sweet, giving me thousand when I asked for one,—

I grew warm as the drunken man becomes—the loved one, found, I, lost to self-control.

My heart’s blood heated was to ferment stirred, (and) when its beating reached (that) beauty’s ears,

She said, To-night with kisses be content, no more scrape off the colour of the sky¹²⁸³¹²⁸³.

Whatever passes this is not allowed—’tis best the lover ingrate should not be.

As long as calmness may abide in you, play with (my) locks, snatch kisses, taste my lips.

(But) when you come to this that you no more can turn away the reins from nature’s call,

Of (all) these girls, each one of whom’s a Moon, and a (resplendent) dawn to lovers’ night,

The one you find most lovely in (your) eyes, on whom you find desire fix its regard,—

Command, and I will let her go from me, and bring her under your control at once;

That in your service she may (then) engage, and to a special chamber be attached;

That she may charm your heart and show you love; be as your bride and also as your slave;

Ut aqua e rivulo suo emissa vim flammæ tuæ opprimat.

Another night if a new bride you wish, I’ll give you one, you’re lord of all you want.

From these I’ll give you every night a pearl; another should you wish, her too I’ll give.

She spoke these words, (and) when she’d closed her speech, she treated me with kindness and regard.

She looked at her attendants secretly, and her whom she deemed worthy of (my) love

She summoned, gave her courteously to me, saying, Arise, (and) do whate’er you will.

The Moon bestowed upon me took my hand,—I, lost in wonder at that moon-faced one.

For in her grace, her beauty, and her charm she was a friend whose airs might well be borne.

She went (before), I (followed) after her, her ringlets’ slave, the Hindū of her moles¹²⁸⁴¹²⁸⁴;

Until I reached a house of beauty rare;—she entered not till she had let me in.

When we had gone into that wondrous house, we were like bass and treble in accord.

Spread on a high-placed rug I saw a bed (made) of the finest rarest painted silks;

The brightly burning candles on the rug burnt ambergris and fashioned rubies red¹²⁸⁵¹²⁸⁵.

I laid my head upon the pillow (then); and clasped that beauty tightly to my breast.

A harvest mine, with rose-decked willow white¹²⁸⁶¹²⁸⁶, soft, delicate and lovely, white and pink.

Concham margaritiferam cui sigillum superimpositum erat (inveni); illius conchæ margaritis sigillum abstuli.

Till day-time in my bosom she remained: my bed was full of camphor and of musk.

With day, she rose and like my fortune (went), and the requirements of a bath prepared.

She made a spacious tank my bathing-place, yellow with gold, and red with (lustrous) gems.

When with rose-water I had bathed in it, I came forth crowned and vested like the rose¹²⁸⁷¹²⁸⁷.

(Then) from that treasure-house I came away; the stars were each and all upon the heavens.

I crept into a lonely nook, (and there) performed at once the duties God ordains¹²⁸⁸¹²⁸⁸.

And all those brides and beauties of Sarāy¹²⁸⁹¹²⁸⁹ had gone away, and no one there remained.

I, in that verdure, like a yellow rose¹²⁹⁰¹²⁹⁰, remained in meadows by a rivulet.

I laid my head, (still) heavy with the wine, on dry rose-petals¹²⁹¹¹²⁹¹ and fresh blooming flowers.

I slept from dawn until the evening time, fortune awake, I happily asleep.

When night, musk-deer, its musk-pod opened out¹²⁹²¹²⁹², and the sphere, bringing galia¹²⁹³¹²⁹³, scattered pearls¹²⁹⁴¹²⁹⁴,

I raised (my) head up from (my) sleeping place, (and) like the verdure sat beside the stream.

As on the night before came cloud and breeze, one scattering pearls, the other offering scent.

The breeze swept (clean), the cloud (too) sprinkled rain; that, jasmine sowed, this, planted violets¹²⁹⁵¹²⁹⁵.

When the meads were with ambergris perfumed, rose-water, stream on stream, laid down its head¹²⁹⁶¹²⁹⁶,

The beauties full of gaiety returned, the sky again became a conjurer¹²⁹⁷¹²⁹⁷.

They brought a throne (constructed) of gold planks, (and) for it brought a cover (set) with gems.

When the exalted throne was well arranged, and a silk cover fastened over it,

They then prepared a regal banquet (there), the ornaments of which were all of light.

Noise and disturbance in the world arose, when from the left and right that troop arrived.

That lovely bride of Yaghmā¹²⁹⁸¹²⁹⁸ in the midst who took from (all her) lovers self-restraint.

The throne she then ascended (and) sat down; the throne received from her the hue of Spring.

She ordered them to seek me, and erase my name (thus) from the roll of absentees.

I went; they called me to the throne again, and seated me according to their wont.

Again, according to (their) previous plan, they set a tray with (rare) provisions decked.

(Thus) every food which suited (such a) cloth, and to the feaster’s heart would bring delight,

As it should be prepared had they prepared, and each one ate, and then had done with food.

They put on wine, the (tuneful) harp was played, and the lutes were caressed by being struck.

So the cup-bearer’s sweetness and the cup, sweet, wholesome, made the mart of love more brisk.

Intoxication’s gladness filled the head¹²⁹⁹¹²⁹⁹, love was associated with the wine¹³⁰⁰¹³⁰⁰.

My Turk¹³⁰¹¹³⁰¹ displayed (her) kindly thoughts (again), and treated her Hindū¹³⁰²¹³⁰² with gentleness.

She showed extreme desire to treat me well, and acted in my interests as a friend.

With coquetry gave glances to her love, so that her handmaids left her presence (soon).

Retirement favouring, with a friend (so) fair,—fire from my heart flew (quickly) to my head.

Her waist I compassed, vying with her locks, (and) drew her as a lover to my breast.

She said, Beware, impatience now’s misplaced, (this) night is not the night for breaking faith.

With sugar, and the finest¹³⁰³¹³⁰³, if content, still give me (many) kisses, taste my lips.

The person who takes pleasure in content is one of noble nature whilst he lives.

But he who to desire becomes akin, will, in the end, fall into penury.

I said, Devise some means, pray, for the stream is o’er my head, the thorn is through my foot.

Your pitch-black ringlets are a chain, and I, e’en as a madman, by your chain am bound.

I pray you put a chain upon (your) door¹³⁰⁴¹³⁰⁴, that I, like one in chains, be not distressed.

The night has ended and the morn has dawned, but our affair has reached no (proper) end.

If you would kill, I grudge you not my life: behold, here (is my) head, (and) here the sword!

To what end this resistance so perverse? The rose smiles not until the cloud has wept¹³⁰⁵¹³⁰⁵.

A rill of water, you; I water seek; earth, you, I, scented water for your hands¹³⁰⁶¹³⁰⁶.

To one who thirsts and dies upon your road give water, for there’s water in your well¹³⁰⁷¹³⁰⁷.

But if you give not water,—live for aye¹³⁰⁸¹³⁰⁸! My lustre be the dust beneath your feet!

Do not with thirst a humble atom burn; with one drop gratify a thirsty one¹³⁰⁹¹³⁰⁹.

A piece of earth by water borne away, a water-seeker in the stream immersed¹³¹⁰¹³¹⁰

Take it to be, or dates dropped into milk, or needle stuck into the midst of silk¹³¹¹¹³¹¹.

I take it as a bird which perched, then flew, not an ass fallen, water-bag torn open¹³¹²¹³¹².

If it be aught but this let me arise, and scatter dust upon my ardent wish.

She answered me, Be on this night content; say, Let the black steed’s shoe be in the fire¹³¹³¹³¹³!

This fancy if you put off for a night, you’ll gain light from an everlasting lamp¹³¹⁴¹³¹⁴.

Sell not a whole stream for a single drop; for this has only stings, but honey, that.

Close on yourself the door of one desire, (and) ever (after) smile with joyousness.

Take kisses still and with my ringlets toy, and with the girls here keep on playing “nard”¹³¹⁵¹³¹⁵.

You have the garden, seek not mountain slopes; you have the bird, look not for milk of birds.

You have enjoyment and your heart’s desire, why do you put your hand to perfidy?

Restrain yourself this night and do not strive; content yourself with what last night bestowed.

When from this lofty height I do descend, I’ll come the better for my coming late¹³¹⁶¹³¹⁶.

From a tank you may bring fish to your hook; later you’ll gain possession of the Moon¹³¹⁷¹³¹⁷.

The flowers of any mead are trampled down; sweet basil¹³¹⁸¹³¹⁸ makes another (kind of mead).

Since in that game I found her slow (at play), I calmed myself and tried to suit (her mood).

Constrained to patience I renounced (my wish)¹³¹⁹¹³¹⁹, and went on drinking wine to cheat (my heart);

Upon her honeyed kisses set my heart, resigned myself to fast from other things.

Again heat came upon (me), fevered one: by wine and kisses longing was renewed.

When once again my charming Turk perceived the fierceness of the fire within my heart.

With one of those fair beauties she arranged that she should come and quench my burning fire.

A friend in truth such as the heart desires: the heart desires all things symmetrical.

Joyful is he who has a friend he loves! If there be (one) may she at least be such¹³²⁰¹³²⁰!

I went that night, the custom (now confirmed); that night the longing of my heart increased.

Of finest sugar I partook till day, and with a fairy hand in hand I danced.

When, as a bleacher, day washed linen-cloth, and the jar of the dyer, night, was broken¹³²¹¹³²¹,

All those (bright) colours which beguiled the eyes had left the carpet of adornment far¹³²²¹³²².

(There) was I seated ’neath a cypress-tree, free from associate and concordant friend.

Longing, when night returned, to drink of wine with beauties of Ṭarāz and Turkistan¹³²³¹³²³;

Put round my waist the ringlets of a Turk, take to my heart a heart-caresser fair;

With one of honeyed lips now drink a cup; now gain my wish with one of roseate cheeks.

All was made ready when the night returned; my throne was higher than the Pleiades¹³²⁴¹³²⁴.

For some time thus I had with lute and wine enjoyment every night without a break.

For nine and twenty nights my mart thus brisk with (times) heart-stirring such (as I’ve described).

Light was my prospect early in the night; later at night a ḥūrī shared my nest.

The garden mine by day, and heaven at night, the earth of musk, the house of golden bricks¹³²⁵¹³²⁵.

King of good luck and joyousness was I,—a sun with me by day, a moon at night¹³²⁶¹³²⁶.

No wish there was which I had not attained save that in which I thought my fortune lay.

Since I was thankless for the favours shown, the claims on gratitude exceeded bounds.

I washed my page of words of joyousness, for I from (having) more (still) sought for more.

When the moon’s term¹³²⁷¹³²⁷ had stretched to thirty nights, the night effaced all traces of the stars¹³²⁸¹³²⁸.

The palace of the sky’s black coping (then) drew in with love the moon’s embroidery¹³²⁹¹³²⁹.

The cloud and breeze which came on previous (nights) made their fresh, cheerful presence felt afresh¹³³⁰¹³³⁰.

Again disturbance came upon the world; the clink of trinkets mounted to the sky.

The girls according to their previous use—apples in hand, and pomegranates in breast¹³³¹¹³³¹—

Approached, set up the throne, and circled round, and lifted up their voices (tunefully).

That Moon of sun-like brilliance (also) came, (her) musk-diffusing ringlets o’er her breast.

The wonted lights before her and behind—say not “behind” when candles are “before”¹³³²¹³³².

With graces and adornments numberless she went up to her banquet-hall again.

The minstrels framed their notes upon the modes: they, skilled in modes, relaxed not in their work.

The cupbearers poured out the rosy wine¹³³³¹³³³ to the sweet modulations of the harp¹³³⁴¹³³⁴.

(Then) said the queen of those of honeyed lips, Bring that associate of mine at once.

Again those beauties led me courteously, and brought me (forward) to their charming (queen).

When (my) kind friend beheld me she arose, (and) at (her) right appointed (me) a place.

Doing her homage, I sat down with joy, and of (my) former longing thought again.

Again in order they set up the tray, with rare provisions which exceeded bounds.

When from the trays we’d eaten of the food, (then) wine began its cheering offices.

From the cupbearers’ hands which, like the sea, were prodigal, the bowls as shells cast pearls¹³³⁵¹³³⁵.

Again I grew distraught and drunk with love, (and) seized upon her (long and) snake-like locks.

Again my demons¹³³⁶¹³³⁶ from their cords escaped, and fastened me, (with love) distraught, with ropes¹³³⁷¹³³⁷.

A spider I became in dalliance, and in the night-time learnt to dance on ropes¹³³⁸¹³³⁸.

I grew insane like asses seeing corn, or epileptics seeing the new moon.

Trembling, as does a thief before a hoard, I put my hand upon her slender waist;

Over pure silver did I pass my hand; restraint was hard, and I was soft and weak.

When (that bright) Moon of lovely face saw this, with kindliness she put (her) hand on mine.

She, envied of the ḥūrīs, kissed my hand, that I might keep it from the treasury.

Said, To a treasure closed stretch not your hand, for the long hand¹³³⁹¹³³⁹ attains not to its aim.

The mine is sealed, the seal cannot be broken; how can it be? Be sure it cannot be.

Be patient, for the date-tree is your own; (then) do not be in haste to reach the dates.

Drink you the wine still, the “kabāb” will come¹³⁴⁰¹³⁴⁰; look at the Moon still, for the Sun will come.

I said, O Sun, by whom my garden lives, fountain of light, and source of (all) my joy,

The dawn, your face, has risen like the rose—how should I die not, near you, like a lamp¹³⁴¹¹³⁴¹?

You show sweet water to a thirsty one, (and) then say, Close your lips, (and) drink (it) not.

When your resplendant face displayed itself, a fairy seen, the intellect was crazed¹³⁴²¹³⁴².

When pearl-like ears you offer to (my) view, once more, my heart perturbed, I am your slave¹³⁴³¹³⁴³.

How can I strive against the moon’s¹³⁴⁴¹³⁴⁴ attack? How can I with a mote conceal a sun¹³⁴⁵¹³⁴⁵?

When you are in my hands how hold them off? How non-existent I, when you exist¹³⁴⁶¹³⁴⁶!

You are of earth, I also am of earth; a fairy if you are, a man am I.

How long the biting of (my) lips to last? the tasting of the water of (my) mouth¹³⁴⁷¹³⁴⁷?

Devise some means,—I’m one by grief o’ertaken,—by which to-night I gain my heart’s desire.

Because my soul has reached my lips through grief, give me warm kisses¹³⁴⁸¹³⁴⁸, give me not cold words.

If fortune make your love my helpful friend, (then) fortune’s help will make me fortunate.

You say (to me), Grieve not, I am your friend; pursue your business, I’m engaged in it.

To whom has happened harder case than this? Deliver me, for I have suffered this.

Though you have haunches like a (young) gazelle’s¹³⁴⁹¹³⁴⁹, how long into a hare’s sleep will you lull¹³⁵⁰¹³⁵⁰?

I fear this ancient wolf of vulpine craft¹³⁵¹¹³⁵¹ in wolfish, vulpine dealings will engage¹³⁵²¹³⁵²;

That like a lion-taker¹³⁵³¹³⁵³ it will charge, and, as a leopard might, will cast me down.

Consumed am I by my desire for you, (then) suffer me to attain to my desire.

(But) if you close the door to my desire, in (my) desire to-night shall I be burnt.

(Then) suffer my exactions, (even) kings and sultans bear the exactions of (their) guests.

When once again I had no patience left, she said, It will be so, withhold your hand.

Though life they touch, I’ll suffer your demands—you from Khallukh¹³⁵⁴¹³⁵⁴, from Ethiopia I¹³⁵⁵¹³⁵⁵.

(Yet) is it fitting such a life (as mine) to offer to a guest like you as gift?

But this desire (of yours) of which you speak,—late you will gain it, and you seek it soon.

If from a thorn a paradise can spring, such an affair will come from one like me.

And if from willow aloes’ scent can rise, from me this business will to being come.

Take whatsoever you desire of me, save one desire which is a vain one (now).

My cheeks and lips and bosom, all, are yours—except one pearl the treasure all is yours.

With this if you’re content, there’s more at night, and of such nights a thousand wait you still.

When your heart is inflamed by the pure wine, I’ll give you a cupbearer like the moon¹³⁵⁶¹³⁵⁶;

That from her you may gain your heart’s desire, and leave my skirt in freedom from your hand.

When the beguiling of her tongue I saw, I gave ear to her, but I did not hear.

Although I strove for calm and modesty, my sword was keen, and fervid was my fire.

(Then) from afar said Fortune, Foolish man, Beyond ‘Abbādān there is ne’er a town¹³⁵⁷¹³⁵⁷.

I immature, through too much diffidence, after (the chance of) much had little gain.

I said, O you through whom my case is hard, you who have taken from me all repose,

A hundred thousand men (ere this) have died in eager longing to discover hoards.

(Then) I whose foot has struck upon a hoard,—though pain befall,—how should I hold my hand?

As long as I have still a single breath I cannot let your ringlets leave my hands.

Either arise and dance upon this mat, or else demand a mat and pour out sand¹³⁵⁸¹³⁵⁸.

Either light up my candle on this throne, or fix me on a gibbet like a throne¹³⁵⁹¹³⁵⁹.

With heart and soul and intellect and sight, how can I do without you patiently?

Honey your lips, your cheeks the rose, then think the honey has its bee, the rose its thorn¹³⁶⁰¹³⁶⁰.

Where is he who’d not eat rose-honey sweets¹³⁶¹¹³⁶¹? May he who would not eat them never eat!

The aim I’d gain from you, enslaving (queen), I’d gain for nothing though my life were given.

Who would not gain a treasure (then) for naught, and at the cost of life a wish like this?

I shall give light for this night like a lamp, for, as a lamp, from love of you I burn.

My burning keeps me bright with life as lamps: the living burns, but branded is the dead¹³⁶²¹³⁶².

Should the sun not revolve in burning state¹³⁶³¹³⁶³, ’twould be in woeful state through dearth of light.

My brain has been asleep; what doubt of this?—the sleeping and the dead are reckoned one.

This not the wish I seek (to gain) from you; a dream I call it for myself (alone)¹³⁶⁴¹³⁶⁴.

(But) if my eyes had not beheld your face, how could they (e’er) have seen such dreams as these¹³⁶⁵¹³⁶⁵?

(Now) if you are resolved to shed my blood, be prompt, lest towards you promptness be employed.

Then in the ferment of my blood and brain I threw myself towards that lovely flower.

Again I put my arm around her (waist);—her eyes (were) languorous, and I was drunk.

Thesauri portam repente arripui, ut rubinis sardachatem insererem¹³⁶⁶¹³⁶⁶.

Moram affectavit dum peteret ut quod ad illud mel attineret patiens essem; ego vero non audivi.

She vowed, This treasure’s yours, (but) for to-night there’s hope, your heart’s desire to-morrow comes.

In wish for me, a world-illuming sun, you’ve passed from night to night and day to day.

Do with the hope to-night of treasured store, and seize the treasure on the ensuing night.

One night of patience, sure, is possible: to-night is but a night, ’tis not a year.

(But) this desire which for herself she showed increased my own desire a hundred-fold.

(Whilst) she was speaking (in these terms to me), like a keen dagger did I clutch her waist¹³⁶⁷¹³⁶⁷.

Postremo ad id pervenerunt res ut manu sollerti zonam affixam solvere possem.

My obstinate persistence when she saw, (all) my impatience and disquietude,

She said (to me), A moment close your eyes, ut sacchari receptaculi portam aperiam.

Quum id quod petis nudaverim, open your eyes and take me to your breast.

(Deluded) by the sweetness of her plea, ab ejus thesauro oculos meos clausi.

A moment’s respite when I’d given her; Open your eyes! said she, I opened them.

In hope of (longed for) prey I set myself to take a lovely bride unto my breast.

Turning to her with eager glance, I saw—that I was in the basket as at first!

No man or woman near me, I alone, my sole companion only bitter sighs.

Far from the brightness of the light like shade; a raider far from predatory raids.

Whilst full of fears, beneath the column soon a movement took the place of quietude.

My friend approached, and from the column high loosed the rope of my basket from (its) tie.

When Fortune was full tired of her pretence, my basket from the column glided down.

Then it retired from me and fled away. My friend embraced me, offering excuse.

He said, If I’d explained a hundred years, you never would have credited the truth.

You went and saw (yourself) that which was hid. To whom could such a tale as this be told?

Since from such tyranny we hotly chafed, in our complaint of it we dressed in black.

I said, O you who are oppressed like me, you whose good judgment I approve (in this),—

I who have been oppressed have no resource save, with a silent tongue, to dress in black.

Go (then) and bring to me black silk (attire). He went and brought it on that same dark night.

In black silk (garments) I attired myself, and that same night prepared to take the road.

I reached my city with contracted heart, coloured, (as one might say), with (deepest) black.

I who am king of those who dress in black in grief cry out, as does a (thunder) cloud,

That I whilst longing eagerly fell far from such a Moon with wish ungratified.

When my lord made no secret of the case, (but thus) recounted (all) the tale to me¹³⁶⁸¹³⁶⁸,

I by his money purchased, (humble slave), chose the same thing as he himself had done:

Like Alexander, for the Stream of Life I went into the blackness of (its) Shades¹³⁶⁹¹³⁶⁹.

The moon in blackness gains (her) majesty; hence do they make the king’s umbrella¹³⁷⁰¹³⁷⁰ black.

There is no hue more excellent than black: the fish’s head’s not equal to its back¹³⁷¹¹³⁷¹.

To have black hair comes from one’s being young: such blackness gives a youthful look to men.

The eyes by means of black¹³⁷²¹³⁷² can see the world; no dirt is seen upon (a thing that’s) black.

(And) if the night’s fine silk were not black-hued, how should it merit the moon’s love (of it)?

Seven hues are there beneath the seven thrones¹³⁷³¹³⁷³; higher than black there is not any hue¹³⁷⁴¹³⁷⁴.

After the Indian princess for Bahrām had fully brought this story to an end,

The king bestowed praise on the narrative, embraced (the princess then) and happy slept.

Bahrām on Sunday sits in the Yellow Dome, and the daughter of the king of the Second Clime tells him a story.

On Sunday from dawn’s scales¹³⁷⁵¹³⁷⁵ when filled with gold the mountain’s belt, the borders of the plain,

(Bahrām), a lamp illuming all the world, like the sun, under gold became concealed¹³⁷⁶¹³⁷⁶.

He took up like Jamshīd¹³⁷⁷¹³⁷⁷ a golden cup¹³⁷⁸¹³⁷⁸; he put on like the sun a golden crown.

And like the yellow rose in fine display, amber he set upon a golden ring¹³⁷⁹¹³⁷⁹.

He went, gold scattering, to the Yellow Dome, his cheerfulness increasing hundredfold.

He set himself to joyousness therein through the delights of wine, the sound of song.

When came the night,—not night, but bridal bower of joys, the quiet-seeking lover’s veil,—

The king required from that sweet-spoken bride¹³⁸⁰¹³⁸⁰ that she should mate her lips with honeyed tones¹³⁸¹¹³⁸¹.

He called on her for fluted utterance¹³⁸²¹³⁸² in dome so resonant to dulcet sound.

Since from the king’s command was no escape,—excuses are not pleasing to the proud,—

The Grecian bride, adorned and lovely¹³⁸³¹³⁸³, said, O lord of Greece, of China, and Ṭarāz¹³⁸⁴¹³⁸⁴;

’Tis you who vivify the souls of kings, the glory you of conquest, lord of kings.

Whoe’er resolves to be aught but your slave, casts his head underfoot like scattered coin¹³⁸⁵¹³⁸⁵.

When she had paid the dues of homage (thus), as incense of the censer, made her breath,—

STORY.

She said, A certain city in ‘Irāq had (once) a king unique among (all) kings.

A sun (was he) in world-illumining, (and) beautiful as Spring on New Year’s Day¹³⁸⁶¹³⁸⁶.

All that we count as learning and as worth, all such as may avail the accomplished man

He had, and notwithstanding all such worth was fain to be content without a wife.

For from the reckoning of his horoscope he’d read that strife would come on him through wives.

Because of such a risk he did not wed, that he might feel not trouble and distress.

(And) thus he put up for a while alone with singleness of state and solitude.

The only plan (then), for he had no choice, was to take, worthy of him, some fair friend.

He bought some lovely slaves of various climes, not one of whom could serve as he thought fit.

Each (of them) by a week’s time, more or less, would step beyond her (just and proper) bounds.

The rank of lady-consort she would claim¹³⁸⁷¹³⁸⁷, (and) treasures such as Korah’s would demand.

An aged hunchback in the palace lived: a foolish woman who would fools delude.

She fancied gain at once in lying words (to) every slave-girl whom the king would buy.

With wheedling art she’d call the new-bought slave princess of Greece, and beauty of Ṭarāz¹³⁸⁸¹³⁸⁸.

When the girl often heard deceit (like) this, the duties of her service she’d neglect.

Of meddling fools how many (do we see) who, (though their) friends, lead servants into pride!

Such are balistas, beautified, adorned, they ruin houses, families¹³⁸⁹¹³⁸⁹ delude.

However much the king would strive (to please), no girl assumed her just and proper place.

Each one for whom he sewed a robe of love, would sell it, since she had no love for him¹³⁹⁰¹³⁹⁰.

By dint of parting with the young slave-girls the title, “Seller of slave-girls,” he gained.

Each one by outer (tokens) only judged, no one the inner bearings could compute.

Through seeking much the king became distressed, (and) no desire (of his) was gratified.

Nor through ill fate could he to marriage haste, nor could he find such slave-girl as he wished.

Of all who were impure he washed his hands; he sought one who was beautiful and pure.

Until one day a man who dealt in slaves brought information to a royal slave

That from the picture-house of China’s realm¹³⁹¹¹³⁹¹ a merchant had with thousand ḥūrīs come.

Virgin slave-girls of countries different: some of Khallukh¹³⁹²¹³⁹², some also of Cathay.

Each one, in face, a world-illuming sun; a love-compeller, one who lovers burnt.

Among them a young slave-girl like a fay, who from the morning star had borne off light.

A ear-bored¹³⁹³¹³⁹³ (slave-girl), (but) an unbored pearl; appraised by the pearl-seller at a life.

Her lips like coral—(coral) clasped with pearls; bitter in answer she, but sweet in smile.

One who bestowing sugar-sprinkling smiles, makes all eat (only) sugar many years.

(Yet) one whose tray, with naught but sugar charged, affords but bitterness as food of men¹³⁹⁴¹³⁹⁴.

(E’en) I, who in this traffic am engaged, at such lips, moles, and ringlets have been dazed¹³⁹⁵¹³⁹⁵.

I am assured if you should also see that beauty and attraction you’d approve.

The king commanded, Let the dealer bring the slaves to me, a connoisseur of slaves.

He went and brought them, the king looked at all, (then) with the dealer he engaged in talk.

Although each was in face a Moon, that one (erst) mentioned by the dealer was a queen.

The eyes approved her as more beautiful than, by the speaker, she had been described.

The king said to the dealer, Tell me (now) what kind of disposition has this girl?

If in my mind I feel a wish for her, whatever price you ask, I’ll add to it.

The merchant from Cathay thus loosed his tongue, This maiden, honey-giver, honey-lipped,

Save one bad fault, and that is truly bad,—that she displays no love for him who woos,—

Has, as you see now, all the qualities of beauty and attraction which are sought.

Whoever buys her with delight of me, next morning gives her back to me again.

For at the time when longing most prevails, she brings despair on him who longs (for her).

And he who woos her with most earnestness, aims soonest at the ruin of himself.

In disposition she’s one hard to please; you also, I have heard, are hard to please.

Thus, she, and you (too) thus—give up (the thought), (for) how should harmony be feasible?

Think (only) that with pleasure you have bought, and (then) like others sent her back to me¹³⁹⁶¹³⁹⁶;

(And) any other who may please your heart at once send to your ḥaram without pay.

From dealing for her you had best abstain. Look out some other who is suitable.

The king felt no such wish as buyers should for any of those fairies whom he saw.

No love rose in his heart for any one except that fairy-faced girl erst (described).

The king was puzzled to know how to act: how with a simple novice “nard” to play¹³⁹⁷¹³⁹⁷.

His heart could tire not of its love for her¹³⁹⁸¹³⁹⁸; nor could he rashly buy with such defect.

At last, (in spite of all), love turned his head, threw dust into the eye of kingly power.

Silver he poured before the silvery-limbed; he bought with silver one of silvery form.

The door of one wish on himself he shut, and passed a pleasant life with that fair maid.

That fairy-faced one in the king’s ḥaram performed the service from indwellers due;

As rose-bud, tender in the calyx, she; outwardly stubborn, inwardly a friend.

Save with regard to intercourse withheld¹³⁹⁹¹³⁹⁹, no service (due) did she withhold (from him).

The household-ordering, the seraglio trust—each (duty) she accomplished like a friend.

Though as the cypress he exalted her, she like the shadow fell beneath (his) feet.

(Then) the old dame engaged in (her) deceit, and in attempts to make a straight house bent.

The girl exclaimed against that crude old dame for changing (thus) her name from that of slave¹⁴⁰⁰¹⁴⁰⁰.

(So) from this circumspection which she used he knew about the other slave-girls’ fault.

He drove away the old dame from the house—see to a charmeress what charm he used!—

Till the girl grew so precious in his eyes that he became through love the slave-girl’s slave.

Although that raiding Turk’s insidiousness he felt¹⁴⁰¹¹⁴⁰¹, yet still he practised self-restraint.

Until one night it happened in this wise, a fire was kindled in those lovers twain.

The monarch’s feet (lay) in the charmer’s lap—the gold bought slave (was dressed) in painted silks.

Aqua munita hujus arx; illius balistæ ignis fervidus.

The king when heated by a flaming fire, said to that rose, of rose-water the fount,

O (tasteful) date of mine, matured and ripe, eyes of my soul and soul (too) of my eyes,

The cypress to your form, as grass; to you, a jug-bearer the basin of the moon¹⁴⁰²¹⁴⁰²,—

I’ll ask of you a thing of import hid; answer me truly as I question you;

(For) if the answer (that you give) be straight¹⁴⁰³¹⁴⁰³, things will be straight for me, (straight) as your form.

And then, to stimulate her heart and soul¹⁴⁰⁴¹⁴⁰⁴, in eloquent narration thus he spoke¹⁴⁰⁵¹⁴⁰⁵:

In sextile aspect Venus¹⁴⁰⁶¹⁴⁰⁶, on a time, Bilqīs¹⁴⁰⁷¹⁴⁰⁷ was seated with (King) Solomon.

They had in all the world one only child, who had disjointed, (helpless) hands and feet¹⁴⁰⁸¹⁴⁰⁸.

Prophet of God,—(thus) spoke (to him) Bilqīs,—both I and you are healthy, head to foot.

Why is our child so ailing, (tell me then), with hands and feet so far from healthy state?

A cure for (this) his ailment must be found, and when you find it it must be applied.

When Gabriel (from God) a message brings, convey to him a full account of this;

So that, returning from your presence, he the secret from “the Guarded Tablet”¹⁴⁰⁹¹⁴⁰⁹ seek;

And show, best user, you, of remedies, the remedy essential for the cure;

(So that), perchance, the child may (thus) be saved, (and) may be hopeful of (regaining) health.

With these expressions Solomon was pleased, and sundry days expectant he remained.

When Gabriel communed with him (again), (the monarch) told him that which he desired.

Gabriel went, then mercy brought—from whom? From the All-Powerful of the azure sphere.

He said, The cure for this is (in) two things, and those two (things) are rare (things) in the world.

These are that with your wife when face to face, each, (questioned by the other), speak the truth.

If both give truthfully your narratives, (then) from the child the trouble can depart.

When Solomon reported to Bilqīs in (all due) haste the words of Gabriel,

Bilqīs, rejoicing at those words, exclaimed, May our house flourish by a worthy heir!

She (then) continued, Say what truth you seek, that I may tell it as good faith requires.

That bright lamp of existence asked, O you, whose beauty was the final cause of eyes¹⁴¹⁰¹⁴¹⁰,

Have you in concupiscence in the world ever had wish for any one but me?

She said, The evil eye be far from you! for you are brighter than the fount of light¹⁴¹¹¹⁴¹¹,—

As in the youth and beauty which are yours, so to all ranks you rise superior.

Fine nature, beauty, kindliness are yours; your banquet paradise, as Riẓvān you¹⁴¹²¹⁴¹².

The seal of the prophetic office yours, the seal too of the world¹⁴¹³¹⁴¹³, this fact’s not hid.

Yet spite of all your beauty and your youth, your sovereign power and absolute success,

Whene’er I see a young man from afar, from wicked inclination I’m not free.

After the child with useless hands had heard this secret (told) he stretched his hands to her.

He said, O mother, (see), my hands are cured; like roses I’ve escaped from others’ hands¹⁴¹⁴¹⁴¹⁴.

When she of fairy face by speaking truth had given hands to one of fairy birth,

She said, O lord of demons and of fays¹⁴¹⁵¹⁴¹⁵, like goodness comely, and like wisdom good,

Disclose a secret in the child’s behalf, that he gain feet from you, as hands from me.

I’ll ask a question if it pain you not: to-wit, you have much treasure, many a store—

(Now say) does greed attack your heart at all, so that it covet what another owns?

The godly prophet said (in his reply), I have (indeed) what no one (ever) had:

(All) sovereign power, and wealth, and kingly hoards—all have I from the moon down to the Fish¹⁴¹⁶¹⁴¹⁶.

With affluence so copious and complete,—whoever comes to me to pay me court,

I give a glance in secret towards his hand to see what gift the wayfarer has brought¹⁴¹⁷¹⁴¹⁷.

After the child had heard this he was cured: he moved his feet and rose up from the ground.

Father, said he, my feet have power to walk: your wise resolve has let me grace the world.

As in God’s sanctum¹⁴¹⁸¹⁴¹⁸ you have spoken truth; the trouble’s left my hands, the pain my feet.

’Tis best we also strictly keep to truth, and at the quarry shoot the arrow straight¹⁴¹⁹¹⁴¹⁹.

(Then) tell (me, pray), O you who are unique among the kind, why love is dead in you?

Granted that I continue (thus) in pain, and (only) from a distance glance at you,

(Still) why have you, so fairy-like in face, so beautiful, abandoned thought of love¹⁴²⁰¹⁴²⁰?

The graceful cypress, near the limpid spring, could see no better answer than the truth¹⁴²¹¹⁴²¹.

She said, There is in our unworthy race a property which by us has been proved.

Whoever of (our) women trusts her heart to (any) man dies when a child is born.

Since every woman of us dies who bears, how should we give our heart to (any) man?

One should not yield one’s life for a desire; should not take poison (though) in honey (dipped).

To me my life’s too dear to be consigned to that in which much danger is involved.

(So) I, who love no lover and love life, have (now) disclosed the mystery to you.

(Now) since the cover from my tray has fallen¹⁴²²¹⁴²², leave me alone or sell me, as you will.

But since I’ve not concealed my mind (from you), but let you know the state of my affairs,

I hope the monarch of the world will not conceal the state of his affairs (from me);

(But tell) why he gets always tired (so) soon of slave-girls who are lovely as the sun;

To none the heart should covet gives his heart, spends not a single month with any one;

Whomever like a lamp he treats with care, he puts out like a candle (soon) again;

He raises her in comfort to the sky, (then) casts her in abasement to the earth.

The king replied: Because no one of them displayed a particle of love for me;

In their own business they were all engrossed; at first they seemed good, but were (really) bad;

When they had used their hearts to ease, they all gave up the toil of service due from them.

Each has a step adapted to his length¹⁴²³¹⁴²³: not fit for every stomach bread and beans.

A stomach must be stone-like that its mill by a handful of corn¹⁴²⁴¹⁴²⁴ may not be vexed.

A woman seeing one of open face, looks both at him and also at herself¹⁴²⁵¹⁴²⁵.

Trust not in any woman, she’s a straw; the wind whirls off a straw in any place.

A woman who sees gold upon the scales, will bow her head for one grain to an ass.

The pomegranate which is replete with seeds, has ripened both in rubies and in pearls¹⁴²⁶¹⁴²⁶.

Grape-like, a woman’s innocent as child: when raw she’s verdant, full-grown, black of face¹⁴²⁷¹⁴²⁷.

The thing which in the country they call “gourd”—those which are raw are ripe, the ripe are raw¹⁴²⁸¹⁴²⁸.

A woman’s chasteness is (her) husband’s grace; the night is moon-faced when it finds a moon¹⁴²⁹¹⁴²⁹.

Of my attendant slave-girls every one thinks not of anything but decking self.

But in you I have noticed this that oft you to the duties of your service add.

So though from you I’ve not obtained my wish, I cannot rest a moment far from you.

Of such deep, rare expressions did the king employ a number, but without effect.

The froward girl would not give up her plea; she shot an arrow at the mark and went¹⁴³⁰¹⁴³⁰.

And as before beneath a load of grief he traversed (still) that steep and stony pass.

Patient with thirst upon the water’s brink, whilst time (impatient) speeded (on its way).

(But) the old dame, whom he of kingly grace¹⁴³¹¹⁴³¹ had driven from the palace once before,

Gained knowledge of the patience of the king, and of his not obtaining his desire.

How foiled by one just come to woman’s age, he, one of mighty frame¹⁴³²¹⁴³², had lost his might¹⁴³³¹⁴³³.

She said, Now is the time if by some trick I am to lead a fay a demon’s dance¹⁴³⁴¹⁴³⁴;

In the Sun’s throne if I’m to make a breach, and the Moon’s fort in ruins I’m to lay;

So that no further any archer’s shaft may on the bow of an old woman come¹⁴³⁵¹⁴³⁵.

As sorceress, she saw the king alone, (then) went, prepared the necessary spell;

(And) cast on him a spell experience-taught, for vengeance on the world-illuming Sun¹⁴³⁶¹⁴³⁶.

She said, If you desire the unbroken colt soon to your saddle to be broken in,

Then saddle twice or thrice before that colt a colt which has been tamed, and gently stroke.

By bridling thus the tame colt then contrive under control to bring the unbroken one.

The king was pleased with these insidious words; the bricks of this (her) mould seemed whole and sound¹⁴³⁷¹⁴³⁷.

He bought a spritely girl of honeyed lips, versed in insidious and in cunning arts.

One knowing ḥaram life¹⁴³⁸¹⁴³⁸ had trained her well; from birth was she too of a docile mind.

In witty speech and fellowship she showed at every pass all graces with the king¹⁴³⁹¹⁴³⁹.

The king dissemblingly put up with her; against the grain one sad, dejected, played¹⁴⁴⁰¹⁴⁴⁰.

Sometimes engaged in converse with the one, he made love to the other when impelled¹⁴⁴¹¹⁴⁴¹.

With one he dallied, with the other slept; here was his heart pierced, there a pearl was pierced¹⁴⁴²¹⁴⁴².

Illius concubitus invidia mota illa non perforata margarita¹⁴⁴³¹⁴⁴³ concupiit perforata esset margarita¹⁴⁴⁴¹⁴⁴⁴.

Though through his letting jealousy encroach the dust of pique¹⁴⁴⁵¹⁴⁴⁵ fell on the Moon’s bright face¹⁴⁴⁶¹⁴⁴⁶,

The road and rule of service still she kept; she passed not a hair’s breadth from what had been.

She tried to fancy what the trick might be—from the old woman’s oven rose the storm¹⁴⁴⁷¹⁴⁴⁷.

She still kept quiet, practised patience still, (but) in love patience is of no avail.

One night in private she, of blessed face, found an occasion, and inspired by love,

Thus spoke, O monarch of angelic kind, ruling the realm by justice and the Faith,

Since you are truthful and right-judging (too), keep to the road of truth and right with me.

Each day that steps forth sees at first a dawn, and at the last (it sees) an eventide¹⁴⁴⁸¹⁴⁴⁸.

Since you,—whose day let no decline affect, whose night be naught but night of union’s joy!—

At first gave honey to me white as dawn, why do you (now) sell vinegar like eve¹⁴⁴⁹¹⁴⁴⁹?

Grant you are tired of me, untasted, still why have you given me to the lion’s jaws?

Why have you shown a dragon to my sight so (terrible) that I must die through pain?

If death befit me, yes! but if you kill, (do so) at least with your own sword alone.

I swear by God, and by your life (I swear) that if you will unlock this (mystery),

I will throw off the lock which guards the pearls, and henceforth acquiesce in the king’s wish¹⁴⁵⁰¹⁴⁵⁰.

Who (then) has been your guide to such a road? Who has suggested to you such a game?

Inform me, for I know it not a whit, that I fly not, for I am swift of wing¹⁴⁵¹¹⁴⁵¹.

Seeing that in her oath he could confide, the king, since he was much in love with her,

Hid not the state of things from that fair girl, but told (her) everything of every kind¹⁴⁵²¹⁴⁵².

(He said), The love of you inflamed (my heart), kindled a fire (in me) and burnt me up.

Only by fire does water become hot; only by fire does iron become soft¹⁴⁵³¹⁴⁵³.

Still, come what may, my mind’s so set on you that love’s pain’s better than my remedy.

Through you a fire was (kindled) in my heart; (then) the old woman in the midst raised smoke¹⁴⁵⁴¹⁴⁵⁴.

When you became with me as candle straight, the smoke of her who raised it was dispelled;

For since my sun has entered Aries, why should I call to mind the old dame’s cold¹⁴⁵⁵¹⁴⁵⁵?

Many such soothing words he spoke, and she, delightful fair one, heard them with delight¹⁴⁵⁶¹⁴⁵⁶.

Thus taught, the lily-finder access gave unto the lily-scented cypress-tree¹⁴⁵⁷¹⁴⁵⁷.

Luscinia rosæ calycis solio superincubuit; evolvit se rosæ calyx, et luscinia cupidine factus est ebrius.

Stagno injecit piscem; lacti dactylum injecit.

Mira dulcedine pinguitudineque erat; ejus dactyli dulcedinem auxit.

Rex formæ sinensi¹⁴⁵⁸¹⁴⁵⁸ sericum sinense pictum et subtilissimum detraxit; portulæ seram auream excussit.

Dignis auro magaritis refertum thesaurum vidit; ornamentis additis aureis effecit ut (illæ margaritæ) flavæ fierent.

Yellow is that from which comes cheerfulness; from it the joy of saffron-“ḥalvā” comes¹⁴⁵⁹¹⁴⁵⁹.

Why notice this that saffron’s yellow-hued? Notice the laughter of the man who eats.

The candle from its yellow veil takes light¹⁴⁶⁰¹⁴⁶⁰; through yellow Moses’ calf its value gained¹⁴⁶¹¹⁴⁶¹.

Gold which is yellow is the source of joy, and yellow ochre’s precious too for this¹⁴⁶²¹⁴⁶².

When to an end the king had heard this tale, he took her to his arms and happy slept.

Bahrām on Monday sits in the Green Dome, and the daughter of the king of the Third Clime tells him a story.

When Monday came the king unto the moon upraised his fortune-favoured canopy¹⁴⁶³¹⁴⁶³.

In green resplendent he was bright and gay¹⁴⁶⁴¹⁴⁶⁴, like heavenly angels (all in) green (attired)¹⁴⁶⁵¹⁴⁶⁵.

He set off on his way to the Green Dome, giving his heart to gladness and to joy.

After the garden of the stars had spread this verdure, emerald-hued, with vernal blooms¹⁴⁶⁶¹⁴⁶⁶,

The king desired the wisdom-gifted (bride), that green-throned cypress¹⁴⁶⁷¹⁴⁶⁷, honeyed words to speak¹⁴⁶⁸¹⁴⁶⁸.

The fairy having shown him reverence, unveiled the mysteries to Solomon¹⁴⁶⁹¹⁴⁶⁹.

She said, You by whose life my life is glad,—May all lives be a sacrifice for yours!—

Your tent¹⁴⁷⁰¹⁴⁷⁰ is the abode of power and state; the crown and throne the threshold of your Gate¹⁴⁷¹¹⁴⁷¹.

The crown has exaltation from your head; the throne has sovereign power from your Gate.

(Your) crown’s the very keystone of the realm; all heads must seek your Gate to gain their wants.

When she had honoured (thus) the lofty throne, her lips poured forth sweet eloquent discourse¹⁴⁷²¹⁴⁷².

STORY.

She said, There was a worthy man in Rūm¹⁴⁷³¹⁴⁷³, like honey in the wax, good, blessed in heart.

Of art and knowledge all required in man he had, all goodness (too) with it as crown.

His goodness, wisdom, such, he was disposed to pure and chaste relations (in his life).

The people all had great respect for him; they called him Bashr, the abstinent (and pure).

One day for pleasure by a road he went, a road devoid of incline and decline.

When, sudden, love attacked him by the way, trial, temptation played a trick on sense.

A face in silken wrapper came to view¹⁴⁷⁴¹⁴⁷⁴: the moon at full beneath a murky cloud.

Of Bashr thoughtless as she passed along, the Moon’s veil suddenly was blown aside.

The wind to trial and temptation guide; the Moon came forth from ’neath a murky cloud.

When Bashr saw, his legs grew weak, and he, pierced by the arrow of a glance, stood still.

He saw a face which by coquettish lures hundred such abjurations would annul¹⁴⁷⁵¹⁴⁷⁵.

A heap of roses, but with cypress form¹⁴⁷⁶¹⁴⁷⁶; one of fair face, washed with the pheasant’s blood¹⁴⁷⁷¹⁴⁷⁷.

Her languorous drowsy glances by their spells banished from more than thousand lovers sleep.

Her lips like roses’ petals moist (with dew); rose-petals they in (sweetest) nectar rich.

Her eyes narcissi in their languorous drowse—disturbance¹⁴⁷⁸¹⁴⁷⁸ in their drowsiness concealed.

Her face appearing under curly locks¹⁴⁷⁹¹⁴⁷⁹, like to the eagle’s breast beneath its plumes.

A mole she had more dusky¹⁴⁸⁰¹⁴⁸⁰ than (her) locks; an eye more dusky¹⁴⁸¹¹⁴⁸¹ than her (dusky) mole.

Such eye-beguiling locks and mole she had, no heart could rest indifferent and calm.

A cry involuntary rose from Bashr; his reason took to wings and left his frame.

The Moon, a lonely wanderer¹⁴⁸²¹⁴⁸², at the cry fastened (at once) her veil around (her) face.

In haste precipitate she went her way, the blood of such a murder on her head.

When Bashr unclosed his eyes from sleep he saw a place of tumult (and) a ruined house¹⁴⁸³¹⁴⁸³.

He said, If I pursue, it is not right; yet to rest patient, cold,— how can it be¹⁴⁸⁴¹⁴⁸⁴?

Yet patience is the sole resource I have; whatever passes this is infamy.

Though led astray by passion, after all I am a man, I shall not die from grief.

To give up lust’s a token of the Faith; sobriety (too) stipulates the same.

’Tis best that from this city I remove, and turn my face towards Jerusalem;

That He, the God who knows both good and ill, may in this matter give me some relief¹⁴⁸⁵¹⁴⁸⁵.

He made provision for the road and went, he hastened towards the shrine, Jerusalem.

When at that holy place he had arrived, God to this lock vouchsafed to him the key.

He sought to make excuses, pardon asked, and rose superior to his (late) desire.

He fled away from danger to his God, to abstinence and patience gave his heart;

That (God) might so preserve him by His Grace that mischief should not find a way to him.

Many prostrations on that ground he made, then from that holy sanctuary turned.

He had a comrade on the road, with whom one would be hostile though by nature kind.

A caviller when subtleties were broached: on any theme he’d cavil endlessly.

In this way it must be, he’d say, or that; let no one wag his tongue in senseless words.

(Thus) Bashr, (now led to) talking, he had made forgetful (quite) of taciturnity.

When Bashr on any theme would speak, he roused at all that would admit of subtle glose.

He asked, What is your name, that I may know, and henceforth call you by your proper name.

Bashr answered him and said, Your servant’s name is Bashr; now (tell me), prythee, what is yours.

He said, (Then) you are Bashr, pride of men, (and) I, Malīkhā, leader of mankind.

Whate’er is in the sky or on the earth; whate’er by sense and judgment may be judged—

All this I by my knowledge know in full; I know what’s lawful, what forbidden too.

I’m one, but more expert than (any) twelve; one art of mine exceeds the arts of twelve.

The mountain see, the hill, the plain, the stream,—all things which are beneath the azure sphere,—

The principle of each exactly found, (I know) whence this gained being, whence that grew.

And of the sky too,—whatsoe’er’s in it,—I am informed, though my hand touch it not.

If any news affect (too) any tract, with truest estimation it I know.

If any realm should fall into decay, I know it many years before the time.

Whatever thing may reach maturity¹⁴⁸⁶¹⁴⁸⁶, I can give news of it a year before.

I know so well the pulse and testing glass¹⁴⁸⁷¹⁴⁸⁷ that fever from the body I can turn.

When I bring fire and horse-shoe ’neath a spell, like pearl and ruby amber’s power I use¹⁴⁸⁸¹⁴⁸⁸.

Stones by my alchemy are turned to gems, (and) earth (too) in my hands becomes as gold.

By breath of sorcery breathed from my mouth I make a pied-snake of palm-fibre rope¹⁴⁸⁹¹⁴⁸⁹.

And every treasure (too) which God has made,—I am the breaker of its talisman¹⁴⁹⁰¹⁴⁹⁰.

All one may ask about the sky and earth,—I can give knowledge both of this and that.

In no abode of learning can be found skilled master¹⁴⁹¹¹⁴⁹¹ having learning more than mine.

When he had boasted thus to some extent, Bashr at his senseless words was much amazed.

A black cloud (then) arose from o’er the mount, and when Malīkhā cast a glance at it,

He said, Why is one cloud as black as pitch; another cloud as white in hue as milk?

Bashr answered, God’s command effects such things; you know yourself (that it is even so).

He said, No more of this, ’tis (but) a shift, the arrow shot should hit the target (fair).

The dusky cloud is (naught but) burning smoke; on such a point intelligence agrees.

Whilst the milk-coloured cloud of pearly hue has in its native state a frigid damp¹⁴⁹²¹⁴⁹².

(Then) he discussed with him the hidden winds. Again see how the idle gabbler spoke.

He said, Say (now) what is the moving wind?—grovelling one should not live like ox or ass¹⁴⁹³¹⁴⁹³.

Bashr answered, This too is from God’s decree; nothing is ordered save by God’s command.

He said, Let science take in hand the reins. How long old women’s stories will you tell?

The wind, no doubt, arises from the air, to movement stirred by vapour from the earth.

He saw a lofty mount, and said, This mount—why is it more majestic than the rest?

Bashr answered, This relation is of God that one of them is low, another high.

He said, You throw me still on argument; how long will you ascribe things to the Pen¹⁴⁹⁴¹⁴⁹⁴?

Terrific torrents brought on by the clouds incline the mountains to the lower ground.

But when the summit tends to lofty heights, ’tis farther off from where the torrents rush.

By reason guided Bashr exclaimed at him, and said, (Seek) not (to) strive with God’s decrees.

The secrets of (such) things are known to me¹⁴⁹⁵¹⁴⁹⁵; in every learning greater I than you.

But, self-inspired, to deal in wisdom’s ill, or take the path of fancy and conceit¹⁴⁹⁶¹⁴⁹⁶.

We cannot reach to yon side of the Veil, then how review the pictures on this side¹⁴⁹⁷¹⁴⁹⁷?

No effort void of error can be made; no trust in faulty reading can be placed¹⁴⁹⁸¹⁴⁹⁸.

When cast aside this Veil I fear they’ll tax the faulty readers with their faulty view¹⁴⁹⁹¹⁴⁹⁹.

(So) with the tree whose branches tower so high the hand of everyone should not make free.

The sacred spell recited (thus) by Bashr was powerless with that idle gabbler dīv¹⁵⁰⁰¹⁵⁰⁰.

For sundry days together they remained; in naught abated he that idle talk.

Their road a burning waste with water none, their brains (too) all on fire with sleeplessness,

They rushed along with cries and clamour loud, until, from it excited, they arrived

Before a tree with branches towering high, wide-spreading, verdant, beautiful and tall.

Verdure (there was) beneath it like green silk, the eye was cheered and gladdened at the sight.

Embedded in it was an earthen jar, in which was water truly sweet and pure.

The gabbler saw the limpid water there like fresh sweet basil in (dry) earthen sherds.

He said, Felicitous companion mine, I ask (of you), pray say on what account

This earthen jar (here) with (its) open mouth is hidden to the brim beneath the ground?

Say, how far does the water in it reach? No mountain tract (here), desert all around.

Bashr answered (thus), Someone for heavenly meed has set it up, as they have often done;

And fearing by some shock it might be broke (deep) in the ground they have embedded it.

He said, If in this mode your answer be, pure error is what you have said and say.

Yes, yes, indeed, one person for his like will bear each moment water on his back:

That, through a desert too, where from the heat you’d find no water if you sought an age.

Of trappers this must be the abiding place, the place of those whose business is the chase.

Truly, this jar, fixed in the ground by them,—they’ve made it as a snare to take the game:

That when ox, deer, gazelle, or onager, eats in the desert of the brackish food,

(Then) thirsty makes for water (for its need), it may speed quickly to this watering-place.

The hunter (then) will have waylaid (the game); have lain (for it) in ambush with a bow.

He’ll shoot the game (there) as it (stands to) drink, and of the wounded game will make “kabābs”¹⁵⁰¹¹⁵⁰¹.

So loosen you the knots of bonds and ties that the investigator cry, Well done¹⁵⁰²¹⁵⁰²!

Bashr answered, Happy speaker of the world, each one at heart has his own mode of thought.

That which is hidden in your heart and mine we think is in the heart of everyone.

Do not have evil in your heart at first, for evil thought at last makes evil deed¹⁵⁰³¹⁵⁰³.

Spreading their wallets by the water-side, they ate of bread, drank water (from the jar)¹⁵⁰⁴¹⁵⁰⁴:

Water, in truth, for thirsty people fit—sparkling and wholesome, limpid too and cold.

Malīkhā (then) to Bashr in haste cried out, Get up and sit a little farther off,

That I may get into this wholesome fount, may wash my body and be free from dust.

For dirt has settled on me head to foot from perspiration troublesome and salt.

With water I will wash away my dirt, and get upon the road quite clean and fine.

Then with a stone I’ll break the jar to bits, and save the quarry (thus) from injury.

(Then) Bashr exclaimed, Stop, simple-minded man! Make not a dyeing-jar of such as this¹⁵⁰⁵¹⁵⁰⁵.

With stimulated heart¹⁵⁰⁶¹⁵⁰⁶ you’ve water drunk; why pour on it the foulness of your limbs?

He who drinks water which shall comfort him, would never think of spitting on the same.

On mirrors vinegar should not be rubbed¹⁵⁰⁷¹⁵⁰⁷, nor should a pure thing be defiled with dregs.

So when another, tried (as we)¹⁵⁰⁸¹⁵⁰⁸, shall come, he may get comfort from the pleasant fount.

The ill-advised man would not hear his words; he made his evil nature manifest.

He stripped, and (then) together tied his clothes, drew himself in, and sprang into the jar.

When he was in, no jar ’twas, but a well, (and) to the bottom a long distance down.

(His) smartness against death availed (him) not; he struggled much, but he could not escape.

The water which he swallowed stopped his breath; at last he drowned and ’neath the water sank.

On that side Bashr sat with troubled heart, (and) shed some tears (of sorrow) for his friend.

Again he said, He with consummate schemes has in his smartness bidden me farewell¹⁵⁰⁹¹⁵⁰⁹.

I fear with dirt that sample of the base¹⁵¹⁰¹⁵¹⁰ will bring pollution on the limpid fount;

Cast through the water foulness of two kinds, and then will use a stone upon the jar.

Malevolence like this comes from the base; not from the pure and the intelligent.

May no one have a comrade such as this! May one so low and mean be only drowned!

After he’d spoken in these terms awhile, the man came not, and (so) a long time passed.

He (then) went towards the jar to seek his friend, (having) no knowledge that the man was drowned.

When o’er the jar he had inclined his head, he saw a marvel, and bereft of sense

Felt strangely helpless, thought what can this be? (then) from the (lofty) tree he broke a branch.

With hands and nails he made it as a fork, in length about the measure of a spear.

Then, like unto surveyors of the sea, thrust it into the jar to gauge the fount.

Speak not of jar! What saw he? A deep well, rising to rare and marvellous extent.

The surface bore a species of short weed, so that the swimmer would be lost in it.

Bashr, estimable man of worthy deeds, could swim, and God was aid to him and friend.

Much strength exerted he, much effort used, till he had brought to light a sign of him.

With urgent haste he drew the drowned man out, bore him to pit of earth from watery pit.

When he had filled (the grave) with earth and stones, sad, grieved in heart, he sat beside its head.

He said, Where (now) your judgment, cunning arts? Where is that awl with which you loosened knots?

(Where too is) all your claim to artful schemes towards beasts of prey and demons, men and fays?

And (all) your boast that you would lasso, you, the secrets of the seven lofty spheres?

Where now your claim to (knowledge of) twelve arts? (your words), Nor man nor woman one thus dead¹⁵¹¹¹⁵¹¹?

And your declaring that you could foresee by your devices all things (which should come)?

An open well before (you) on the road¹⁵¹²¹⁵¹² how with your eyes of knowledge saw you not?

Then the inquiries (too) of every kind which have been made by us on such a fount,—

Though our decisions with each other clashed, I say not (either) had a watery base¹⁵¹³¹⁵¹³.

We cast a fire upon our jar by all we cast into the water of that jar¹⁵¹⁴¹⁵¹⁴.

Other the work of that Artificer¹⁵¹⁵¹⁵¹⁵; outside my reckoning, out of your’s it stood.

The Sphere has tied the thread together, so that none have come upon the end of it¹⁵¹⁶¹⁵¹⁶.

Though all that we have uttered of that kind was only (based) upon erroneous thought,

You through those (thoughts) were drowned, and I was saved, because you were not grateful, and I was.

You who described it as a snare for beasts, stuck in a snare yourself, e’en as the beasts.

But I about it entertained good thoughts,—my good was fortunate, I saved my life.

He spoke these words, and (then) rose from the ground, and sought (Malīkhā’s) goods to right and left.

He went and took up one by one his things: Egyptian stuffs, turban of linen fine.

When from his roll of goods he took the seal, a purse of gold fell out upon the ground.

A thousand “durusts”¹⁵¹⁷¹⁵¹⁷ of Egyptian gold, those ancient coins which were in early times.

He sealed (it) up, detached his heart from it, and left it as before sealed at the mouth.

(Said he), Since he received no help from me, I’ll serve the office of custodianship.

All I will fasten up and keep secure, and give to him who has a claim to it.

I’ll seek his house with closest scrutiny, and give it to the person of the house¹⁵¹⁸¹⁵¹⁸.

If I indeed should do as he has done, I too should eat from the same place as he.

(So) he tied up the roll as it had been, and when ’twas tied he took it in his hand.

He set out on his way and travelled on; by hill and plain he came towards a town.

After a few days’ rest within the town, partaking of (the needful) food and sleep,

He showed the turban to each person there, asking who might the owner of it be.

A worthy man who recognized it said, You must from here a little distance walk.

Within a street, the houses it contains so many, stands a mansion fine and high.

Knock at the door, the threshold of his house; do not have any doubt, the house is his.

(Then) Bashr, garments, turban, gold, in hand, went to the house of which he’d been informed.

He knocked, (and soon) a sweet-lipped beauty came, and oped the portal of the lofty house.

She said, Tell (me your) business or (your) need, that I may further it as may seem best.

He (thus) replied, I have some property; inform your lady, I would give it up.

If I’m allowed to go into the house, when I go in I will with truthful words

Tell her what fraud and perfidy from fate Malīkhā, he of heaven-born wisdom, saw.

The woman led him (then) within the house, and on a cushioned seat gave him a place.

(The dame) herself, with face inveiled (from view), said, Speak, a meritable act ’twill be.

To her of moon-bright face and silvery limbs Bashr told fully every incident.

His coming into fellowship with him, his hearing him hold forth on arts (he claimed).

Then his rude rousing up to argument, his claiming (knowledge) on all themes (that rose).

His thinking evil too of everything, putting on every good the stain of ill.

How too he dug a well for other men, and how he went himself into the well.

How then it rose in billows like the deep, and how at last the water stopped his breath¹⁵¹⁹¹⁵¹⁹.

When he had told of all that he had seen, what he had heard too from that faithless man,

He said, Though he is dead, may you live long! His place the earth, the mansion be your place!

The carrion which the water had washed clean I put into the store-house of the earth¹⁵²⁰¹⁵²⁰.

I fastened up whatever things he had, and see, behold! I have them in my hand.

Clothes, gold he laid at once before (the dame), approving his integrity to her.

She was experienced and possessed rare gifts; she read the page (before her) word by word.

Awhile she was afflicted by the words; she shed some tears at that which had occurred.

She then gave answer, Man of noble sense, beneficent you are, a slave of God.

On your integrity may blessings rest, and on your courteous grace and candidness.

Who would show ever generosity such as you have towards a friendless one?

Beneficence is not to fill oneself, for that is what a fly is fit to do¹⁵²¹¹⁵²¹.

Beneficent is he whom, in his acts, Satan leads not astray by coins of gold.

Malīkhā, dead, consigned to earth his frame, has borne his soul to an appropriate place.

You spoke of him as hard to please, ’twas so; ’tis true, increased a thousandfold your count.

His occupation naught but tyranny, but faithlessness and torture of mankind.

He did much wrong to women and to men; for such a one such (fate) is fit and meet.

A Jew of rancorous nature in his faith, subtle as snake, a dragon in his acts.

For years from him I suffered much distress, no fruit I’ve eaten from him saving ill.

I, sleeping on the couch of his ḥarīm; he, forging falsehoods to discredit me.

Through loads imposed my head like clouds depressed; he, like the lightning, drawing sword at me.

(But now) since God has driven him from my side, disturbance and distress have left me (too).

But good or ill his acts, his face is hid; evil must not be spoken of the dead.

He has departed from the midst of us; relations (now) are otherwise disposed.

(And) you, since you are one who meets my views, I choose to be the partner (of my life).

Wealth, land, and beauty, modesty, are mine¹⁵²²¹⁵²²; better where should you meet with lawful spouse?

(For union) order soon all needful things, a union God Himself has, (sure), ordained.

I have approved of you to be my mate, for I have seen your noble, generous mind.

If you have any inclination (too, tell me), that I may claim to be your slave.

My words are done, this is the state of things; much wealth is mine, and this, my beauty, (see)!

Then from the pearl she lifted up the veil, from moist cornelian took the impression dry¹⁵²³¹⁵²³.

When Bashr saw her loveliness and grace, her eyes’ seductiveness, her witching moles,—

He saw the fairy-faced one whom before as world-illuminator he had seen.

He raised a cry and fell bereft of sense, a slave to her who was a slave (to him).

The honey-lipped one seeing this made speed, she sprinkled scent, and brought him back to life¹⁵²⁴¹⁵²⁴.

The unconscious man to consciousness restored, his head was heated with the heat of shame.

He said, Though through a fairy I’m distraught, think not that I am a demoniac¹⁵²⁵¹⁵²⁵.

Though he is lost who has beheld a dīv, a fairy I have seen, O fairy-born.

And what you see is no love of to-day’s; long time it is that I have felt this pain.

For in a certain narrow street one day the wind blew from your hand your veil aside.

I saw you (then), and (to myself) was lost; was drunk ere I had drunk of union’s wine.

I burnt (then) in the hidden grief of love; my life departed in my love for you.

Though for a moment you’ve not left my mind, to none have I my secret ever told.

But patience, resignation failing me, I went and fled (for refuge) unto God.

And by His favour and compassion God brought to me all that is before (me now).

Unlike the sensual I avoided lust for ḥaram fair ones, wealth of other men.

If He now give one fair as you and wealth, if He has made them lawful (now), ’tis well.

When she became acquainted with his love, her own from erstwhile grew from one to ten.

So fair entreated by that ḥūrī Bashr went out on festive preparations bent.

Pledged to the marriage-gift¹⁵²⁶¹⁵²⁶, he married her; a boon he gained, and for the boon gave thanks.

With her so fair he gained his heart’s desire, and used a spell against the evil eye¹⁵²⁷¹⁵²⁷.

He saved a queenly being from a Jew; he rescued from eclipse a (brilliant) moon;

Washed from her mead the dust of yellowness; petals of lily grew and hyacinth¹⁵²⁸¹⁵²⁸.

He judged her to the heavenly ones akin, so dressed her like the ḥūrīs (all) in green.

Green dress is better far than yellow badge¹⁵²⁹¹⁵²⁹; green is becoming to the cypress-tree¹⁵³⁰¹⁵³⁰.

Green shows the welfare of the seed that’s sown; green is the adornment of the angels (too).

More than to ought the soul inclines to green; the eye is brightened too by verdant meads.

In green the plants (too) have their norm and law; through green comes every flourishing, fresh state.

When that assembly-gracing Moon had told the tale, the monarch took her to his arms.

Bahrām sits on Tuesday in the Red Dome, and the daughter of the king of the Fourth Clime tells him a story.

When came December’s month, upon a day short as a night is in the month of June,—

The best of all the (seven) days of the week, Tuesday its happy and auspicious name¹⁵³¹¹⁵³¹,

The day of Mars, and martial (too) its hue;—(on such a day) Bahrām, namesake of both¹⁵³²¹⁵³²,

Adornment, red with red together, leagued, and to the Red Dome hastened at the dawn.

The fair Slavonian rosy-red of cheek, in hue like fire, like water all benign,

Ran up to meet the king, and homage paid, and with her sleeve swept from his cheek the dust.

For service worshipful she then prepared,—’tis sweet to see a moon adore the sun.

When night had raised its gilded globe on high, and dimmed the lustre of the solar cup,

She, honeyed apple, sweet and rosy-hued, was asked by him to tell a cheerful tale.

The charming one resisted not his will; she cast pearls from cornelian at his feet¹⁵³³¹⁵³³:

You, to whose Gate the sky as threshold serves; orb of the sun and of the moon your tent;

Higher than every pearl that one can bore¹⁵³⁴¹⁵³⁴, better than every word that one can speak!

No one so bold as to approach you near;—blind be the man who is too blind to see¹⁵³⁵¹⁵³⁵!

She, having ended this, her prayerful speech, gave purest rubies to the ruby mine¹⁵³⁶¹⁵³⁶.

STORY.

She said, In Russia’s (broad) domains there was a town in beauty like a (beauteous) bride.

A king in it, a fosterer of good, who had a daughter bred in luxury.

A heart-beguiler, witching by her glance, of roseate cheeks, and cypress-slender form.

Face lovelier than the moon in beauty bright, in sweetness lips more sweet than sugar is.

All strength of heart she took from those who sued; sugar and taper near her were put out¹⁵³⁷¹⁵³⁷.

Sugar, before her small and sugary mouth, in heart was more contracted than her waist.

The musk afflicted at her curling locks¹⁵³⁸¹⁵³⁸; on thorns the rose and basil at her face.

High-statured like the cypress in the grove; like lamp and taper radiant of face.

The freshness of her face more fresh than Spring; than picture lovelier her lovely tints.

The drowsy jonquil languorous for her; the grace of eglantine her (humble) slave.

All men the dust beneath her servants’ feet; the rose prepared to serve her slaves as slave.

Besides her beauty and her smiling grace, she had the ornament of learning (too).

Knowledge of every order she had gained; and had perused a leaf on every art;

Had read the world’s (famed) books on magic lore, on sorcery and (other) secret things.

Over her face she’d drawn a veil of locks; and was averse to (all) command to wed.

(For) she who in her time’s unmatched, unique, how can it fit that she be mated, paired?

When that the rumour spread throughout the world that from the heavens a ḥūrī had appeared,

And that the moon and sun had born a child, Venus had given it milk through Mercury¹⁵³⁹¹⁵³⁹;

An eager longing for her rose in each; each one with deprecation urged his suit.

One backed his claim with gold and one with strength; she on the instant hid her gold from view.

The father from the suit of men so famed, to which he saw that idol did not yield,

Was helpless, knowing not what means to adopt,—how, with opponents hundred, “nard” to play¹⁵⁴⁰¹⁵⁴⁰.

The lovely girl to strict seclusion vowed, seeing the urgency of those who sued,

Sought out a lofty mountain in those lands, far from (the fear of) damage as the sky.

She had a castle built, so strong and fit that from the mount’s pith a new mount seemed born.

She made excuses, asked her father’s leave to make her preparations for the road.

(Her) loving father, though he was distressed at parting (from her), gave her leave to go.

So that when far his honey from the hive, the bees might not swarm in by roof and door;

Also, that with the treasure in a fort, the watchman might not be disturbed by thieves.

(Then) that incastelled beauty, for (her) ease, saw to the proper ordering of the fort.

When she had built a castle of such strength, she went and treasure-like remained in it.

Her treasure (thus) secured, to her was given the name of “Lady of the Castle-keep”.

Her castle thwarted treasure-pillagers, for, iron-built, ’twas as the “Brazen Fort”¹⁵⁴¹¹⁵⁴¹.

She a Slavonian princess in that fort—of princesses naught (like it) had been dreamt.

She’d closed the road to those who took the road; she’d foiled the wish of those whose wish was law.

The accomplished princess was on every theme (most) fertile in device and quick in thought.

She knew the constitutions of the stars, (their) temperaments together she’d compared.

She’d fully mastered (all) the temperaments; she’d taken in her hand the fragrant wine¹⁵⁴²¹⁵⁴².

So that the treatment of all dry and moist, how water is made hot and fire made cold,

How men behave towards their fellow-men, how to community community,

All that may help and further culture (too), all that may add adornment to mankind,—

(Of) all this she had gathered (knowledge true),—she, who in form was woman, man in mind.

As she became content within those walls, she cast all thought of mankind from her heart.

Upon the road to that high-towering fort she set with cunning skill some talismans.

Each talisman a form of iron and stone; each bearing in its hand a glittering (sword).

(So that) whoever reached that dangerous pass, by the swords’ strokes (at once) was cut in two.

Except the watchman of the fort, each one who went that way was foiled and overthrown.

The watchman too, though an initiate, took not the road except with reckoned steps.

For if he happened to take one wrong step, his head would from his body severed fall.

A talisman would strike him with a sword; the moon, his life, would hide behind a cloud.

The fortress-gate, which towered to the sky, was hidden like the portal of the sky.

Though a surveyor searched it for a month, he’d find it no more than the heavens’ gate.

That fairy-faced one, dweller in the fort, of China’s studios¹⁵⁴³¹⁵⁴³ was a painter skilled.

When she engaged in painting with the brush, she tied knots on the water like a shell¹⁵⁴⁴¹⁵⁴⁴.

With the black paint, as ’tis with ḥūrīs’ locks, she painted (darkest) shadow upon light¹⁵⁴⁵¹⁵⁴⁵.

When she was high-established in that house, (and) the house shone by that high-’stablished Moon,

She took the brush, and on a piece of silk painted a full-length portrait of herself.

And then above the silken portrait wrote in finest characters (the ensuing words):

Whoever in the world may wish for me, with such a castle as is my abode,

Let him, not speaking from afar, come in, moth-like no simple gazer at the light.

A brave man may gain access to such fort; no coward can have any business here.

Whoever wishes for the beauteous one, must have not only one but thousand lives;

Must boldly set his mind upon the road, and four conditions (strictly) must observe.

The first condition of this wedlock (then) is (that he have) fair fame and beauty (too).

The second, that by knowledge he has gained, he loosen on this road the talismans.

The third condition is that having loosed from their connections all the talismans¹⁵⁴⁶¹⁵⁴⁶,

He show where is the portal of this fort, that he become my mate by door, not roof.

If he the fourth condition would fulfil, (then) let him take the pathway to the town,

That I may come unto my father’s court, and question him upon some learned themes.

If he should answer me in fitting mode, (then) I will wed him as good faith requires.

That honoured man shall be my husband (then), for that which I have promised must be done.

And whosoe’er in these conditions fails, false to the terms, his blood be on his head!

Who holds this admonition in esteem,—he has the alchemy of happiness.

But he who cannot penetrate my words,—though he be great, he shortly shall be small.

When she had done preparing (thus) her page, she gave it to a fitting messenger.

She said, Arise, and take this page with you; (go) and take off the cover from this plate¹⁵⁴⁷¹⁵⁴⁷.

Go to the city-gate, in some high place upon the toll-house fasten this my note;

That anyone, of army or of town, whose wish may fall upon so fair a one,

May take the road on the conditions named, and either be the castellan or die.

The servant (then) departing with the note, followed an intricate and winding road.

He fixed the beauty’s portrait on the gate, so that her lovers (there) might look on it;

That whoso should desire her might arise, and (rashly) with his own hand shed his blood.

When by each reigning prince and sovereign crowned was gathered of this story some account,

Led by desire (inspired) by that wild news, people appeared from all the parts around.

Each one (urged) by the fervour of his youth abandoned to the winds his (precious) life.

Whoever for the sake of her set out incurred destruction through the falchion’s strokes.

Not one who strove by judgment and by schemes could loose those talismans, the castle’s guards.

And he who had some slight success in this,—even his spells reached not the remedy.

Though sundry of the talismans he loosed, he had not any power with the rest.

From want of proper judgment and of sense, disgraced, as but a warning did he serve.

(Thus) many handsome youths were brought to death without at all attaining to their wish.

No one had found deliverance from that road; no road was there but that of loss of head.

Each head cut off of those exalted ones,—they hung it up upon the city gate;

Till heads so many sternly were cut off, that in the city, eaves on eaves were formed.

When round the world you look in every place, (you find) the towns adorned by festive scenes;

That troubler of the ḥūrīs, fairy-faced, with heads, not festive scenes, adorned the town.

Upon her head how many heads there were which had not reached the shadow of her door!

Among the great in rank, the monarchs’ sons, there was a handsome youth of noble mind.

Astute and powerful, beautiful and brave; the wolf and lion victims of his sword.

One day he left the city for the chase, to gain such joy as early spring invites.

On the town-gate he saw a honeyed page; around it hundred thousand poison-flasks¹⁵⁴⁸¹⁵⁴⁸.

A portrait painted on a silken ground, one which should please the eyes, beguile the heart.

A face which from its loveliness and grace, took in a moment from him self-re straint.

He uttered fervent blessings on a reed from whose point came such characters (as those).

Around the portrait, which adorned the world, (round), head to foot, a hundred heads were hung.

He said, How from this shark-infested pearl can I escape? No place as refuge serves.

If from this love-affair I hold my hand, (such) self-restraint will bring on me distress.

And if my heart renounce not this desire, I lose my head, my wish still unfulfilled.

Although a lovely form is on the silk, snakes in the rings are, spines among the dates¹⁵⁴⁹¹⁵⁴⁹.

Forsooth, so many heads have been cut off; would that some business too had been achieved!

Take it that I too lose my head,—what gain? A harmless being killed and blood-defiled.

If from this cord I do not hold my hand, my head must be (and will be) bound by it.

Though I be bold enough to encounter death, how can I ever bid adieu to life?

Again he said, This silk is fairies’ work, painted in order suitors to attract.

Before the spells of fairy such as this one must not go without some magic power.

Until by magic I annul her spells, I should not take up lightly this affair.

I must procure a means from small and great that from the wolf’s jaws may escape my sheep.

He who would grasp a business (hastily),—the order of his business gets confused.

(But) in (your) action dwell not on the small¹⁵⁵⁰¹⁵⁵⁰, in order that great loss be not incurred.

Perform this mode of music with the world¹⁵⁵¹¹⁵⁵¹: take slowly, give out forcibly and quick¹⁵⁵²¹⁵⁵².

My heart is more unbalanced than my mind; my liver much more blighted than my heart¹⁵⁵³¹⁵⁵³.

How (then) with such a heart can I be gay? What can I bring to thought from such a mind?

He spoke these words and for a time was sad, and from his bosom heaved a bitter sigh.

He shed tears as he gazed; he saw cloth, sword, and on the basin¹⁵⁵⁴¹⁵⁵⁴ saw, as ’twere, his head.

This love, as ’twas, he hid (within his heart), the thought and care he had he told to none.

(Thus) he was night and day with anguished heart; nor night was night to him, nor day was day.

With utter longing he at every dawn would wend his way unto the city-gate;

Would see that wondrous portrait (on the gate): tomb of Farhād, and palace of Shīrīn¹⁵⁵⁵¹⁵⁵⁵.

Though for the lock a hundred thousand keys he sought, he (still) could not find any clue.

He saw a thread with thousand thousand ends, but the right end, the clue, remained unknown.

Then he discarded pride from the affair, and turned himself to search and scrutiny.

He sought in every land expedients by means of which the tight knot might be loosed.

Although he sped about on every side, he could not loose it from its tangled state,

Until (at last) he heard news of a sage, a demon-binder of angelic kind.

One who could bridle every untamed horse; who to all learning had attained in full.

Subservient to him every fellow-sage; opened by him all doors just claim might close¹⁵⁵⁶¹⁵⁵⁶.

When of that learned man¹⁵⁵⁷¹⁵⁵⁷ the noble youth heard news from men experienced and wise,

To that Sīmurgh¹⁵⁵⁸¹⁵⁵⁸ of sun-like majesty he sped like bird which flies from mount to mount.

He found him like a garden in full bloom¹⁵⁵⁹¹⁵⁵⁹. Where? In a cave most desolate and drear.

He touched his saddle-straps as lily might¹⁵⁶⁰¹⁵⁶⁰; he girt himself for service like the rose¹⁵⁶¹¹⁵⁶¹.

Through his good fortune and most happy state (much) knowledge did he gather from that Khiẓr¹⁵⁶²¹⁵⁶².

When from that spring he’d drunk full many a draught, he spoke a word upon his fixed resolve,

And of the fay-like girl, the lofty fort, the people’s fate caused by her sorcery.

The talismans she’d set upon her road; her casting down before her thousand heads—

All he related there before the sage; in naught did he the matter hide (from him).

The sage informed him then of what was fit, in secret calculations for the affair.

(The prince thus) found the remedy he sought, then full of anxious care retraced his steps.

In a few days regaining steadiness, he set himself to think about the affair.

He gathered every needful instrument fit for the business in that narrow pass.

He sought a spiritual relationship¹⁵⁶³¹⁵⁶³ which should relieve in this his hard emprise.

According as his estimate came out he formed his plan for every talisman.

And first, to further his pursuit he sought favour from those of spiritual power.

He dressed in red, for blood’s involved, said he; this plaint is from the sky’s oppressive act.

Since he was soon to enter seas of blood, he made his garments, as his eyes, blood-stained.

All care for his own safety he resigned.—(Then) cries of disapproval rose from all.

He said, I take not for myself this pain; nay, rather, I avenge unnumbered heads.

Either I’ll loose this yoke from people’s necks, or sacrifice my life (in the attempt).

When for this work he’d dipped his clothes in blood, he took his sword, and pitched his tent without.

All who became acquainted with the affair,—that one of lion heart had come to avenge,—

Sent fervent aspirations forth with him, that he should soon succeed in that emprise.

Their aspirations and his pure, calm mind, were as steel armour to encase his frame.

Then afterwards, with plea to be excused, he asked the king’s permission to depart.

Then set out on the road towards the fort, keeping in mind the plans for his affair.

When he arrived quite near a talisman, he made a stroke and (then) a gap appeared.

And by the magic of that charm sublime the talisman’s connection he dissolved.

Each talisman he saw upon the road,—he cast it headlong down into the pit.

When he had (thus) removed them from the mount, he put their swords upon the mountain-peak.

Then he went quickly to the castle wall, and beat a drum (there) with a leathern strap.

He studied eagerly the sound (it made), having (in this) prepared a keen device.

(For) since to crevices the sound was clue, the door by means of crevices was found¹⁵⁶⁴¹⁵⁶⁴.

When she became aware of these events, the moon-faced beauty sent someone to say:

You who make breaches and who open roads¹⁵⁶⁵¹⁵⁶⁵, you whom good fortune guides to his desire,

Since you have loosened first the talismans, and (then) correctly found the treasure-door,

Turn to the city (now) like running stream, and two days wait with patience if you can,

Till to the city to my sire I come, and (there) subject you to a searching test.

About four secret things I’ll question you; give answer to these questions if you can.

My love will (then) be yours, no plea will be admissible against relationship.

When the man saw that he had found success, he turned back and went forward on the road.

From the high fort when to the town he came, he took the silken portrait off the gate.

He folded it and gave it to a slave;—blessings and praise gained life, and trouble died.

Then all the heads upon the city-gate indignantly he took down from their cords.

The people of the town applauded him, and with the slain men’s bodies buried them.

Followed by thousand blessings he went home, (while) minstrels raised their voices high in song.

The townsmen in his honour scattered coins; (from) all the roofs and doors they scattered them.

All of them swore an oath that should the king consent not to the union (of the twain),

They would at once bring down the king; and make that (prince) their ruler and their sovereign.

For one was cruel and cut off their heads; the other, brave and kindly, saved their heads.

And on her side the lovely princess (too) joyed in the suit of (her prospective) mate.

(And) soon as night, from pods of blackest musk, rubbed perfume on the litter of the moon¹⁵⁶⁶¹⁵⁶⁶,

She, sitting in her litter gay in heart,—the wind the driver of her cavalcade¹⁵⁶⁷¹⁵⁶⁷,—

From mountain pass unto the palace came; which gained the mountain’s majesty from her.

(Her) father seeing her grew bright and gay; nor did she hide from him the state of things.

All that had happened to her, good and bad,—she told him all her story (end to end):

About those cavaliers through her cast down; who dug a pit, fell into it themselves.

Until (the story) came to where the prince had of a sudden lost his heart to her.

How to the mount he came, and firmness showed; how he broke, one by one, the talismans.

How he became successful with the fort¹⁵⁶⁸¹⁵⁶⁸, (and) failed not in the stipulations made.

Having fulfilled of four conditions three, let us now see how ’twill be with the fourth.

The king enquired of her, What is the fourth? That of the fair should one, not twenty be.

The honey-lipped one said, With fortune’s lead, I mean to set four problems hard to solve.

(And) if by him my problems should be solved, the crown will (then) be placed upon his head.

But if he should break down upon this road, (then) he will pitch his tent where he (well) knows.

’Twere fitting that to-morrow at the dawn, the king should take his place upon the throne;

Should then invite (the prince) to be his guest; whilst I behind the curtain should be hid.

Then I some mystic questions would prepare, for him to answer with maturest thought.

The king said, we will do so, it is well; whate’er is done by you by me is done.

To these their words they added not a word, but sought their rooms and (then) retired to rest.

Next morn at dawn when that the azure sphere over the rocks the ruby’s lustre shed¹⁵⁶⁹¹⁵⁶⁹;

When in these seven “nard”-boards of six squares, a wheat-ear sown came up a single grain¹⁵⁷⁰¹⁵⁷⁰,

Like the Great Kings¹⁵⁷¹¹⁵⁷¹, the king arranged a Court, and girded tight his waist in servitude¹⁵⁷²¹⁵⁷².

He gathered an assembly of the famed, of those (esteemed for) piety and truth.

(Then) when the royal guard was formed in ranks, he made his Court a hospitable hall.

The prince he (then) invited as his guest, and scattered precious pearls upon his head¹⁵⁷³¹⁵⁷³.

Then golden trays were set down in the hall; the hall in straits through store of food profuse¹⁵⁷⁴¹⁵⁷⁴.

Since all one wished was on the tray, it was, rather than tray, supplier of desires.

The foods which were to right and left of them,—each person ate of that which he desired.

The food partaken of in measure due, and nature (thus) refreshed with nutriment,

The king ordained that in a private hall they should assay the gold refined by fire¹⁵⁷⁵¹⁵⁷⁵.

When he went in he gave up his own seat, and made his guest be seated in his place.

He sat before his daughter (then) to see what further play she’d with her suitor make.

She who might teach Ṭarāzian puppets play¹⁵⁷⁶¹⁵⁷⁶, behind the curtain gave a puppet-show.

She took off from her ears two cryptic pearls, and gave them to a treasurer and said,

Convey these to our guest without delay, and when they’ve been conveyed, (his) answer bring.

The messenger at once went to the guest, and that which she had brought she showed to him.

When the man (carefully) had weighed the pearls, the secret of them found place in his mind.

Three other (pearls) he added to those (two), pearls which were worthy (to consort with) them.

(Then) he consigned them to the messenger, and sent her back to that exalted (dame).

When she whose heart was stone saw those fine pearls, she took a stone up (then) and weighed the pearls¹⁵⁷⁷¹⁵⁷⁷.

On seeing that their weight was quite correct, with the same stone she pounded them to dust;

A little sugar added to the (pearls), (so that) the pearls and sugar were commixed.

The envoy took them and rejoined the guest; the guest again divined the subtlety.

He asked the servant for a glass of milk; he poured both into it and said, (here), take.

The servant to her lady (then) returned, and near her placed the present she had brought.

The lady took the milk and drank it up, and made a paste then of the residue.

She weighed it with the weights in use before; the weight was not diminished by a hair.

(Then) from her hand at once she took a ring, and gave it for the trusty girl to take.

The wise man took it from the servant’s hand, then on his finger placed it with respect.

He gave a world-illuming pearl most rare, for night a lamp, in brightness like the day.

The girl of ḥūrī race (then) speeded back, and gave to rarest ruby¹⁵⁷⁸¹⁵⁷⁸ rarest pearl.

The lady put the pearl upon her hand, and from her necklace took apart the pearls,

Until she found a pearl a mate for his, for night a lamp, of the same kind as his.

She threaded them together on one string, this one and that as one, exactly like.

The servant went, gave pearls unto the sea,—rather she gave the pleiads to the sun¹⁵⁷⁹¹⁵⁷⁹.

When the wise man had seen them, in those two united he could find no difference.

’Twixt those bright pearls no difference there was in light and sheen—none save duality.

He asked the servants for a blue glass-bead, for to those two no (pearl) could be a third.

He placed the little bead among the pearls; he gave, that she who brought might take them back.

The lady, seeing bead and pearls conjoined, propitious, sealed her lips and sweetly smiled.

She, comprehending, took the pearls and bead, fixed bead on wrist, and in her ears the pearls;

(Then) to her sire said, Rise, arrange the affair, for I have played with fortune now enough.

Behold, (now), how my fortune favours me, when I (can) choose a lover such as this.

(Now) have I found a match in one whose match no other person is in his own land.

I who have wisdom and approve the wise, in wisdom am inferior to him.

Her father, when he heard these pleasant words, said to the fay, O you of angel kind,

The converse which I’ve witnessed (at this time),—its face behind a veil has been concealed.

All that in secret converse has occurred, you must successively narrate to me.

She, nurtured in a thousand hopes¹⁵⁸⁰¹⁵⁸⁰, (then) raised the cryptic curtain of the mystery.

She said, When first I set my wits to work, the two pearls I unloosened from my ears.

Under the symbol of those lustrous pearls I said, Life’s but two days, these wisely use.

He, who three others added to the two, said, Though ’twere five ’twould also quickly pass.

(Then) I, who added sugar to (the five), and ground in one the sugar and the pearls,

Meant that this life, polluted by desire, is like the pearls and sugar ground in one.

By incantation and by alchemy, who can each from the other set apart?

He, who poured milk upon the (mixture then), so that one melted and the other stayed,

Meant that the sugar mixed up with the pearls would (from them) with a drop of milk divide¹⁵⁸¹¹⁵⁸¹.

I, who drank up the sugar from his cup, was but a suckling (when) compared with him.

My sending (him) a ring (was meant to show) that in his wedding me I acquiesced.

The pearl bestowed by him occultly showed that, like the pearl, his match could not be found.

I from my necklace added (then) a pearl to point out that I was myself his match.

Examining, he saw not in the world a third one that resembled those two pearls.

(Thereafter) he obtained a blue glass-bead; and added it against the evil eye¹⁵⁸²¹⁵⁸².

I, who disposed the bead upon myself, thus showed myself devoted to his will.

His (blue glass) bead, as seal upon my heart, is on my treasury the treasure-seal.

For (solving thus) the five close mysteries I honour and acknowledge him as king.

When the king (thus) beheld the wild colt tamed; the whip no longer in a state undressed,

In method excellent he set himself all (rites) prescribed by wedlock to perform;

Saw to the sweetmeats of her marriage-feast¹⁵⁸³¹⁵⁸³; and portioned Venus, to Canopus¹⁵⁸⁴¹⁵⁸⁴ (wed).

He made a banquet like the field of heaven; perfumed the hall with aloes-wood and musk.

He had all done to adorn the marriage-feast; with rose he seated cypress¹⁵⁸⁵¹⁵⁸⁵, and went forth.

He joined together two of joyous heart, and then departed, (leaving them alone).

When the prince saw his captivating bride, saw that a heavenly ḥūrī was his mate,

Sometimes he kissed her cheek, at times her lips; at times pomegranates tasted, sometimes dates¹⁵⁸⁶¹⁵⁸⁶.

Postremo adamas margaritas superavit; falco avis phasianæ pectori superincubuit.

He saw his blue glass-bead upon her wrist, (and) love for him in her two languorous eyes

Ejus margaritas cum sigillo non reliquit; margaritarum sigillum thesauro detraxit.

He lived with her, enjoying his desires. He dressed in red, a symbol of her cheeks.

For he had taken on that previous day redness of clothes as omen of success.

Since by that red he had escaped from black¹⁵⁸⁷¹⁵⁸⁷, he ever with red gems adorned himself.

Since (then) in red his fortune had been cast¹⁵⁸⁸¹⁵⁸⁸, the name was giv’n to him of “King in Red”.

Red’s an adornment which delights (the eyes); the value of red gems is (due to) this.

Gold, which the name, red sulphur, has received, has its best title in the title, “red”.

The vital spirit is diffused in blood, and this is with the grace of life bright red¹⁵⁸⁹¹⁵⁸⁹.

Those persons in whom beauty may be found,—the source of this, their beauty, is of red.

When this delightful story reached its end, (and) roses red had filled the air with scent¹⁵⁹⁰¹⁵⁹⁰,

By reason of the roses strewed about Bahrām’s face brightened red like fragrant wine.

Extending then his hand to the red rose, he took her to his arms, in comfort slept.

Bahrām sits on Wednesday in the Blue Dome, and the daughter of the king of the Fifth Clime tells him a story.

On Wednesday, from the blossom of the sun when turquoise-hued the blackness of the sphere,

The king, (sun-like) in world-illuming power, in triumph sphere-like, dressed in turquoise-blue.

He went for pleasure to the Turquoise Dome; the day was short, the theme in view was long.

When evening’s locks put on a musky veil¹⁵⁹¹¹⁵⁹¹, the watching of officials he escaped.

He asked the fair narrator of romance to do, as such, the office due from her.

To tell, accordant with his gallantry, a tale to soothe and gratify his heart.

A rosebud opening¹⁵⁹²¹⁵⁹², the cypress tall joined to the rose’s petals sweet pastilles¹⁵⁹³¹⁵⁹³.

She said, To your command the sky submits; you whom auspicious planets praise and bless.

I and a thousand slaves above me far are honoured by submissive lowliness.

It would be ill before a honey-spring to open shop to deal in vinegar¹⁵⁹⁴¹⁵⁹⁴.

Since (too) the king’s command must be obeyed, I will narrate if he will bear the pain¹⁵⁹⁵¹⁵⁹⁵.

STORY.

There was a man in Egypt named Māhān, more handsome than the moon when at the full.

In beauty like Egyptian Joseph he, his graces¹⁵⁹⁶¹⁵⁹⁶ thousand ravishers (of hearts).

A number of companions of his age were (always) charmed, each one, to (see) his face.

Would sundry days beneath the azure sphere devote their hearts to music and to song.

Each one for that felicitous bright lamp¹⁵⁹⁷¹⁵⁹⁷ prepared a feast in garden and in house.

One day there came a worthy man of rank, who led him to a garden as his guest.

A garden sweet and pleasant (to the view),—the friends a hundred times more pleasant (still).

Till night they gave themselves to pleasure (there), they never tired of eating of the fruits.

Each moment something (new) to nurture joy; each instant food (too) of another kind.

When night a musky¹⁵⁹⁸¹⁵⁹⁸ standard raised aloft, and pitch athwart the silver drew a pen¹⁵⁹⁹¹⁵⁹⁹,

Sweet pleasure in the garden they enjoyed; wine in their hands and in their converse song.

They pledged to that (fair) garden heart (and soul), renewing joy and pleasure (constantly).

The moon shone bright and lighted up the sky, a night like day in brightness ’twas in truth.

When Māhān’s brain was heated with the wine, he saw the shining of the moon, and swift.

Went round the garden like a drunken man, till from the garden a palm-grove he reached.

Afar he saw a man, who (then) approached, and told him he was one who knew him well.

(He saw) on recognition ’twas a friend, (he saw) it was a partner in his trade.

He said (to him), Why come you at this time? you (who are) not companion, servant, slave.

To-night, said he, I have arrived from far; my heart impatient of not seeing you.

Inestimable profit have I brought; reason for thanks there is for such a gain.

When I approached the town it was too late, the gate was closed, I could not reach the house.

So to the caravansera without I took the sealed up load of merchandise.

On hearing you were on a visit (here), I came, (but) it is easy to return.

(Still) it is best that you come to the town: the welfare of the village is its chief¹⁶⁰⁰¹⁶⁰⁰.

On a dark night ’tis also possible that from taxation we secure our goods.

Māhān, heart-gladdened at (the thought of) wealth, set out to follow in his partner’s steps.

The garden-gate they opened covertly, (but) since no person saw them naught was said.

Both, in their running, rushed on like the wind, till watches one or two of night had passed.

The road-devouring partner ran in front, (Māhān) ran after him like flying dust.

When they had passed by where the house should be—the arrow, thought, had overshot the mark¹⁶⁰¹¹⁶⁰¹—

Māhān said, From the Nile to my abode the distance of the way is but a mile¹⁶⁰²¹⁶⁰².

(But) we have traversed leagues exceeding four, beyond the limits of the circle gone.

Again he said, But I perchance am drunk, erroneous pictures on my eyes I’ve drawn.

He who is acting as my friendly guide knows (well) the road and is intelligent.

So in their heat and hurry on they went, slower the one behind, the leader swift.

Though from fatigue the former lagged behind, the leader, calling to the laggard, ran.

(Still) in their flight the two (men) slackened not, until the (morning) bird began to crow.

The partner vanished (then) from Māhān’s sight; Māhān was (almost) crazy left astray.

The bird of early morning¹⁶⁰³¹⁶⁰³ spread its wings, the brain of night from fantasies was free.

Then the man’s eyes by fantasy enchained, escaped from the deceit of fancy’s play.

Fatigue and drunkenness disturbed his brain; fatigued and drunk, he lay down on the spot.

He shed tears like a candle half burnt out, he lay till midday sleeping (on the ground).

When from the hotness of the sun his head grew hotter than the fire within his heart,

He opened eyes to gaze upon the road, he gave a glance around on every side.

Rose-garden sought he, but he saw no rose, saw nothing but a trouble-branded heart.

Cave upon cave he saw as his abode, than dragon larger was the snake in each.

Although no strength was (left him) in his legs, his will acceded to the thought of flight.

He ran along with no strength in his legs; he travelled on with no one (there) to guide.

Till night, that monarch, set his tripod down¹⁶⁰⁴¹⁶⁰⁴, his heart (e’en) of his shadow was in fear.

When night had drawn designs of blackest work, whilst from white work the world entire was freed,

Insensible he fell at a cave’s mouth,—each blade of grass a serpent to his eyes.

He in that demons’ tract bereft of sense, when human voices fell upon his ear.

Opening his eyes he saw two persons (near), a woman one, the other one a man.

Each had a bundle fastened on their backs, slowly they walked by reason of the weight.

The man, who saw (Māhān) upon his way, there left the woman, and himself came close.

He shouted at him, Say, what man are you? With whom and what are you most near allied?

He said, A stranger I, in evil plight, my name Māhān, a man of intellect.

Said he, How happened you to reach this place, for this drear waste is void of husbandry?

This land and region are the abode of dīvs, the lion clamours from the dread of them.

He answered, You are welcome, worthy man; show such humanity as one should show.

Of my own will indeed I have not come,—of demons speak not, I am human-born.

Last night I was in luxury, at ease, in Iram’s (heavenly) gardens¹⁶⁰⁵¹⁶⁰⁵ as a guest.

(Then) came a man who said, I am your friend; I am a partner in your land and coin.

He cast me from that heaven upon this waste, and when the sun rose vanished from my sight.

That friend devoid of friendship was himself deceived, or else deceitful (in his lead).

Do me a kindness for the sake of God, point out to me the road which I have lost.

The man said, Handsome youth, you have escaped by a hair’s breadth (and) by a single hair.

He was a demon whom you call a man, his name (is) Hā’il of the wilderness.

He who appeared a partner in your wealth,—his aim was the destruction of your life.

Many a one like you has he misled, and each of them has died in a ravine.

I and this woman are your friends and mates; we both will be your guardians on this night.

Be stout of heart and walk between us two; go with us foot for foot and step for step.

Māhān proceeded (then) between those guides, and traversed mile by mile the road (with them).

Till early dawn they uttered not a word, save after one another took no step.

When the cock’s crow beat the tattoo¹⁶⁰⁶¹⁶⁰⁶ (at dawn), and dawn tied on the camel a gold drum¹⁶⁰⁷¹⁶⁰⁷,

Those two became a lock without a key¹⁶⁰⁸¹⁶⁰⁸; they vanished both (at once) from (Māhān’s) sight.

Again Māhān fell down (upon the ground), sat where he was, dejected and fatigued.

When day diffused its light (throughout the earth), and earth inclined to shed the blood of night¹⁶⁰⁹¹⁶⁰⁹,

All through a narrow gorge Māhān went on, mount upon mount he saw, a narrow pass.

His strength departed, for there was no food,—no food there was except regret and pain.

(So) he made search for roots and seeds of herbs, and ate them few by few in place of bread.

He could not think of staying from the road; his travel he pursued and went along.

(Then) crept into a cave and slept awhile, concealed his face from those who were concealed.

That day he went till night from mount to mount, impatient of (his) life and of the world.

When the white world took on (the shade of) black, the traveller gave up his travelling.

He heard (then) suddenly a horse’s hoofs; went to the road and saw a rider (there):

The rider urging to full speed his horse, holding in hand another rapid steed.

When he came close to Māhān he beheld a figure lurking in amongst the rocks.

His horse, which he was riding with such speed, he reined in for a moment from (its) course.

He said, O wanderer of skulking mien, who are you, and what place for you is this?

If you apprise me of the secret, (well)!—if not, I will at once strike off your head.

Māhān through terror at the rider shook; perspired in drops like seed by farmers strewn¹⁶¹⁰¹⁶¹⁰.

He said, O graceful rider, traveller, hear, end to end, the adventures of your slave.

All that he knew, occult, or manifest,—all to the rider he at once disclosed.

When from Māhān the rider heard the tale, in wonder he was lost and showed regret.

Repeating often to himself “Lā ḥaul”¹⁶¹¹¹⁶¹¹, (he said), You’re saved from horror and from death.

Female and male two crafty “ghūls” were those¹⁶¹²¹⁶¹², who lead (all) men (they come across) astray;

They cast them into pits, and shed their blood; when the cock’s crow is (heard) they flee away.

Hailā the female’s called, Ghailā the male; their business to (bring) trouble and do ill.

Give thanks you have escaped the death (they give); come, brisk, and speed if you have any worth!

Mount the led horse and take the reins (in hand), and keep your tongue from speech of every kind.

Urge on the rapid courser on my road, and (fail not) in your heart (to) call on God.

Worn out, afflicted by the vales and caves, he mounted, (as enjoined), the swift-paced steed.

From a low mountain-tract there came to view a level waste,— of what kind?—like one’s palm.

He rode his steed so (swiftly) in his wake that (soon) the wind, (outstripped), was left behind.

When they had gone some portion of the way, and passed beyond the middle of the hills,

From all sides came the sound of the guitar, the plaint of lute, the dulcet tones of song.

On that side rose the cry, come hither, come! on this, the cry, May the cup give you life!

On all the plain, instead of verdure, flowers, innumerable “ghūls” and ceaseless noise.

Mountain and plain were worn out by the dīvs: the mountain took the plain, the plain the mount¹⁶¹³¹⁶¹³.

Innumerable demons seated there, exchanging shouts through valley and through plain.

All of them, like the wind, were scattering dust; rather, they were like leeches black and long.

Till it got so, that from the left and right the mirthful clamour rose up to the sky.

A tumult rose from clapping and the dance; it made the brain ferment in (every) head.

At every instant did the noise increase, moment by moment greater it became.

When a short time had gone by, from afar a thousand torches (all) aflame appeared;

(And) suddenly some persons came to view, forms cast in tall and formidable mould.

All of them “ghūls” like blackest Ethiops; pitchlike the dress of all, like tar their caps.

All with the trunks of elephants and horned, combining ox and elephant in one.

Each of them bearing fire upon his hand, (each) ugly, evil one like drunken fiend.

Fire (also) from their throats was casting flames; reciting verse, they clashed the horn and blade¹⁶¹⁴¹⁶¹⁴.

By playing tambourines with tinkling bells they set the whole world dancing (to the rhythm).

And through the plectrums which those Ethiops used the horse which Māhān rode began to dance.

(Then) at his courser Māhān cast a glance, to see why from his legs his head bulged out.

A sore disaster under him he saw: upon a dragon found himself astride.

A four-legged dragon with two wings (it was), and, stranger still, it had (too) seven heads.

(A four-legged beast with four wings who has seen? I err, a seven-headed dragon, sure)¹⁶¹⁵¹⁶¹⁵.

The sky which is around us as a belt,—why strange? A seven-headed dragon ’tis¹⁶¹⁶¹⁶¹⁶.

On that destructive-looking dragon he, with legs drawn to his armpits on its neck;

Whilst that tyrannic demon, frolicsome, engaged in some new frolic ceaselessly.

It went on dancing with a thousand twists, coiling and writhing more than twisted rope.

Him,—like the straws and leaves, erstwhile at rest, which torrents drive along down hill and wild,—

It cast from side to side and bore away; it bruised and crushed (all over) utterly.

(As if) in drunken sport it made him run; it cast him on the hills and on the plains.

Sometimes it tossed him like a ball away; sometimes it put its foot upon his neck.

It played a thousand kind of tricks on him, until the cock’s crow and the time of dawn.

(Then) when the dawn breathed from the lion’s mouth¹⁶¹⁷¹⁶¹⁷, it cast him quickly from (its) neck away.

The noise and clamour (all) had left the world; (all) the black cauldrons (then) had ceased to boil¹⁶¹⁸¹⁶¹⁸.

When from the dīv the man who rode it fell¹⁶¹⁹¹⁶¹⁹, he lost all power like those who see a dīv¹⁶²⁰¹⁶²⁰.

Beside himself upon that road he lay, like one asleep, or, rather, one who’s dead.

Until his head was heated with the sun, his consciousness of self and world was gone.

With brain excited by the heat his sense which had departed came to him again.

Rubbing his eyes he rose up from the ground; awhile he looked intently left and right.

He saw himself in that drear wilderness, which from (its) length (appeared) to have no end.

It was as red as blood, as hot as hell, the coloured sand in endless carpets spread.—

When they would draw the sword upon a head, they spread a cloth and scatter sand about¹⁶²¹¹⁶²¹.

That desert took the field on blood intent, (and) hence it scattered sand and spread a cloth¹⁶²²¹⁶²².—

The man, (so) troubled on the night before, when he had gathered strength in mind and frame,

Away from those wild beasts’ abode a road found out for flight, a gain to the distressed¹⁶²³¹⁶²³.

He took the road, (and) speeded like the wind, in terror at that poisoned atmosphere.

It got so, that an arrow in its flight could not keep pace with him however swift.

As soon as evening darkened into night, he’d traversed all the desert end to end.

He said, ’Tis best that I should rest at night, for through the night my mind becomes disturbed.

I (now) indeed in atrabilious mood, an air (so) dry, a road of solitude,—

How should oppressive fancies not prevail? my mind’s (already) crushed with fancy’s play.

When he saw verdant ground and flowing stream, his old heart like (his) fortune became young.

He drank some water of the stream, and bathed, (and then) he sought a place wherein to sleep.

To-night I rest, (said he), my comrade sleep, that I may see not fancies of night’s play.

Then out of all the sheltered spots around he sought one where he might in safety rest.

Until he came upon a hollow place, in which he saw a deep shaft had been sunk.

A pit with thousand steps (down to its depths), into which naught save shadow found descent.

Like Joseph he went down into the pit; his legs (then) slackened like the rope (disused).

When he awakened from a pleasant sleep, and had arranged the pillows of his room¹⁶²⁴¹⁶²⁴,

He looked on his surroundings in the pit; he drew a picture upon blackest silk¹⁶²⁵¹⁶²⁵.

A white light (then), in size a “diram”¹⁶²⁶¹⁶²⁶, saw, like jasmine on the black of willow’s shade.

He looked around the light to right and left, that (he might find) from where it had (its) rise.

He saw a breach through which the lofty sphere let the moon’s rays gain entrance (to the pit).

When he discovered that the spring of light shone from the moon—the moon so far away—

He put his hands and nails into the hole, and widened out its narrowness by force.

Till so it got, that he could put his head, from crown to neck, entirely through (the hole).

He put it through, saw gardens and parterres: he saw a lovely and resplendent place.

The breach he dug at, till by toil and skill, he managed to get all his body through.

He saw a garden,—nay, a paradise, finer than Iram in its form and make¹⁶²⁷¹⁶²⁷.

Like hundred painted idols, too, its park, where countless cypresses and box-trees grew.

Its fruit-trees, for their happy increase there, bowed to the ground in adoration bent.

Beyond all measure were the fruits in it; renewed by them was life, they fresh as life.

Apples, like ruby garments of the wine; like caskets of cornelians, pomegranates.

Quinces like balls stuffed full of (fragrant) musk; pistachios smiling more than thirsty wights¹⁶²⁸¹⁶²⁸.

The colours of the peach from twig and branch made the red ruby and the topaz cheap.

Its nuts conjoined with “ḥalvā” were distressed¹⁶²⁹¹⁶²⁹; and kisses used its dates (to make them sweet)¹⁶³⁰¹⁶³⁰.

Its honeyed guavas¹⁶³¹¹⁶³¹ wreathed in honeyed smiles; its clustered jujubes fashioners of gems¹⁶³²¹⁶³².

The honey of its figs, its almond-nuts, were to its bowl as¹⁶³³¹⁶³³ cups of pālūdah¹⁶³⁴¹⁶³⁴.

Its grape-vines (with their) hats set (all) awry saw under their control both white and black¹⁶³⁵¹⁶³⁵:

The rāziqī, mulāḥī, jazarī, the būdarī, gulābī, shakarī¹⁶³⁶¹⁶³⁶.

A garden, a magician in the spells of (its) abundant buds of varied hue.

The branches and fresh leaves of orange-trees had planted a plantation in the grove.

The juice of grape and pomegranate fire-hued bore witness of blood-shedding for the grape¹⁶³⁷¹⁶³⁷.

When such a paradise Māhān had found, he turned his heart from last night’s hell-abode.

Pomegranates, jujubes, apples, fruit on fruit,—like sappan red, like pure white sugar too¹⁶³⁸¹⁶³⁸.

From the delight such honeyed draughts conferred, the smacking of his lips came to (his) ears.

He ate the fruits in honeyed sweetness rich; he ate of those provisions choice as gold.

Whilst he remained in wonder at the fruits,—eating of some, and casting some away,—

On one side suddenly a cry arose, Seize, hold the robber, to the left or right!

With rage and rancour chafing, an old man, bearing a staff upon his shoulder, came.

He said (to him), Who are you, fruit-thief fiend? Why to the garden have you come by night?

I have been in this garden many years, untroubled by the night-attack of thieves.

What person are you; of what lineage known? who are you, what are you, what are you called?

When the old man used such words to Māhān, the poor man (nearly) perished at the words.

He said, I am a stranger, and have strayed far from my home into an unknown place.

Put up with strangers who have suffered pain, that heaven may call you cherisher of such.

When the old man heard his apologies, he felt disposed to treat him graciously.

He threw the stick down from (his) hand at once; he put him at (his) ease, and sat down near.

He said, Pray tell me your adventures (now): what you have seen, what has occurred to you.

What wrongs from foolish people you’ve endured, what evil, wicked men have done to you.

When from the ancient man Māhān received soft words of kindness and of sympathy,

With his adventures he acquainted him: with what he’d seen and that which had occurred.

His falling out of comfort into pain, each night his heart subjected to some grief.

And (then) of his despair at what might come, as sometimes he was troubled, sometimes joyed.

Until the pit and that auspicious lamp¹⁶³⁹¹⁶³⁹, which led him to the garden from its gloom.

In detail he narrated (all) the tale: the hidden matter he disclosed to him.

Hearing his words the ancient man was dazed at (all) the wondrous trials he had borne.

He said, Thanksgiving now is strictly due, that (so) you have been saved from pain and fear.

For all the old man’s kindness and support Māhān felt gratitude within (his heart).

Then he enquired (and said), That vile abode, what region is it, in what land its seat?

Last night the Resurrection it appeared, with (all) its infidels intent on me.

Demons I saw, and to myself was lost; such is the state of him who demons sees¹⁶⁴⁰¹⁶⁴⁰.

A fire raised smoke, (diffused it) through my brain; that evil all seemed from a single spark¹⁶⁴¹¹⁶⁴¹.

Against me came a thousand, demon-faced, in each were countless demons and wild beasts¹⁶⁴²¹⁶⁴².

One dragged me, this one threw me, that one struck; demons, wild beasts, and both as bad could be.

Darkness has in the light an antidote: in blackness (also) whiteness may be seen;

But I saw black on black so much that I grew frightened of the pupils of my eyes.

I was bewildered, (knew not) what to do, quite innocent, yet weeping with distress.

Sometimes my eyes would lead me to complain, sometimes I stroked my eyes (to wipe the tears)¹⁶⁴³¹⁶⁴³.

(Then) I went forth and hastened on the way,—this with “Lā ḥaul”¹⁶⁴⁴¹⁶⁴⁴, and that with “Bismillāh”¹⁶⁴⁵¹⁶⁴⁵.

Until (at last) God saved me from my woes, and changed my darkness to the Stream of Life¹⁶⁴⁶¹⁶⁴⁶.

I found a garden sweeter than Iram¹⁶⁴⁷¹⁶⁴⁷; a gard’ner still more charming than the same.

My terror of last night has left me now; to-night my wish tends towards security.

The old man said, O you who’ve care escaped, and paradise’s sanctuary reached,

That (dreary) desert which surrounds these tracts, fearful and sterile, is the abode of fiends.

From those base-natured beings you are saved, and such a treasure-house you (now) have reached.

Those Ethiop-like dwellers in the waste are fiends who ape men’s form, and men devour.

They first of all deceive men (by their wiles), then (with) no stinted torture torture them.

Of truth they make professions, but play false; they take men’s hands, (then) cast them into pits.

Their love is (but) a prelude¹⁶⁴⁸¹⁶⁴⁸ to (their) hate; such (always) is the habit of the fiend.

He who (by nature) to deceit is given is even of the demons of those depths.

And such-like fiends are many in the world, who laugh at fools whilst they are fools themselves¹⁶⁴⁹¹⁶⁴⁹.

Sometimes they hide a lie beneath the truth; sometimes find poison in an antidote¹⁶⁵⁰¹⁶⁵⁰.

No lying fancy can be long sustained; truth is a warrant of eternity¹⁶⁵¹¹⁶⁵¹:

Duration is an index (sure) of truth; from truth is found a wonder-working spell.

Your nature’s radically void of guile, that all these fancies came into your head¹⁶⁵²¹⁶⁵².

Such tricks as these by wicked beings played, they show not save to simple-minded men.

(’Twas) terror made a fierce attack on you, and gave the play of fancy to your mind.

All this oppression practised upon you came from alarm at straying from the road.

If your heart then had kept its normal state, your mind would not have harboured fantasies.

(But) since you’ve saved your life from that “ghūls’” haunt¹⁶⁵³¹⁶⁵³, drink of the clear and pure;—no more of dregs!

Think that your mother bore you but last night; that God just now has given you to me¹⁶⁵⁴¹⁶⁵⁴.

This precious garden, emerald in hue, which by my heart’s blood has been brought to hand,

Is my possession incontestably; no flower but makes avowal (of the fact).

Fruits nurtured by affection here there are; from different gardens all the trees were brought.

The income of it, even at its worst,—with it a city would be rich and great.

Besides (all) this I have a thousand stores; (pure) gold in stacks, and jewels in ass-loads.

All this I have, but still no child, no son, on whom to fix the affection of my heart.

When I saw you, by reason of your worth, I fixed my heart on you to be my son.

If this should please you, you to whom I’m slave, all this (at once) I will devote to you;

That you in this fresh garden may rejoice, enjoy (its) blessings, wander (at your will).

I will demand for you, as you may wish, a youthful bride, a ravisher of hearts.

On you I’ll fix my heart and be well pleased; in all you wish I’ll be subservient.

If kindly to this offer you respond, as pledge to this convention give your hand.

Māhān replied, How can such words be used? The bramble worthy of the cypress-tree!

(But) since you (deign to) accept me as your son, in this authority I am (your) slave¹⁶⁵⁵¹⁶⁵⁵.

May you be joyous, for you’ve given me joy, O you through whom my house is flourishing.

He kissed (the old man’s) hand, rejoiced by him, and upon that he gave his hand to him.

The old man took his hand (then) in his own, engaged himself by oath, a compact made.

He said (to him), Arise! His guest arose. He took him from the left hand towards the right.

He pointed out a lofty edifice, (where) carpets of rich painted silk were spread.

A hall (there was which) towered to the sky; its arch arising up to Saturn’s (sphere).

Its walls and court were all of purest gold, and like the full moon in (their) radiance.

He saw some rooms (in it) of varied hue of many branches, cypress, poplar, formed.

Curtains were fixed up by the door-jambs (there), the waists of which the (lofty) heavens kissed.

Before that hall for a king’s palace fit, there grew a sandal-tree (both) tall and broad.

It threw out from its many branches gems, which blushing hung their heads down towards the earth¹⁶⁵⁶¹⁶⁵⁶.

On it was fixed a strong well-fitting seat,—a couch made out of strong and solid boards.

Cushions and mats were laid upon the couch, pleasant and soft like branches of a tree.

The old man said to him, Climb up the tree. If need you have of water and of food,

A wallet and a bottle hang (from it), full of blue water this, of white bread that.

I go, in order to prepare for you in full abundance all your heart may wish.

Until I come be patient in (your) place; descend not from your sleeping-place at all.

Whoever questions you, lend not your ear; keep silence, and no word in answer speak.

By no one’s courtesy be you beguiled, to anyone’s attention give no heed.

If I should come, for some assurance ask, and then admit me to your safe retreat.

Since in all earnestness between us two a close and lively friendship has been fixed,

The garden is your own, the house your house, my resting place is resting place of yours.

(But) you must fear the evil eye to-night, and then all other nights you’ll be at ease.

He gave him these injunctions one by one, and swore him also to (observe) the same.

There was a leather scaling-ladder there for (the ascent to) that auspicious couch.

(The old man) said, Come, grasp the leather, mount: to-night be just a little limber-legged.

Then draw up this long leather from the ground, in order that no person may play tricks.

To-night be girded ready for the snake; and in the morning with the treasure play¹⁶⁵⁷¹⁶⁵⁷.

Although my “ḥalvā” has arrived at night, its saffron in the day-time must be seen¹⁶⁵⁸¹⁶⁵⁸.

Though like a choke-pear is the pear of night, the smiling pomegranate is in dawn’s hands¹⁶⁵⁹¹⁶⁵⁹.

The old man spoke, then to the palace went, to put a place in order for (his) guest.

Māhān ascended (then) the lofty tree, drew up the leathern (ladder) from the ground.

He (then) sat down upon the high-placed couch; beneath his feet all heights (seemed) low (to him).

He opened out the wallet and consumed a portion of the yellow cakes and white.

He drank some of the water cool and clear, on which the north wind had bestowed its care.

In such a house perfumed with ambergris¹⁶⁶⁰¹⁶⁶⁰ like the north wind he had renounced the world¹⁶⁶¹¹⁶⁶¹.

As on that couch adorned as by the Greeks he from the Chinese cushions gained repose¹⁶⁶²¹⁶⁶²

Pastilles of camphor sweet and sandal-tree from atrabilious trouble cleared his heart¹⁶⁶³¹⁶⁶³.

(Soon) he leaned over, towards the garden looked, saw many candles suddenly afar:

The candles borne by sundry beauteous girls;—the king enthroned¹⁶⁶⁴¹⁶⁶⁴ (there) beauties’ slave became.

Seven queens together came along one road, (who) from the moon had snatched seven qualities.

Adorned was each one in a different way; roses and sugar¹⁶⁶⁵¹⁶⁶⁵ they in linen fine.

When they before the garden-palace came, with candles, as in lanterns, in their hands¹⁶⁶⁶¹⁶⁶⁶,

They made arrangements for a royal feast; they spread a carpet as the foremost seat¹⁶⁶⁷¹⁶⁶⁷.

The carpet was illumed by light on light, varied in mode became the song and glee.

That (beauty) fairy-faced who was their chief, who of that necklace was the crowning pearl,

Sat in her own place in the banquet hall, giving the others place on either side.

They raised their voices, like the birds, in song, luring the birds down by it from the air.

Their voices in their all-beguiling power took peace of heart from Māhān and the moon¹⁶⁶⁸¹⁶⁶⁸.

Their playing made the feet incline to dance; their verses chanted made the hands beat time.

A wind arose and played some roguish tricks, it opened fragrant groves of oranges¹⁶⁶⁹¹⁶⁶⁹.

In love-pangs at these pleasing oranges¹⁶⁷⁰¹⁶⁷⁰ Māhān from suffering pounded sandal-wood.

Since (too) his nature was refined and keen,—when the sweet music and the songs he heard,

He wished to find some excellent device to get down quickly from his airy (perch):

And with such beauties, ḥūrī-like in make, to be in heaven without the Judgment Day.

Again, he brought to mind the old man’s words, he held in check the struggling of his heart.

And still those idols in their sport and play showed all deluding and beguiling art.

When they had spent some time in merriment, they placed a tray, on feasting set their minds:

A tray inset with rubies and with pearls, the rubies joined together with the pearls.

Foods which had neither fire nor water seen, perfumed with musk, rose-water, aloes-wood.

Fat lambs from (far) Bulgaria¹⁶⁷¹¹⁶⁷¹ (were there), fresh fish (besides), and (also) fatted birds.

Birds, fish, lamb, “ḥalvā”¹⁶⁷²¹⁶⁷², pulse with cumin stewed,— and thousand dishes made with pulse (were there).

When they had brought a tray of such a kind,—a tray!—no tray, but rather a whole world,

The queen of beauties in her pleasing way, said, Soon my odd to even will be changed¹⁶⁷³¹⁶⁷³.

From sandal, scent as aloes (sweet) I smell; (now) go you to the sandal=aloes-wood.

A share of perfume it has given my brain,—but is content of mind, or perfume, good¹⁶⁷⁴¹⁶⁷⁴?

It seems (to me) that one of friendly mind is on the tree, and harbours some desire.

(Go), call him down for fellowship (with me), that I may play his fancies (at my will).

If he come not, (then) say the tray’s prepared, (but that) love for the guest is (far) too great

To let (the queen) put hand upon the tray save at the moment when the guest has come.

(Say), rise, enjoy companionship with her; the tray is set, expectant keep her not.

The charmer went up to the sandal-tree, with mouth so small, so great in coaxing speech.

She made a bulbul long for festive song, and like the rose she brought him from the tree¹⁶⁷⁵¹⁶⁷⁵.

From youthfulness, the force of which prevailed, the old man’s admonitions he forgot.

Since love removed the shame (of broken faith), Māhān went as the guest of that (bright) Moon.

When the (resplendent) Moon saw Māhān’s face, she bowed down low to him, as throne to king.

She seated him with her upon the rug; on both sides pearls (of eloquence) were strewn.

At the same tray she sat with him at food, for such does hospitality require.

And every moment in her kindly care she gave him of the choicest morsels (there).

When they had finished with the banqueting, the ruby-raining bowl began to flow.

When they had drunk some measures of the wine, all bashfulness between them was dispelled.

When wine had rent the veil of bashfulness, his love for that bright Moon more fervent grew.

He saw a beauty like a flowering Spring; more charming than a picture in her grace.

With bosom soft and delicate as silk; more dainty, sweeter she than milk and sweets.

Her face an apple pleasing to the heart, with liquid candy and (pure) honey filled.

Her body quicksilver one tries to grasp, but which from fineness through the fingers slips.

Her bosom rivalled the white garden-rose, her waist with taper and with candle vied.

On her was shed the beauty of the moon; the love of Māhān soon grew thousandfold.

Now bit he as the crop-sick sugar bite; now did he taste as bees the honey taste.

When Māhān to that moon made ardent love, the moon-faced beauty turned away through shame.

He took that Chinese idol to his breast, those sweet white petals of the Chinese rose.

He put his lips upon that fount of wine: on red cornelian put a ruby seal¹⁶⁷⁶¹⁶⁷⁶.

When his approving eyes looked well on her, that lustre of his eyes, a candied fount,—

He saw an ‘Ifrīt¹⁶⁷⁷¹⁶⁷⁷ who from mouth to foot had her existence from the wrath of God.

A buffalo with boar’s teeth such that none would think a dragon could so (monstrous) be.

A hunch-back,—God defend us (all)!—a hump like that of bow, a bow that’s drawn in Tūz¹⁶⁷⁸¹⁶⁷⁸.

Her back a bow, her face was like a crab; her stinking odour reached a thousand leagues.

A nose (she had) like a brick-maker’s kiln; (she had) a mouth (too) like a dyer’s trough.

Her lips apart like jaws of crocodile;—she closely held Māhān in her embrace.

Upon his head and face, no matter how, she showered kisses, and thus spoke (to him):

O you whose head has come into my hands; O you whose lips are bitten by my teeth,

You put your hands on me, your teeth as well, to kiss my lips, and (kiss) my chin as well.

(Now) look at hands and teeth,—nay, sword and lance! like this are hands and teeth, (and) not like that¹⁶⁷⁹¹⁶⁷⁹.

What was all this desire of yours at first? and why has your desire so weakened now?

The same lips are these lips, for kisses ask; the face the same, shut eyes not to the Moon.—

Do not take wine from such a cupbearer as tempts to sense-deluding drunkenness¹⁶⁸⁰¹⁶⁸⁰.

(And) do not hire a house (too) in a street where the police-director is a thief.—

All these, my acts, are such as they should be¹⁶⁸¹¹⁶⁸¹, if I would treat you as is requisite.

If I should act not as befits you, then I am the same one that you saw at first¹⁶⁸²¹⁶⁸².

She caused (him) thus affliction ceaselessly, inflicted fiery acts of violence.

When Māhān, helpless and ill-fated, saw a Moon resplendent to a dragon changed;

One, silver-legged, (now) showing wild boar’s hoofs; an ox-eyed (beauty), (now) with ox’s tail;

Beneath that pitch-like dragon he became—(without description) you must take the sense.

He shrieked aloud like any child in fright, or woman in the pain of giving birth.

And that black monster like the (famed) White Dīv¹⁶⁸³¹⁶⁸³ the willow with her kisses would have fired¹⁶⁸⁴¹⁶⁸⁴.

Until the (first) light of the dawn appeared, the cock crowed, and the demon fled away.

The veil of darkness lifted from the world, and (all) those visions were (at once) dispelled.

Those potsherd natures, which as rubies showed¹⁶⁸⁵¹⁶⁸⁵, all went, and no one in the place remained.

Māhān, (left) lying at the palace-gate, remained until the sun began to shine.

When he had gained his senses once again from the sweet basil of the shining day¹⁶⁸⁶¹⁶⁸⁶,

His eyes he opened, saw an ugly place; he found a hell in place of paradise.

The wealth had gone, naught save laments remained; dust filled the eyes of vision, fantasy.

The flag, whose source was (but) in fantasy, was fickle, since it was of fickle state¹⁶⁸⁷¹⁶⁸⁷.

He found the garden all a place of thorns, the hall a place where mist and vapour rose.

The box and cypress naught but weeds and thorns, the fruits (all) ants, the keepers of them snakes¹⁶⁸⁸¹⁶⁸⁸.

The breasts of birds and backs of (tender) kids were all but carrion (now) of ten years’ date.

The player’s instruments, harps, rebecks (all) were (nothing but) the bones of animals.

Those (costly) tissues (all) adorned with gems (were now all) leather skins, with tanning, foul¹⁶⁸⁹¹⁶⁸⁹.

The sandal-tree and carpets honeycombed had camphor-like evaporated (all).

Tanks (clear) as eyes reflecting honour’s soul had turned to sinks of putrid, stinking lymph.

And that which had been left of (all) the food; that which remained in the cupbearers’ jugs,

Was refuse, in its nature ordurous; was percolation, all, of (oozing) sores.

That which was wholly basil-scented wine had all become a cesspool’s filthy flow.

Again Māhān despaired of his affairs; God’s pardon and protection he invoked.

To set out on the way he had no power, nor had he daring (in the place) to stay.

He pondered thus¹⁶⁹⁰¹⁶⁹⁰, It is a wondrous thing; what tie is this? what collar (round my neck)?

To see a flowering garden yesternight; to see a place of misery to-day!

What meant a show of roses and (then) thorns? What gain is in the produce of earth’s fields?

And he knew not that all that we possess is a (fell) dragon hid beneath a moon.

If they cast down the veil you (then) will see to what things foolish men devote their love.

These Grecian and these Chinese figures, all, are ugly Ethiopians when you look.

A skin drawn over blood¹⁶⁹¹¹⁶⁹¹ (presents to view) wine outside¹⁶⁹²¹⁶⁹², but a cesspool ’tis within.

If they took off from us these veins and skin, (all love would cease), a dust-heap no one loves.

Many keen men who pay for snake-stones think they have them, but find in the basket snakes¹⁶⁹³¹⁶⁹³.

Many deluded men in this dry bag¹⁶⁹⁴¹⁶⁹⁴ find a musk-pod a knur of aloes-wood¹⁶⁹⁵¹⁶⁹⁵.

When Māhān from wrong-doers’ hands escaped,—as I (now) from the story of Māhān¹⁶⁹⁶¹⁶⁹⁶,—

He formed the resolution to act well; sin (thenceforth) he abjured, made vows to God.

With a heart purified he fled to God; he went upon his way, his heart’s blood shed¹⁶⁹⁷¹⁶⁹⁷.

Until he reached some water clear and pure; he bathed, and laid his face upon the ground.

In lowly self-abasement worshipped God; and weeping prayed the Friend of friendless men:

O Helper, help me in my troubled state! O Shewer (of the way), shew (me) my way!

His sorrows he poured out awhile to God, laid in His temple (in the dust) his face.

He said, Not only are You guide to me; who is there whom You do not shew the road?

You alone help me in my troubled state; You, and no other, shew the road to me.

When with (more) constant mind he raised his head, he saw a person standing at his side,

Like the (Spring) month of April, dressed in green; like the bright, (glowing) dawn, of ruddy face.

He said, In truth, who are you, worthy sir? Essential worth, sure, in your essence shares.

He said, I’m Khiẓr¹⁶⁹⁸¹⁶⁹⁸, O worshipper of God, (and) I have come to help you (in your pain).

It is your good intention which has come, in order to convey you home again.

(So) give to me your hand without delay, (then) close your eyes, and open them again.

As soon as Māhān heard the words of Khiẓr,—a thirsty man, he saw the Fount of Life¹⁶⁹⁹¹⁶⁹⁹.

He quickly gave his hand into his hand; he closed his eyes, and opened them at once.

He saw himself in that secure retreat from where the demon led him first astray.

The garden-gate he opened, and sped on; to Cairo from a dreary waste returned.

(And there) he saw his friends (in) silent (grief), all dressed in blue as mourning (for a friend).

Whatever he had seen from first to last, (all) he narrated to his friends in full.

All of his friends who were his intimates; whose eyes were blinded (with their tears) for him,—

He strove to (act) in unison with all, blue (garments) he prepared and put them on.

Blue came to be inseparate from him; sky-like he took the colour of the world¹⁷⁰⁰¹⁷⁰⁰.

Than blue the lofty sky has found no silk more beautiful in hue (to serve as dress).

Whoever takes the colour of the sky,—the sun becomes as loaf upon his tray¹⁷⁰¹¹⁷⁰¹.

That azure flower which they (so much) esteem receives a round loaf from the sun’s (round) loaf¹⁷⁰²¹⁷⁰².

To whatsoever side the sun inclines,—the azure flower still keeps its glance on him.

Hence every other flower which is blue is called by the Hindū sun-worshipper.

When the fair radiant Moon had told her tale, with love the monarch drew her to his breast.

Bahrām on Thursday sits in the Sandal-coloured Dome, and the daughter of the king of the Sixth Clime tells him a story.

A happy day is Thursday, and ascribed to Jupiter in its auspiciousness.

When early dawn diffused the scent of musk, (and) sandal-braying earth¹⁷⁰³¹⁷⁰³ burnt aloes-wood¹⁷⁰⁴¹⁷⁰⁴,

In concord with the sandal-coloured earth, the king used dress and wine-cup sandal-hued.

(Then) from the Azure Dome he issued forth, and to the Sandal-coloured Dome he went.

Wine he received not from a Chinese doll¹⁷⁰⁵¹⁷⁰⁵, but Kausar’s nectar¹⁷⁰⁶¹⁷⁰⁶ from a ḥūrī’s hand.

In happiness he spent the day till night, and drinking wine he drank of joyousness.

When this collyrium-coloured ocean’s shells poured pearls into the water-dragon’s jaws¹⁷⁰⁷¹⁷⁰⁷,

Of her in China nurtured, narrow-eyed, he asked (a tale) to free his heart from care.

The Chinese princess, with a brow composed, let flow a stream of honey from (sweet) dates¹⁷⁰⁸¹⁷⁰⁸.

She said, Life of the world alive through you! King most exalted of the kings (of earth)!

Greater (are you) than (all) the desert-sands, rocks of the mountains, water of the seas.

(As) Fortune is your friend, (so) live you long! May you be happy in your life and fate!

Giver of light like the resplendent sun! sovereign, bestower too of sovereignty!

She (then) said, I am apprehensive e’er of this (so) halting, stammering a tongue;

Then too before the basil-scented wine¹⁷⁰⁹¹⁷⁰⁹ should now be scattered pearls (of eloquence).

Still as the king a story-teller seeks,—saffron requests for his enlivenment¹⁷¹⁰¹⁷¹⁰,

A bag of babble I will open (now), and (by it) add a smile to cheerfulness.

The radiant Moon, the adorer of the Sun¹⁷¹¹¹⁷¹¹, this homage offered, kissed the monarch’s hand.

STORY.

She said, Once on a time from their own town two youths departed for another town.

Each one into a corner of his bag had put his food, provision for the road.

The name of one was Good, the other’s Bad; the acts of each accorded with (his) name.

When they had travelled two or three short days, the food which they had with them (for the road)—

Good had consumed (his), Bad kept (his intact): the former reaped the corn, the latter sowed.

Until, proceeding side by side, they reached a desert waste that seethed with fever-heat.

A furnace hot as oven-pit of fire, where iron would be (melted) soft as wax.

A hot and arid tract from water far, which made the north wind like the (hot) simoom.

Good, confident of water on the way, knew not there was no water, but a pit¹⁷¹²¹⁷¹².

But Bad, aware that that waste desert tract, extending far, no water had (in it),

Had secretly with water filled a skin, and kept it in his bag like (costly) pearls.

In the hot desert and the drawn-out road in utmost haste and hurry ran the two.

When the sun reached full heat, grew scorching hot, Bad had his water, that of Good was gone.

Bad, who the water had concealed from Good, spoke not a word to him of bad or good.

When Good saw that by evil nature led (the other), having water in his glass,—

From time to time that comrade secretly was drinking it like basil-scented wine;

Though he was burning in the heat of thirst, no word of supplication did he speak.

Thirsty he gazed on water, whilst his mouth was watering with water from his heart¹⁷¹³¹⁷¹³.

So much so that his heart became all dry¹⁷¹⁴¹⁷¹⁴, his eyes incapable of opening.

’Twixt prayers of morn and even he remained thirsty, without endurance, power to bear.

He had with him two rubies fiery-hued; water they had, their water in the stones¹⁷¹⁵¹⁷¹⁵.

From those two hidden rubies water flowed,—but water of the eyes, not of the mouth¹⁷¹⁶¹⁷¹⁶.

Those rubies of pure water he took out, and laid before that water-prisoning rock¹⁷¹⁷¹⁷¹⁷.

He said, With thirst I perish, help me, (pray), and with a drop of water quench my fire.

A draught from that pure limpid fount of life give as a favour, or sell (at a price).

(Come), freely these two jewels put away; my being with your water gratify.

(Then) Bad—upon him be the wrath of God!—opened the pages of his name to him¹⁷¹⁸¹⁷¹⁸.

He said, Hew not a fountain out of stone¹⁷¹⁹¹⁷¹⁹; I’m proof against this trick, (so) give it up.

You give me jewels in a desert place, to take them (from me) in a peopled land.

What man am I that I should so be gulled? More (craftily) than demon I gull men.

When in devices I display my skill, your stratagems will fall far short of mine.

Countless such wiles and frauds as this I’ve used; (so) hope not to excel me in this art.

I will not let you drink my water (here), and when you reach the town asperse my name¹⁷²⁰¹⁷²⁰.

How can I take with pleasure gems from you, which you at last will take again from me?

Those jewels I must have that in no way you will be able to take back from me.

Good said, Tell (me) what jewels those (you) seek, that to the jewel-seeker them I hand.

Bad said, (I mean) those jewels twain (your) eyes,—each one more precious than the other one.

For water sell (your) eyes to me, or else, from this (pure) fountain turn your face away.

Good said, Have you no shame (then) before God, that you would sell cold water for hot fire¹⁷²¹¹⁷²¹.

I speak of fountain, which is wholesome, sweet; what kind of business this, to pluck out eyes?

When I become deprived of eyes, what gain that founts, though hundred, be in front of me?

How for the Fount of Life¹⁷²²¹⁷²² could one exchange one’s (precious) eyes? The water sell for gold.

The rubies take, and everything I have: I’ll also sign a deed for what I have.

By the God of the world I’ll take an oath, that with such settlement I’ll rest content.

Leave me my eyes, O worthy man; be not, as to a trifle of cold water, cold.

Bad said, An idle fiction are these words, many such pretexts do the thirsty show.

I want the eyes, the gems are of no use; those gems may (far) exceed these (gems in worth)¹⁷²³¹⁷²³.

Good, dazed and helpless, knew not what to do; for the pure water of the fount he wept.

He saw that he would (shortly) die from thirst; that he could not escape that place with life.

His anxious heart was by cold water lured: when from cold water have the thirsty kept?

He said, Arise, a sword or dagger take; a draught of water to the thirsty bring.

Put out my eyes, (my eyes, a fount) of fire, and with some pleasant water quench my fire.

He thought that such concession being made, he would have hope after so great a dread.

Bad, who saw this, drew out (his) dagger keen, and like the wind went to that thirsty clay¹⁷²⁴¹⁷²⁴.

He struck the lamp, his two eyes, with the point; compunctionless in putting out the lamp.

He made narcissi¹⁷²⁵¹⁷²⁵ rose-hued with the blade, (and) from the crown plucked out the (precious) gems¹⁷²⁶¹⁷²⁶.

The thirsty man’s eyes having ruined (thus), giving no water, he resolved to go.

He took away (Good’s) baggage, clothes, and gems, (and) left the sightless man (quite) destitute.

When Good perceived that Bad had left his side, he had no knowledge (more) of good and bad.

He rolled about among the dust and blood;—best that he had no eyes to see himself.

If with his eyes he had perceived his state, he had so feared that he had died with grief.—

There was a Kurd, a great and mighty chief; he had a flock free from the plague of wolves.

He also had fine herds, (full) many (a head), such herds as no one (ever) had beheld.

Seven or eight tents of kinsmen were with him; he had (much) wealth, the others (all) were poor.

The Kurd in deserts dwelling, crossing mounts, scouring, as do their denizens, the wastes,

Traversed the desert wastes in search of grass, to pasture led his flocks from plain to plain.

Whatever grass and water might be found, there for two weeks his dwelling he would fix.

When the grass was consumed he’d leave the place, and to another region drive his flocks.

By chance, no longer than two days before, like desert-king¹⁷²⁷¹⁷²⁷ he’d seized upon that spot.

He had a daughter fair of face, whose eyes with those of Turks, whose moles with Hindūs vied¹⁷²⁸¹⁷²⁸.

A cypress watered with the blood of hearts, a charmer bred in love (bestowed by all).

Honey, like silver in its purity, enclosed in most transparent Syrian glass¹⁷²⁹¹⁷²⁹.

(Her) ropes of locks (hung) lower than (her) skirt; she bound ropes round the neck of the (bright) moon¹⁷³⁰¹⁷³⁰.

Lock upon lock like garden violets, in blackness blacker than the raven’s wing.

The magic of her glances, drunk with guile, excelled the power of Fortune to delude.

The smallness of her sugar-dealing lips had closed the road of kisses ’gainst her mouth.

The night had gained (its) blackness from her moles; the moon was radiant through her radiancy.

By reason of her Babylonian¹⁷³¹¹⁷³¹ spells each one resigned his heart to loss of heart.

With graceful, airy gait that radiant Moon for water went, like fish, (intent on it).

Far from the track was water on a side: a part with which she was acquainted well.

She filled (her) jug with water pure and sweet, to carry it unnoticed to the tent.

(When) suddenly she heard a groan far off, which came from the afflicted, wounded man.

She followed up the sound on hearing it, and saw a youth who lay in dust and blood;

Who threw his arms and feet about in pain, with humble supplication God invoked.

The charmer thought no more of charming arts; she went up to the wounded man (at once).

She said, Alas for you! Who can you be, so abject in the dust, and stained with blood?

Who has been so unjust to one so young? Who has betrayed, conspired against you so?

Good said, O envoy (of) celestial (mien), whether an angel, whether angel-born,

My case involves some wondrous play (of Fate); the story (I might tell) is somewhat long.

(But) I from thirst and want of water die; try (if you can) to help a thirsty man.

Go, if there is no water, I must die; but if there is a drop I save my life.

The sweet-lipped cupbearer, to safety key, gave him some water fine as Life’s (pure) Stream¹⁷³²¹⁷³².

Of the cold lymph the anguished, thirsty man drank as much as was fitting (then) to drink.

His fainting soul became alive again; and that lamp of his eyes¹⁷³³¹⁷³³ was full of joy.

The eyes (half) torn out which she saw misplaced,—calling on God,—she put again in place.

Although the outer membrane had been scratched, the humours in the eyeballs still remained.

Sufficient strength was left still in his legs to let him be raised up from where he lay.

His eyeballs, put in place, she bound (with care), and with humanity she took his hand.

She used great effort (then) to raise him up, and guiding, led him straight along the way.

Until the place wherein lay her abode, the sightless man went on the way with her.

A servant, one of those about the house,—into his hand she gave the (patient’s) hand.

She said, Conduct him to (my) mother now slowly and gently, that he be not hurt.

She quickly to (her) mother went herself, and set forth the event which had occurred.

(Her) mother said, Why did you leave (him there), coming (yourself), not bringing (him) with you?

For then perhaps some means might have been found, by which a little ease would have accrued.

She said, I brought him, though in desperate plight; I hope that he directly will be here.

The servant who had (then) come to the house, to a bedchamber took the wounded man.

They made a place for him, and set a tray; they gave him broth and roasted meat cut small.

The anguished man ate, with a bitter sigh, a morsel, and in pain laid down his head.

The Kurd, who came at night-time from the plain, to take some food with which to break his fast¹⁷³⁴¹⁷³⁴,

Saw something of a kind not usual, (and at the sight) his bile was further stirred.

He saw a man unconscious lying down, like one who, wounded, has resigned his life.

He said, From what place is this feeble man? How weak and wounded thus comes he to be?

As to what happened to the man at first, none could with truth an explanation give.

They told the tale of how his eyes were torn: how onyx¹⁷³⁵¹⁷³⁵ had been bored by adamant.

When the Kurd saw that the afflicted man was sightless (there), and with his eyes bound up,

He spoke thus, A few leaves should have been plucked from branches of a certain lofty tree;

The leaves (well) pounded, till the juice exude, (then) steeped, and taken to the man (at once).

If such a salve as this had been prepared, (his) eyes would once again have gained (their) light.

A wound to eyes, although severe, is cured by juice from a few leaves of that (high) tree.

Then he told where the tree was (found), and said, (There) in that watering-place, our oasis,

There grows a noble, excellent old tree, the scent of which gives comfort to the brain.

Its trunk, two branches rising from its root, the separation ’twixt those branches wide.

The leaves of one branch, like the ḥūrīs’ robes, would bring back light again to sightless eyes.

The leaves of the other, like the Fount of Life¹⁷³⁶¹⁷³⁶, would epileptics cure of their complaint.

When from the Kurd his daughter heard those (words), she gave her mind to seeing to the cure.

She coaxingly petitioned, begged her sire to make provision for a man in need.

The Kurd on hearing this (her) earnest prayer, departing took the road towards the tree.

(Then) from the (lofty) tree he plucked some leaves,—an antidote to (save) the sick from death.

The charmer took them on her sire’s return, and pounding them extracted all the juice¹⁷³⁷¹⁷³⁷.

She strained (the essence) till no dregs remained, and poured it then into the sick man’s eyes.

She bound the medicine on the patient’s eyes, who when he knew sat up a moment’s space.

Upon propitious fortune fixed his eyes, (then) on the pillow laid (his) head again.

His head was (kept) bound up till five days (passed), and placed upon his eyes the liniment.

(When) the fifth day (had come) they set him free; they took off from his eyes the remedy.

The eyes (which had been) lost were sound (again), and were exactly as they were at first.

The sightless man unclosed his eyes again like two narcissi blossoming at dawn.

Good, who received this good, gave grateful thanks that his eyes, like a mill-ox, had been bound¹⁷³⁸¹⁷³⁸.

The household (then) were free from care of him; their hearts rejoiced, affection they conceived.

From all the trouble she had borne for him, the daughter of the Kurd had fallen in love.

When the tall cypress ope’d narcissi twain¹⁷³⁹¹⁷³⁹; (when) the pearl casket (too) became unlocked¹⁷⁴⁰¹⁷⁴⁰,

That one of fairy-birth grew more in love with all the beauty of the noble youth.

Good, from the acts of kindness she conferred, became in love too from her love (thus shown).

Although he had not fully seen her face, still he had seen her when (with grace) she moved.

Her honeyed accents he had often heard, her delicate, soft hand had touched him oft.

That lovely one had fixed her heart on him, he his on her— wondrous relationship!—

Good every dawn in the old Kurd’s behalf would gird himself to do him service (leal).

In (his) charge of the camels and the flocks he used great gentleness and kindness e’er.

He kept the plague of wolves far from the flocks; with care he guarded all, both small and great.

The desert wanderer, the nomad Kurd, gaining such ease of body through his care,

Gave power to him, by taking him as friend; made him controller of his house and wealth.

When Good had grown familiar in the house, the Kurd asked many questions (on the past).

They sought intelligence about his eyes, (and asked) from whom the wrong which he had borne.

Good did not keep the history concealed; all that had happened, good and bad, he told.

The story of the gems, (his) wish to buy water when tortured by the plague of thirst.

And Bad’s demanding eyes to pluck them out; the base man’s injuring these (noble) gems.

He sought these gems, and carried off those gems, (then) left the thirsty man, no water given.

The Kurd when he had heard the tale laid down his face upon the ground like convent-monk¹⁷⁴¹¹⁷⁴¹.

For he was so rejoiced that a base man had not done (real) harm to one of worth.

When they heard what that angel-natured man had borne of evil from that vile hell-fiend,

Good became still more famous than (his) name; became to them more precious than (their) lives.

They treated and maintained him as they should; the charmer let no other wait on him.

With face inveiled she tended him herself, she gave him water whilst she suffered fire¹⁷⁴²¹⁷⁴².

Good gave entirely (all) his heart to her, to her gave up the life from her received.

In honour of that dear and precious pearl he ministered to cattle, camels, flocks.

(But) said, That fair one—is it possible she be united with so poor a man?

One cannot marry without land and wealth a girl so perfect and so beautiful.

I who in poverty eat from their hands,—how fix my eyes upon relationship?

’Tis best that I, such peril to escape, astutely feign a journey to be made.

When after this a week had passed away, he wended home one even from the plain;

By thoughts of (his) beloved pained in heart, like to a beggar seated near a hoard;

A thirsty man, with limpid water close, more thirsty still than in the former case.

On that night from the wound which rent his heart his clay with tears (of pearly whiteness) bloomed¹⁷⁴³¹⁷⁴³.

He thus addressed the Kurd, O strangers’ friend, much trouble from a stranger you have borne¹⁷⁴⁴¹⁷⁴⁴.—

Through you my eyes have gained again their light, my heart and soul by you have been restored.

My life I have sustained (but) by your bread, good things in plenty eaten from your tray.

Your brand¹⁷⁴⁵¹⁷⁴⁵ is as a light upon my brow; thanks (due) my (power to) bless you far exceed.

If you look to my mind or to my frame, the odour of your tray comes from my blood.

If you cut off my head I’ll hinder not; desire it laid upon (your) tray,—it’s (there).

No longer (truly) should I be your guest; my (wounded) heart should not be rubbed with salt¹⁷⁴⁶¹⁷⁴⁶.

Not as your hospitality demands can fitting thanks to you be given by me,

Unless God by His grace afford the means to acquit myself of what is due to you.

Although by parting I am seeking grief, for leave to quit your service I must ask.

Long time I’ve been away from my own land, my business and such work as I may do.

I’ve now resolved to-morrow at the dawn to set out on the way to (my) abode.

Though I in body separate from you, in mind I shall be near your threshold’s dust.

My hope in one like you, a fount of light, is that you will not drive me from your heart.

That you will (too) encourage my design, and make as lawful all I have received.

The speaker having finished (thus his) words, the household of the Kurd was fired (by grief).

Loud weeping from among the Kurds arose, tumultuous cries arose on left and right.

The Kurd was weeping and his daughter more; (their) brains (were) dry, (their) eyes (were) all bedewed.

(Depressed), they after weeping hung their heads, (immovable) as water turned to ice¹⁷⁴⁷¹⁷⁴⁷.

(Then) the clear-sighted Kurd upraised his head, and sending all the servants from the place,

He spoke to Good (as follows), Modest youth, smart, handsome, friendly, and intelligent,

Think of yourself as gone to your own town, some new distress endured from some (new) friend¹⁷⁴⁸¹⁷⁴⁸,

When comfort, wealth, good fortune, here are yours, and over all, both good and bad, full power.

Good, worthy men do not incline to ill, they do not give up friends for enemies¹⁷⁴⁹¹⁷⁴⁹.

I have in my possession ample wealth, besides the one dear daughter whom I have:

A daughter amiable, disposed to serve,—’twere bad were I to say she is not good:

Although the musk is hidden in the pod, the scent of it is patent to the world¹⁷⁵⁰¹⁷⁵⁰.

If on my daughter and on me your heart should fix—you’re dearer than (my) life to me.

For such a daughter I, with thankfulness, would choose you as my son-in-law (from all).

Whate’er I have of camels and of flocks I’d give, that you might have abundant wealth.

(Whilst) I with you in ease and affluence would live until the time that I depart.

Good hearing from the Kurd this joyous news, did (him) such homage as was meet he should.

Having these words of happy import spoken, they went to sleep in ease and cheerfulness.

The true dawn fastened on its (silver) zone, the bird (of dawn)¹⁷⁵¹¹⁷⁵¹ complained like golden bells.

Auspiciously as fits the kingly lot, the eastern sultan sat upon (his) throne¹⁷⁵²¹⁷⁵².

The joyous Kurd (then) rising from (his) place, made fit arrangements for the wedding rites.

With such a wedding as the union bade, whose offspring should be fortunate and blest,

He gave his daughter to the care of Good, joined Mercury and Venus in one course¹⁷⁵³¹⁷⁵³.

Dying of thirst (Good) found the Fount of Life; the solar light upon a blossom shone¹⁷⁵⁴¹⁷⁵⁴.

The honey-lipped cupbearer gave a draught from Kausar’s¹⁷⁵⁵¹⁷⁵⁵ water to the thirsty man.

First she had life-sustaining water given, lastly she gave him of the Fount of Life.

They both together lived in happiness; nothing was wanting of the things required.

Bearing in mind the times had gone before, that which they had they cheerfully enjoyed.

All of the riches which the Kurd possessed, all he relinquished to his precious ones.

So thus it fell that house, effects, and herds devolved in (their) entirety to Good.

When from the meadows, water, and the trees they set off on their journey for the plain,

Good (went) up to the sandal-scented tree, from which the people sought for remedies.

Not from one branch, but from the two-fold wood, he gathered full abundance of the leaves.

He filled two bags full of those (precious) leaves, and placed them in the load a camel bore:

One to cure colds and epilepsy too; one for the eyes a perfect remedy.

No person did he tell about the leaves; he hid these remedies from (people’s) eyes.

Until they journeyed to a town whose king had a (fair) daughter epilepsy-stricken.

Though they had many remedies employed, she got no better; they were full of grief.

Each one possessed of knowledge and of skill from one town or another came in hope;

Thinking by means of remedies applied to free a fairy from demoniac plagues¹⁷⁵⁶¹⁷⁵⁶.

All in their efforts and attempts lost hope; the torments of the demon (but) increased.

The king had made a stipulation first that whosoever should restore her health,—

On him he would bestow her thankfully, and make him honoured as his son-in-law.

But that whoe’er his daughter’s beauty saw, (and) did not use a fitting remedy,—

He would attack him with the scimitar and with the scimitar strike off his head.

Whoever saw the face of that sick girl through (his) attendance was distressed and dazed¹⁷⁵⁷¹⁷⁵⁷.

Thousand physicians had their heads cut off, both people of the town and strangers too.

This matter spread abroad throughout the land, but everyone in hope of the reward

(Still) to the wind (of death) would give his head, pursue the path that led to loss of life.

(Then) Good, who from the people heard this news, seeing he had the special remedy,

Sent someone to the king, and (through him) said, I from the path can sweep away this thorn.

I will remove her trouble by God’s grace, and thus fulfil my compact with the king.

But, with your leave, it must be understood that I am free of all desire of gain.

This treatment that I purpose to employ, I shall employ it for the sake of God;

That God may, in a blest and favoured time, grant me the means to carry out this aim.

When his communication reached the king, the king allowed him access to kiss hands.

Good went, and paid (the monarch) homage meet; the latter asked him, saying, Worthy man,

What is your name? He said, My name is Good, because my star displayed auspiciousness.

The monarch found his name of omen blest; he said, Good man, devising remedies,

Of such a work of happy aim as this may the result be good as is your name!

Then he consigned him to an intimate¹⁷⁵⁸¹⁷⁵⁸, to take him to (his) daughter’s private room.

He saw a sun-like face, a cypress tree, to a willow turned from epilepsy’s blasts¹⁷⁵⁹¹⁷⁵⁹.

With eyes of ox¹⁷⁶⁰¹⁷⁶⁰, like lion all perturbed, by night not resting, sleeping not by day.

Some leaves of that (most blest), auspicious tree he had with him, tightly, securely tied.

He brayed them, from the essence made a draught, a comfort to the thirsty, cool and sweet.

He caused the princess (then) to drink the draught; and from her brain the trouble was dispelled;

That tumult, which was madness, she escaped; as soon as she had drunk the draught she slept.

When Good perceived that she, a flowery Spring, slept quietly, from trouble’s onslaughts saved,

He came from that celestial ḥaram forth, and towards his house returned with joyous heart.

And she of fairy face slept on three days, her father unacquainted with her state.

On the third day when she upraised her head, she ate such food as she found suitable.

The king who on his couch heard the good news, with feet unshod into the ḥaram sped.

His daughter in her senses he beheld within the ḥaram (seated) on her couch.

The king fell prone¹⁷⁶¹¹⁷⁶¹, (then) to his daughter said, O you whom no one can in marriage mate,

(Say) in (your) malady how fare you (now)?—May all sore trials from your door be far!

At the king’s majesty she, full of awe, observed the duty of thanksgiving too.

When the king from the ḥaram’s precincts went, his grief was lessened, and his joy increased.

Then to an intimate¹⁷⁶²¹⁷⁶² his daughter gave a message, saying to the illustrious king,

I’ve heard that in the register of acts¹⁷⁶³¹⁷⁶³ the king’s (recorded) compact is upheld.

Since at the time when heads should be struck off the king fulfilled the compact (he had made),

Towards such a head as would become a crown his compact he should (also) carry out;

Since as regards the sword his faith was kept, it should not slacken as regards the crown.

By the sharp sword a hundred heads have fallen, when not one by the crown has been upraised.

That one by whom my cure has been achieved, through whom this fastened lock has found a key,—

His business should not be neglected now, none in the world should be my mate but him.

’Tis best that in the compact we behave frankly and such an obligation meet.

The monarch also felt the will arise to carry out the compact (he had made).

By the king’s leave the noble-minded Good they sought around, and found him on the road.

They counted him a pearl which has been found, and brought him (then) at once before the king.

The king said, You, so noble in the world,—why from your fortune do you hide your face?

He doffed his royal robe and gave it him, in value greater than a province ’twas.

Some other ornaments he gave besides; a belt of gold, a baldrick of (fine) gems.

Round town and palace were pavilions raised; the townsmen decked (the town) in festive guise.

The girl came from (her) arched room on the roof; she saw the bridegroom like a (bright) full moon:

Active, of cypress stature, handsome face, comely, with galia down and musky hair¹⁷⁶⁴¹⁷⁶⁴.

The bride consenting, willing too (her) sire, Good became bridegroom in despite of Bad¹⁷⁶⁵¹⁷⁶⁵.

A king was master of the treasure-door, he broke the seal of that which was intact¹⁷⁶⁶¹⁷⁶⁶.

Thenceforth he happy lived as he could wish, viewing designs of beauty and delight.

The monarch had a powerful vazīr, a good protector of the people he;

Who had a daughter of alluring grace, (whose) face was like a lamp upon the snow.

The plague of small-pox to the Moon had come; (and) by (the effects of) it her eyes were blind.

(Then) of the monarch the vazīr asked leave to let Good to her eyes restore the light.

On those conditions which the king had made at first, Good’s remedy restored the Moon.

That idol was united with him too; ecce margaritam quæ nonnullas margaritas perforavit!

Good found from the delight of those three brides both Kisrá’s crown, and Kai-Kā’ūs’s throne¹⁷⁶⁷¹⁷⁶⁷.

Sometimes he with the vazīr’s daughter sat, and over every wish he gained full sway.

Sometimes the princess fair illumed his eyes: a (bright) Sun he, a (lustrous) Moon was she.

In the Kurd’s daughter he rejoiced at times: from the world at three games of “nard” he won¹⁷⁶⁸¹⁷⁶⁸.

Good nature, graciousness and wisdom too gained him a place in all the people’s hearts.

Till so it happened that through fortune’s grace (his gifts) brought him to empire and the throne.

To rule the city he was reckoned fit; on him was settled the supreme control.

One day by chance he towards the garden went, a king and an illumer of the world.

Bad who had been companion on his road, and been acquainted with his good and bad¹⁷⁶⁹¹⁷⁶⁹,

Traded with Jewish craft and stinginess; Good saw that Jew, and recognized him (soon).

He said, Bring to the garden after me that person with (all) harshness and contempt.

Good to the garden went, and sat at ease; the Kurd sat (there) before him, sword in hand.

Bad (then) came up with open brow assumed, and kissed the ground (there) with no thought of Good¹⁷⁷⁰¹⁷⁷⁰.

Good said to him, Tell (me) what is your name, O you, whose head must (soon) weep over you¹⁷⁷¹¹⁷⁷¹.

He said, Mubashshir¹⁷⁷²¹⁷⁷², a passed master I in all the finest work of skill and art.

Good said (again), Tell me your proper name; (beware)! wash not your face with your own blood!

He said, I have no other name than this; show me the sword, or cup, just as you will.

Good said to him, Vile robber that you are, the law forbids no man to shed your blood.

You are the worst of men, your name is Bad; worse than your name (too) is your temperament.

Are you not he whose torturing hand tore out for water once a thirsty person’s eyes?

The gems, his eyes, the gems (too) in his belt,—you took out both, and burnt his heart (with grief).

And what was worse, in such a (desert) place you took the water off and gave him none.

I am that thirsty man whose gems were taken; (yet) is my fortune good, your fortune bad.

You (wished to) kill me, but God let me live; happy is he who has support from God!

Since God’s support good fortune gave to me, see, it has given me kingly crown and throne!

Woe to the life of a base man like you! You sought to take life, yours you shall not save.

Bad looked at Good’s face, which he recognized; he cast himself (before him) on the ground.

He said, Have mercy, though I have done ill; ’tis I who did it, therefore see it not.

To this look, that the swiftly-rolling sky gave Bad as name to me, and Good to you.

If on that former day I did to you that which the name of one like me entails,

In such a state of peril do to me what fits the name of one renowned like you.

Good, by that point reduced to helplessness, from execution freed the man at once.

When Bad had gained deliverance from the sword, he went away and ran through joyousness.

The Kurd, bloodthirsty, followed, and behind with the sword struck him and cut off his head.

He said, Though Good has good and kindly thought, to you who’re Bad may happen naught but bad.

On searching him he found those two (fine) gems, placed (for security) inside his belt.

He (then) returned, and brought the gems to Good; he said (to him), Gem has returned to Gem.

Good kissed (them), and returned (them) to the Kurd; a Jewel with a jewel gratified.

He put his hand upon his eyes and said, It is from you I have these two twin gems.

Those jewels are conferred on you for these; those jewels are your own you know full well.

When Good’s affairs were settled as he wished, (his) people from him naught but good received.

Since (his) good fortune gave to him the throne, and iron became gold, his sackcloth silk,

He settled justice on a basis firm, and (so) secured the empire to himself.

(And since) those leaves which from the tree he brought had given him from his grievous pains relief,

From time to time, to ward off injury, he used to ride off to that lofty tree.

He used (then) to dismount beneath the tree, and greet and bless the land (in which it grew).

In his love of the sandal-scented tree he (always) dressed in sandal-coloured clothes.

He thought of nothing else but sandal-wood¹⁷⁷³¹⁷⁷³; he put on naught but sandal-coloured dress.

Headache by powdered sandal-wood is cured, and palpitation, hepatitis, too.

The mind is quieted by sandal-wood, the spirits are enlivened by its scent.

Sandal is (almost) free from colour,—strange! on this account the earth is sandal-hued¹⁷⁷⁴¹⁷⁷⁴.

After the Chinese Turk had told the tale, with stammering tongue had swept the dust away¹⁷⁷⁵¹⁷⁷⁵,

The king gave her a place within his soul; that is, he hid her from the evil eye.

Both night and day he held her for his soul, and from all good and bad kept her concealed¹⁷⁷⁶¹⁷⁷⁶.

Bahrām sits on Friday in the White Dome, and the daughter of the king of the Seventh Clime tells him a story.

On Friday when this willow arched and high whitened (its) mansion through the (rising) sun¹⁷⁷⁷¹⁷⁷⁷,

The king adorned with ornaments of white, went forth in pride and joy to the White Dome.

Venus upon the Sign of the Fifth Clime¹⁷⁷⁸¹⁷⁷⁸ played the five turns in honour of the king¹⁷⁷⁹¹⁷⁷⁹.

Until the Greeks attacked the Ethiop van¹⁷⁸⁰¹⁷⁸⁰, the king indulged in pleasure without stint.

When night with sky-prepared collyrium¹⁷⁸¹¹⁷⁸¹ gave brightness to the eyes of moon and stars,

He, from that loving soul-caressing bride, associate of the night, born of the dawn,

Requested that with dulcet fluted tones she would evoke the echoes of her Dome.

When she, that fair one, blessings had invoked both on the king and on his lofty throne,—

Such blessings as increase prosperity, and may become so great a throne and crown,—

She said, Since you demand a pleasing tale, this one occurs to me of those I know.

STORY OF THE MASTER.

Thus said my mother, a true, worthy dame,—old women may be wolves, a lamb was she,—

Once an acquaintance, one of my own age, took me as guest,— her tray be ever filled!

A well-replenished tray for us she set;—the foods! what shall I say, when limitless?

Lamb, birds, ‘Irāqian cumin-flavoured meat, round breadcakes, and thin flour and butter cakes.

Some species of “ḥalvā”¹⁷⁸²¹⁷⁸² which have no name: some with pistachios, some with almonds dressed.

Fruits, fine and delicate, to charm the taste; apples from Isfahan, and grapes from Rai.

Speak not of pomegranate, the drinker’s fruit; pomegranate-bosoms filled the house entire.

When in a measure we had eaten food, we set out to regale ourselves with wine.

With constant laughter sociably we mixed; I and some story-tellers of my kind.

Each one told some event about herself, of something singular or paralleled.

Till came the turn to one of silvery breast, honey in milk, and milk on sugar poured;

A heart-beguiler such that when she spoke the birds and fish were by her accents lulled.

She from cornelian loosed a honey-fount¹⁷⁸³¹⁷⁸³, she made her lovers cry out and lament¹⁷⁸⁴¹⁷⁸⁴.

She said, There was a youth of honeyed speech, who scattered sugar through his grace of thought.

A Jesus when his knowledge he displayed; a Joseph when assemblies he illumed¹⁷⁸⁵¹⁷⁸⁵.

Able in knowledge and accomplishments, his lively apprehension best of all.

He had a pleasant garden like Iram¹⁷⁸⁶¹⁷⁸⁶, of equal beauty were the gardens round.

The earth with scent of roses (was) perfumed; its fruits were like the fruits of paradise.

The cypress like an emerald palace (rose); a dove (was) on the throne of every branch.

Therein, not Kausar’s stream¹⁷⁸⁷¹⁷⁸⁷, but that in which was life, a fountain of Life’s Water¹⁷⁸⁸¹⁷⁸⁸ (flowed).

All hearts were centred in its pomegranates; its roses had no mediating thorns.

If in the garden there were any thorn, it was to guard it from the evil eye¹⁷⁸⁹¹⁷⁸⁹.

Water beneath the (fresh) young cypresses; around the flowing waters verdant growth.

Unnumbered birds upraising voices (sweet) in choral symphony throughout the air

In cypress-trees fixed (raptured) to the spot, moved everyone endued with heart to song.

As an encompassing protecting line were raised by its four walls four heads of glass¹⁷⁹⁰¹⁷⁹⁰;

And by (these) structures, towering to the moon, the evil eye to it no access gained.

It ranged its cypresses, sowed jessamine; it pounded musk, steeped (all) in ambergris.

On every rich man’s heart (there was) a brand from wish to have such garden for his own.

The young man every week by way of rest for recreation to the garden went.

One day at time of mid-day prayer he went to view the garden and its (leafy) groves.

He found the garden shut, stones at the gate; the gard’ner soothed to slumber by the harp.

Sweet singers giving voice to dulcet song—may praise and blessing on such voices rest!

The garden tuneful with melodious tones, the charmers striving for their best effects.

(Swaying) in dancing movements every tree; bereft of heart the fruits, of life the leaves.

The master when he heard the songs of love, losing all self-possession tore his robes.

He had no self-control to turn away, nor any key with which to unlock the gate.

He knocked much at the gate, no answer came;—the cypress dancing, and the rose asleep.

The garden he encompassed all around; in all the garden he could find no way.

When he could gain no access by his gate, he tore some stone out from the garden-wall.

He went inside to have a look around; with earnest observation to inspect;

To hear the melody of song, and make (his wish) to see the garden his excuse;

To see how stood the garden, whence the sounds, and what had happened to the gardener.

Of all those roses who illumed the place, who in the garden present were that day,

Two jasmine-bosomed ones of silvery limbs were keeping order at the garden-gate;

So that no alien’s eyes should (dare to) gaze upon those (radiant) Moons of ḥūrī face.

(Then) when the master entered by the hole, the girls found him devoid of shame and rude.

They raised (their) plectrums up and wounded him; they took him for a thief and bound him (tight).

The man this ignominy suffered:—why? through (fear of) being charged with an offence.

After ill-treating him with nails and fists, they roughly (then) exclaimed against him (thus):

You through whose brand the garden (is) displeased, were there no guard what gain could gardens show¹⁷⁹¹¹⁷⁹¹?

A thief who into others’ garden goes,—in beating him the gardener does well.

We, who have somewhat wounded you with sticks,—’tis well that we have tied you hand and foot.

Then too, perverse and stupid-minded man, you leave the gate and enter through the wall!

The man replied, The garden is my own; (but) of my branding is this brand on me¹⁷⁹²¹⁷⁹².

A gate at hand, wide as a lion’s mouth, I leave the gate, and enter by a hole.

Whoever comes into his land like this, his land will too fall surely to the ground.

When the girls saw his nature they inquired into the features of the garden (claimed).

They found him in (his) evidence correct; anger subsided, litigation fled.

The master of the garden (better) known,—the heart of each was drawn to love of him.

For he was handsome, young, and eloquent;—a woman’s lost who sees such (qualities).

They judged it well to be at peace with him, because they found him of congenial kind.

They were rejoiced to have him as a friend, and set to work to free him (from his bonds).

They loosened from his hands and feet the bonds, and planted kisses on his hands and feet.

Many apologies they made to him, and in attention to his business joined.

Then with excuse might turn a foe to friend,—repair the breach (too) in the garden-wall,—

They brought some brambles and closed up the breach, and (thus) escaped the night-attack of thieves.

With blandishments they sat before the youth, and offering explanations (of the case),

Said, In this garden (green), a flowery Spring,—may the proprietor enjoy its fruits!—

A feast there is by heart-ensnarers given, beauties of moon-like face, in nature kind.

All the (most) lovely women in the town, whose beauty (seen) gives light unto the eyes,

Have in the garden all together joined, tapers and pictures void of smoke and flaw.

As an excuse for having used you ill, (and) having (thus) cast dust upon our lot,—

Rise and step out a little while with us, that you may gain your wish from which you please.

Go to some nook (well) out of sight, and from the strewing of the roses gain some joy¹⁷⁹³¹⁷⁹³.

Any fair one on whom you fix your heart, to whom you give your love, whom you approve,

We will (at once) bring to your secret nook, that on your threshold she may place her head.

Those accents falling on the master’s ears, his dormant passions (woke and) cried aloud.

Though in his nature he had continence, passion was to his nature not unknown.

A man, his human nature was beguiled¹⁷⁹⁴¹⁷⁹⁴: a man, he could not women’s wiles resist.

With those of jasmine bosom, silver form, he went, (indulging) in the highest hope.—

Before those beauties of the heavenly fort¹⁷⁹⁵¹⁷⁹⁵ there was a lofty upper room of bricks.

The master entered it and closed the door, and the (two) guides retired (then) from his side.

In the front centre of the room there was a hole, and through it shone a beam of light;

And owing to this hole the master’s eye beheld a narrow source and spacious stream¹⁷⁹⁶¹⁷⁹⁶.

In the plantation of the garden was a lawn full of the forms of cypress-grove¹⁷⁹⁷¹⁷⁹⁷.

Each beauty there, enlivening the heart, upraised her voice in sweet commingled sound.

In gardens pomegranates and apples too fail not, still less when gard’ners use them well.

(But when) a dragon in their treasure lurks, their oranges are shrivelled, hard and dry¹⁷⁹⁸¹⁷⁹⁸.

Beauties of silver limb, pomegranate breast, were strewing roses upon every side.

Light to the eyes were all the honey-lipped, sweeter than (all) the ripe fruits (of the place).

Pomegranate breasts and chins like apples there he saw, and other apples held as naught¹⁷⁹⁹¹⁷⁹⁹.

A stream flowed over it like (sparkling) tears; in it were fish untouched by injury.

And by that stream of surface fresh and bright the jasmine, lily, and narcissus grew.

Those beauties, velvet-cheeked, came (towards the stream); they saw a spacious basin towering high.

The heat of the sun’s (rays) had heated them; the sun-like water had been found by them.

They came with mien seductive to the stream, untying as they came their wrapper bands.

Their robes they took off and unveiled themselves, and showed like pearls in water by their grace.

They cast the water on their silvery necks, (sometimes) in blackness silver they concealed¹⁸⁰⁰¹⁸⁰⁰.

Together in the water moon and fish; confused with one another moon and fish¹⁸⁰¹¹⁸⁰¹.

When the moon into water “dirams” pours¹⁸⁰²¹⁸⁰², where there is any fish it darts (below);

(But) those Moons in their heart-entrancing grace made the fish rise for (him), the master¹⁸⁰³¹⁸⁰³, (there).

With hands joined in a ring they danced awhile, mocking the jasmine (in their loveliness).

Awhile in ranks opposed they scattered pearls¹⁸⁰⁴¹⁸⁰⁴; made pomegranate and orange valued high¹⁸⁰⁵¹⁸⁰⁵.

One came and made another fear a snake: A snake! she cried, whilst throwing out a curl.

Una dum alteri crurem natesque ostenderet dixit, Montem vide, et fissum terræ motu solum.

Columns in Bīstūn (columnless) they raised¹⁸⁰⁶¹⁸⁰⁶; killing Farhād with the sharp axe (of love)¹⁸⁰⁷¹⁸⁰⁷.

The milky stream which Shīrīns’s palace had¹⁸⁰⁸¹⁸⁰⁸, in that delightful, pleasant basin rose.

The master saw; no self-control remained; but what avail? he had no friend or help.

He was as thirsty man to reason lost who water sees he has no power to reach;

Or epileptic who the new moon sees, and now jumps up and now sits down again.

He looked towards every cypress statured (belle); a Resurrection, ne’er a stature saw¹⁸⁰⁹¹⁸⁰⁹.

His veins, full-blooded, through their ferment drew from his whole being cries and clamour loud.

Standing (there) like a thief concealed (from sight);—that which you know in such state as you know¹⁸¹⁰¹⁸¹⁰,—

His bird through aperture, his snake through hole¹⁸¹¹¹⁸¹¹, wished among (them) audaciously to dart.

The fair-faced washed the roses’ faces clear, and looked like jasmine in silk rosy vests.

They put on silken robes of azure hue, and (in their brightness) (seemed to) upbraid the moon.

With them, the loveliest player of the harp, was one of Grecian face and Ethiop locks¹⁸¹²¹⁸¹².

A sun with full chin like a crescent moon, her lips by none e’er tasted (honeyed) dates.

Her glances sharper than an arrow’s point, than sugar-candy sweeter still her smiles.

Like laden cypress pomegranates were dipped in water, water dipped in pomegranates¹⁸¹³¹⁸¹³.

With one lure she would capture thousand hearts; whoever saw her died before her (face).

Whenever she began to touch the strings, love woke alert, and intellect was dimmed¹⁸¹⁴¹⁸¹⁴.

The master with that charmer of the world more charmed afar than watchmen are with light.

Although each one was (like) a (radiant) moon, in that assembly she was like a queen.

The ascetic in his heart strayed from the path: the laxness see! fine moral usages¹⁸¹⁵¹⁸¹⁵!

After a time those two musk-deer=eyed belles, who (when) in anger had the lightning’s fire,—

Who roused the musk-deer in that (new) Khoten, and showed the musk-deer to the cheeta swift¹⁸¹⁶¹⁸¹⁶,

Advanced to speak (with him) in honeyed tones, their muslin veiling crowns of majesty.

They saw the master in the curtained place; as keepers of the curtain questioned him¹⁸¹⁷¹⁸¹⁷.

Said they, To which of all these lovely ones of ḥūrī race does (most) incline your heart?

The beauty there who pleased the master most, he pointed out to those two lovely ones.

Ere he had spoken out (they both) sprang up: as deer, nay rather raging lions, sped.

That beauty, fairy-born, with many a wile, with words sung to the harp they led away,

In manner such, that no one might suspect, that might not peril, but advance the affair.

When they had brought the marvel to the room,—the marvel see! they closed the door of heaven¹⁸¹⁸¹⁸¹⁸.

Although he knew not he was mate for her, she mate for him, and easy his emprise,

(’Twas so), for those fair harpers who had sped, had harmonized his business like a harp¹⁸¹⁹¹⁸¹⁹.

Those stores of grace and beauty had (before) told her in detail all the master’s case.

That charming one, endowed with fairy face, had fixed her heart on him (as yet) unseen.

His beauty when she saw him, drew from her iron from silver,— silver which was gold¹⁸²⁰¹⁸²⁰.

The master, lost to self-control through love, addressed the cypress straight in chiding tones¹⁸²¹¹⁸²¹.

He asked, What is your name? Fortune, she said. Said he, Where is your place? She said, The throne.

What is your curtain¹⁸²²¹⁸²²? Music, answered she. And what your business? Coquetry, she said.

He said, What is your source? She answered, Light. He said, The evil eye be far from you!

A kiss you’ll give, said he? Sixty, she said. He said, Come, is it time? She said, It is.

Said he, Shall you be gained? She answered, Soon. He said, Was this in view? She said, It was.

The master’s heart with strong emotion stirred, he lost (all) bashfulness and diffidence.

He seized the lovely charmer’s harp-like locks, embraced her tightly, strained as his heart-strings.

He kissed and tasted (lips as) sugar (sweet), (gave kisses) one to ten, till ten times ten.

The kisses were as fire to stir (his) heart; the (fervent) heat gave keenness to his aim.

He wished to taste the sweetness of the spring, and from the fount of life to take the seal¹⁸²³¹⁸²³.

When at the onager the lion sprang, and drew it forcibly beneath its claws,—

The place was weak¹⁸²⁴¹⁸²⁴, and, suffering violence, breaches were opened in its (loosening) bricks.

The chamber was an old one and came down,—let not the business of the good end ill!

Both this and that one by a hair escaped; this to one side, that to another sprang.

That they should not be seen upon that road, they went some distance from that fruitful tract.

The man retired from it, and in (his) pain went to a quiet place and suffered grief.

The girl went (then) and with her comrades sat, with wrinkled brow like those who suffer pain.

She set before (her mind her) past distress; (took up her) harp (and) put (it) on her lap.

When she brought out the sweet plaint of the harp, with plaints she drove her lovers (all) distraught¹⁸²⁵¹⁸²⁵.

She said, Be salutation from my harp by the strings’ dulcet plaint to lovers given.

She touched the strings and thus began to sing: The Judas’ tree had come, the flowers bloomed;

The cypress had drawn out its lofty form, the rose’s smile displayed a box of sweets.

The nightingale arrived, sat on (its) branch; the day of making love had (brightly) dawned.

The gard’ner¹⁸²⁶¹⁸²⁶ to the garden fragrance gave; joyous he came and on its beauties gazed.

He saw a cup of wine¹⁸²⁷¹⁸²⁷ and took it up, (but then) there fell a stone which broke the cup¹⁸²⁸¹⁸²⁸.

You who have pillaged me of all I had¹⁸²⁹¹⁸²⁹,—only by you can my affairs come right.

Although I am ashamed of what I’ve done, my heart to separation is averse.

Her mode of music gave her confidants full information of her secret thought.

They went away oppressed with anxious care; they (went and) sought the master (who had gone).

The master, like a slave who butter steals, had naught but shame to follow on the feast.

He crept behind a narrow river’s bank, ’neath cypress, willow, box, and poplar-tree.

Confounded at his injudicious plans,—the yellow wall-flow’r¹⁸³⁰¹⁸³⁰ from his lilies sprang¹⁸³¹¹⁸³¹.

They sought to know that which he had in mind; and he told all to those two confidants.

Those secret agents felt it due from them to bring the loved one to the lover (there).

(Thence) they returned, and opened out the way¹⁸³²¹⁸³²; (so) the rose-water to the rose they sent¹⁸³³¹⁸³³.

That friendly one, sweet songstress, came (to him), renewing for (her) lover love once more.

The master took her hand and (then) advanced unto a certain place that he thought fit.

Branch upon branch the branches of the trees, forming aloft innumerable thrones.

He sped beneath the branch of a high tree; with joy of heart he made a pleasant seat.

With love he drew the heart-ensnarer close: close to his bosom as the heart it held:

A cypress free with graceful, swaying gait, one like the jasmine on Sāmānian rug¹⁸³⁴¹⁸³⁴.

He took her to his bosom and rejoiced; the cypress made a compact with the rose¹⁸³⁵¹⁸³⁵.

The moon-faced beauty on the master’s breast, he well inclined, all self-restraint deposed,

His piece on house-securing all intent, his partner prompt to carry off the stakes¹⁸³⁶¹⁸³⁶,

He was all eagerness to take the fort, and quench with water all the fire of love.—

It chanced a field-mouse (near) had seen some gourds suspended from the lofty branch (above).

It flew up to the string like any bird, and cut the string which held them with its teeth.

Such a calamity fell on the ground!—each gourd in figure like a kettle-drum.

The noise of such a drum went many miles;—a drum,—what drum? the drum to sound retreat.

The noise, disturbing, with continued clash, tore from the panther’s claws the deer away¹⁸³⁷¹⁸³⁷.

The master thought the inspector¹⁸³⁸¹⁸³⁸ with a stick, the censor¹⁸³⁹¹⁸³⁹ with a stone had come to attack.

Leaving his shoes behind, he ran away; he went about his business once again.

That idol also went with thousand fears back to her intimates in music skilled.

A short time after she unveiled her heart, joining the music of the harp to song.

She (thus) sang, Lovers on a time have said, A lover went to visit her he loved.

He wished to the extent of (his) desire by union with her happiness to gain,

To take her to his arms as love dictates:—sweet in the arms of cypress the red rose!

Then through her (swelling) bosom and her chin, an apple eat, pomegranate from her breast.

Ad locum ubi thesaurus asservatur manus protendere voluit, ut thesauri portam aperiret;

Saccharum cum saccharo indurato miscere voluit, et salice rubra tulipæ sanguinem effundere—

(When) suddenly a tumult brought distress, so that so fine an entertainment failed.

It is not well you offer me false tones; I will not cease to play true tones for you.

O you whose every throw has been unfair, as one who throws with fairness make a throw.

A moth is left (here) anxious for the light; a thirsty one far from the fount of life.

(When) this ode had been sung her confidants, as sympathizers, understood (its aim).

They went with deprecation to the youth, and found him stretched at full length (on the ground).

They found him lying, resting on the ground, (greatly) abashed and (much) distressed in heart.

With kindly treatment (then) and friendliness the cause of such dejection they inquired¹⁸⁴⁰¹⁸⁴⁰.

Questioned about his state, he told the tale: (even) in hell ’twould raise a bitter sigh.

(Then) those devisers by device, their own, gave him deliverance from his gloomy thoughts.

From his contracted heart they loosed the bonds, heartened one out of heart by promises.

Be in this business more expert, (said they); you love, ’tis true, (but) be more loving still.

At the due time make such a place your nest that (no) calamity may fly to it.

We surely from afar will hold the place, (and) we will guard the road like sentinels.

Then for the business they returned again to her of cypress form and rose-like cheeks.

So that once more she went with charming gait; she found the master (soon), and soothed his heart.

She came, relieved him of his load of grief; the master, seeing this, lost mastership¹⁸⁴¹¹⁸⁴¹.

He seized her ringlets like a drunken man; and in the garden sought a quiet nook.

There was a distant corner of the place, a heap of jasmine (there) a dome of light.

(The jasmine) raised its standard to a wall¹⁸⁴²¹⁸⁴²; above there was a wood, below, a cave¹⁸⁴³¹⁸⁴³.

The master found no better place¹⁸⁴⁴¹⁸⁴⁴ than that, (so) in it he prepared a pleasant couch¹⁸⁴⁵¹⁸⁴⁵.

He plucked the jasmine and arranged it well, (then) brought his love in comfort to the place.

Pudore omisso ejus strophii ligamentun, pariterque vestimenti alterius de quo mentionem facere non licet ligamentum solvit.

He drew a heap of roses to his breast, blanched almonds sugar-coated (sweet to taste).

Specillo pixi qua collyrium conditur nondum immisso,—the curved dome¹⁸⁴⁶¹⁸⁴⁶ played (them) still another trick.

Some foxes in recesses of the cave had come together in pursuit of game.

A wolf had followed close and barred their road, to separate each from the other one.

The foxes knowing that he fed on all,—a terrible and great calamity,—

(With terror) took to flight, the wolf behind, their only road across the master’s bed.

They started up to do as best they could,—in front the foxes, and the wolf behind.

The master’s court¹⁸⁴⁷¹⁸⁴⁷ had fallen all away, he saw a (hostile) camp, and bounded off.

Truly he knew not what had happened there; covered with dust he ran from side to side;

His heart in sore anxiety and pain to know how (best) to quit the garden soon.

(Then) met him (there) those two of cypress form, who pomegranates, narcissi, had bestowed¹⁸⁴⁸¹⁸⁴⁸,—

They grasping his beloved by her skirt,—she pearl-like ’twixt two water-dragons placed.

They shouted at her, What deceit is this? What demon this among your qualities?

How long will you disturb and vex the youth, killing with rancour him who loves you (so)?

No person on a stranger, (sure), would play, with show of sympathy, a trick like this!

This night how often have you left him (thus)! How much deceit and fraud have you employed!

She offered pleas and swore (that they were true); they would not listen to the truth from her.

Till in distress the master came to them; he saw the dawn between a pair of shears¹⁸⁴⁹¹⁸⁴⁹;

Covered with shame at their severe reproofs, receiving blows from this one, slaps from that.

He said, Beware (now)! Take your hands from her! Do not distress (my) friend who is distressed.

Since from a (radiant) Moon no sin has come, (so) must you sing a better air to her.

If in such want of faith be any sin, hands should be laid on those ashamed (of it)¹⁸⁵⁰¹⁸⁵⁰.

Her nature is quite pure of any sin; any offence committed is from me.

The clever and sharp-witted of the world are all devoted servants of the pure¹⁸⁵¹¹⁸⁵¹.

The grace of God had given my affairs immunity from harm and from mischance.

And all those harms which broke my spirit (so), (which came and) heaped mischance upon mischance,—

Since (my good) fate had given me continence,—they gave me freedom from so ill an act¹⁸⁵²¹⁸⁵².

He whom the demon brings not to his aims is good in grain, naught that is good does ill.

(But) he who puts his heart on action base,—saving your presence,—base of birth is he.

A beauty with so fairy-like a face,—no person can refrain from loving her:

(No man), especially, who has some youth, the feelings of a man, some love in him.

But still when chastity protects the road, one cannot (think of) going to meet sin.

No one can eat fruit from the fruitful tree on which a single evil eye may look¹⁸⁵³¹⁸⁵³:

The eyes of hundred kinds of beasts of prey¹⁸⁵⁴¹⁸⁵⁴ (were) on us, hence our business turned out ill.

What’s gone has gone, of that I will not speak; thus will I spoil not that which (still) I have.

I now repent of (all) both hid and clear, and from the Ruler of the world accept

That if He grant me still a time to live,—since she of sugar lips receives her slave,—

As lawful wife I’ll take her as my bride, treat her with more devotion than before.

The agents seeing how it was with him, were awed at his God-fearing piety.

They put their heads before him on the ground; they said, Be blessings on a faith so pure:

(Faith) in which seeds of goodness have been sown, and which from evil disposition ’s kept.

How many are the griefs which seemed as griefs! they were thought griefs, but comforts were in fact.

How many too the pains which come on man, and still a remedy is in the pain.

The lovely ones put coquetry aside, confounded at the puppet-playing sphere¹⁸⁵⁵¹⁸⁵⁵.

When from the mountain rose the fount of light, it banished from the world the evil eye.

Dawn, like the spider of the astrolabe, unto the world’s pole spun (its) gossamer¹⁸⁵⁶¹⁸⁵⁶.

Bearing a lamp¹⁸⁵⁷¹⁸⁵⁷ a breeze arose and bore the gard’ner from the garden to the town.

The master raised (his) standard in control, released from that subjection and those bonds¹⁸⁵⁸¹⁸⁵⁸.

From last night’s fire of love-essays his heart was cauldron-like to ebullition brought.

When to the town he came, he sought (at once to carry out) in faithfulness his aim.

The Moon of last night he induced to come, assigned the portion¹⁸⁵⁹¹⁸⁵⁹ as the law commands.

Margaritam imperforatam coralio perforavit: experrectus est gallus, piscis requievit¹⁸⁶⁰¹⁸⁶⁰.—

If (in the world) you look from bird to fish¹⁸⁶¹¹⁸⁶¹,—this same affection will be (found) in all.

Good fortune his to find a limpid stream! he drank of (water) lawful then to him.

Pure as the (radiant) sun he found a spring, bright, clear as jasmine, and, as silver, white.

In whiteness is the (bright) light of the day; by whiteness too the moon illumes the world.

In colour is an artificial taint, except in whiteness, which is pure, unstained.

Man when bestained is in a hopeless state; whiteness, the sign is of his purity.

(Then) when in adoration men engage, it is the mode that they should dress in white¹⁸⁶²¹⁸⁶².

She, jasmine-bosomed, ending thus her words, the monarch gave her place upon his breast.

Thus many a night in comfort and in joy he went and tarried in the Domes (in turn).

The sky, constructor of the (lofty) domes¹⁸⁶³¹⁸⁶³, opened the doors of the Seven Domes to him.

Bahrām finds out about the tyrannical vazīr.

Saturn and Jupiter in aspect trine¹⁸⁶⁴¹⁸⁶⁴, the sun from Pisces then in Aries¹⁸⁶⁵¹⁸⁶⁵;

The verdure, Khiẓr-like¹⁸⁶⁶¹⁸⁶⁶, found youth again, the springs of water (too) renewed their life.

The heart of every spring became a Nile, and every fount became a Salsabīl¹⁸⁶⁷¹⁸⁶⁷.

The earth in aloes dressed took musky scent, the breeze, musk-seller, steeped itself in musk¹⁸⁶⁸¹⁸⁶⁸.

The New Year’s equable and temperate air made its way straight to world-illumining¹⁸⁶⁹¹⁸⁶⁹.

From the air’s skirt was dew deposited; the heat broke up the form of winter’s cold.

By a new mortgage-deed the New Year’s breeze mortgaged its life to (all) the fragrant herbs¹⁸⁷⁰¹⁸⁷⁰.

From the earth’s heart the plants put out their heads; the mirror of the sun was cleared of rust¹⁸⁷¹¹⁸⁷¹.

The plants gave many jewels to the sight¹⁸⁷²¹⁸⁷²; they made creation fresh and flourishing.

Down from the mountain gorge the pure white snow gave grandeur to the river by (its) tears¹⁸⁷³¹⁸⁷³.

The morning breezes by their musky breath rubbed galia¹⁸⁷⁴¹⁸⁷⁴ on the violet’s dark dress.

The fresh narcissus with (its) sleepy eyes deprived of sleep the eyes of all it saw.

The lotus from the torture of the fire¹⁸⁷⁵¹⁸⁷⁵ found in the fortress, water, a retreat.

The fresh buds of the blossoms of the trees made pearls wide-spread as tulips’ petals are¹⁸⁷⁶¹⁸⁷⁶.

The cypress which by shade gave canopies, combed the locks of the box-tree (with its leaves)¹⁸⁷⁷¹⁸⁷⁷.

For the corona of narcissi drunk, the lilies put gold ingots on their palms¹⁸⁷⁸¹⁸⁷⁸.

Through the north breeze the pastils of the Spring were scattering stars without the Judgment Day¹⁸⁷⁹¹⁸⁷⁹.

Having tears in its eyes the fenugreek by eating of the saffron smiled again¹⁸⁸⁰¹⁸⁸⁰.

The writer of God’s will in life’s whole book sanctioned the bloodshed of the anemone¹⁸⁸¹¹⁸⁸¹.

The petals of the white rose, stringing pearls¹⁸⁸²¹⁸⁸²; applying tutty, stems of hyacinths¹⁸⁸³¹⁸⁸³.

The mouse-ear curled its hair in many a lock; tossing it on its back like Dīlamī¹⁸⁸⁴¹⁸⁸⁴.

The leaves and grass were both content to be, those, as forked arrow-heads, and this, as shears¹⁸⁸⁵¹⁸⁸⁵.

And with their musky clusters hyacinths diffused their pungent odour o’er the pinks.

The yellow wall-flower, still to live a while, had made the jessamine its special heir¹⁸⁸⁶¹⁸⁸⁶.

The odour of the wild mint with its heat melted the sting of Scorpio of the sky.

The rose-buds dallied with the anthemis; the grass to the iris whispered secrets low.

The camphor-scented rose of musky breath, in gold and silver, like the loved one’s ear¹⁸⁸⁷¹⁸⁸⁷.

The willow scent of aloes-wood diffused; sometimes it scattered camphor, sometimes musk.

The Judas’ tree and jasmine raised their flags, a black and white, before the willow-tree.

The willow gnawed its hands, regretting leaves lost through the bane of autumn’s piercing winds¹⁸⁸⁸¹⁸⁸⁸.

The rose assumed its place as sovereign chief; the earth, e’en as the breeze, its loyal friend.

The nightingale upraised its voice (in song) all night until the crowing of the cock.

The redness of the rose on the green field played the five turns of music as the chief¹⁸⁸⁹¹⁸⁸⁹.

The notes of the ring-doves on cypress-trees like cheerful song of those whose hearts are pleased.

The flute of turtle-doves with morning plaint had made the mountain partridge cease its laugh.

The cry of francolins around the field cut up the utmost heights of paradise¹⁸⁹⁰¹⁸⁹⁰.

The nightingale in sad and plaintive tones had grown as slender as the harp’s silk string.

From the celestial writings of the Zand the Zand-intoner sang at night some words¹⁸⁹¹¹⁸⁹¹.

The garden had become like painters’ scenes; joyous had (all) the birds and fish become.—

King Bahrām held on such a day as this a festive meeting in the mode of kings

(In) a domed chamber, raised above the sky, after the fashion of the Seven Domes.

A messenger of noble form arrived, who sought the palace of the seven brides.

That heavenly palace entering, his heart expanded like the (spacious) heavenly gates.

He praised and blessed the king in lengthy speech, and after that, respectful homage paid.

He said, Once more from China, picture-land, a rush of troops has occupied the earth¹⁸⁹²¹⁸⁹².

The khāqān with the king has broken faith, and from good faith departed once again.

The Chinese have no faith, conventions spurn: poison at heart, and honey outwardly.

An army (vast) with swords uplifted high has reached in countless troops the Oxus stream.

Over a wide expanse the torrents rush, (in size) each dragon¹⁸⁹³¹⁸⁹³ in them like a sea.

Should the king have no thought for this affair, the Chinamen will drink our blood in bowls.

The king, who heard of this calamity, for safety from the sore affliction sought.

(So) ere the net were cast about (his) head, he drew (his) skirt from wine, (his) hand from cup.

He studied how he might with fitting deed and judgment crush the power of the foe.

He saw no refuge save in troops and hoards, for such the means of conquest are alone.

He found the royal treasury was void, that arms and army too were scattered wide.

(Thus), helpless like a toothless lion, he, a chain his collar was, his realm a jail.

The monarch, I have heard, had a vazīr, an impious man, one far removed from God;

Who’d named himself, from a self-chosen roll, Rāst-rūshan,¹⁸⁹⁴¹⁸⁹⁴, but he was not bright (or) straight.

His brightness and his straightness most minute; his straightness crooked, and his brightness dark.

He made the king assured of good repute, whilst good repute attached not to his name.

When the vazīrate was in Narsī’s hands¹⁸⁹⁵¹⁸⁹⁵, in the vazīrate there was fear of God;

But when Rāst-rūshan seized the vazīrate, all perished that was either just or true.

The king in drinking and in pleasure sunk, (Rāst-rūshan) gave a loose to tyranny,

He raised up trouble, and abolished good, he sought for land, and heaped up property.

The king’s vice-gerent (too) by gold and gems he gained as partner in (his) hurtful acts.

He said, The people have grown covetous; they have become rude, bold, and mannerless.

Creatures of earth, (’tis true), born of the earth, (but) wild beasts they, (and only) men in form.

If we with sense and judgment punish not, the evil eye will punish (soon) the realm.

In their satiety they boldly use our wealth to further interests of their own.

We must subject and overpower these wolves: how long appear to heed not and ignore?

Men, they are evil and of evil stock; appearing Josephs, they are worse than wolves¹⁸⁹⁶¹⁸⁹⁶.

Wild beasts (like them) pay no heed to good faith, and till the sword compel, spurn all commands.

You may have read, concerning the distressed, of what Siyāvash¹⁸⁹⁷¹⁸⁹⁷ suffered from wild beasts.

How King Jamshīd¹⁸⁹⁸¹⁸⁹⁸ was humbled to the dust, and how Darius, king, was crucified¹⁸⁹⁹¹⁸⁹⁹.

Their riches are a tank, and sated, they: water left long in tanks must putrify¹⁹⁰⁰¹⁹⁰⁰.

The water, which by earth gets turbid, dark, also by means of earth gets clear and good¹⁹⁰¹¹⁹⁰¹.

If drunk the monarch, sober is the foe; asleep the watch, the robber is awake.

If harsh control be used not by the king, his royal power and state will (soon) be marred¹⁹⁰²¹⁹⁰².

Let chastisement be yours, and counsel mine: seize anyone I say is to be seized.

Bold and presuming subjects are as fiends; let them alone and they exceed all bounds.

The king who (fitting) chastisement inflicts,—from him both enemies and demons flee.

By no one’s show of friendship be seduced; consider only as your friend the sword.

(So) do your best by (fitting) chastisement not to impair the splendour of your rule.

The king, with trust in us, is given to wine: I have the pen, and you the sword in hand.

Chastise the rich by (seizing on their) wealth; and circumvent the poor by killing (them).

The good and bad are both (your) legal (prey): deprive the bad of life, the good, of wealth.

Lower the people in their rank and wealth, that you may be exalted in their eyes.

Whene’er the subjects are depressed and weak, the realm is always on a solid base.

The king’s vice-gerent, as one void of sense, joined with him in his acts of tyranny.

With such ill-treatment as was pointed out he would oppress the subjects of the king.

Until the degradation passed all bounds, he treated all men as of no account.

Persistent in oppression (both) remained: (men) they imprisoned, and bore off their all.

In town and village outcry ruled alone: no other words than “Seize and fine” were heard.

Till in the kingdom, ere a year had passed, no land or wealth remained to anyone.

The probity of each man was¹⁹⁰³¹⁹⁰³ approved according to the measure of his bribe.

Of gold and jewels, male and female slaves, to no one aught remained in (all) the realm.

The richer than the poorer more in want, not from deficiency, but having more¹⁹⁰⁴¹⁹⁰⁴.

House-holders through the theft of the house-thieves had left their houses all in others’ hands¹⁹⁰⁵¹⁹⁰⁵.

The city and the army, wearied out, as outcasts wandered all from hill to hill.

No ox or seed remained in any tract; no one could strike a balance to the good¹⁹⁰⁶¹⁹⁰⁶.

When desolate the realm, the treasury was all at once deprived of revenue.

Save the vazīr, who had (both) house and hoard, no person’s gain was aught but grief and pain.

Since to prepare for war the monarch had no treasure and no army, and was sad,

He sought at once from all the chiefs in turn their several reasons for his ruined state.

Through fear of the vazīr whose fires rose high, no one would tell by day what passed at night¹⁹⁰⁷¹⁹⁰⁷.

Each one gave some false reason, speaking thus: This needy man has gone, and that one fled.

The ground gives no returns, no grain remains, so in the treasury no treasure’s left.

(The peasant) gone from lack of means and cash, our monarch’s lands now feel the bad effects.

With favour and indulgence from the king, he will (no doubt) return to his affairs.

Those pleas did not suffice the king, yet still he made not on the lion ill-timed war.

Of the ill turns of the tyrannic dome¹⁹⁰⁸¹⁹⁰⁸ he thought as much as seemed to him required.

He took no measures to arrange affairs, nor struggled further (at the time) with fate.

When saddened by the trouble of the affair, the king would ride out to the chase alone.

In hunting he recovered cheerfulness, (and) when thus cheered he came back home again.

When sadness held him captive, on a day, he felt an eager longing for the chase.

He went out all alone to hunt the prey, with blood to wash off from (his) heart the blood.

So far he hunted as his will inclined; he conquered sadness and defeated care.

When from the chase of leopard, lion, boar, he had resolved to go back home again,—

In all the heat and hurry of his course his brain had melted through the fire of thirst.

He hastened all around the tracts about, but found no water there, though much he sought¹⁹⁰⁹¹⁹⁰⁹.

He saw some smoke (then) like a dragon black, raising its head high to eclipse the moon;

Coiling and writhing, roll involved in roll, designing, (as it seemed), to mount the sky.

He said, Although that smoke has risen from fire, yet from the kindler water I must seek.

When he had gone some steps towards the smoke, he saw a tent (there) rising to a height;

A flock of sheep (too) seething in the sun, from hoofs to ears like to a stew of meat;

A dog suspended from a branch he saw, with fore and hind legs bound tight like a stone¹⁹¹⁰¹⁹¹⁰.

He swiftly urged (his) horse towards the tent; he saw an old man like a sun-stirred dawn¹⁹¹¹¹⁹¹¹.

The old man when he saw (his) guest sprang up, and girded up (his) loins to wait on him.

Like the earth (humble) he received (his) guest, and held the reins of (one like) heaven (high).

First praise and blessing did he offer him, and afterwards he helped him to dismount.

Whatever he had ready in the house he brought with soft and deprecating words.

He said, There is no doubt that such a tray is quite unsuited to a guest like you;

But in these parts is little husbandry, (so) if the tray is poor there’s some excuse.

When the king saw the shepherd’s piece of bread, he drank a draught of water, and abstained.

He said, I’ll then, and not before, eat bread, when you shall truly tell me what I ask:

To-wit, why this poor dog is (thus) tied up: why he, the lion of the house, is bound?

The old man answered (him), O handsome youth, I will exactly tell you what has passed.

This was a dog the guardian of the flock; to him I had entrusted my affairs;

Through his fidelity and trustiness I was rejoiced by his companionship.

He from the flock would always keep afar the robber’s hands, the claws (too) of the wolf.

To him I left the guarding of my house, and him I called my (faithful) guardian dog.

He with foe-lacerating teeth and claws was to me night and day (as) iron arms.

If from the country to the town I went, the flock was happy in his watchful care.

And if my business in the town was long, he would take home the flock again himself.

(Thus) he kept watch for me for several years, was true, and saved me from (all) fear and toil.

Till one day in the book of (my) affairs I noted down the number of my flock.

I saw that it was short by seven head, (then) thought there was an error in my count.

When in a week I counted (them), again I found them short, but kept the secret close.

(Then) with good judgment and good sense kept watch; trespass on no one’s part did I observe.

Although for several nights I (thus) kept watch, no night did I discern the cunning rogue.

Whilst in the business more alert than I, than I by far more watchful was the dog.

All night my heart was full of grief and pain, finding the flock diminishing in sheep.

And when again I verified the count, they still fell short as on the former day.

By twos and fives they were diminishing, like ice which had been melted by the sun.

So far that the collector for the poor took what remained from me as legal alms.

And I, a dweller in the wilderness, became a shepherd after owning flocks.

That sore and heavy trouble humbled me; it took effect on (my) discouraged heart.

I said, This stroke, given by the evil eye,—of what wild beasts is it the handiwork?

With such a dog, whose acts were lion-like, who has this insolent presumption used?

Till one day on the border of a stream I slept (awhile), and (then) awoke from sleep.

Then with my head bent down upon my staff, making no noise, I walked along with it.

A female wolf I saw spring up afar, which came and sat down near before the dog.

In her dog-language (then) she called the dog; the dog ran up to her with friendly mien.

He ran around her, scattered dust about, now wagged his tail, and now pricked up his ears.

Postremo lupæ clunes conscendit, fulfilled his wish, and business came to nought¹⁹¹²¹⁹¹².

(Then) he returned, lay down and took his rest, the seal of claims to silence on his mouth.

The wolf, since she had given now (her) bribe, sought the reward due to the service done.

A stout, fat sheep, the leader of the flock, whose legs were weighed down by its heavy tail,

She carried off, and in a trice devoured, and many such a bribe had she consumed.

The cursed dog, to gratify his lust, left to the wolf’s control my flock of sheep.

That flock of sheep, he had to serve and tend,—he sacrificed it to his love-affairs.

(Though) often (this occurred) I made no change¹⁹¹³¹⁹¹³; I let him off though guilty of offence.

Until at last I took him with the wolf, and bound him for so serious a crime.

I put him to the torture of a jail, that he might be again subservient slave.

No dog of mine, a robber on my road; or else a butcher of my sheep is he.

He has betrayed the trust (reposed in him), and trustiness exchanged for treachery.

Even should death result I have full leave¹⁹¹⁴¹⁹¹⁴ to see that he shall not escape such bonds.

No person whosoever would applaud the man who towards the guilty acts not so.

Bahrām, the king, (then) from the (shepherd’s) words took secretly a warning (to himself).

These words a hint were when he understood; something he ate, then hastened towards the town.

He said within himself, From this old herd I’ve learnt to rule— how good the course (pursued)¹⁹¹⁵¹⁹¹⁵!

As in the case I’ve witnessed¹⁹¹⁶¹⁹¹⁶ I, (in truth), the shepherd am, my subjects are the flock.

The basis of affairs not resting sound, the trusted must be asked about the breach.

Then he who’s my vazīr, sharp-sighted man, my trusted agent to protect the flock,—

From him must I enquire where are the troops; though lost the learned, where the pulpit is¹⁹¹⁷¹⁹¹⁷.

That he may tell me what this ruin means; who the real basis of this havocked state.

He asked his agents when he reached the town, to give a clear account of those in jail.

When he had looked into the list, the day, like to the list, grew black before his eyes¹⁹¹⁸¹⁹¹⁸.

Perplexed, amazed, he saw a whole world smit, and clearly noted every person’s name.

He said, Where grief and joy must bear their part, the king may kill, the vazīr intercede¹⁹¹⁹¹⁹¹⁹.

By tyranny he’s blackened the king’s name, for his own name securing good repute.

The king knew what the (man’s) devices were: the thief within the house would pillage it,

Like the dog which abandoned flock to wolf, and craft employed against the valiant herd.

Dogs are like this in their rapacity, they make an outcry when they lacerate¹⁹²⁰¹⁹²⁰.

He thought it prudent leaving him awhile (in freedom, suddenly) to check the man.

Said he, If him in power I (seem to) keep, for his removal none will (dare) contend¹⁹²¹¹⁹²¹.

But if I strip him of his pomp and state,—light best shows in the dark and sombre night¹⁹²²¹⁹²².

(Then) in the morning when the day grew light, and the dark night had folded up its pack,

The dawn, two-sworded, by its single stroke had made the moon tired, weary of its blood¹⁹²³¹⁹²³,

Bahrām set up (his) court upon the sky, granted the people public audience.

The grandees from all parts assembled (there), and ranged themselves according to their rank.

Rāst-rūshan entered by the palace door, and boldly went to his exalted place.

With stern and angry gaze the monarch looked, and shouted in a way to strike him dead:

You, who have ruin brought on all my realm, have stripped my realm of splendour and renown;

Have heaped up jewels in your treasury, scattering my jewels and my treasured store;

Have taken from my troops all arms and stores, so that no arms or stores are left to them;

Deprived my (loyal) subjects of their all, planted your feet in every person’s blood;

Required from subjects not the taxes due, but all their means at times, at times their rank;

The claims my bounty gives me cast aside, having no shame before me,—shame on you!

His Faith would own ’tis worse in every one to overlook a favour than his Faith.

To meet the claims of favours by one’s acts brings favours still to him who has received.

When that Rāst-rūshan came to me in you, justice departed, brightness was dispelled¹⁹²⁴¹⁹²⁴.

Both troops and treasure you have injured so that neither troops nor treasure now remains.

What did you think, that in my drinking bouts the sleep of negligence would seize me so

That you’d deprive of use a drunkard’s hands, and break the subjects’ and dependents’ legs?

On me may dust be (scattered) if Bahrām forgets the sword when taking up the cup!

If I forget myself in wine and song, I’m not forgetful of the azure sphere¹⁹²⁵¹⁹²⁵.

By such words countless iron rings he forged, (and) cast them all around the vazīr’s neck.

He ordered then that a repulsive guard should drive him off from paradise to hell.

A halter of (his) turban¹⁹²⁶¹⁹²⁶ (then) they made; they drew him in and put him into bonds:

His legs in fetters and his arms in chains,—such reverence so vile a one receives¹⁹²⁷¹⁹²⁷.

When might was brought against that mighty one, the king dispatched a crier round the town,

That the oppressed in this (cause of) complaint should ask for justice, which the king would grant.

When all the multitude and soldiers heard, they turned their faces towards the monarch’s court.

The evil of that evil-natured man they told, and pierced a dragon with a snake¹⁹²⁸¹⁹²⁸.

The king commanded that the prisoners, out of their bleeding and afflicted hearts,

Should each make known of what he was accused, so might he for the fetters forge a key.

The captives, from captivity released, approached the king, more than a thousand men.

The king selected seven from them all, and questioned each of them upon his case.

He said to every one, What is your crime? Whence come you? To what tribe do you belong?

The first victim complains of the tyrannical vazīr.

The first of them then said to (King) Bahrām, O you whose foe is as his foe could wish,

Rāst-rūshan, the vazīr, with grievous hurts upon the rack my brother put to death.

Goods, horses, (other) things, whate’er there was, he seized on all: both life and also wealth.

By reason of his youth and beauty all were much afflicted at his loss of life¹⁹²⁹¹⁹²⁹.

And since I raised an outcry at the deed, the vazīr took me prisoner for that crime;

Calling me an adherent of (his) foe, and so (inclined) when he was such (a man).

He made out cases of incitement then, to plunder also all my house and goods.

He forcibly put fetters on my legs; and turned for me my house into a tomb.

That brother done to death by tyranny, this one, with loss of all, escaping death.

’Tis now a year since he imprisoned me;—my happiest omen is the monarch’s face.

When from the victim’s words the king had learned that which the minister had done to him,

All that from him the minister had stolen, all, with the price of blood, he granted him¹⁹³⁰¹⁹³⁰.

He set him free (from jail) and cheered his heart, (and) let him (then) return to his affairs.

The second victim makes (his) complaint.

The second person went before the king, and in an audience sought a (safe) retreat.

In audience with the king, protector kind, he called down many blessings (from above).

He said, I had a garden fresh with grass, to know which was as brightness (to the heart).

Like heaven’s plains ’twas verdant and wide-spread, its fruits formed on the branches screen on screen.

It gave me in the Autumn early Spring; ’twas left me a reminder of my sire.

One day, to my heart-felt and burning grief, that enemy unto my garden came.

I treated him as guest to fruit and wine, (with) treatment fitted to the service due¹⁹³¹¹⁹³¹.

All that there was in garden and in house, to thank him (for his visit), I bestowed.

He ate and laughed, lay down and took his rest, and of the wine drank all that he desired.

When round the garden he had walked awhile, through love of it he wished to take the field¹⁹³²¹⁹³².

He said, (Come) (now), your garden sell to me, that I may make you prosperous in life¹⁹³³¹⁹³³.

I said, This garden which is (as) my soul,—how should I sell it, for it has my love?

Branded is every person from some fire¹⁹³⁴¹⁹³⁴:—I, hapless, have, except this garden, naught.

Consider that the garden’s always yours, that I to you am gardener, nay, slave.

Whenever you feel urged to visit it, eat fruit and drink wine by the water’s side.

And what may come from kitchen such as mine I’ll send by one with limbs like silver fair.

He said, Desist from this, urge no vain pleas; sell me the garden, and clear out (at once).

He strove much with contention, fuss, and noise; for force or gold I would not sell the place.

At last when he grew drunk with hate and spite, he brought against (your slave) a lying charge,

So that, as fine to him for that offence, he took away the garden from poor me.

And (then), that in the court where wrongs are heard I might not bring this wrong before the king,

With pain and suffering he imprisoned me: two years your humble (slave) has suffered this.

The king gave him a garden, fields as well: he gave a house and garden like Baghdād¹⁹³⁵¹⁹³⁵.

The third victim makes (his) complaint.

(Then) the third prisoner said to King (Bahrām), You who have over all entire control,

I was a merchant (travelling) by sea, and gained my living by sea-journeyings.

Sometimes I went to places on the sea¹⁹³⁶¹⁹³⁶, and found great profit in such (enterprise).

When by (acquiring) knowledge I could tell wherein good sea-pearls differed from the bad,

I gained possession of some (preeious) pearls, in lustre and in colour like dawn’s lamp¹⁹³⁷¹⁹³⁷.

Full of expectance to the town I came, with eyes the brighter for that string of pearls.

I had a mind to sell the string of pearls, and with the price buy food and also dress.

When the king’s minister had heard the news,—that a fine string of pearls belonged to me,

He summoned (me) and bought (them), and through awe, I in appraising was most moderate¹⁹³⁸¹⁹³⁸.

(Then) when the time arrived to pay the price, all kinds of vain excuses he began.

With trouble and distress I sought the price; he offered naught but vain and idle pleas.

A few days, good or evil, (passed away¹⁹³⁹¹⁹³⁹, whilst) he heaped wile on wile, I still in hope.

(Then) finally he hid me out of sight, putting me into jail with murderers.

He made a pretext of some (fancied) crime, and by the pretext kept, himself, the price.

(So) for my string of pearls which he had taken, he bound my hands and feet (in jail) with bonds.

He getting hold of (lustrous) pearls from me; I at his hands in torture left to stones¹⁹⁴⁰¹⁹⁴⁰.

He putting pearls into his turban-folds; I, shell-like, at the bottom of a pit¹⁹⁴¹¹⁹⁴¹.

From the bad-natured vazīr’s store the king gave him some pearls, with gold and ornaments.

The fourth victim makes (his) complaint.

(Then) full of deepest awe the fourth man said, O you who’re worthy of a thousand thanks,

A foreign young musician I, in love; sweetly as flowing stream I play the lute.

I had a loving friend, of beauty rare, a Chinese girl, a comforter in grief.

She’d given a name to “nothing” by her mouth, “honey in smiles” (called) for its sugared smiles¹⁹⁴²¹⁹⁴².

Her sun-like visage robbed the moon of light; the day, before it, perished e’en as night¹⁹⁴³¹⁹⁴³.

Bought in (our) country with my money, she¹⁹⁴⁴¹⁹⁴⁴, and of the greatest blessings of my eyes.

Confronted with the Spring, so fair to view, her beauty took both house and garden too¹⁹⁴⁵¹⁹⁴⁵.

Singing and music she had learnt from me: her playing soothed the heart, caressed the spirit.

Both of us with each other in one house, in close communion like the light and moth.

Life to my heart she gave, as lamp to night, by me she was as garden-verdure gay.

She lighted up a candle where she dwelt¹⁹⁴⁶¹⁹⁴⁶, (and) burnt the moth’s heart with the fire of it¹⁹⁴⁷¹⁹⁴⁷.

As lighted taper bright and straight in form¹⁹⁴⁸¹⁹⁴⁸,—Rāst-rūshan took her from (your) slave away.

When I, through losing her, disturbed and mad, sought to regain companionship with her,

(Rāst-rūshan) had me bound with many bonds, as who should say, a madman must be bound.

He, at (his) ease, with my bride whom he’d stolen; with countless needs and longings I, in jail.

’Tis (now) four years since, in (his) tyranny, he’s kept me, guiltless, in this abject state.

The king at once gave up the girl to him, not her alone, but thousand things as well.

He gave for her a portion when he wed, and set him free from durance with his bride.

The fifth victim makes (his) complaint.

(Then) the fifth person to the star-king said, You with whose sky-like tent the world is joined¹⁹⁴⁹¹⁹⁴⁹,

I, a submissive servant of the king, am a chief officer of revenue¹⁹⁵⁰¹⁹⁵⁰.

In the king’s business I, a (humble) slave, by (my) authority adorned the realm¹⁹⁵¹¹⁹⁵¹.

Under the king’s good fortune God had given blessings and state to me in wealth and rank.

In view of long life for the Eastern king¹⁹⁵²¹⁹⁵² I gave the world to happiness and joy.

Provision for the road I made of prayers¹⁹⁵³¹⁹⁵³, some good accomplished for the monarch’s sake.

Through me were town and village glad and fresh; the learned (often) had recourse to me.

In aiming to add brightness to the realm I gave each one a pledge of maintenance¹⁹⁵⁴¹⁹⁵⁴.

The poor from me had plenteous store of coin, widows had plenty, and their children too¹⁹⁵⁵¹⁹⁵⁵.

He who asked gold,—I answered the demand; who fell,— I took his hand to raise him up.

No helpless one remained confined in bonds whom I delivered not from injury.

All that from farmers’ incomes came (to me) was used for the expenses of (my) guests¹⁹⁵⁶¹⁹⁵⁶.

Returns, expenditure, as they should be: the people pleased with me, and God content.

When these proceedings reached the vazīr’s ears, he made the cauldron of injustice boil.

He took from me my stewardship and power, and laid his hand upon my wealth and lands.

He said, This wealth is gained not by your work; your gifts suit not such store as you should have.

You’ve made a furnace hot for alchemy, or else in ass-loads¹⁹⁵⁷¹⁹⁵⁷ treasure you have found.

Give me, as should be given, my share of it, or I will give your head unto the winds.

(Then), altogether, all the means I had he took away from me by this vain plea.

To end the business, he afflicted me: made me his slave and put me into jail.

’Tis now five years that, in the prison kept, I’ve been removed from children, house, and home.

The king commanded he should be restored in comfort and in ease to what he’d owned.

The sixth victim makes (his) complaint.

When came the turn of the sixth man (to speak), crop-sickness from his fortune he dispelled¹⁹⁵⁸¹⁹⁵⁸.

He blessed the king’s successful rule and said, The people by your goodness are sustained.

I am a soldier, offspring of a Kurd, and, through my ancestors, of noble birth.

(The king’s) slave I, a soldier of (his) troops, my father also was the monarch’s slave.

I serve the king with (faithfulness and) truth; my father also did (the same) before.

I ever march against the monarch’s foes, with life and scimitar upon my palm.

Some time ago¹⁹⁵⁹¹⁹⁵⁹ the king had given his slave, in his beneficence, a piece of land¹⁹⁶⁰¹⁹⁶⁰.

In peace and safety I enjoyed the same, with (feelings of) devotion to the king.

The tyrant vazīr took it to himself; no one can stand against (such) tyranny.

Your slave had wife and children, but no wealth: except that land he had no property.

I went repeatedly with loud complaint, and said, Assist me for the sake of God;

That he might try (the case) by justice’ norm, and have compassion on my family;

Or (treating me) as spendthrift, destitute¹⁹⁶¹¹⁹⁶¹, from the exchequer new provision give.

He shouted out at me, Be silent, you! Scrape from your arrow-heads the rust, yourself¹⁹⁶²¹⁹⁶².

Whilst the king, dull and sour, keeps idle so, ’twixt him and none does any trouble rise.

No enemy has come close to his gate, that troops and combating should be required.

Do not take up the trade of idleness; make bricks and build, for you have health for it.

Provisions failing, trouble not too much, go sell (your) horse and saddle and (your) arms.

I said, A fierce and cruel nature shun; behold my wretchedness, have fear of God.

Do not inflict by loss and poverty hardship on one who hardship has endured.

(Whilst) you stretched out your legs all night at ease, I to the sword stretched out my hand (to fight).

If you in the dominion use the pen¹⁹⁶³¹⁹⁶³, I, with the sword, march on (to meet the foe).

You use the pen, (and dip it) in black blood; I on the king’s opponents use the sword.

Take not from me that which the monarch gave, or else I’ll shortly seize his saddle-straps¹⁹⁶⁴¹⁹⁶⁴.

When he heard this address he was enraged; at me devoid of pen the ink-stand hurled¹⁹⁶⁵¹⁹⁶⁵.

He said, With ignorance and folly (crass) with water as a clod you’d threaten me¹⁹⁶⁶¹⁹⁶⁶.

With food-dispensing now you’d saddle me; and now you’d threaten with the monarch’s (ire).

The king I seated on the throne myself; all people on my mandates bow their heads.

The heads of kings are underneath my feet; they all have life (too) by my will (alone).

(And) if they did not take me as a friend, the vultures (surely) would devour their brains.

Striking me with his inkstand thus he spoke¹⁹⁶⁷¹⁹⁶⁷, he took my horse, accoutrements and arms.

Then after that gave me to murderers: (to be with such) he sent me to his jail.

For now about six years, nay, rather more, my heart has been distressed, my soul in pain.

The king with kindness gave him robe¹⁹⁶⁸¹⁹⁶⁸ and arms.— Long live the king who kindly treats his slaves!

When by (his) kindness he had made him smile, he gave him land of double the returns.

The seventh victim makes (his) complaint.

When the seventh person came before (the king), he beautified his lips with praise, and said,

I’m an ascetic who has spurned the world, a pious traveller on the road of God.

Poor, but with care for naught, and, candle-like, before the people burning self away.

I gave up (all) the business of (this) world, studied the volume of the future state.

I have no share in any food or sleep: I stand at night (to pray), and always fast.

By day I eat not, for I have no food; at night I sleep not, for I have no home.

Within a place of worship I abide, with naught but worship am I occupied.

Whomever I may see I seek to please; for him I call to mind I say a prayer.

The vazīr sent a man to summon me; I went, and sat a little distance off.

I am suspicious of you, thus he spoke, and if I objurgate you it is meet.

I said, My lord, tell me what you surmise, in order that I live as you dispose.

He said, Your imprecations much I fear: that you may to your God pray for my death;

That you through evil-nature and ill-will may call down imprecations on my head.

And from those night-prayers of a sleepless one I fear an arrow on this mark may fall.

Ere from the fire of your malevolence the sparks of imprecations fall on me,

I’ll bind your hands and so prevent your prayers—not only hands, but hands and also neck.

By scruples unrestrained, he had me bound; he had no feeling for this soul distressed.

He kept me in this anguish seven years; a lock upon my tongue, my feet in chains.

He bound my hands down to prevent my prayers; (but) I have bound his hands from using power¹⁹⁶⁹¹⁹⁶⁹.

When God the king’s compassion granted me, no more had joy (for absence) any plea¹⁹⁷⁰¹⁹⁷⁰.

The king embraced the ascetic combatant, the lion, slayer of the infidel.

He said, Save on the point of fear of prayer Rāst-rūshan uttered not a word of truth.

But prayers they cannot in this way repel; nor can they make the ascetic like a thief¹⁹⁷¹¹⁹⁷¹.

He who inflicted on his soul such ill invoked (effective) curses on himself¹⁹⁷²¹⁹⁷².

So that at last those curses should deprive his head of turban¹⁹⁷³¹⁹⁷³ and himself of head.

All that the vazīr had of every kind,—he said to the ascetic, Take, it’s yours.

But the ascetic would not take such ease¹⁹⁷⁴¹⁹⁷⁴; he whirled, and like the (whirling) wheel became¹⁹⁷⁵¹⁹⁷⁵.

He said, Than wealth, from which I am divorced, give something better, for I’ve better given.

He danced, (but) not through minstrel or to song; he so became that no one saw him more.

Those travellers on the Path who so have been,—their heads from earth have on the heavens touched¹⁹⁷⁶¹⁹⁷⁶.

(But) ere you find matured wine in the cup, thousands of unripe sour grapes you must see¹⁹⁷⁷¹⁹⁷⁷.

This set, although they are of human stock, are all (but) demons, though entitled men.

The water of the stream, so vehement, is from the rill which rises from a sink¹⁹⁷⁸¹⁹⁷⁸.

Matured is he who from a set so crude holds off his collar and draws in his skirt.

We, like the earth, with mud are all bestained; the shadow of the mud infolds the sun¹⁹⁷⁹¹⁹⁷⁹.—

With eyes cast on the world’s oppressive acts, aiming by justice to restore affairs¹⁹⁸⁰¹⁹⁸⁰,

He sought to find out what was best to do, from the thorn’s harshness how to free the rose.

When the vazīr’s affair he called to mind, he leant his head upon his hand in thought.

Till dawn he slept not from the shame he felt; (his) eyes he closed not from distress of heart.

The king punishes the tyrannical vazīr.

When in this vase of earthenware the sun sweet basil planted by its radiance¹⁹⁸¹¹⁹⁸¹,

The king arrived like basil-scented rain, and scattered on the thirsty pearly drops¹⁹⁸²¹⁹⁸².

He caused the throne of audience to be raised; and at the hall-gate had a cross set up.

Seated, he gave the people audience, the nobles standing (there) with sword in hand.

(Then) seating the exalted of (his) realm, the car of justice to the heights he drove¹⁹⁸³¹⁹⁸³.

He brought together multitudes of men, a mountain of spectators he upraised.

(Then) that consistent tyrant, the vazīr, he had with fetters loaded, head to foot,

And had him hung up without scruple alive, so that in shame he perished like a thief.

He said, Who in that wise exalts his head, his head will Fortune in this wise hurl down.

Dishonesty will lead to ill-repute; an evil end will wait on evil deeds.

The tyrant who brings trouble in that way, thus to the tomb the just will bring him down.

Beware of saying justice has no aid; the heavens and earth are in this work engaged¹⁹⁸⁴¹⁹⁸⁴.

Whoe’er the nails of malice seeks (to strew), puts chains and fetters on his arms and legs¹⁹⁸⁵¹⁹⁸⁵.

After (this business of) the judgment-hall, the king thought of the herd’s dog and the wolf.

The herd he summoned, gave him lofty rank, bestowed on him good fortune and good will.

He banished evils from the government; let none use violence to other men.

After a season, from such policy his iron became gold, his sackcloth, silk.

Both troops and treasure crowded on him (soon): those more than waves, this higher than the hills.

When to the khāqān¹⁹⁸⁶¹⁹⁸⁶ came such news of him, he made good his retreat, no trouble gave.

He sent an envoy with apologies, and spoke no word that would not pleasure him.

He said, He who deserved the death you gave was an affliction and to discord aid.

He sent a letter asking me to come, and wrote some heart-alluring passages.

So that by heart-beguiling arts he made me, simple of heart, unable to abstain.

He said, The mine is rich, the road is free; hasten immediately if you desire.

The king through drunkenness can not engage (even) in throwing water on (his) face¹⁹⁸⁷¹⁹⁸⁷.

I am prepared to join you as a friend; yours the sword, promptness and submission mine.

But when I had gained tidings of the king, I found affairs were contrary to that.

The king in times of warfare and of peace employs such action as befits them best.

I, the king’s slave, am (only) to myself Chinese, I’m Ethiopian to him¹⁹⁸⁸¹⁹⁸⁸.

My daughter is the slave-girl of your house; my crown’s the dust that on your threshold rests.—

And that which the destructive traitor sent in writing to complain about the king,—

He rolled up all the writings and enjoined his envoy to submit them to the king.

When the king read the notes of the vazīr, his wrath was sharpened as a writer’s reed.

(Then) thankful for his death thenceforth he kept affairs upon a safe and solid base.

When justice’ face before the monarch’s eyes raised up a warning as to all affairs,

He from its beauty and (engaging) look, gave up the seven faces for that face¹⁹⁸⁹¹⁹⁸⁹.

Uprooting (from his mind) all other thoughts, on that he fixed his heart, with that content.

The passing of Bahrām from the transitory temple by the decree of the All-wise King.

He who joins rubies to this string of pearls¹⁹⁹⁰¹⁹⁹⁰, who’s filled with gems the ears of (all) the world,

Says, When the Seven Domes, by wine and cup¹⁹⁹¹¹⁹⁹¹, had given forth their echoes to Bahrām,

His intellect within the dome, his brain, thus gave him knowledge of this moving dome¹⁹⁹²¹⁹⁹²:

From idol-temples of that dome, the world, move far—May far perdition be from you!

The dome, his brain, was heated (by the thought)¹⁹⁹³¹⁹⁹³; he turned from fiction and deceitful tales.

Perceiving that this joy-effacing dome¹⁹⁹⁴¹⁹⁹⁴ destroys (in season) every dome (on earth),

The Seven Domes he gave up to the heavens¹⁹⁹⁵¹⁹⁹⁵, and by that other dome he took his way¹⁹⁹⁶¹⁹⁹⁶.

A dome which does not fall through transientness; on which the raptured till the Last Day rest.

He summoned seven priests, the sons of priests, (and) to the priests resigned the Seven Domes.

Soon every one of them he set on fire: that is, he made a fire-temple of each.

When sixty years the cypress-tree had reached, and jasmine after violets sprang up¹⁹⁹⁷¹⁹⁹⁷,

He took to worship with sincerity, and from the worship of himself refrained.

One day, retiring from (his) throne and crown, he went off with his nobles to the chase.

Amongst such prey, the hunting of the king was swift pursuit (there) of the prey, himself.

(His) guards dispersed about on every side, each one brought down the wild-ass and gazelle.

Each wishing for the wild-ass of the plains; he seeking for the tomb of solitude¹⁹⁹⁸¹⁹⁹⁸.

He sought a tomb, to be his dwelling-place; as game he brought down vices—from himself¹⁹⁹⁹¹⁹⁹⁹.

Wild-ass, gazelle seek not from this salt plain²⁰⁰⁰²⁰⁰⁰; vice its gazelle, its wild-ass is the tomb²⁰⁰¹²⁰⁰¹.

At last a wild-ass from the desert side came and passed on before the wild-ass king²⁰⁰²²⁰⁰².

The king knew well that one of angel-kind was (come) to guide him on the road to heaven.

He spurred his horse against the onager, and roused the mettle of his fiery steed.

After the game he took his rapid course across the plain and through the desert tracts.

His helper, of set purpose, drew him on²⁰⁰³²⁰⁰³; two slave-boys, only, followed in his tracks.

In that drear waste a cave (with water) lay sweet as an ice-well in the summer-time.

(And) like a well it had (too) a deep chasm, unto the mouth of which no one could gain²⁰⁰⁴²⁰⁰⁴.

The ass sprang quick and boldly through the cave, the monarch like a lion at its heels.

Into the cave so deep the horseman rode: consigned the kingly treasure to the cave.

Behind the curtain which the cavern formed the king became the Loved One’s confidant²⁰⁰⁵²⁰⁰⁵.

The two young slaves, to wait upon the king, took up their post beside the cavern’s mouth.

No way for them to creep into the cave, no power or will to go back to the chase.

With bitter sighs expectant they remained, looking all round for traces of the guards.

When after that a good time had elapsed, from every side the (royal) guards arrived.

They sought the monarch, and beheld a cave; the jewel (hidden) in the serpent’s brain²⁰⁰⁶²⁰⁰⁶.

The (two) young slaves related (to the guards) all that these knew not of the monarch’s case.

How, when (the king) was making for (his) prey, he spurred (his) horse into that narrow pass.

To this assertion no one would assent, no one gave credit to such words as these.

They all said, This is (but) an evil dream; the speech of those below the age of sense.

King Bahrām with (his) calmness and good sense,—how should he enter into this defile?

The elephant, they knew not, dead asleep, had had a dream and gone to Hindustan²⁰⁰⁷²⁰⁰⁷.

(Though) Fate had chained the king of mighty frame, Fate’s check to king and castle he’d o’ercome²⁰⁰⁸²⁰⁰⁸.

To make them show (where was) the ruling prince, with heavy strokes they beat the poor young slaves.

And from the sighs of those pain-stricken boys a smoke-like vapour issued from the cave.

A cry arose, The king is in the cave; go back again, the king is occupied.

The noble guards as toilers (then) became, the cave they entered seeking for the king.

The cavern had no outlet, none was seen; many the spiders, but no fly appeared.

They washed it with their tears a hundred times; more than a hundred times they sought for him.

When in the cave they could not see the king, like snakes they drew up at the mouth of it²⁰⁰⁹²⁰⁰⁹.

The eyes (of all) with (bitter) tears bedewed, they told the mother of the king the news.

His mother came as one consumed with grief, as one to whom a son like that was lost.

She sought the king, like other people not, for she sought with (her) soul, and they with eyes.

She sought the rose, found thorns her bosom-friend; the more she sought, the less her hopes became²⁰¹⁰²⁰¹⁰.

In heaps she poured out money mountain-high for multitudes of men to dig the ground.

She dug a pit, but found the treasure not; she did not find her Joseph in the pit.

Through the ground dug up by the mother-queen that land abounds in fissures till this day.

Those who are learned and who know the place call it the sepulchre of Bahrām Gūr.

They dug the ground up (there) for forty days;—how many such grave-diggers in the world!

The ground though to the water-level dug, that treasure none saw (even) in a dream.

He who has all that’s worth upon the heavens,—’tis (a) hard (task) to seek him out on earth.

The body and the bones are (found) on earth; the heavenly part is found upon the heavens.

Each body ’neath the sky has mothers (twain): one, of the blood, the other one, the earth.

The first one fosters it with tender care; the second takes it back again from her.

Yet of these mothers of (the king) Bahrām, his mother, earth, was kinder of the two;

For taking him, she gave him back no more; in this no helper could afford (them) help²⁰¹¹²⁰¹¹.

Through grief at mother earth’s oppressive act, the mother, by blood-ties, was well-nigh lost.

Fevered and chafing through her (troubled) brain, she heard this utterance of a voice from heaven:

You, thoughtless, raging like a beast of prey, seeking to find a saint of the unseen,

God to your custody consigned a charge, (and) when the term arrived required it back.

Kill not yourself as one devoid of sense in (your) farewell to any trust consigned²⁰¹²²⁰¹².

Go back again, and do the work you have; indulge no longer in protracted grief.

When from the heavenly voice she heard the address, she tore the love of Bahrām from her (heart).

She went, and on the interests of his son employed the heart which she had pledged to him²⁰¹³²⁰¹³.

She gave his heir his diadem and throne;—none who has been an heir of his has died²⁰¹⁴²⁰¹⁴.—

You who have given news of Bahrām Gūr, desist from this, (and) look to Bahrām’s tomb²⁰¹⁵²⁰¹⁵.

Not only lost to us is Bahrām Gūr; his sepulchre can also not be seen.

Why look to this that masterfully once he named the onager “the branded one”?

Think not how first the onager was marked; think rather how at last the tomb marked him.

Though thousand asses’ legs he broke, at last he was not saved the trampling of the tomb²⁰¹⁶²⁰¹⁶.

This house of dust, (the world), two doors contains: by one it brings, and by the other takes.

(O you), three ells of dust, one ell your breadth, four jars within a dyer’s workshop, you²⁰¹⁷²⁰¹⁷—

Whatever food your stomach may digest the humours to their own complexion bring.

(Your body) is from toes to neck and ears, from these four humours clothed with borrowed things.

On such complexions offering transient things why fix your heart, for you must give (them) back?

Those absent ones, whose faces are concealed, are saved from such-like aptitudes and means.

Until the Day of Judgment shall arrive to unveil those hidden faces to the view,

The way is one of fear, the night, of risks, the guard asleep²⁰¹⁸²⁰¹⁸, the robber on the road,

The earthy abject ones get earth enough; the yielding are kept down by (many) hands²⁰¹⁹²⁰¹⁹.

Since you, at least, above (these) hands arise, why let your heart bleed under every hand²⁰²⁰²⁰²⁰?

Rise, if you wish the sky to be subdued, step to the heights and flee from earth away.

Ever advance, and in no way look back, that to the earth you fall not from the sky.

The stars celestial are your shoulder-belt; (these stars) what are they all? They are your means.

Your field surrounds the narrow bounds of all; (all) these designs are on your canvas limned²⁰²¹²⁰²¹.

Each one from you (its) picture has derived; why take you (then) an omen by each one?

That which they do,—you are yourself that light; that which they suffer,—you are far from it²⁰²²²⁰²².

Save one line which supports you, central dot²⁰²³²⁰²³, those other letters, all, are of your book²⁰²⁴²⁰²⁴.

You are the guardian angel of God’s praise; the signs which to the Maker lead you know.

Contemplate goodness, that you be not bad; with beasts consort not, that you be not one.

To judge of good and ill belongs to you; to get the aid of reason is your wish²⁰²⁵²⁰²⁵.

Knock at a door where is no want of bread, or, (if you can), become as no one is²⁰²⁶²⁰²⁶.

The eyes when they would estimate the Light, far from the heavens and the angels fall²⁰²⁷²⁰²⁷.

This (nether) earth is taster of the heavens²⁰²⁸²⁰²⁸; man is a guest by angels (entertained)²⁰²⁹²⁰²⁹.

Turn from this market-place of grief your face; how long with earth, air, fire, and water deal²⁰³⁰²⁰³⁰?

A chamber with four flues (emitting smoke), how should it not distress the heart and eyes²⁰³¹²⁰³¹?

A thing of two doors²⁰³²²⁰³² like the robbers’ street; a bag like that of tricksters’ instruments²⁰³³²⁰³³.

Before without the village you are put²⁰³⁴²⁰³⁴, load with your goods and chattels ox and ass²⁰³⁵²⁰³⁵.

By the soul travel, valueless the frame; load lightly (too), for restive is the horse²⁰³⁶²⁰³⁶.

The dead (in heart) who is in evil plight,—his soul has towards the body been inclined.

But he who knows what is the soul’s first source,—his soul without (his) body can exist²⁰³⁷²⁰³⁷.

Take care you do not think, O caviller, this world is (all), those other things are naught²⁰³⁸²⁰³⁸.

The length and breadth of being are wide-spread; but we have nothing in our view but thorns²⁰³⁹²⁰³⁹.

There are created things remote from these, not cognizant of darkness or of light²⁰⁴⁰²⁰⁴⁰:

Created beings numerous, no doubt, but the Creator is no more than One.

One Pen alone designed when things began these seven tablets with their fourfold make²⁰⁴¹²⁰⁴¹.

A hundred though they were, not seven and four, they (still) would be from one controlling hand.

(From) the first point (to) the last circle, all from One has come, and all to One returns.

Dualities and their division spurn; look to the One, and see their source in One.

From One has come first each duality, and when the latter goes the One remains.

Whoever comes into this transient house, must very soon go back (from it again).

Move warily in it, for it is keen; ’tis slow to take, but (can be) quick to kill²⁰⁴²²⁰⁴².

Though in (its) rule it does not persecute the weak, in its account no one’s forgot²⁰⁴³²⁰⁴³.

If you work out no end of clever schemes, more than your destined lot you’ll not enjoy.

The sky (above us) has an ice-bound tank²⁰⁴⁴²⁰⁴⁴; how long seek profit from this ice? how long²⁰⁴⁵²⁰⁴⁵?

(Exposed) to air through which you may be frozen, seek you to be alive before you die.

Take joyously advantage of your life to (gain) the objects of That World of yours²⁰⁴⁶²⁰⁴⁶;

So that you grieve not from whate’er you be cut off by the sharp sword which aims at life²⁰⁴⁷²⁰⁴⁷.

From this world, ere you die, withdraw your soul, that you may save your soul from (fear of) death²⁰⁴⁸²⁰⁴⁸.

Despise possessions, (and) think not of food; so, you may be in safety from the world.

Man’s safety (in the world) lies in two things: to give abundantly and sparely eat.

Whoe’er to power and greatness makes his way, has been through these two fame-bestowers famed²⁰⁴⁹²⁰⁴⁹.

No greedy eater has attained to rank²⁰⁵⁰²⁰⁵⁰; position none have gained who little give.

The inspector-censor’s scourge, which shames, is used on villagers who give too little curds²⁰⁵¹²⁰⁵¹.

In such a village²⁰⁵²²⁰⁵² he (alone) is graced who to (high) price prefers integrity²⁰⁵³²⁰⁵³.

Special or mean, here many are like you; this world’s to no one specially confined²⁰⁵⁴²⁰⁵⁴.

How on that office should you fix (your) heart which bears in it the seeds of your discharge?

Beneath the heavens every structure (built),—cast dust upon it, for it is but dust.

Pass from (this) place of snares and be not slow; its high seats are your cross, (so) be not bold²⁰⁵⁵²⁰⁵⁵.

If you’d go living to the cross²⁰⁵⁶²⁰⁵⁶,—enough that a Messiah living went to it.

If one of earth should reach the highest sky, the earth again would draw him down to earth²⁰⁵⁷²⁰⁵⁷.

If one should raise (his) crown up to the heavens²⁰⁵⁸²⁰⁵⁸, (and make) the Seven Climes²⁰⁵⁹²⁰⁵⁹ pay tribute (too),

One night you suddenly shall see him dead, humbled, and bearing (naught but) pain away²⁰⁶⁰²⁰⁶⁰.

The earth’s not free from rude oppressive acts²⁰⁶¹²⁰⁶¹; not free from serpents are its treasuries.

Where is a date that is without a spine²⁰⁶²²⁰⁶²? Or snake-stone antidote without a snake²⁰⁶³²⁰⁶³?

Each good and ill on earth has as its law, that balm with poison mix, with poison balm.

Who is there drinks a draught of honey-wine²⁰⁶⁴²⁰⁶⁴ that for it has not suffered from the sting?

The world’s (sweet) honey and precedent sting are in one insect’s mouth and tail contained²⁰⁶⁵²⁰⁶⁵.

Within the veils of dark and light not far from Jesus’ sun the cowries of the ass²⁰⁶⁶²⁰⁶⁶.

Who is it raises on the earth (his) throne that is not pressed down by the earth at last?

Words in Conclusion.

O Lord grant that which will afford repose, and will not finally bring penitence²⁰⁶⁷²⁰⁶⁷.

The door of kindness to Nizāmī open, place him within the shelter of Your door.

(As) at the first You gave him good repute, give him a happy issue at the last.

Since in reflection and the test (of gold)²⁰⁶⁸²⁰⁶⁸ the coin of this fine Grecian treasure shines²⁰⁶⁹²⁰⁶⁹,

I have attached to it a royal name²⁰⁷⁰²⁰⁷⁰, that the inscription may exalt my hand²⁰⁷¹²⁰⁷¹.

Some stories, these, no hand has writ before, ’neath silken petals virgin rose-bud’s face.

A hemistich of gold and one of pearl, void of pretension and of meaning full,

That they may know that of my valued thoughts I can reduce to two words what I will.

And when adorning with adornment full the seven treasuries of secret thought²⁰⁷²²⁰⁷²,

(My) aim is that by (such) adornment given the eyes may by its fullness be regaled.

Why look to this that freedom I have given to ears and eyes to range a broad expanse?

I have some narrow-eyed fair ones of art, who veil themselves from those of narrow sight:

Each beauty like a closed-up treasury,—the treasure-door=key fastened ’neath her locks²⁰⁷³²⁰⁷³.

He will find gold who opens back the door; he who can find the door will gather pearls.

I, writer with a reed of sugar-cane, strew from the palm-tree of this writing, dates²⁰⁷⁴²⁰⁷⁴:

A king of Grecian raiment, Chinese crown, to whom Greece land-tax, China tribute pays²⁰⁷⁵²⁰⁷⁵;

The fortune of the Law, in root and branch²⁰⁷⁶²⁰⁷⁶, has gained the beauty of accord through him.

The sky’s on foot to bow before the king²⁰⁷⁷²⁰⁷⁷; before his grandeur all creation’s prone.

Adorned and ordered as the (starry) sky, his banquets are as (Rustam’s) Seven Feasts²⁰⁷⁸²⁰⁷⁸.

From earth to fiery sphere²⁰⁷⁹²⁰⁷⁹ are dregs and scum; he pure, since he is eminence itself.

In that beneficence of musky scent which turns the dusky earth to lustrous pearls²⁰⁸⁰²⁰⁸⁰,

The Egyptian gold he gives to him who asks outnumbers (all the grains of) Meccan sands.

His sabre treats the hardness of the rock as fierce impetuous fire (treats) poplar chips.

His arrow with (its) hair-dividing point has from the (musk-deer’s) navel shot the gland.

His coat of mail has lances snatched from dawn²⁰⁸¹²⁰⁸¹; his lance from mail-clad moon bears off the ring²⁰⁸²²⁰⁸².

The world entire is through his armour armed²⁰⁸³²⁰⁸³; the seven skies are by his lasso noosed.

O you, in whom Nizāmī places hope, who have the ordering of the turns of fate²⁰⁸⁴²⁰⁸⁴,

The earth regards you from (your) power as sky; the sky its threshold as your threshold high.

You, as the sky in water, far and near, keen, steady as the sun in mirror seen²⁰⁸⁵²⁰⁸⁵;

You, steadfast in your charge of all the world, (your) steadfast namesake prostrate at your²⁰⁸⁶²⁰⁸⁶ hands;

O’er all men like the sky conspicuous, excelling all men as the angels do;—

’Tis fitting I address this book to you, for through you one may reach to high renown.

Since rubies have been set into its crown²⁰⁸⁷²⁰⁸⁷, to you through fear of pillage ’tis addressed.

If hearing it (you find) it please your heart, ’twill be exalted (even) as your throne.

I’ve given you from the garden of my brain fruit rich and sweet like honey (mixed) with milk.

The seeds of it afford the taste of figs; the almond-kernels are contained inside.

It’s outside will the superficial please; within it is the kernel for the deep.

(The work) presents a locked up case of pearls, the key to which is (wrapped) in metaphor²⁰⁸⁸²⁰⁸⁸.

The pearl glides (freely) on a string to which the loosening of knots has served as key²⁰⁸⁹²⁰⁸⁹.

All that is in its verse of good or bad,—all is allusion, hints, and subtle thought;

Each single separate storey has become a house of treasures through (my) magic art²⁰⁹⁰²⁰⁹⁰.

That one whose body was in stature short,—I added to its stature by my verse.

(And) that whose length exceeded limits due,—by my artistic skill I shortened it.

I set forth this choice work in happy style,—how sweet the marrow in so choice a bone!

With every art I have adorned (the work), that to its beauty you may give a glance.

The reed, my pen, has from the field of art conveyed to Mercury fresh ears of corn²⁰⁹¹²⁰⁹¹.

Virgo has taken to herself these ears²⁰⁹²²⁰⁹², though “Story-teller story-teller hates”²⁰⁹³²⁰⁹³.

Since from the fort of my contented state²⁰⁹⁴²⁰⁹⁴ I’ve offered to the king a store of pearls,—

Regarding pay (for these) in current gold, the Brazen Fort²⁰⁹⁵²⁰⁹⁵ my debtor (still) remains.

(Such) debt is not from want of will to give; a fort from want of silver may be brass²⁰⁹⁶²⁰⁹⁶.

The sword has scattered from that Rocky Mount rubies and diamonds o’er a hundred leagues²⁰⁹⁷²⁰⁹⁷:

The rubies, as is fit, for hands of friends, the diamonds for the feet of enemies.

A fort! nay, ’tis the Ka‘ba of Islām; the shrine of spiritual travellers²⁰⁹⁸²⁰⁹⁸.

It compasses the earth from “Qāf” to “Qāf”²⁰⁹⁹²⁰⁹⁹; nay, in its vision penetrates beyond²¹⁰⁰²¹⁰⁰.

It is the gold nails of the steed, the world; its name of Brazen Fort (but) from its strength.

Sacred, secure through it is Mercy’s Mount; and strengthened by its crown Abū Qubais²¹⁰¹²¹⁰¹.

May the line of this circle last for aye through that high sun which holds (its) central point²¹⁰²²¹⁰²!—

When they besiege a fortress, the besieged will tie a missive to a pigeon (soon),

In order that the bird on joyous wing may bear it to the person who can help.

(So) I, confined in my own town and land, and barred around from all ways of escape,

Have tied a missive to a pigeon too, which if it to the king convey I’m saved.—

You, at whose gate the sky’s an ear-ringed slave²¹⁰³²¹⁰³, offence-condoner of Cathayan dress²¹⁰⁴²¹⁰⁴,

Since your exalted state has favoured me, behold the sorcery that I’ve displayed.

Five hundred ninety-three of years conjoined, this missive I, as one of fame, composed²¹⁰⁵²¹⁰⁵;

The day, the fourteenth of the Month of Fast, when four hours of the day had passed in full.

As long as on this lofty throne you sit, through this my composition be you blest²¹⁰⁶²¹⁰⁶!

Drink from these verses of the Stream of Life: live ever through the Stream of Life like Khiẓr²¹⁰⁷²¹⁰⁷!

O you, whose rule I pray may last for aye, (your) rule with life, glad, joyous too that life²¹⁰⁸²¹⁰⁸—

If it offend not, in humility, a nicety, with leave, I would submit:

Though gorgeous are the banquets which you hold, this is a banquet which for ever lasts.

All things which gems and treasure have been called give naught but pain, and this alone brings ease.

Those things though they should last five hundred years— May you live long!—will not escape decay.

But this rare store, which really makes (your) Court, to all eternity will be with you.—

And now these words by wisdom entertained, with prayer (for your well-being) I will end:

May you be prosperous where’er you be! attendant at your stirrup be the sky!

By the (true) Faith be increase to your State, and by felicity affairs be sealed!

To this prayer every moment an “Amen!” from angels to the highest heavens attains.

ĀMĪ: THE HAFT PAIKAR.

(COMMENTARY.)

THE HAFT PAIKAR

(THE SEVEN BEAUTIES).

CONTAINING THE LIFE AND ADVENTURES

OF KING BAHRĀM GŪR, AND THE SEVEN

STORIES TOLD HIM BY HIS SEVEN QUEENS.

NIZĀMĪ OF GANJA.

TRANSLATED FROM THE PERSIAN,

WITH A COMMENTARY,

C. E. WILSON, B.A. (LOND.)

(For Fourteen Years Professor of Persian, University College, London).

AUTHOR OF A TRANSLATION, WITH COMMENTARY, OF JALĀLU

’D-DĪN RŪMĪ’S MASNAVĪ (BOOK II); OF A TREATISE ON GOG

AND MAGOG; ETC., ETC.

VOL. II: COMMENTARY.

C. E. W.

ARTHUR PROBSTHAIN

LATE PROBSTHAIN & CO.,

41 GREAT RUSSELL STREET, LONDON, W.C.

1924.

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COMMENTARY.

1. One of the ninety-nine Names of God is Al-Ḥaiy, “The Living.”

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2. Or, “is by Thee and to Thee.”

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3. “Are air”; i.e., are nothing.

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4. Taking the succeeding distich into consideration, the meaning is apparently that if a person is worthy of praying to God, and prays, he will be granted some thought, or shown some fine point, by which his difficulty will be solved.

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5. Murgh-i rūz, “the bird of day,” is a name applied to the sun, so that the sense is presumably that God gives to the day the sun and maintains him. Murgh-i rūz might possibly, however, be equivalent to murgh-i saḥar, or murgh-i ṣubḥ-khvān, “the bird of dawn,” or “the bird which sings at dawn”, i.e., the nightingale, or the cock. This, however, is less probable, since it is only by restricting the day to a particular part of it that it would apply to the nightingale or the cock, whereas it applies in its entirety to the sun. “Day” too is generally opposed to “night”, and murgh-i rūz (the bird of day), “the sun,” to murgh-i shab (the bird of night), “the moon.” Cf. also the next distich.

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6. The “white tent” is the light of day, the “black tent” the darkness of night.

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7. i.e., day and night proceed as God commands. The “ring of bondage” of the sun and moon respectively is the sun itself in the day, and the moon itself at night. A ring worn in the ear was a badge of slavery.

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8. This is simply the belief of all orthodox Muslims. Many believe in the influence of the skies, or rather, of the planets, upon human destinies, but would take them to be only agents of God.

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9. The Ṣūfī or mystic does not believe that any appreciation of God can be obtained by the intellect, but that it is obtained through the discipline of the Ṣūfī life. (See C. E. Wilson’s Translation of Rūmī’s Masnavī, Book II.)

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10. “Breaks down”; lit., “is hamstrung.”

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11. “In efforts to approach”; i.e., in the study by the philosopher of God by means of the intellect.

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12. God is said to be everywhere, since no part of the whole universe is independent of or apart from His being. He is also nowhere, since He, as absolute and universal existence, cannot be assigned to any definite place. From another point of view, He must be both everywhere and also nowhere, since otherwise there would be something wanting to His universality.

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13. By being “a part of the seven heavens” the Author possibly means that our intellect is, as it were, more immediately derived from the intellects attributed to the planets of the seven heavens. This belongs to the doctrine of the intellects of the ten spheres, which are as follows: the empyrean, the sphere of the fixed stars, those of the seven planets, and the sublunary sphere. (Cf. also Note 30.) When, however, we are in Communion with God we are above intellect, and, therefore, outside of the seven heavens.

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14. The “Universal Intellect”, of which individual intellects are phases, was the first entity created by God: Auwalu mā khalaqa ’llāhu ’l-‘Aql: “The first thing which God created was the Intellect.” This teaching of orthodox Ṣūfīism is of course opposed to that of Neo-Platonism, which makes the Universal Intellect the first emanation from the Deity and a phase of the Divine Being.

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15. i.e., God is the Alterer or Changer of states of every kind, mental, moral, and physical.

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16. The “ruby’s fire” is the red rose, or, perhaps, any red flowers. The real ruby was supposed to be produced and developed in stone by the action of the sun.

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17. “Hold off,” bard-ā-bard, a word used by guards, ushers, etc., in clearing the way. The meaning of the distich is that the world and the sky serve as veils to conceal the Deity and His Names and Attributes from the commonalty.

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18. “A painter on Thy canvas every one”; or, “an embroiderer of Thy curtain”; i.e., everyone is an apparent mover of events in the visible world; but God is the real Mover of events.

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19. See Note 8.

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20. “Kai-Qubād would have been born of an astrologer”; for if he had been, his father by his knowledge of the science would have been able to ensure him felicity or prosperity, but since he was prosperous without his father’s having been an astrologer the Author argues that prosperity or felicity does not come from a knowledge of astrology. Kai-Qubād was the first of the Kayānian or second dynasty of Persian kings, and reigned, according to Oriental accounts, 100 or 126 years. (See Albīrūnī’s Chronology of Ancient Nations.)

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21. See the last Note.

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22. i.e., I had no need of them, since the knowledge of God entailed in the first place the knowledge of everything, and in the second place made everything as naught.

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23. The Author means possibly poverty amongst other things, for cf. the next distich.

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24. The Author implies that God knows his secret thoughts and that they can be addressed to Him with confidence. Cf. the next distich and Note.

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25. The Author’s “object” is, I think, success in the accomplishment of his work, the poem.

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26. i.e., the secrets of the mystic are not to be divulged to the commonalty, who would not understand them, and would contemn the divulger.

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27. “In lordship”; or possibly, “away from,” or “without lordship”, az khudāvandī.

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28. i.e., give him contentment and patience until he has finished the work and presented it, and then he will find honour.

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29. “The centre of the first encircling line”; i.e., the Universal Spirit itself, the First Circle being the first entity created by God, namely, the Universal Spirit, which embraces the Universal Intellect and the Universal Soul.

“The seal of all creation at the end”; i.e., the final cause of creation, the universe having been created in order that Muḥammad should be manifested. Cf. Lau lā-k la-mā khalaqtu ’l-aflāk: “Had it not been for you I should not have created the spheres.”

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30. i.e., again, Muḥammad was the fruit or final cause of the creation of the gardens, the seven spheres or heavens, as real fruit is the final cause of forming gardens and planting and sowing in them. See the last Note.

Altogether there are supposed to be nine spheres above the sublunary sphere, of which seven are those of the planets, the eighth that of the fixed stars, and the ninth the empyrean or the crystalline sphere. The last two, according to the Sūfīs, are the thrones of God, the ninth being called ‘Arsh, the higher throne of God, the Universal Intellect, and the eighth Kursī, the lower throne, the Universal Soul.

Both ‘Arsh and Kursī are used indistinctively in the Qur’ān for the throne of God, but they are not restricted to it.

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31. “Central pearl,” lit., “crown pearl,” is the largest pearl in the middle of a necklace. Muḥammad, though it is supposed that he could not read or write, was famed for his eloquence.

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32. Aḥmad, “the most praised or praiseworthy,” is a name given to Muḥammad.

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33. i.e., as beautiful in spirituality as Joseph was in physical qualities.

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34. “The Ascent”; i.e., the Ascension of Muḥammad through and above the nine heavens into the presence of God. (See the next Section.)

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35. “Untaught.” Muḥammad called himself “the Untaught” or “the Illiterate”, Ummī, because he could not read or write. This seems to be the sense here, but other interpretations of the term have been given.

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36. “The first causes” (i.e., of nature); lit., “the mothers,” ummahāt, i.e., the four elements, which were created in order that Muḥammad might be manifested. (See Note 29.)

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37. “The shadow of God’s Throne”; i.e., the protection of the ninth heaven, the higher throne of God, the ‘Arsh. (See Note 30.)

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38. i.e., “the sovereign of the earth.” Chār-bālish, translated ‘throne”, means literally “four cushions”, and is the name of a large cushion on which kings or great men reclined. It also means “the four elements”, and is thus applicable to the earth.

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39. See Note 29.

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40. Lit., “he (is) ‘Muḥammad’”; i.e., “the much praised” or “the very praiseworthy”.

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41. This rather enigmatical distich is possibly a reference to the Rūz-i ‘Alast’, “the Day of ‘Am I not (your Lord)?’” i.e., the day of the original covenant between God and man, when God said to the incorporeal souls of all Adam’s descendants who were drawn from him on that day, “Am I not your Lord?” Alastu bi-Rabbi-kum? and they answered, “Yes,” Balá. Muḥammad, of course, would be in this assembly, and it is implied that he was as the rose-water pressed from this rose, and that all the rest compared with him were only as the residue of it. This explanation harmonizes fairly well with the succeeding distich, since Muḥammad, though not present in the body at the Beginning, was present in the spirit, and as Universal Spirit was first of all.

Another explanation might suggest itself: that, in the first hemistich, “rose” means the gift of prophecy, which Adam first possessed, and that, in the second, Muḥammad is asserted in an exaggerated sense to have possessed this gift to a supereminent degree; but this scarcely harmonizes with the succeeding distich.

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42. “The conclusion”; i.e., the end of everything of the phenomenal universe.

Khātimat means also the epilogue of a book.

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43. Muḥammad used the expression Al-faqru fakhr-ī, “Poverty is my pride.” Faqr, “poverty,” in the Ṣūfī sense is the state of the faqīr, or darvīsh, who is destitute of all attachments to the phenomenal world and immersed in God.

In the second hemistich, by “treasure” is meant spiritual treasure.

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44. i.e., he outshone the day as the sun outshines all other lights.

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45. i.e., it is strange that the sun should result in shade.

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46. “His sword”; lit., “his iron.” “To punish”; lit., “(was) the joint-striker,” band-sāy.

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47. “All lay the thong upon his drum”; i.e., “beat his drum” or “fight on his side.”

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48. See Note 29.

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49. “(His eye) turned not aside,” mā zāgha (’l-baṣar).

This is part of verse 17 of chapter liii. of the Qur’ān. Verses 16-18 are,

“When the sidra-tree was covered with what covered it,

“His eye turned not aside, nor did it wander;

“For he saw the greatest of the signs of his Lord.”

The verses refer to the Ascension of Muḥammad through the nine heavens into the presence of God (see the next section). The sidra-tree, “which marks the boundary” beyond which neither men nor angels can pass, is said to be on the right hand of the throne of God, the ‘Arsh, in the ninth heaven. It is supposed to be the abode of Gabriel and the angels, and allusion is made to this in the first verse above quoted. Muḥammad’s destination being the presence of God, “his eye turned not aside” when he passed this tree.

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50. “This Garden” means the earth and the heavens. The object of Muḥammad’s contemplation is God Himself.

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51. “The blue-clothed sphere’s ring-holders” are the sun, moon, and stars, which, in respect of their apparent form, wear rings, as it were. To wear a ring in the ear was a mark of slavery.

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52. “For servitude”; lit., “on the road of servitude.”

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53. “His four friends” are the first four Khalifs, Abū Bakr, ‘Umar, ‘Uthmān, and ‘Alī.

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54. i.e., Muḥammad, as the Universal Spirit, the first creation of God, was the Universal Intellect and the Universal Soul, so that the whole universe was as his body.

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55. i.e., his soul is to the universe as Solomon to his throne.

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56. The “dry spines” are the sharp spines on the stem of the date-palm. They are often contrasted with the dates as evil attendant upon good. The sense of the second hemistich is that his miracles are as spines or thorns to his enemies.

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57. An allusion to Muḥammad’s supposed miracle of cleaving the moon by drawing his finger down.

There is little doubt that the passage in the Qur’ān, on which this supposition is based, refers to one of the signs of the coming Resurrection, the past tense being used, as it is elsewhere, as a prophetic future; but some of the greatest writers, such as the present Author and Jalālu’d-Dīn Rūmī, interpret it as the account of a miracle performed by Muḥammad. (See the Qur’ān, liv., 1.)

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58. i.e., Muḥammad brought his enemies to confusion by the miracle.

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59. “Could not hold (or contain) his crown”; i.e., because of its exaltitude.

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60. i.e., he ascended above the ‘Arsh into the presence of God. (For ‘Arsh, see Note 30.)

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61. Burāq is described as a white animal intermediate in size between a mule and an ass.

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62. i.e., in order that you may now tread the heavens as you did the earth.

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63. “The most sacred house”; i.e., the spiritual world, or the presence of God.

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64. “Guardian of the purest, best”; i.e., of the most holy and spiritual state.

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65. The sense of this distich is concealed in the various meanings of tīr and Burāq. Tīr means “the best and choicest of its kind”, and also an “arrow”. The former sense refers to the guardianship in question, the latter to Burāq, a steed of arrow-like rapidity. Then also Buraq, as meaning “the flashing steed”, would be a suitable animal to carry him to the dazzling heights of the most holy and spiritual state.

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66. i.e., to enable you to have such guardianship as has been mentioned. (See Note 64.)

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67. “The king”; i.e., of the stars.

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68. “The six directions” are those of space, namely, north, south, east, west, above, and below. “The seven roots” are the earths, of which there are supposed to be seven. “(Their) supports”; lit., “(their) supporting tight-rope poles,” or, it may be, “(their) gibbets.” These are only, of course, imaginary supports on which the spheres may be supposed to be suspended. For “the nine spheres”, see Note 30.

The sense of the distich is “Clear the obstacles of space and the nine spheres out of your way, and mount above the latter”.

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69. There are two stars of the first magnitude named Simāk: one Simāk-i A‘zal (a Virginis), the other Simāk-i Rāmiḥ (a Bootis).

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70. i.e., have sway over the angels in your ascension to and above the sidra-tree of the ‘Arsh or ninth heaven, the abode of the angels. (See Note 49.)

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71. The sky is poetically supposed to have locks on account of its curves, and its darkness too at the time of the Ascension.

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72. “Saints”; lit., “the fragrant ones of night,” ‘iṭr sāyān-i shab. There is no dictionary authority for this interpretation, but I think it may be assumed on the analogy of shab-ravān, “night-devotees, holy men who pray at night,” lit., “those who move at night,” especially considering that the angels are mentioned in the second hemistich.

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73. “Angels”; lit., “those clothed in green.”

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74. “The beauties of the Egypt of this tract” are the ḥūrīs of paradise.

The story of Joseph’s relations with the wife of the Egyptian who had bought him, and of how the women, who spoke in blame of her, on seeing him cut their hands instead of, or in addition to, the food in surprise at his beauty, is told in the Qur’ān, ch. xii.

In the next distich it is implied that the food was oranges.

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75. See the last Note.

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76. “The Night of Power,” Shab-i Qadr or Lailatu ’l-Qadr, is “a mysterious night in the month of Ramaẓān, the precise date of which is said to have been known only to the Prophet and a few of the Companions”. The following is the allusion to it in the Qur’ān, ch. xcvii:—

“Verily we have caused it” (i.e., the Qur’ān) “to descend on the Lailatu ’l-Qadr.

“Who shall teach thee what the Lailatu ’l-Qadr is?

“The Lailatu ’l-Qadr excelleth a thousand months:

“Therein descend the angels, and the spirit by permission

“Of their Lord in every matter;

“And all is peace until the breaking of the dawn.”

“The excellences of the Lailatu ’l-Qadr are said to be innumerable, and it is believed that during its solemn hours the whole animal and vegetable creation bow down in humble adoration to the Almighty.” (Hughes, A Dictionary of Islām.)

On the Night of Power the Qur’ān is said to have been brought down by the angels to the lowest heaven, and thence delivered portion by portion at different times by Gabriel to Muḥammad.

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77. i.e., recreate the abode of the angels by your presence.

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78. See Note 30.

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79. “Give lamp-like blooms”; i.e., “show yourself in your transcendent brightness.” It is to be noted that by blossoms are generally meant the white blossoms of Spring. “Those who move at night,” i.e., to pray, are the saints. (See Note 72.)

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80. “Be fresh of visage”; i.e., be bright, smiling and cheerful.

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81. See Note 30.

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82. It is possible to translate, “remove the pain of the carpet from afar”; i.e., “rejoice the abode of the angels by your presence.”

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83. “The two worlds”; i.e., this world and the spiritual world.

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84. i.e., Rise to regions above the dust of the world; or, free yourself from all things earthly.

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85. i.e., you may get control over the two worlds, earthly and spiritual.

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86. i.e., be prepared to obey. (See the last part of Note 7.)

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87. i.e., Muḥammad used his perfect intellect in setting forth the revelations and guiding the people in them.

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88. i.e., he gained his wish.

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89. Burāq; lit., “the partridge.”

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90. Lit., “a moon like the Kā’ūsian throne.” There was possibly something special in the throne of King Kā’ūs, since it had a special name, chahār kargas, “the four vultures.”

According to other authorities, however, this name was applied to the throne of Shaddād. Kai-Kā’ūs was the second king of the Kayānian or second Persian dynasty, and reigned, according to Albīrūnī, 150 years. Shaddād was the name of a king of the ‘Ādites in the south of Arabia (Yaman) who built the garden of Iram to rival the gardens of paradise. On its completion it was made to disappear and the king was struck dead. (See the Qur’ān, lxxxix., 5, 6, 7. See also Notes 1,203 and 1,605.)

Chahār kargas means also the four elements. Cf. the following Note and the distich to which it is appended.

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91. i.e., it flew so swiftly that the four elements were exhausted in their efforts to follow.

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92. Lit., “it drew under its foot.”

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93. “The moon drew in (her) reins,” hopeless, notwithstanding her rapid course, of keeping pace with it.

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94. The spheres were supposed to move swiftly round the earth.

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95. An allusion to the supposed whirling movement of the spheres.

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96. i.e., the movements of imagination and lightning seemed slow in comparison.

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97. Lit., “before such wide-stepping were but narrow.”

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98. I translate this obscure distich from the reading of the Bombay edition of 1328. All the other editions I have consulted offer only unintelligible readings:—

Bā tak-ash sair-i quṭb khālī shud: gah janūbī-u gah shimālī shud.

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99. The word for “fish” used here, namely simāk (Arabic broken plural of samak), means here in the first place “stars”, and in the second two particular stars, one called Simāk-i Rāmiḥ, “Simāk the Lancer or Lance-bearer,” i.e. a Bootis, and the other Simāk-i A‘zal, “Simāk the Unarmed,” i.e., a Virginis. Jadval, “stream or rivulet,” means also an “astronomical table,” but here it signifies the “sky.”

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100. Lit., “engaged in going through the leaves of this volume.” The “expanse” or “volume” is the earth and the sky.

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101. i.e., he passed through the world’s gate.

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102. i.e., he overcame the distance between the earth and the heavens.

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103. Sar-sabzī, which means primarily “verdure and freshness”, has also the sense of “prosperity”. The word is used here in allusion to the fact that the colour attributed to the moon’s sphere is green.

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104. Nuqra-kārī, which is not in the dictionaries, means literally “silver-working”. As silver is white, and Muḥammad’s hand is alluded to, I infer that reference is made to the “white hand of Moses”, yad-i baiẓā.

But sīm-kārī, which also means literally “silver-working”, signifies “blandishments, fascination”, and this may possibly be the sense here. It is not impossible, however, that nuqra-kārī may signify safīd-kārī, “white-working,” one of the senses of which is “good, virtuous action”.

The “lead-furnace” means the furnace by which the leaden glazing for pottery is prepared. This glazing is of a bluish colour, the colour attributed to the sphere of Mercury.

“From a lead-furnace” means probably “such as might come from a lead-furnace”.

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105. The colour attributed to the sphere of Venus is white.

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106. Yellow is the colour attributed to the sun’s sphere.

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107. “The Khalif of the West” means the sun when setting, at which time much of the sky is often green.

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108. i.e., the effulgence of his face cast a crimson glow upon Mars. The allusion is to the crimson hue which the sun often has when setting. Red is the colour attributed to the sphere of Mars.

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109. The author possibly attributes headache to Jupiter on account of the size and weight of the planet conceived poetically as a head. Jupiter, as a fact, is the largest planet in the solar system. A perfumed embrocation for headache and fever is obtained by rubbing a piece of sandal-wood with water on a stone. The colour of it also is that which is attributed to the sphere of Jupiter.

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110. “Saturn’s crown” is probably his rings.

Savād, “blackness,” means also “environs, city”. Blackness is the colour attributed to Saturn’s sphere.

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111. Lit., “as regarded which Gabriel from (its) distance had permission”; i.e., they had reached a stage beyond which Gabriel and Burāq could not go.

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112. Lit., “had left him back from the road.”

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113. Isrāfīl is to blow the last trump to summon all at the Resurrection.

Raṣad-gāh, “a place of observation, observatory, watch-tower,” is used perhaps to signify that Isrāfīl is on the watch for the time.

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114. ‘Azrā’īl, the name of the angel of death.

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115. “Behind”; lit., “in (their) places.” The Rafraf is the abode of Isrāfīl, the Sidra that of Gabriel. (See Note 49.)

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116. i.e., unconsciousness of his own existence.

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117. i.e., he passed through the ocean of unconsciousness, and left every atom of everything which connected him with existence. But the distich is possibly misplaced, as it is seen from distichs which follow that he has not yet reached the sea of unconsciousness. He is not yet above the ‘Arsh, the “Universal Intellect”. As a matter of fact, this distich in the B. ed. of 1328 occurs after the distich, “He took the road to the world’s gate, (and then) removed (all) distance from the heavens’ sphere,” and in this connexion “ocean” would mean “the heavens”.

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118. It may be noticed that the second hemistich is a repetition of that of the last distich but five. The latter is omitted by the B. ed. of 1328.

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119. i.e., to the Deity Himself, the Absolute Existence, the One.

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120. Lit., “When his stupefaction accepted risks, or peril.” The Vādī-yi Ḥairat, the “Vale of Stupefaction”, is the sixth stage towards Ṣūfī perfection.

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121. i.e., guided and took him under its charge.

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122. The expressions “he drew near”, “two bow-lengths”, and “or nearer”, are spoken of Gabriel in the Qur’ān, liii., 8, 9, but here, as often, they are applied to Muḥammad.

Verses 4-10 are as follows:

“And it” (i.e., the Qur’ān) “is no other than a revelation revealed (to him):

“(Gabriel) the mighty in power taught (it) him,

“One of sound judgment. He came towards him,

“Being on the highest horizon.

“Then ‘he drew near’ and came down,

“And was (at the distance of) ‘two bow-lengths’, ‘or nearer’,

“And he revealed to his servant what he revealed.”

The words au adna, “or nearer,” as applied to Muḥammad, express his close proximity to God.

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123. i.e., he became extinct as to his own existence, which is the only means of seeing God. “‘The seeing of the eyes is coincident with a change in the essence.’ In order to see God the Ṣūfī must have reached the ‘station’ of complete extinction, and annihilation as to everything other than God.

“After reaching the ‘station’ in which the Qualities of God are substituted for his own, which is the end of the second journey, as-safaru ’th-thānī, he reaches at the end of the third journey, as-safaru ’th-thālith, the ‘station’ of Adh-Dhātu ’l-Ahadīya, ‘the Unity Essence,’ in which duality no longer exists: he is completely immersed in God. This is the ‘station’ of the perfect saint. In seeing God his own imaginary and accidental essence and individuality are annihilated, he becomes fānin fi-llāh, ‘extinct in God,’ and he is identified with God. In this way only can he see God, since, as the Sūfīs say, Lā yara ’llāha illa ’llāh, ‘No one sees God except God.’” (C. E. Wilson’s Translation of Rūmī’s Masnavī, Book II.)

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124. One of the Traditions relating to Muḥammad speaks of these veils as 70, another as 700, and another as 70,000. Each of these expresses only an indefinite number, since it is of course impossible to attach any definite number to the veils which intervene between the creature and God.

“It is by ‘the Light’ (one of the ninety-nine divine Names) that the darkness of the non-existence of contingent beings is, as it were, covered, so that they come into relative existence. They are, however, only as shadows whose apparent existence is due to the Light. If the Light be withdrawn they cease to exist. Thus the veils which conceal God are ‘light’ in so far as it is His Light which gives them a quasi existence, and they are ‘darkness’ in so far as they are inexistent in themselves and have only a shadow-like existence.

“Now according to the higher or lower degree of the saint he has a less or greater number of veils between him and the Light in which the Quṭb dwells, that is the Light of God.

“The Quṭb is the highest in rank in the Ṣūfī hierarchy.” (C. E. Wilson’s Translation of Rūmī’s Masnavī, Book II.)

For another explanation of the 70,000 veils see Gairdner’s The Way of a Mohammedan Mystic.

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125. See Note 123.

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126. i.e., being in the infinite, he was no longer subject to space relations.

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127. i.e., he had no more any existence in space.

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128. i.e., when the truth of the infinite makes itself felt the phenomenal world and direction or space are no longer considered as real.

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129. i.e., as long as a person is subject to the world of space his heart is liable to be disturbed by anxiety at its vicissitudes.

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130. i.e., he was completely absorbed in the Deity, and had only the breath or life which the Ṣūfī has in fanā, “extinction of himself in God.”

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131. i.e., the infinite cannot be felt until all sense of space relations is lost.

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132. He being infinite.

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133. It is an open question “whether the Words of God can be heard as words, or whether God communicates only by inspiration, from behind a veil, or by the mouth of a prophet whom He has inspired. Those who support the latter view say that since the Attribute represented by Mutakallim, ‘the Speaker,’ is one of the eternal Attributes of God, the Words of God in His quality of the Speaker cannot be heard by mortal ears. They interpret the text (Qur’ān, ii., 70), Yasma‘ūna kalāma ’llāh, ‘They hear the Words of God,’ as meaning Yasma‘ūna mā dalla ‘alá kalāmi ’llāh, ‘They hear that which indicates the Words of God.’

“On the text (Qur’ān, iv., 162), Wa-kallama ’llāhu Mūsá taklīmā, ‘God spoke to Moses in speech,’ they say that God created such words as would give indication of His eternal Words (as ‘the Speaker’), and let them fall upon the ears of Moses.

“They also quote the verses (Qur’ān, xlii., 50, 51) ‘And it is not for man that God should speak with him except by inspiration, or from behind a veil; or He sends a prophet and reveals to his hearing what He will.’ ‘From behind a veil’ is explained as meaning that God may make (men) hear in or from certain bodies words which He creates. Thus He spoke to Moses from the tree.

“The Turkish Commentator on Rūmī’s Masnavī seems to come to the conclusion that God makes His servant hear His eternal Words, though since they are from an eternal Attribute they are unlike those of His creatures. God’s servant will understand also that those words are from God.”

I have added to this, “Would it not be simpler and clearer to say that Words coming from the Attribute expressed by the name Mutakallim, ‘the Speaker,’ may be manifested as a revelation to the elect?” (C. E. Wilson’s Translation of Rūmī’s Masnavī, Book II.)

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134. i.e., the special drink and robe of honour of the perfect Ṣūfī, which would be his ecstatic state and condition of freedom from all ties. (See the next distich.)

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135. Iqbāl, “bliss, beatitude, felicity, prosperity,” means here the state of him who is the object of God’s grace. It is the opposite of idbār or shaqāvat.

Ma‘rifat, “knowledge,” is the possession of the ‘Ārif, “the Knower, the Ṣūfī.”

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136. Lit., “With the humility or conciliation of a hundred thousand prayers.”

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137. “That Goal,” or “Centre”; i.e., God.

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138. “That which he brought”; i.e., the spiritual knowledge which he brought.

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139. i.e., from the court of the king to whom this work is dedicated.

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140. “A crescent moon”; i.e., a poem.

“On festive night.” The allusion is to the night of the termination of the month of fast, Ramaẓān, when the new moon, the appearance of which betokens the end of the fast, is eagerly watched for.

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141. i.e., the poem is to be extremely subtle and shrouded in obscurity.

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142. Lit., “may make magicians the prey of your magic.”

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143. Filfil bar ātish rīkhtan, “to scatter pepper upon the fire,” is to make the beloved restless until she sees her lover. This is effected by the lover’s reciting a charm over some pepper, which he then throws into the fire.

In this case the beloved is presumably the poet’s ṭab‘, “poetic vein or muse,” which he is urged to rouse.

The second hemistich seems only to emphasize the first, thus, “make the fierce fire crackle by throwing plenty of pepper upon it.”

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144. Lit., “for the sake of gentle-heartedness.” “The cold and hardened wax” represents the poet’s ṭab‘, “poetic vein or muse,” which has lain inactive for six years. He is urged to make his muse gentle-hearted and propitious by using the lover’s charm.

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145. “This narrow way” is presumably a reference to the poet’s quiet, ascetic life and to his inactivity as to his poetical gifts. “To dance on stones” is not given in the dictionaries, but “to sit on a stone or stones” means “to be unhonoured, unesteemed”, so that if the former be equivalent to this the sense of the second hemistich would be: “You have been living long enough without the esteem which the exercise of your genius would give you.” But some MSS. give in the second hemistich bar or dar rah-i jang (jang probably for chang), and kvash instead of bas. If this were adopted the translation would be: “dancing is pleasant to the music of the harp,” and the meaning, I think, “engaging in writing an entertaining poem.” But this is scarcely acceptable. As some lithographed editions have jang, “battle,” the editors have possibly thought that reference is made to the Sikandar-nāma of Nizāmī, in which many battles occur, but as this had been finished six years before, as the Author also made a new recension of it not long after writing the Haft Paikar, and as there are also battles in the latter poem, such interpretation does not seem very plausible. But, to conclude, “dancing on stones” may be simply a metaphor for “living the retired, austere life of an ascetic”, which the king engages him to leave for awhile.

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146. Lit., “Let the musky reed sneeze.” Musk being blackish and fragrant, the reed is poetically called musky because it offers in the black ink words which on account of their beauty are considered fragrant. “May be perfumed”; lit., “may rub galia moschata,” a perfume composed of musk, ambergris, camphor, and oil of ben-nuts.

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147. i.e., to pass over the inky words which are likened here to ambergris, as they were before to musk.

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148. i.e., let them convey fragrance to the verdure of the world, as people scent silk garments with musk.

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149. “Leaves” mean the “leaves” of the poem to be written, and in a secondary sense “stamped coin”.

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150. i.e., until the juice of the grape is pressed out it does not smile in the form of wine.

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151. i.e., one has the trouble of cracking the bone to get at the marrow; and one must risk the sting of the bee to get the honey.

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152. i.e., raise the curtain which conceals the beauty, your thoughts.

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153. i.e., joy settled in my heart, and grief rose up and departed from it.

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154. The “one work” is the Shāh-nāma of Firdausī.

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155. The poet was Firdausī.

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156. I read la‘l-i sūda with India Office MS. 1168, not la‘l-i rīza of the other editions.

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157. “The contents of it”; lit., “its coin.”

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158. “Alien or foreign,” I think, is a more likely sense here of gharīb than “wondrous”, especially if naqd, “coin,” be the right reading, and not naqsh, “design.”

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159. i.e., which were not to be found collected together.

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160. Darī, “the older Persian,” is the name given to the older pure Persian spoken before the admixture of Arabic, due to the Arab occupation. Firdausī professes to have written in Darī, though his work contains a considerable number of Arabic words. It is said to have received its name from its having been the court language, but this etymology, as well as others given, is doubtful. It is also said to have prevailed chiefly in Bukhārā, Balkh, Badakhshān, and Marv.

“In (such) cities (as those) of Bukhārā and Ṭabaristān” is one sense of dar savād-ī Bukhāri-y-ū Ṭabarī.

Another sense is “in works (found) in Bukhārā and Ṭabaristān”. Bukhārā, it may be added, is said to have derived its name from the learned men who inhabited it.

The rendering, “in the works of Bukhārī and Ṭabarī,” must, I think, be rejected, first, because Bukhārī was a Traditionist, and the Author does not quote Traditions, and secondly, because both Bukhārī and Ṭabarī wrote in Arabic, whereas the Author says he consulted both Arabic and also Persian works. Ṭabarī, it is true, was a historian, and therefore a likely source, but it seems curious that the poet should restrict his mention to that single authority.

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161. The Author means presumably that he sought out each beauty of a recondite character which had been overlooked by other poets.

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162. i.e., When I had written out a choice selection.

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163. One of the meanings given to Zand is the Book of Ibrāhīm Zardusht, i.e., the Zend Avesta of Zoroaster. If the reading Zand be correct we must infer that that book was adorned with pictures of the planets, as we know the temples were. Or, reference may be made simply to the mention of the planets as an adornment. The B. ed. of 1328, however, reads dair-i Majūs, “the Magian temples.”

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164. “The Brides, (adorners) of the sky,” are the seven planets.

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165. By “affairs” or offices are meant possibly the arts of fascination.

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166. i.e., when seven lines converge together, as, e.g., radii of a circle, the result is a single point in the object aimed at in our enterprise; i.e., though the subjects be many, the result is unity.

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167. i.e., he keeps them all in due control so that they may all subserve the main design.

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168. i.e., if any part be not subsidiary to the whole it throws out all the other parts, which brought together in due subservience would have formed a consonant and unified whole. The illustration here is a cord composed of a number of strands.

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169. i.e., though no one appreciate the unity of the design, it is still there.

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170. i.e., I measure correctly so as to produce a consonant, harmonious and unified whole.

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171. i.e., presumably, If I had composed a work of one thread only it could not have borne so many pearls of rhetoric without fear of snapping.

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172. The Author seems to imply (cf. the next two distichs) that the value of the water depends upon the nature of the recipient. If the water come to places which are not adapted to keep it perfectly pure, it may be fit for bathing, but not for drinking. It is also, of course, implied that for certain uses the water must be pure in itself before it reach the recipient. Similarly (see the next distich but one), if a drop of rain-water fall into an oyster-shell which is adapted to turn it into a pearl it becomes a pearl, but if not it is lost.

The real meaning implied by the next distich but one is that the Author being a proper recipient of such material as may come to him he is able to turn it into work of literary and poetical excellence. Cf. the lines of Sa‘dī:

Bārān, ki dar laṭāfat-i ṭab‘-ash khilāf nīst, dar bāgh lāla rūyad-u dar shūra būm khas: “Rain, in the fineness of whose nature there is no contrariety, makes tulips grow in the garden and weeds in brackish ground.”

It should be explained that it was believed that the pearl in the oyster-shell was formed from a drop of rain-water which fell into it.

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173. See Note 172.

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174. See Note 172.

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175. The Author is hinting that he expects a reward from the king.

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176. Firdausī’s “bounty” consisted in his offering to King Maḥmūd of Ghaznī the historical, romantic poem the “Shāh-nāma” of 60,000 distichs. Maḥmūd’s “stinginess” lay in his giving the poet a very inadequate reward.

The distich is literally: “Maḥmūd’s stinginess and Firdausī’s lavishness were (as) the relationship of one under the ascendant Scorpio to one under the ascendant Sagittarius.”

This does not mean that Firdausī and Maḥmūd were born respectively with the ascendants Sagittarius and Scorpio. The Author implies only either, that in the presentation of the “Shāh-nāma” by Firdausī and the thought of reward on the part of Maḥmūd the two were influenced by the ascendants of the particular times—Firdausī by Sagittarius, and Maḥmūd by Scorpio; or rather perhaps, more generally, that there was something in the horoscope of each that induced their respective acts at the respective times. It is clear from the context that the Author means that their respective conduct was due in some way to the influence of the stars.

According to Alan Leo those with the ascendant Scorpio are “reserved, determined and tenacious”, and those with the ascendant Sagittarius are “frank and honest, generous and sincere”. One may add that Scorpio being a “watery” sign, and Sagittarius a “fiery” sign, the two are antagonistic.

Pierre de Bresche in his Traité des Talismans (1671) says: “On attribue à Salomon un livre intitulé ‘des Sceaux des pierreries’, où il dit que la figure . . . du Scorpion et du Sagittaire se combattans, gravée en quelques pierres, et enchassée dans un anneau de fer, cause les divisions parmi ceux qui en sont touchez.”

Such figures, though included by De Bresche amongst talismans, are, more strictly speaking, spells or charms. (See also Note 1,490.)

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177. Of Asadī of Ṭūs the Encyclopœdia of Islām says little except that he was “one of the oldest of the Neo-Persian poets, who died during the reign of the Ghaznavide Mas‘ūd (1030-41). Specially is he known for his Strife-poems (Munāzarāt)”.

The Encyclopædia adds, “Little that is certain is known of his circumstances, for what Daulat-Shāh tells of his relations with Firdausī appears to be of a legendary nature.”

This fact, I would suggest, is no reason for not repeating the account of those relations, since such legends are often of great importance to the Orientalist on account of the frequent reference made to them by Persian Authors. Of course discretion must be used, since some illustrative stories are of no importance, and are really too absurd to be repeated. One might add, however, with regard to the Encyclopædia, that it is far too succinct and condensed in many of its articles, and gives much too frequently references to other works when it ought to give the information itself. In its scientific articles also it is too technical: many of them are intelligible only to one who already knows the subject, and an Orientalist can scarcely be expected to have an acquaintance with all Oriental sciences.

We see, however, from the present distich that Asadī was better treated by Maḥmūd than Firdausī, of whom, it is related, he was the master.

It is said that Firdausī on his departure from Ghaznī in A.D. 1010 requested him to finish the “Shāh-nāma”, which was yet incomplete, and that Asadī composed that part of the poem between the Arabian conquest of eastern Persia under the Khalif ‘Umar to the end, consisting of 4,000 distichs. In the “Rose Garden of Persia” there is a verse translation by Miss Costello of Asadī’s poem, the “Dispute between Day and Night”.

The meaning of the hemistich (if the reading be correct) is obscure. It may be translated, “He favoured Asadī who was alif.” Alif is the first letter of the alphabet, and is in form like an upright stroke. It hence has the derived senses, “first,” “alone,” “bare or destitute,” and “recluse”, but no one of these seems applicable. He was certainly “first” in the sense of having been Firdausī’s master, but there seems to be no point in asserting this.

The B. ed. of 1328 reads, Asadī-rā ki būd-i ū bi-navākht: “For Asadī, whose being he caressed,” the sense being concluded in the second hemistich. Such a reading, however, strikes one as being only an evasion of the difficulty.

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178. i.e., were friends together, or “the man subject to the ascendant”, ṭāli‘ī, was favoured by “the ascendant”, ṭāli‘.

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179. The Author again urges the fact that he makes great improvements in the material collected. He does not sacrifice his independence by taking water from the cloud, because he far more than pays his debt by converting it through his poetical genius into pearls. He may also be intimating that he is not one of the mere imitators or plagiarists of whom he sometimes complains—cf. e.g. the Sikandar-nāma.

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180. i.e., honour for the poem itself.

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181. “At the monarch’s court support”; i.e., from the king himself. “Four into four are sixteen”; i.e., my calculations will be found correct, or things will be as I thought they would, and as they should be.

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182. The Author probably means that he has so pure and bountiful a source of inspiration, and produces results so excellent that he need not fear for the reception of the work at the king’s court. This harmonizes with the preceding distich. Or the “cloud” may signify the king in his bountiful and generous nature, and the “water”, not the material from which the pearls are made, but rather the cause or instrument of the poet’s inspiration. Or possibly, after expressing his desire for the king’s support and favour (faiẓ, “favour,” by the way, means also “generosity”), the Author may be poetically asserting his independence in the concluding distich of the Section. Ab, “water,” means also “favour, generosity, honour, success, splendour”, and all this he can get from the “cloud”, i.e., from the material collected whence he pleases, and which by his genius he turns into the finest of pearls,—those of Aden,—which also enrich him.

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183. I read, Jabra’īl-am na, jinni-yī qalam-am. Some of the I.O. MSS. have, Chīni-yī qalam-am, “the Chinese (art) of my pen.” The B. ed. of 1328 has, Jabra’īl-am ba-junbish-ī qalam-am, where junbish, I think, evidently indicates jinnī. Jinnī I take to be preferable on account of the coming reference to fusūn, “incantation,” and to the dīvs, “evil genii,” and Solomon. By “the genius, my pen” he means simply his poetical genius.

The genii (jinn) are supposed to have been created of fire, whilst the angels were created of light. There are good and evil genii, the latter corresponding generally with the Persian dīvs. Satan and his assistant-demons are of the jinn. The parī or fairy is of the good jinn.

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184. It was the custom to put on new dress at the beginning of the New Year. In this and the following distich the poet’s genius is addressing him.

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185. “Evil genii,” dīvs, mean here common and unspiritual people. “No man, it is said, ever obtained such absolute power over the Jinn as Sulaimānu ’bnu Dā’ūd (Solomon the son of David). This he did by virtue of a most wonderful talisman, which is said to have come down to him from heaven. It was a sealing-ring upon which was engraved ‘the most great name’ of God (al-ismu ’l-a‘zam), and was partly composed of brass and partly of iron. With the brass he stamped his written commands to the good Jinn; with the iron those to the evil Jinn or devils. (The Jinn are supposed to have a great dread of that metal.) Over both orders he had unlimited power, as well as over the birds and the winds, and, as is generally said, the wild beasts.” (Hughes: “A Dictionary of Islām.”)

The legend of “the great name” is very ancient, dating from the time of the Accadians, the people of the yellow race who inhabited Chaldæa before the Semite immigrations.

Lenormant in his Chaldean Magic says: “But the highest and most irresistible of all the powers dwells in the divine and mysterious name, ‘the supreme name,’ with which Hea alone is acquainted. Before this name everything bows in heaven and in earth, and in Hades, and it alone can conquer the Maskim and stop their ravages. The gods themselves are enthralled by this name, and render it obedience. . . The great name remains the secret of Hea; if any man succeeded in divining it, that alone would invest him with a power superior to that of the gods. Sometimes also in that part of the incantation (quoted by Lenormant) which takes a dramatic character, it is supposed that Hea is teaching it to his son Silik-mulu-khi. But even then it is not uttered, it is not written in the formula, and they think that the mention of it alone is sufficient to produce a decisive effect when the incantation is recited. Every one knows to what a pitch the belief in the all-powerful and hidden name of God has grown amongst the talmudical and cabalistic Jews, and how general it still is amongst the Arabs.”

It should be explained that Hea was the supreme god of the Accadians, and that the Maskim, of whom there were seven, were an order of demons.

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186. The Author is now apparently addressing the king.

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187. i.e., as regards the mere body.

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188. i.e., my work has no character, good or bad, until it bear the king’s stamp of approval or disapproval. It has neither the sweetness of the honey nor the bitterness of (the sting of) the bee. It is neutral: pure and simple wax.

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189. To be “red-faced” is to be “honoured”, and to be “black-faced” the contrary.

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190. “The monarch’s scribe” means the king through his scribe or amanuensis.

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191. i.e., if no one care for my written words, my silky paper will be enriched by them. They must be left simply to the paper, and I must be resigned. Or, for “silky paper” might perhaps be substituted “silk garments”, which are sometimes perfumed, the sense being that he must keep the poem for his consolation and be contented with it.

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192. “The eloquent”; i.e., former writers, especially poets.

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193. “I, looper of these knots”; i.e., the tyer of knots of subtleties in the poem. The “alchemy and bond of travellers to the village”; i.e., the transmuter into gold of (the material left by) those who had reached the domain of composition, and the fastener together of their material.

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194. i.e., no one has written more originally than I.

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195. i.e., I have nothing new to offer in the way of words, but I am an adept at expressing my meaning in the words which exist. Ma‘ānī, lit., “meanings,” is used here in the sense of ‘ilmu ’l-ma‘ānī, “the science whereby is known the manner of adapting language to the requirements of the case; ability to express clearly one’s meaning in various ways; rhetoric, and theory of literary style.”

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196. i.e., I consider form, literary style, without good matter to be phantom-like and to have no real existence, like a dream; and I consider matter, i.e., the meaning, the thoughts of the poet, without form to be undetermined and vague, like water.

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197. The Author probably is alluding especially to Firdausī.

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198. In this and the following three distichs the Author seems to show some feeling of discouragement, real or affected, at not having in his poetry attained to perfection, on the mental, moral, or spiritual side.

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199. i.e., “what is there in the domain of poetry that I have not written?”

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200. Khilāṣ, “that which is absolutely pure, anything select or exquisite, gold refined in the fire, genuine money, the best and purest of anything,” is evidently the correct reading here, not khalāṣ, “deliverance, liberty.” (See Note 198.)

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201. At the dawn the angels are supposed to hover on the verge of the first heaven, the lunar sphere, that nearest to the earth, and the Author here implies that they send down to him dainties of poetry.

“In deprecation”; lit., “in (saying) ‘I ask pardon of God.’”

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202. “Your breath” means “your words, your poetry”, revivifying as the breath of the Messiah.

The “tree of Mary” was a withered date-palm under which Jesus is said to have come into the world, for which reason it became green, and always when shaken let fall dates.

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203. i.e., you have become fortunate in scattering the inexhaustible dates of your learning.

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204. In the heading to this section Qizil Arslān is given as the name, or rather an additional agnomen, of the king to whom the poem was dedicated, and in Beale and Keene’s Oriental Biographical Dictionary the same name is given. The king, however, who is generally understood by the name of Qizil Arslān (Red Lion), King of Āẕarbāijān, died in A.H. 587 (A.D. 1191), and the poem was not finished till A.H. 593 (A.D. 1197). That it was not begun even in the life-time of Qizil Arslān is fairly probable from the fact that the author had not finished his “Sikandar-nāma” till shortly after the death of that prince, and that he dedicated it to his successor, Nuṣratu ’d-Dīn, King of Āẕarbāijān.

In Sachau and Ethé’s Catalogue of the Persian MSS. in the Bodleian Library we read, the poem was “dedicated probably to the Atâbeg Nûr-aldîn Arslân (who ascended the throne of Mauṣil in A.H. 589).”

Dr. Bacher, in his Nizâmî’s Leben und Werke, gives the name as Nuṣratu ’d-Dīn, the king of Āẕarbāijān mentioned above. He says: “Es ist schon erwähnt worden, das der Fürst von Âderbeigân ähnlich wie einst jener von Schirwân Nizâmî zu neuer poetischer Thätigkeit aufmunterte; jedoch während Letzterer ihm den Stoff angezeigt hatte, liess ihm Nasrat-addîn (sic) die Wahl frei.”

It is, however, evident from what Nizāmī himself says in this section and the next that the prince to whom the poem was dedicated was the Khvārazm-Shāh, ‘Alā´u ’d-Dīn Tekish Khān, the ruler of Khvārazm (Chorasmia), the modern Khanate of Khiva. This country which lay along both banks of the lower Oxus extended to the Sea of Aral. In the time of this ruler, however, Khvārazm was by no means the limit of the territory of the Khvārazm-Shāhs, for before the end of the twelfth century they were masters not only of all Transoxiana, part of the Fifth Clime, according to the Dictionaries, but also, to the west, of the country which extended to the provinces then still subject to the Abbāside Khalifs.

In the next section, “A humble address,” Nizāmī speaks of the dedicatee as the ruler of Persia, and, as a matter of fact, Tekish Khān became supreme master of that country after having in A.H. 591 defeated Toghrul III., the last Seljūqide ruler of it.

We read in The Caliphate of Sir William Muir: “At last, the Kharizm Shah, Takash, at his instigation (i.e., the instigation of the Khalif Nāṣir) attacked the Seljuk forces, and defeated them, leaving Toghril, last of his race, upon the field . . . Takash, recognized now as supreme ruler of the East, conferred on the Caliph certain provinces of Persia hitherto held by the Seljuks.”

Schefer, in his translation of the Relation de l´Ambassade au Kharezm, Introduction, pp. ix., x., says: “Telle était au commencement du XIII^e siècle, la situation du Kharezm, auquel les princes de la dynastie des Kharezm Châh avaient annexé les États voisins. Ils avaient donné à leur empire une telle extension que les frontières en touchaient, à l´est, à la Mongolie, au sud, à l´Inde, et, à l´ouest, aux provinces qui restaient encore sous l´autorité chancelante des Khalifes Abbassides. Le Khanat de Khiva est aujourd’hui tout ce qui subsiste d´un si puissant État.”

Before coming under the rule of the Khvārazm-Shāhs Khvārazm was subject to the Seljūqides and before them to the Ghaznavides. Of the rise and fall of the Khvārazm-Shāhs, who succeeded the former, Schefer speaks (Introduction, pp. xi., xii.) as follows: “Le Kharezm passa, en 432 (1040) sous la domination des Seljouqides. Alp Arslan en confia le gouvernement à son fils Arslan Châh. Sous le règne de Malik Châh, Abou Thahir, gouverneur de Samarqand, fut chargé de l´administration de la province qui, après lui, fut confiée à Izz oul Moulk, le fils du célèbre ministre Nizham oul Moulk. Le Kharezm fut ensuite donné par le même prince à Anouchtekin, esclave de l´Emir Melkatekin qui l´avait acheté à un homme du Ghardjistan. Il était devenu Ibriqdar ou chargé de l´aiguière de Melik Châh, et il percevait, à ce titre, les revenus du Kharezm.

“Barkiarouk, successeur de Melik Châh, désigna Aqindjy pour succéder à Anouchtekin. Aqindjy fut assassiné à Merv par les émirs Qoudan et Yaraqtach, qui essayèrent de s´emparer du Kharezm. Mais ils furent mis en déroute par les troupes envoyées contre eux, et le fils d´Anouchtekin, Mohammed, fut investi du gouvernement avec le titre de Kharezm Châh, 490 (1096).

“À la chute de l´empire des Seljouqides, le Kharezm Châh proclama son indépendance. La dynastie qu´il fonda compte sept princes, qui régnèrent de 490 (1096) à 628 (1230).

“La conduite altière et imprudente de Mohammed Châh (the last king but one) provoqua l´invasion de Djenguiz Khan, qui couvrit l´Asie de ruines et porta au Kharezm un coup dont il ne s´est jamais relevé.

“Mohammed Châh, abandonné des siens, alla se réfugier dans l’île d´Abiskoun (in the Caspian) ou il mourut. Son fils, le vaillant Djelal oud Din Mangouberty, essaya de ressaisir le royaume de ses ancêtres; mais il périt assassiné par un Kurde dans les montagnes d´Amid ou il s’était réfugié 628 (1230). En lui s’éteignit la race des souverains qui avaient rangé sous leurs lois toute l´Asie centrale, et manacé l´existence du Khalifat des Abbassides.”

Thus Muhammad, the son of Anūshtegin, the ibrīq-dār, or ewer-bearer, to Malik Shāh, was the first king of Khvārazm, but Tekish Khān was the first independent king. The rulers of the Khvārazm-Shāhī dynasty are as follows:—

1. Muhammad Quṭbu ’d-Dīn.

2. Ātsiz, the son of Muḥammad.

3. Īl Arslān, the son of Ātsiz.

4. Sulṭān Shāh, the son of Īl Arslān.

5. ‘Alā´u ’d-Dīn Tekish Khān, the elder brother of Sulṭān Shāh.

6. Sulṭān Muḥammad, the son of Tekish.

7. Jalālu ’d-Dīn, the son of Sulṭān Muḥammad.

From the following considerations, added to the above, it is quite clear that the person to whom the poem was dedicated was ‘Alā´u ’d-Dīn Tekish Khān, the Khvārazm-Shāh:

Nizāmī in this section addresses a person named ‘Alā´u ’d-Dīn, and not Nūru ’d-Dīn, or Nuṣratu ’d-Dīn.

In addition to this he plays upon the meaning of the name ‘Alā, which means “sublimity, exaltitude, height”.

Later he speaks of two sons of the above king, one named Muḥammad, the other, Aḥmad. The latter he praises as a scholar, the former as one full of princely ambition. As a matter of fact, Muḥammad, who succeeded Tekish Khān in the empire, became a famous warrior. His agnomen, as given by Nizāmī, was Nuṣratu ’d-Dīn, whereas that of Nūru ’d-Dīn’s son was ‘Izzu ’d-Dīn.

Mīrkvānd gives Quṭbu ’d-Dīn as the honorific title of Muḥammad, but it was a common thing for a distinguished man to have more than one.

In the next section Nizāmī says, “Through you the Fifth Clime is in prosperous state.” Now a part of the Fifth Clime is Transoxiana, of which Tekish Khān was ruler; Nūru ’d-Dīn being ruler of Mauṣil, and Nuṣratu ’d-Dīn of Āẕarbāijān.

From the fact that ‘Alā´u ’d-Dīn Tekish Khān, the son of Īl Arslān, was undoubtedly the person to whom the poem was dedicated it does not seem improbable that the distichs in which the name Qizil Arslān is given or alluded to may be spurious. It is not impossible, however, that ‘Alā´u ’d-Dīn may have had the honorific title or additional agnomen of Qizil Arslān (Red Lion), or that he may have been called so as bin Arslān, “the son or grandson of Arslān.” Arslān in fact was a title of honour commonly given to a king of Turkish race, whether it was his name or not.

It is true, though unlikely, that the poem may have been begun in the life-time of Qizil Arslān, and the lines which early in the poem refer to him have been retained; but nearly at the end of the poem there is also a line referring to the dedicatee as “Lion”, and since Qizil Arslān died in 1191 and the poem was not finished till 1197, we should have to conclude that it was dedicated when finished to a dead Lion, which is highly improbable, the more so that the poet evidently expected a reward from the dedicatee.

The original of the distich in which the name Qizil Arslān occurs explicitly is as follows:—

“Shah Qizil Arslān-i kishvar-gīr; bih zi Alp Arslān ba-tāj-u sarīr.” (See also Notes 213 and 2,086.)

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205. By “range” is meant the poem.

“The division, Spring”; i.e., Spring as a division of the year.

The Author by saying that his real aim in writing the book is to praise God, the Prophet, and the king, and to give the latter advice, means probably to pay a compliment to the king.

Or, it is quite possible that he includes under “advice to the king” the whole of the work after the first three divisions or sections mentioned.

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206. “This ancient coinage” is possibly “the world”, which Muḥammad’s advent made young.

Or, the Author may be referring to Judaism and Christianity, and be implying that Muḥammad superseded them by Islām.

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207. “The Seven Climes” are the seven divisions or zones into which Oriental geographers divided the whole earth as known to them.

According to the Persian geographer, Jurjānī (about A.D. 1460), they are as follows:—

1st. From latitude 12° 45' to 20° 30' N. The lord of this Clime is Saturn.

2nd. From latitude 20° 30' to 27° 30' N. Assigned to Jupiter.

3rd. From latitude 27° 30' to 33° 40' N. Assigned to Mars.

4th. From latitude 33° 40' to 39° N. Assigned to the sun.

5th. From latitude 39° to 43° 30' N. Assigned to Venus.

6th. From latitude 43° 30' to 47° 15' N. Assigned to Mercury.

7th. From latitude 47° 15' to 50° 30' N. Assigned to the moon.

There is a discrepancy in my MS. of Jurjānī, which gives 43° 30' to 47° 15', and then 47° 30' to 50° 30'.

The Climes of Idrīsī (about A.D. 1153) extend farther north than Jurjānī’s, but he does not explicitly define them.

The dictionary Burhān-i Qāṭi‘, taking a more popular view, enumerates the Seven Climes as follows:—

1st. Hindustan. Assigned to Saturn.

2nd. China and Khaṭā. To Jupiter.

3rd. Turkistan. To Mars.

4th. ‘Irāq and Khurāsān. To the sun.

5th. Transoxiana. To Venus.

6th. Rūm (the Eastern Empire). To Mercury.

7th. The hyperborean regions. To the moon.

But other popular divisions are also found, no one of which agrees with that of Nizāmī, who makes an arbitrary division of his own. (See also Notes 1,146 and 1,147.) By the distich it is implied that the king is monarch of the whole world.

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208. i.e., generous to the rulers subject to him.

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209. Āq Sunqur, according to Vullers, who takes his account from the Burhān-i Qāṭi‘, is “cognomen regum Turcarum”, by which is presumably meant a cognomen of the rulers not only of Turkistan but also of all the countries of central Asia inhabited by people of Turkish race. So the race of the Āq Sunqurs would, of course, include the family of the Khvārazm-Shāh himself. In the Encyclopœdia of Islām three persons with the special cognomen (perhaps rather agnomen) of Āq Sunqur, “White Falcon” (falco gyrfalco), are mentioned, but I do not think that the family or race of any one of these is meant by Nizāmī.

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210. “This resting place”; i.e., the earth.

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211. i.e., the dynasty or sovereignty has reached perfection in him.

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212. Rustam, the most famous of the legendary heroes of Persia, was lord of Sīstān or Nīmrūz, and Zābulistān, the highlands in the north of it. We gather from Lieut.-Colonel Yate’s Khurāsān and Sīstān that names and legends relating to Rustam are found in that country at the present day.

Part of Sīstān is on the east frontier of Persia, and part of it in Afghanistan.

A long account of Rustam’s life and exploits is found in Firdausī’s Shāh-nāma. (See also Notes 1,035 and 2,078.)

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213. Unless this distich be spurious or corrupted, we must, I think, take it that he is called “lion in name” either as having the honorific title or additional agnomen Arslān, or as being bin Arslān, “the son or grandson of Arslān”; arslān, a Turkish word, meaning “lion”. (See also Notes 204 and 2,086.) The B. edition of 1328 has, however:—

Ham-pay-ī shīr-u ham-payām-i hizhabr:

“The companion of the lion and the bringer of the same message as the lion.”

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214. i.e., simply, when the world came into existence.

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215. “A Gem,” or “an Essence”, i.e., the Universal Spirit, the first creation, or the first emanation from the Deity; though considering it in its two-fold aspect of Universal Intellect and Universal Soul, the former is the first emanation, and the latter the second. Auwalu mā khalaqa ’llāhu ’l-‘Aql: “The first thing which God created was the Intellect.”

The Universal Soul by its formative faculty fashioned the phenomenal world upon “matter” taken in the philosophical sense, and is the Soul of that world. At the same time, the individual phases of the Universal Soul inclined to particular forms and became the individual souls of them.

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216. An allusion to the king’s generosity.

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217. Since this verse is applicable only to one whose name is Qizil (Arslān), Red (Lion), and the person addressed here was not at all events the Qizil Arslān, it may possibly be spurious. (But see Notes 204, 213, and 2,086.)

Surkh-rū (lit., “red-faced”) means “honourable, glorious”, and since the sultan is “surkh-rū”, his face is supposed poetically to cast a red tint upon the sign-manual, which the latter is predisposed to take from its including the word “Qizil”, which in Turkish means “red”, and is part of the name Qizil Arslān.

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218. Lit., “is red-faced.” (See the preceding Note.)

It must be concluded that if the preceding distich be spurious, this one is so, too. (But see Notes 204, 213, and 2,086.)

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219. An allusion to the martial valour of the king.

Another translation may be: “The surface or book of the sky is full of leaves from his expositions.” This would be an allusion to the king’s learning.

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220. In this hemistich it is implied that the sea cannot compete with him in bounty; that before his bounty it perspires with shame.

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221. i.e., the mind fails to compass it.

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222. An allusion to the king’s name, ‘Alā´u ’d-Dīn, which signifies “Sublimity of the Faith”.

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223. A pun upon the name, “Sublimity of the Faith.”

“In this last,” i.e., in sublimity (Sublimity).

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224. Means presumably that his enemies are as women compared with him.

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225. Āb, “water,” has also the senses “brilliancy, lustre, splendour”.

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226. “Excites fire in the mind”; i.e., arouses admiration.

In the distich the four elements are introduced; thus the word meaning “brilliancy”, āb, has also the sense of “water”, and that meaning “body”, khāk, signifies also “earth”.

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227. Lit., “where the lion scratches its tail.”

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228. Ba-sar āmadan, lit., “to come to (its) head,” means also “to come to an end, to be finished”.

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229. “Fire” is the “wine”; “frozen water” is the “crystal cup”.

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230. A common expression in Persian for a great disturbance.

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231. See Note on the next distich.

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232. i.e., whatever he gains with effort he gives away freely and carelessly. Cf. the idiom ba-sar-i tāziyāna giriftan, “to take a thing, or gain a victory, by the whip alone, without using the sword.” For the second hemistich of the preceding distich contrast the effort and the impetuosity of the flow of the sea with the ease and gentleness of its ebb.

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233. i.e., possibly, by his prosperity and victorious power he overcomes all malign influences as Jupiter may those of Saturn.

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234. This and the preceding distich do not balance very well, since in the first, “lion” is apparently an allusion to “the king”, and in the second to his “horse”. The metaphorical sense of “dragon” in the second is “warrior”, and “burning the dragon” is “vanquishing that warrior”. He also kills real dragons in the chase.

“Mounted on a lion” in this second distich is to a certain extent in harmony with “sun” in the first, since one of its meanings is “sun” in his quality of being the ruler of the zodiacal sign Leo.

In this second distich the king is certainly, as it were, “upon a dragon” as vanquishing it, but his horse is alluded to as the “lion” and not he.

In the same distich by “dragon” there may be a sub-allusion to the constellation Draco which is extinguished, as it were, by the sun.

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235. “Dragon” means here both the constellation Draco and also “warrior”.

“As a snake”; i.e., as if it were only a simple snake.

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236. Tangī, rendered “closeness”, means also “narrowness, nearness”, and the word is contrasted with the word “widens”, which follows. Maṭraḥ, rendered “aim”, means literally “the place to which a thing is thrown”.

The absolutely literal sense is “his nearness (of aim) to the thing aimed at”.

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237. i.e., he has beaten the sword in roughness.

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238. Shīr-gīrī, “lion-taking,” is the third degree of drunkenness. “A lion-taker” means metaphorically “a strong, brave man”.

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239. Lit., “By the circle of (his) lasso.” I.O. MS. 402 has ba-kūh-i samand, “by the mountain, (his) steed.”

I.O. MS. 1168 has ba-gird-i samand, “by the circle of (his) steed.”

I.O. MS. 1491, and the I.O. Bombay edition have ba-gurz-u kamand, “by (his) mace and lasso.”

From these I think we may plausibly conjecture ba-gird-i kamand, “by the circle or loop of (his) lasso.”

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240. i.e., through awe at the king’s prowess.

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241. i.e., his arrows have killed so many wolves and leopards that the onager has scarcely room to move over the plain.

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242. The meaning is that the king kills so many wolves and leopards that the hunting-ground becomes a fuming, raging sea composed of their blood, and completely covered sometimes by the floating bodies of the wolves, and sometimes by those of the leopards. Thus the hunting-ground, in a way, at times puts on a wolf’s skin, at times a leopard’s skin.

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243. i.e., the stag is shot dead and is buried, as it were, in its hide.

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244. Lit., “as though the sky brought up smoke from the earth.”

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245. i.e., as the reed has the musky (in this case black) ink, and the beauties (lit., rubies) which it forms, so the king’s character has its musky fragrance and the precious and brilliant qualities which are displayed by that character.

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246. See the last Note.

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247. An allusion to the king’s greatness and to his protection of all.

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248. “The Nine-handled Bow” is the sky in its quality of having nine divisions. (See Note 30.) The meaning is that the nine-fold sky is only as the smallest bolt for the king’s bow.

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249. “(The) four stars,” chār gauhar. The term chār gauhar usually means “the four elements”, but here it must signify the four large stars in Ursa Major that stand in the form of a square. Ursa Major as a whole is called Haft Aurang, “The Seven Thrones.”

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250. i.e., his enemies are eradicated and destroyed before him.

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251. “To have a bright, white, or red face” is “to enjoy honour”; “to have a black face” is “to be disgraced”.

i.e., the king’s friends derive lustre from his glory as the moon from the sun; but his enemies are scorched black by it.

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252. “A gold-shod sun” means “the king”.

Sang means “rock or stone”, but it signifies also “weight, authority, dignity, splendour”, so that the sense is that as the sun lends grandeur to the mountain by gilding it, and furthers the growth of the rubies (as he is supposed to do) in the rock of the mine, so the king’s shining qualities produce brilliant results, and give brightness and prosperity to all his subjects.

The rhetorical merit lies, however, in the idea of the giving of rock to the mountain, so I have translated literally. One might almost combine the two meanings by saying “has given ‘weight’ to the mount, and rubies to the mine”.

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253. i.e., the jewels of the mine are excelled by his brilliant qualities, and he is far superior to the mine in showing forth qualities so brilliant.

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254. His “onyx” is his “eye”, which apparently means here his watchfulness and his all-pervading influence and power, which make all things flourishing. This sense is conveyed by the image that his “onyx” gives pearls to the sea, the strewer of pearls, and rubies to the mount, the strewer of rubies.

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255. “Both Abodes”; i.e., heaven and earth.

He receives God’s Law and administers it to his people.

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256. i.e., his two sons.

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257. i.e., devoted to the study of theology.

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258. Farīdūn, the name of the sixth king of the first dynasty of Persian kings, the Pīshdādian. He was famous for his wisdom and learning.

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259. Kai-Khusrau was the third of the second or Kayānian dynasty of Persian kings. He was celebrated as a warrior.

The second hemistich is, literally, “opening the stirrup in Kai-Khusrau-ishness.”

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260. “Power or authority,” naqsh, which here is equivalent to istiqrār-i ḥukm va-tamkīn-i haibat dar dilhā, “the fixing of one’s authority and the establishing of reverence in the hearts (of people).”

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261. i.e., he having devoted himself to the study of religious and spiritual matters.

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262. Aḥmad means “most praised”, and by praising his pursuits the Author introduces his name in poetical style. His name Aḥmad (twice), because it is his real name, and may also on account of his pursuits be attributed to him in its sense of “most praised”.

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263. The words Aḥmad and Muḥammad both come from the Arabic root ḥamd, “praising,” so that the two forms which are of common origin differ only specifically from each other without being generically or essentially different. The genus is one, the species are two.

The distich is, however, susceptible of another interpretation, namely, “In two copies, the original of which is the same, there is the writing of Aḥmad and that of Muḥammad.” Or, again, “there is the stamp of each”; Aḥmad and Muḥammad being in the first case the copyists, and in the second case the two names.

In the latter case the sense would be that two copyists making a copy each from the same original would differ in minor particulars as the two names differ, though their sense is essentially the same; i.e., “most praised.”

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264. i.e., they do not differ.

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265. i.e., for his mastery of theological and spiritual subjects.

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266. i.e., religion and spirituality strengthen him.

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267. “The azure throne”; i.e., “the sky.”

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268. i.e., May he be furthered and supported in his sovereignty by these two sons.

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269. i.e., brighter than the day.

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270. This would depend, I suppose, upon the way in which he spends the night. Cf. the succeeding distich.

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271. By “that one of Aḥmad’s race (who is) veiled by the curtain of his night” is meant the king’s wife.

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272. Bilqīs is the name given to the Queen of Sheba supposed to be one of Solomon’s wives. It means here the wife of the king, as Solomon means the king. (See also Notes 1,270 and 1,407.)

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273. “The celestial sires” are “the seven or nine heavens”. “Existence’ mothers” are “the four elements”.

By “her being the seal of the mothers of existence”, i.e., of the four elements, is meant “her reaching the perfection or acme of existence which is composed of the four elements”.

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274. Khiẓr is the name of a prophet who found and drank of the Water of Life. He has been confused with the vazīr of Alexander, with Elias, and also with St. George.

The Water of Life was supposed to be in the darkness, zulmat or (plural) zulumāt.

The origin of the legend may probably be traced back to the Chaldean epic of the progress of the sun through the seasons. In the winter he dies, as it were, in the darkness of storms and rains, from which he emerges to life again in the Spring. (See also Notes 1,201, 1,562, and 1,698.)

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275. i.e., May the king’s protection abide by that Rose and Rose-garden, his wife!

“Rose-garden” is a name given to a slave-girl, kanīz.

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276. i.e., he had that quality as a pre-existent, immaterial soul in the spiritual world. The doctrine of the pre-existence of souls is taught both by the Qur’ān and also by the Traditions.

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277. Jalājil, rendered here “drum”, means primarily “small bells”, and is the Arabic broken plural of juljul. Such bells were fastened by couriers to their waists. But the word signifies also “a small round drum or tambourine with bells set round the rim”, and such, before the invention of fire-arms, were most probably carried at the waist by sentinels to give the alarm.

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278. By “sword-belt” is meant the white streak of the dawn.

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279. “Beside your stirrup gently breathes”; i.e., attends you as a servant attends his master at his stirrup.

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280. Dīlam was formerly an independent province of Persia forming part of the modern Gīlān. Its capital was also called Dīlam. As it was a westerly district, the sense of “the wearer of Dīlam’s crown” may possibly be “the lord of the western sun”, which would be “the evening”.

I.O. MS. 1168 reads Shām-i Dīlam-kulah, “The evening with the crown of Dīlam,” instead of Shāh-i Dīlam-kulah. (See also Note 1,884.)

Many plants have a stronger scent in the evening.

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281. Sarhang, the most usual sense of which is “a general, a military leader” (in modern Persian, “a Lieut.-Colonel”), means here either “a prefect” or “a censor-inspector”, muḥtasib. The muḥtasib was a police official who was charged with the inspection of weights, measures, and provisions, and was empowered to punish gambling, drinking, etc. Since the day on account of its brightness may be said, in a way, to be a searcher out of offences, the Author likens it to a sarhang, i.e., here, a muḥtasib.

The Author implies that the king is so great that the white-faced (in another sense honourable) day is his sarhang, and that if dismissed from that office it would become black-faced (in another sense dishonoured) night.

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282. The sky is supposed to spread itself for the king’s benefit as a cloth, and to receive as its pay from the king two loaves, namely, the sun and the moon.

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283. Lit., “To the signet-ring of the divine aid there is a sealing of sovereignty (more lit., to sovereignty) upon you.” i.e. by the divine aid you have become the highest exponent of sovereignty.

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284. An allusion to the greatness of the king, enhanced by the previous allusion to the greatness of the sky.

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285. i.e., has fashioned it upon the model of your throne. The sky is thus a throne imitated from the king’s throne. It is a golden throne presumably by reason of the stars. The king in his brilliance is as the moon.

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286. “Turbid”; lit., “earthy.”

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287. The Author is alluding to the scintillations of the king’s sword, which are, he implies, more brilliant than rubies.

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288. i.e., the king’s long-suffering is more steady and immovable than the mountain.

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289. The “cloud” is often taken as an image of generosity. Here it probably means that which is to foster the plant of the poet’s genius.

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290. The April cloud fosters all the beautiful plants of Spring. The cold, wintry clouds produce no good effect.

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291. i.e., the encouragement given by those other kings is absolutely inadequate: they give much pain and almost deprive of life before they give even a slight reward.

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292. “(Your) shadow”; i.e., “(your) protection.”

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293. “Your existence”; lit., “your creation.”

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294. i.e., your fortune always exists as a guard or custodian of the realm of generosity. Or, your fortune looks after the realm of generosity.

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295. The sense is apparently, “since Persia is the heart of the earth, Persia is the best part of the earth, because it is certain that the heart is better than the body.”

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296. The Author means presumably that as the king’s dominion is the heart, i.e., the best of dominions, and the best ruler has the best place, therefore the king is the heart (of rulers), i.e., the best of rulers.

The difficulty of fixing the exact sense is that mamlakat and vilāyat both mean “realm” and also “rule”, being equivalent in fact to the word “dominion”. But in the preceding distich vilāyat has evidently the concrete sense of “realm”, and if in the present distich we give it the abstract sense of “rule”, I cannot see the raison d’ctre of the preceding distich. Or, if there be one, the Author proves only that the king rules Persia because, his rule being the best, he is the best ruler, and therefore rules the best place. But the logic seems peculiar.

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297. See Notes 274, 1,201, 1,562, and 1,698.

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298. “The mirror of Alexander,” Āyina-yi Sikandarī, was said to have been constructed by Aristotle and placed in the lighthouse at Alexandria to give knowledge of occidental affairs.

But under the word jām we have jām-i Jam (Jamshīd), “the cup or mirror of Jam, Solomon, or Alexander,” which, according to the Eastern fabulists, represented the whole world, (whence it is also called jām-i jahān-namā, or jām-i gītī-namā, “a mirror showing the universe”).

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299. “A mirror of intellect.” This I take to be the sense of gauhar-āyīna, lit., “a pearl- or gem-mirror,” but also “an intellect-mirror”, since gauhar means also “intellect, wisdom”.

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300. “Which you have”; lit., “which is in your head.”

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301. “The Seven Climes”; i.e., the whole inhabited world as divided by Oriental geographers. (See Notes 207, 1,146, and 1,147.)

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302. See Notes 204, 207, 1,146, and 1,147.

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303. Aristotle is spoken of by Persian writers as a minister or adviser of Alexander.

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304. Nūshīrvān the Just, in whose reign Muhammad was born, was (according to different authorities) the eighteenth, nineteenth, twentieth, or twenty-first king of the Sāsānian dynasty of Persia. He was a great patron of literature, had a number of works translated from the Greek, and was visited, it is said, by some Neo-Platonic philosophers. He reigned from A.D. 531 to 579.

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305. Buzurjmihr, the vazīr of Nūshīrvān the Just, was celebrated for his wisdom and virtues. He is said to have imported from India the game of chess and also the Fables of Bīdpāy (Pilpay). It was under his superintendence also that Greek works were translated into Persian.

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306. Khusrau Parvīz, the grandson of Nūshīrvān, reigned from A.D. 591 to 628. He was married to Shīrīn (Sira), who is said to have been a Christian. One of Nizāmī’s Five Poems is called “Khusrau-u Shīrīn”.

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307. Bārbad or Bārbud was the most famous of Persian musicians and composers. The number of modulations usually ascribed to him is thirty. Cf. sī laḥn, “the thirty modulations.” These are said to have been composed in honour of Khusrau Parvīz, but a number of them would seem from their names to have been composed in honour of his wife Shīrīn.

Nizāmī in his Khusrau-u Shīrīn excludes three from the usual list, and introduces four which are not in it. One of the latter is called Khusravī, “Royal,” and was a eulogistic song in rhymed prose written and composed in honour of the king.

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308. Jalālu ’d-Dīn Malik Shāh was the third sultān of the first dynasty of the Seljūqides. He succeeded his father Alp Arslān in A.D. 1072, and died in A.D. 1092, aged 38. The Jalālian Era, Tārīkh-i Jalālī, was established in his reign by ‘Umar-i Khaiyām and the other astronomers royal. This era, according to Dr. Hyde, begins on the 15th of March, A.D. 1079.

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309. To Nizāmu ’l-Mulk, the vazīr of Alp Arslān and afterwards of his son Malik Shāh, was mainly due the prosperity of the Sejūqide empire. He was a great patron of learning, and founded in Baghdād the famous college, the Nizāmīya, in which the poet Sa‘dī had, as he relates in the Būstān, an Assistant-Professorship or office of Répétiteur. (See Graf’s Būstān, p. 341.) He was the author of the political treatise Siyāsat-nāma. He died in A.D. 1092, assassinated by a follower of Ḥasan Ṣabbāḥ, “the Old Man of the Mountain.” Nizāmu ’l-Mulk and Ḥasan Ṣabbāḥ had been friends, but in later life Nizāmu ’l-Mulk had become at variance with Ḥasan Ṣabbāḥ.

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310. The word translated “orderly estate” is nizām, and that rendered “in orderly estate” nizāmī. Thus the Author makes out by a poetical conceit that his name (or fame) is Nizāmī, i.e., in orderly estate, or in a satisfactory condition, through the king’s favour.

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311. I read kām-i gizāf with I.O. MS. 1491.

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312. “The cupbearer” is here the eminent poet, or his poetical genius, tab‘, which infuses superexcellence and richness into his work. “The peasant” is the inferior poet, or his genius, which produces only inferior work. The former, as it were, gives wine to the earth, the latter only water. (Cf. Note 437.)

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313. i.e., other kings are not generous towards themselves in the matter of justice and learning.

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314. i.e., presumably, because the king is learned himself.

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315. This is probably an allusion to the influence which Ḥasan Maimandī, the vazīr of Mahmūd of Ghaznī, is said to have brought to bear upon him in order that Firdausī should not be adequately rewarded for his great poem the “Shāh-nāma”.

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316. By the king’s name being attached to the poem under the ascendant of Leo the Author implies that the king in his judgment of it will be influenced by the qualities possessed by those who are born under that ascendant. Alan Leo in his work The Horoscope says: “When the ascendant is Leo . . . they will be as noble as their prototype, the lion, and being possessed of one of the strongest forms bestowed by the twelve signs of the zodiac, they should be able to resist all external conditions, and maintain their own free and independent spirit. In disposition they are open, frank and fearless, magnanimous, sincere, honourable, and affectionate. . . . (They) are ever ready to help when help is needed. They can be very determined, self-reliant and strong-willed.”

By the distich the Author hints that the king will exercise his independent judgment and not be influenced as Mahmūd by others. (See Note 315.)

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317. i.e., fortunate is he who offers so fine a result of your favour—the result being the poem.

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318. Lit., “may draw a pen through.”

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319. “The cycle of seven thousand.” This is what is called “the lunar cycle”, of which the Persian lexicographers, quoted by Vullers, speak as follows, Gūyand daur-i har kaukabī haft hazār sāl mī-bāshad: hazār sāl ba-khvadi-yi khvad ṣāḥib-i ‘amal ast, va-shash hazār sāl-i dīgar ba-mushārakat-i shash kaukab-i dīgar; va-Ādam—‘Alai-hi’s-salām!—dar avval-i daur-i qamarī ba-zuhūr āmad; va-ān daura ba-pāyān rasīd:

“They say that the cycle of every planet is of seven thousand years’ duration. A thousand years it acts by itself, and the six thousand other years in partnership with the six other planets” (i.e., with each one a thousand years). “Adam—On him be peace! —came into being at the beginning of the lunar cycle. That cycle has come to an end.”

The Haft Qulzum adds, Az-ān jihat īn ‘ālam-rā daur-i qamarī gūyand; va-ba‘zī bar-ān-and ki qiyāmat ham dar daur-i qamarī khvāhad shud:

“For this reason they call this world (that of) the lunar cycle; and some assert that the Resurrection will be in the lunar cycle.” According to this assertion the lunar cycle has not come to an end, and this is the general belief; but according to the relation in the first of these quotations this cycle has come to an end, and if so Nizāmī would be perhaps referring to the Martian cycle which would follow it; but it is evident that Jalālu ’d-Dīn Rūmī believed that Muḥammad, at all events, lived in the lunar cycle, since he writes,

“What indeed, O Muḥammad, is the army of the earth (to you)? See the moon in the sky, and split its forehead;

“In order that the ignorant astronomers may know that this cycle is yours, (and) not that of the moon.” (See C. E. Wilson’s Translation of Rūmī’s Masnavī, Book II. Cf. also Note 871.)

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320. By “this sugar-reed” is meant the Author’s pen.

“Earth’s blackness” most probably means the ink in the inkstand; and “verdure” signifies the charming results of his dipping the pen into the ink and writing.

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321. i.e., my eyes are watery from trying to look at him.

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322. i.e., though the king, like the sun, is too dazzling in himself to be looked at, he can be considered in his virtues and deeds, which are, as it were, reflections of him.

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323. i.e., this poem newly composed.

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324. The poem is likened to coin which is to receive its power and value from the impression of the hoofs of the king’s horse; i.e., through the king’s notice and approval.

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325. By “the cloud” is meant an exalted patron like the king.

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326. i.e., the poet who cannot secure an exalted patron must put up with one less high.

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327. i.e., from the king’s hand.

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328. Zuhra is Venus, the musician of the sky.

People look out for the new moon to take omens from it, especially for the new moon which ushers in the beginning of the month which succeeds Ramaẓān, the month of Fast. (See the First Story in C. E. Wilson’s Translation of Rūmī’s Masnavī, Book II.)

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329. i.e., the Author would be resigned though the king judged the poem to be insignificant.

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330. i.e., that which you do not favour.

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331. By the word Kun, “Be,” God is said to have given existence to all things.

Muslims have a special reverence for speech, as they suppose it to be God-created and to be co-extensive with thought.

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332. i.e., when you speak of any one of them, you think of his work, and he himself emerges, as it were, and is seen from that work.

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333. “The unknown,” or the hidden; that which is still wrapped in mystery or concealed in the mind. (See Note 331.)

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334. i.e., speech as existing in the abstract. (See Notes 331 and 333.)

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335. i.e., save speech, which may be handed down by writing, no individual thing subsists permanently.

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336. i.e., nothing remains to display the mind of men except speech handed down by writing. Architecture is certainly an exponent of the minds of men, and archæological remains may to a considerable extent show the state of advancement of civilization and taste of an age, but they do not reveal the mind to the extent that speech does, nor are they so lasting.

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337. Namely, the “human mind” or “rational soul”, nafs-i nāṭiqa, which is immortal if not debased and merged, as it were, in the “animal soul”, nafs-i ḥaivānī.

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338. Cf. the dictum , “Know thyself,” and the doctrine of the Gnostics that the soul is immortal only for those who know the nature of it.

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339. See the preceding Note.

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340. That which has this knowledge is of course the rational soul.

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341. See Note 338.

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342. i.e., you will not really perish though you leave this life.

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343. See Notes 337 and 338.

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344. i.e., it is useless to cultivate the body unless by the cultivation of it one is helped in the cultivation of the mind and heart.

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345. “Their clay”; i.e., their bodies.

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346. “Pleas and vain excuse,” namely, for cultivating the body and not the mind, and alleging that it is best for them.

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347. “Not any one will say ‘My curds are sour’”; i.e., no one will confess that his action does him harm, or that he is the worse for it. Or, he will not acknowledge that he is not in a satisfactory condition.

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348. i.e., they incline to contentment alone, and do not seek wealth in order to cherish the body.

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349. The Author is speaking of the evils of possessions which are transitory. The mind, which is eternal, should be cultivated.

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350. i.e., he who has transitory possessions has much anxiety and trouble in safeguarding them.

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351. The hoopoo is here likened to the capitalist, since, like him, it has transitory possessions which are coveted. Those who have such possessions find them exposed to peril, and they are consequently stimulated to great exertions to preserve them.

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352. Because they have something of which others are envious.

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353. i.e., the bird is stimulated by its cleverness to try to gratify its greed, and so it falls into the net. The Author is pursuing the same idea, but he now dwells more particularly upon the element of greed which leads people to covet transitory possessions.

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354. i.e., with all his gluttony he can get from the earth only a stomachful.

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355. “This store” is the world. i.e., all transitory possessions are lost in the end.

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356. “The crown of the candle” is of course the flame, which makes it weep, as it were, tears of wax or tallow.

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357. Another illustration of the same idea. I have translated from a supposed reading, kūh-u daryā, “the hills and the sea,” but the I.O. MSS. and printed editions alternate between āb-i daryā, and ān mufarraḥ, “the water of the sea,” and “that exhilarated person”. The former seems nonsensical, since the sea has no rubies. The latter is pointless and involves an inconsistency. Kūh, “hill, mountain,” seems a plausible conjecture, since the hill or mountain has rubies, and may be said to weep in the streams which flow from it. The sea has pearls, and the water of it may poetically be called tears.

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358. See the next distich.

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359. i.e., those who are entitled men are as angels if they have the wisdom which constitutes them “men” and distinguishes them from the lower animals. If, in fine, they have the rūḥ-i insānī, “the human spirit,” and have under their control the rūḥ-i ḥaivānī, the animal spirit.

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360. “Did they prepare.” I read with I.O. MS. 1491, karda, which is an indefinite way of saying “he or they prepared”, the sense being here “God prepared”.

I.O. MS. 1168 has kard, which I should render “God prepared”.

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361. i.e., work is good in itself, though it avails not against the preordinances of God, which are from past eternity.

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362. i.e., if his work is only for himself and he does not care for others’ interests.

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363. Khvīshī at the end of the first hemistich seems used in an adjectival sense.

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364. i.e., so govern your life that you make not enemies, but friends.

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365. i.e., weeping hypocritically.

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366. “Take your hand”; i.e., actively help you.

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367. Yād has two principal meanings, “memory” and “heart, or mind”. In this distich the meaning seems to be “heart”.

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368. Concealed or buried treasure was supposed to be guarded by a snake or dragon.

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369. The Author seems to imply that by exposing advantages the possessor will suffer, although those who may see them be good.

It should be remembered that New Year’s Day in Persia is the 21st of March.

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370. The ass is considered a type of sensuality.

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371. i.e., happiness depends upon a good, happy nature.

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372. An assertion of the Muhammadan idea that the nature never changes. The pre-existent soul in the spiritual world has a certain nature, and when incarnate in this world it keeps the same nature.

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373. Lit., with ugliness of aspect.

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374. Advice apparently given to princes and governors against ill-treating the peasant.

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375. i.e., he does not require an additional burden of oppression.

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376. Muhra, a stone found in the head of a snake and supposed to be an antidote against the poison of its bite. The full name is mār-muhra, “snake-stone.”

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377. I translate from the reading, du‘ā na-zanī. If daghā na-zanī be correct we should render, “Strive that you strike not false coin (in partnership) with the world,” or, “employ not deception (in company) with the world.”

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378. By “dragon” is meant “the world”.

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379. i.e., the world is not really friendly to men, and ultimately it consumes them.

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380. Lit., “his dog-heartedness.” The allusion is to the wicked, malignant hypocrites of the world.

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381 The Author means presumably that they increase the disagreement by misrepresentation, making black seem white and white black.

The literal sense as regards the fly is that it gets into different foods and trails one over another where it walks, mixing them up together.

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382. “These highwaymen” are wicked enemies who rob people of good and set them astray. Cf. the definitions of rāh zadan (lit., to strike the road): “to plunder travellers,” and also “to set astray”, tārāj namūdan-i amvāl-u asbāb-i musāfirān; va-gumrāh kardan.

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383. “This wallet of four ties” means “the world”. The wallet referred to is one in which travellers carry their food. It has four flaps which fold over and are tied together. It is used opened and spread out as a tray or cloth. This wallet is likened to the world on account of its having four sides as the earth has the four cardinal points; of its forming an expanse; and of its containing provisions.

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384. i.e., when even the pious and good are led away by the wickedness of the age.

Past, rendered “base”, seems to have here the Ṣūfī sense, Ānki na-tuvānad ba-bāl-i himmat parvāz-i ‘urūj ba-madārij-i kamālāt-i ḥaqqānī yā martaba-ī az marātib-i dīgar kunad “He who cannot on the wings of resolution fly up to the stages of spiritual perfections, or to any other grade.”

“Josephs, (fierce) wolves.” An allusion to the wolf which was reported to have devoured Joseph. (See the Qur’ān, xii., 17, 18.)

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385. The fire of hell is supposed to be made of men’s evil deeds.

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386. “Pour talc away,” talq-rā rīzand. Talc being an allayer or quencher of fire, the sense of rīzand here must be “pour away”, not “pour on”.

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387. “Subjection”; i.e., subjection to God.

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388. Lit., “How long is seven-lockedness and four-tiedness to last?” The “seven locks” are the seven skies; the “four-tie (thing)” is the earth. (See Note 383.)

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389. By the “false blood-stained gold” are meant the stamens of the anemone.

The Author is again warning people against seeking riches.

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390. i.e., the stamens of the wormwood do not resemble money in colour.

Note the Persian word for “wormwood”, diramna, which, divided as diram-na, means “not money”.

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391. “The white cloud” is apparently taken as an emblem of purity and renunciation, in contradistinction to the black cloud, which has, as it were, a treasure on its head in its bright lining. If the Author means that one is not to be like the white cloud, the “treasure” must be the golden appearance which the sun often gives to the white cloud, but this is not necessarily on its head.

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392. This may mean that the earth, which becomes only mud through the wetting of the rain from the cloud (see the next distich), becomes golden when the sun shines upon it thus wetted, and this golden reflection is the treasure alluded to. Or, since it is believed that the sun makes gold grow and develop in the stone of the mine, as it is supposed to do rubies, the reference would probably be to such gold. I have not seen, it is true, any explicit assertion in Persian writers of such a belief as regards the gold, but passages occur which seem to allude to it, and in Le Trésor de l´univers, attributed to Raymond Lulle, we read:

“Chaque étoile du ciel a son influence particulière: l’étoile du Pole sur l´aimant et sur le fer; . . . . le Soleil, sur l´or; la Lune, sur l´argent; les images des hommes du ciel, sur les corps humains; la similitude du Bélier céleste, sur les béliers terrestres.”

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393. Tar shudan, “to become moistened or wet,” means also metaphorically “to be vexed or troubled”.

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394. See Note 392.

The meaning is that by contemning treasure, behaving with wisdom, and practising self-denial and beneficence people become a blessing to the earth.

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395. i.e., show your contempt for the gold and rubies which the sun is supposed to develop.

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396. The word zar, “gold,” is formed by two consonants which are disconnected from each other in Persian writing. I have been obliged to render parāganda by two words, “worthless, scattered,” since there is no single word in English that conveys these senses of parāganda, which is equivalent here to bī-rābiṭa. Cf. the Turkish rābiṭa-syz.

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397. In this second hemistich parāganda means “scattered” in connection with the gold, and “disturbed” with reference to the possessor of it.

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398. i.e., on account of their wearing gold they are put into mourning, blue being a mourning colour. This is in allusion to the commonly used gold and blue ornamentation of Persian MSS.

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399. i.e., if gold is put into one scale, stone weights are put into the other to weigh it. This the Author calls “stoning”. “At a thousand doors”; i.e., at the doors of the bankers.

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400. A dāng was the sixth part of a diram, and weighed about six grains. A diram was a silver coin worth, by various accounts, sixpence, or from three-halfpence to twopence.

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401. “Bears them off”; i.e., inherits them.

“The waster”; lit., “the money-killer,” sīm-kush.

“The collector”; lit., “the money-collector,” sīm-kash.

Such an assumption as is conveyed in this and the preceding distich is tantamount in Persian to an assertion of the uselessness of the act alluded to in the assumption.

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402. I translate from the reading Ānki, “that that” or “this that”, which is preferable to the alternative reading Ānchi, “that which”, in so far as the act is spoken of in the second hemistich, not the object of the act.

Both zar, “gold,” and sīm, “silver,” mean also simply “money”.

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403. i.e., the person who spends not for his wants has no pleasure in life: the digger of the well instead of enjoying the water is injured by it.

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404. Lit., “is the enlivener of joy.”

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405. By “a stone” is meant “gold”.

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406. “That ruin” means “the world”.

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407. Dīvs, i.e., demons, are said to inhabit ruins and wastes.

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408. Jahān, “the world,” means also “the world’s goods”, so that the sense of the distich is, “How long would you bear the world’s goods merely as a porter might, and make them serve no useful purpose?”

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409. “The four porters” are “the four elements”. Hence “the four porters’ house” is either “the world” or “the human body”. Here the latter sense only is applicable, and the meaning is that however much a man may collect he will bear away (to the tomb) only his own body.

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410. “The air without (the letter) alif” is bād without the long “a” (ā), reducing thus to “bad”, which means “bad, evil, wickedness”. The meaning is that the two kinds of elements opposed to you are the earth, which is devoid of “friendliness” (ilf), i.e., “the world,” and the air without alif, i.e., “evil.”

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411. Some editions read tāj, “crown,” but others bāḥ, which has no meaning. Hence I think that we may readily surmise bāj, “tribute,” to be the correct reading, one dot in bāḥ in the original doing the office of two.

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412. Sīkh is presumably used here in the sense of tīr, a “rolling-pin”, tīr-i tutmāj being a rolling-pin to prepare tutmāj.

Sīkh in the sense of “spit” is quite inappropriate here, since tutmāj, translated “paste”, is not a dish which could be prepared by or cooked on a spit, being “fresh made pastry cut into strips and stewed with meat”.

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413. Lit., “in whose stomach there is a drum”; i.e., whose stomach grumbles through emptiness.

i.e., necessaries are preferable to luxuries; or everything should have its appropriate place. (For tutmāj, see Note 412.)

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414. Dāna-yi dur is here equivalent to dur-dāna.

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415. i.e., greediness and covetousness lead to vexatious interference and strife with others.

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416. Sa‘dī says in the Būstān:

“Na-y-arzad ‘asal, jān-i man, zakhm-i nīsh” : “The honey, dear friend, is not worth the wound of the sting.”

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417. Jigar, “liver, heart,” means also “pain, grief, trouble”. “The butcher’s shop” is, of course, “the world.”

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418. i.e., thousands fail for one that succeeds. Life is only a lottery.

“The sky” means “fortune” or “the malice of fortune”.

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419. i.e., the world or fortune is quite uncertain and untrustworthy.

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420. The meaning is apparently that if the gratification of a person’s wish should be destined to have contrary results it is better that the wish should not be gratified. In the frustration of his wish he would be happier than in the gratification of it. Cf. the Anvār-i Suhailī, Book III., Story 1:

Basā murād ki dar ẓimn-i nā-murādīhā-’st! “How many a gratification is involved in frustration of one’s wishes!”

The best MSS. I have consulted read nā-murādī, “frustration,” but some MSS. and printed editions have bī-murādī, “not wishing,” which is simpler, but makes the sense rather pointless.

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421. The Author apparently implies that success gained late in life is likely to be of a more solid, self-sustaining, durable, and complete nature than that gained early in life; for cf. the next distich. In this success, which, from its implied nature, should endure to the end of life, the business of life may be said to be perfected.

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422. i.e., How long would you waste all your energies in seeking to shine and to make all you can of yourself before the people of the world?

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423. “This bestial den” is “the world”.

“This jar of crockery” is “the sky”. Both mean “fortune”.

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424. By “this seven-rooted tree” is meant the sky, of which the roots are, as it were, the seven earths. The sky means fortune, and the sense is “do not let yourself be dependent upon fortune: have nothing to do with it”.

“This four-nailed shoe” is the world as consisting of the four elements, and the meaning is, “have nothing to do with the world or fortune.”

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425. “The mat-covered well” is “the world covered by the sky”. The word “stone” is used with reference to the stones employed in the construction of the well. “Dead as a stone or a mat” may possibly apply to the person admonished, and would then signify “dead or insensible to the attractions of the world or the allurements of fortune”, but I think the application to the world or fortune is preferable.

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426. i.e., sacrifice your life for intellectual and spiritual perfection, and think not of cultivating or indulging the body.

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427. Pīr; i.e., Ṣūfī chief. This distich is omitted by I.O. MS. 1168.

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428. i.e., “have full and entire faith in God.”

After this distich, I.O. MS. 1168, only, has a distich of which the following is a translation:

“If you are a disciple, behold, you are in bad estate; rise from the midst, that you be isolated (from all ties).” The only sense of this can be, “you are only on the road to improvement,” but this is far from being good sense.

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429. The Author is possibly alluding to his life of retirement, upon which Jāmī in the Nafaḥātu ’l-Uns lays much stress.

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430. The village-chief entertains stranger guests.

It should be remembered that the king has, in a way, called Nizāmī from his retirement by asking him to write a poem. Nizāmī seems to hint here that if he does not write no one can do so in a worthy manner.

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431. The Author possibly means that he is aiming at the poet who is a pretender.

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432. i.e., possibly, destitute of taste, judgment and appreciation of real merit.

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433. The Author means possibly that where he is the people prefer bad poetry to good. Turk amongst its various meanings has that of “a beauty”. Hence Turkī (here a noun, not an adjective) means “something of a beautiful or delightful nature”. The Author in the second hemistich likens this to dūgh-bā, which is here equivalent to māst, or the Turkish yōghūrt, “specially prepared thick curds of milk,” a favourite dish of the Turks.

“This Ethiopia,” or “these Ethiopians”; i.e., these uncivilized people.

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434. “This furnace” means “the world”.

Lit., “I had any rawness”; i.e., probably, I was still somewhat inexperienced in the affairs of the world. The only other sense could be that his early work was somewhat immature, but this I think is inadmissible.

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435. i.e., fortune, or rather plagiarists, took advantage of my inexperience and made use of the works of my genius.

Tūtiyāhā-yi ḥiṣrimī is equivalent to tūtiyā-yi ghūra, “tutty dissolved in the juice of sour grapes and applied as a remedy to strengthen the sight.”

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436. The Author again alludes to plagiarists, of whom he complains too in the Sikandar-nāma. He seems to imply not only that they have robbed him but also that they have depreciated him.

The idea in this and the two preceding distichs, taken all together, seems to be that he has always, even from the time when he first began to write, suffered from plagiarists.

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437. I.O. MS. 1168 and the B. ed. of 1328 read:

Mai ki juz jur‘a-yī zamīn na-buvad

qadr-i angūr bīsh az-īn na-buvad.

The sense seems to be that he, as a spiritual teacher, deserves better treatment than he implies he has received. In Ṣūfī phraseology “wine” means “the knowledge and love of God”. The Author has previously alluded to its superiority to water as a fertilizer. (See Note 312.)

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438. The Author means possibly the quiet, retired life of the Ṣūfī recluse.

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439. “Frozen water or ice” refers possibly to the Author, as living a quiet, retired life of contemplation, bound up, as it were, in himself.

There may possibly be some reference to him as a writer of recondite Ṣūfī poetry in his retirement—poetry which is bound up, as it were, and closed to the comprehension of the commonalty.

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440. The reference is possibly to the reflection of the sun upon snow or ice.

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441. i.e., ice in itself is like silver and not gold.

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442. It seems probable from the three preceding distichs that by “silver” the Author means himself, and by “gold” the Deity, of Whom he is only a reflection, as the moon is of the sun. Cf. too the next distich.

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443. Sīm, “silver,” without the middle letter yā is “sim”, which is like mis, “copper,” and it is identical with it when reversed.

The sense intended is probably that the creature, a reflection of the Creator, loses value by not invoking Him, yā being a vocative particle. By using the word “reversed” the Author may be pointing to the supposition of the creature’s being depraved, as well as wanting in prayer.

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444. By “iron” the Author means probably his ṭab‘ or “poetical genius”.

By “with gold inlaid” he refers either to the dedication to the king or the latter’s patronage.

By “its silvery work” are meant the sweetness and beauty of the verse.

Or perhaps it would be more in accordance with the next distich to interpret “iron” as his “poetry”. Then “in composition” would mean “when he composes”; but this seems a little strained.

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445. The meaning is that the Author is enriched by his poetical genius (or possibly his poetry), because, though he calls it “iron”, it has the value of “silver”, and can be sold for silver. (See the preceding distich.)

Most of the I.O. MSS. read:

Mard-iāhan-firūsh zar pūshad k’āhanīrā ba-nuqra bi-firūshad: “The dealer in iron who sells a quantity of iron for silver can dress in gold”; or, “The dealer in iron can dress in gold because he sells, etc.” I have taken the reading of I.O. MS. 1168, but conjectured bi-firūsham for na-firūsham in the second hemistich.

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446. i.e., “(my iron is silver); alas for him whose gold is less than silver!”

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447. Āsmān and rīsmān; i.e., “the sky” and “cord”. The words are brought together from a certain resemblance in sound, as in several English proverbial expressions.

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448. Lit., “gold in boxfuls, and silk in ass-loads.”

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449. i.e., since riches distribute themselves so unworthily, why should one fear their not distributing themselves at all? Farāghat is exactly the opposite of kār.

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450. “Such a ruin” is “the world”. “Into a ewer (or cup) draw a sun,” or perhaps, “confine a sun in a ewer (or cup),” means probably “have the mind or soul in its greatness and splendour trammelled by the visible world, which is in reality so small and insignificant”.

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451. Cf. sukhanān-i dihlīzī, “idle talk, hearsay.” The “vestibule”, dihlīz, is a passage extending from the door to the court of the house, either roofed or not. Here people would collect and gossip.

The Author apparently means here that everyone discusses the mystery of existence, and, possibly, complains of the injustice of fortune, dihlīz meaning also, as Quatremère says, “la partie antérieure des tentes, ou la première tente, celle où le sultan se tenait d´ordinaire pour donner ses audiences.”

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452. i.e., presumably, they have tried to explain the mystery of existence and the spiritual world, but have died before succeeding.

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453. i.e., if I have a long enough life.

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454. i.e., to penetrate into the mysteries of the spiritual life and to avoid all the pitfalls of the phenomenal world.

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455. i.e., the warning and summons have not yet come, and I, like others, can scarcely believe I am to take the journey.

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456. i.e., when I am dead, and the veil of the spiritual world is raised.

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457. i.e., how long shall I try to teach the mystery of existence, of the spiritual world, and of God, being ignorant myself? How long shall I be eloquent upon a subject through which I do not see?

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458. i.e., you cannot attain to a knowledge of the divine by means of the eyes (of intellect), therefore forget your eyes; nor can you teach the divine mysteries, therefore keep silence. It is only by following out the Ṣūfī Path that one can commune with God.

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459. i.e., when you attain to a knowledge of the divine by living the Ṣūfī life you will know that your intellectual strivings were vain.

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460. i.e., abandon all your puny efforts, for the spiritual world has shaped all things on the earth, and nothing can be achieved without its preordained concurrence. (Cf. the next distich.)

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461. Instead of du tang-i nāvardī, “two passes of dispute,” some MSS. have dukān-i nāvardī, “shop of dispute.” By “two passes of dispute” is meant the world as a place of entrance and exit where contention prevails.

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462. i.e., while pearls, rubies, and precious metals trammel your free action, how can you hope to make rapid progress in the domain of spirituality? The heavens were supposed to move rapidly round the earth.

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463. The “bare-backed steed” refers to the carnal or animal soul purified and denuded of all earthly ties and desires. Such a steed will bear one safely through the world. (See also Note 2,036.)

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464. The best comment upon this is the last distich of some lines in the third chapter of the Gulistān:

Mard-ī Khudā ba-maghrib-u mashriq gharīb nīst;

har jā ki mī-ravad hama mulk-ī Khudāy-i ū’st:

“The man of God in west or east’s at home;

for his God’s realm is all where´er he roam.”

“The man of God” is “the darvīsh”.

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465. i.e., before you are dispossessed by death. It was the custom to suspend the crown above the throne.

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466. i.e., the blossoms of virtue may fall through the dust blown by the wind of envy of others’ riches.

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467. The “arms” of the rose are the “petals”, which are scattered by the wind.

The Author means probably that he does not want arms because he does not wish to fight for worldly possessions, and by voluntary renunciation he escapes the thorn of envy.

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468. “The wearing of the darvīsh’s robe by his envy” is presumably “the mortification of his envy”, by which the fire of the passions of his body or carnal soul may be allayed, talc being a resistant of fire.

But some of the I.O. MSS. and the B. ed. of 1328 reverse the order of ḥasad and jasad, offering the sense, “In order that, perchance, the wearing of the darvīsh’s robe by my body may scatter talc over the fire of my envy”; i.e., “may allay the fire of my envy.” This, however, is more prosaic, and less in harmony with the preceding distich than the former reading.

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469. i.e., through the world, by giving up envy and covetousness and renouncing all possessions.

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470. “This ancient inn” is “the world”. It is implied that all earthly possessions are transitory, and had better be renounced before one leaves the world.

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471. The Author means probably, escape from the bonds of the world and from all other ties, in which there is multiplicity, and boldly assert your freedom. (Cf. the next distich.)

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472. i.e., those who have studied existence and become skilful in speech, who have learnt how to guide practice by theory, and taught what they could of existence, have died. Each one has had his day and opportunity, has performed his part, and has then disappeared.

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473. i.e., my life is nearly at an end; you be careful in your life, which has not long begun.

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474. A rose of the Eternal Garden; i.e., the soul.

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475. “By the name Muhammad you are sealed”; i.e., you are well sealed, as it were, with the name Muhammad, which means “much praised or praiseworthy”.

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476. i.e., strive to obtain conspicuous praiseworthiness.

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477. An attack of robbers on the pilgrims to Mecca is apparently supposed, during which some needy pilgrim swallows the little gold he has in order to save it. The robbers are supposed to see this and to cut open a hundred pilgrims, suspecting them of a like act. Or it may be that the richer pilgrims, seeing the needy man committing this act, imitate him and burst.

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478. i.e., give them no hold upon you by carelessness.

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479. “This malignly moving hall” is the sky, i.e., fortune.

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480. A warning against over confidence on the road of life.

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481. A similar thought to that in the preceding distich. Though you think you are making fine and rapid progress through the world, you must beware of its pitfalls.

Bāz-i safīd, “white falcon” (falco gyrfalco), is also a term applied to the sun. (Cf. the next hemistich.)

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482. i.e., keep a bright look out in the world.

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483. Kamān means a “bow”, and also Sagittarius.

Tīr is an “arrow”, and also the Persian name of the planet “Mercury”.

The sense is that the world is a road where people are hunted by the skies of the planets and zodiacal signs, i.e., fortune.

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484. i.e., though your character may be naturally strong, you have the difficulties and attractions of life to contend with, which may neutralize your efforts.

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485. “This beast” is “the carnal or animal soul”, nafs, and the sense is that you should not so indulge it that you may not engage in laudable pursuits and pass with credit through life. (See also Note 2,036.)

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486. Daur, “Time,” also means “Fortune”. “Two-hued” refers to the whiteness of day and the blackness of night. “Let the road, etc.”; i.e., keep up a cheerful heart.

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487. Lit., “the root of it is gladness in the interpretation.”

But I.O. MS. 402 has, ḥāṣil-ī ān khvashī ’st dar ta‘bīr, “the result of it is gladness, or, it amounts to gladness, in the interpretation.”

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488. i.e., either from all ties, or from all griefs.

I.O. MS. 402 has:

‘ahd bar man ki az balā rastī, “I take it upon myself (to promise) that you escape calamity.”

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489. Gauhar-ī nīk, “the good pearl,” means also “the good nature or temperament”; and here, “the man of good nature or temperament.”

The sense is, Do not separate from such a man.

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490. “An evil nature”; lit., “the evil origin,” meaning “the man of evil nature”.

“Nature does not err” is in Arabic, and reads, aṣl lā yukhṭī, but as the Arabic is not strictly correct, and the distich is very similar to the next one, I should be inclined to take it as an interpolation.

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491. “The evil nature”; lit., “the evil origin” meaning “the man of evil nature”.

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492. i.e., you will be able to bring affairs to a happy conclusion, to solve difficulties, etc.

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493. i.e., he who is not predestined to be learned is prevented from becoming so by being ashamed of acquiring knowledge.

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494. “The Seven Climes” into which Oriental geographers divided the whole inhabited world as known to them. (See Notes 207, 1,146, and 1,147.)

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495. The Author is evidently alluding to verses 4 and 5 of chapter v. of the Qur’ān:

“. . . . and that which beasts of prey have (partly) eaten . . . . is forbidden you. . . .

. . . . But he who is constrained by severe hunger, and has no inclination to transgress,—truly God is forgiving, merciful.” By “has no inclination to transgress” is meant, does not wilfully incline to the sin of unlawful food, and to eating more of it than is necessary to sustain life.

The sense of the distich is that by a knowledge of the holy Law one may know that even unlawful food is sometimes lawful, and by such knowledge be justified in eating it.

↩

496. The reference is to the dog of the Seven Sleepers, which became a man by following them. Cf. Sa‘dī’s Gulistān:

Sag-i aṣḥāb-i kahf rūzī chand pay-i nīkān girift-u mardum shud: “The dog of the Companions of the Cave for a few days followed the good, and became a man.”

↩

497. For Khiẓr, see Notes 274, 1,201, 1,562, and 1,698.

↩

498. Cf. again the aphorism , “Know thyself.” (See Note 338.) it is said Man‘arafa nafsa-h ‘arafa Rabba-h, “He who knows himself knows his Lord.”

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499. “Life’s Water” or “the Water of Life”, Āb-i Ḥayāt, is also called Ab-i ḥaivān, “the Water of the living animal.”

The meaning of the distich is that the Water of Life is not the mere animal life, but has to do with the rational soul which is immortal for him who knows its nature.

↩

500. “The soul with reason”; i.e., the spirit of the ‘Ārif, the mystic “who knows”.

↩

501. i.e., “the soul” and “the reason”, nafs and ‘aql, are one in “the spirit”, rūḥ, which comes from God.

“In which (i.e., in the one) you have these two,” observes the Author; but he has implied that it is only if you cultivate the rational soul and learn to know its nature, and so know God, that you live eternally. (Cf. the last three distichs.)

↩

502. i.e., the soul and reason must be in you only one, the spirit, which comes from God as absolutely one in the Universal Spirit. The soul in its formative faculty inclines to special incarnation, and the result is separation. By renouncing everything belonging to the phenomenal world, the body, and the carnal soul, and by giving up all desires, you become again one in the unity of the spirit, and, in fine, attain to the position of the Universal Spirit, and to ultimate union with, or rather immersion in, God.

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503. “Lose the two”; lit., “throw low for the two (as it were in dice).”

↩

504. In the position of Universal Spirit you will be above earth and heaven.

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505. Before the last distich I.O. MS. 1168 has on the margin:

Az si bi-g’ẕar ki fi‘l-i maẕmūm ast

va’z du ham dar guẕar ki ān shūm ast:

“Abandon three, for it is a blamable act (to retain them); abandon also two, for it is inauspicious (to keep them).” This is evidently a variant of the present distich.

“Three” generally would signify a trinity, and more especially the Christian Trinity, but here it possibly means the trinity of percipiens, perceptum, and perceptio, the perceiving subject, the perceived object, and the act of perception.

The Ṣūfī recognizes these three as an absolute unity.

“Two” generally would mean the Duality of Zoroastrianism, but it seems unlikely that the Author is warning his son against this; hence the meaning here is probably that explained in Notes 501 and 502.

The Author, however, may be making a transition to the subject of revealed religions, and warning his son against all those which do not teach the absolute unity inculcated by the teaching of Islām, and, in a deeper sense, by that of Ṣūfīsm. (See the next distich but one.)

↩

506. See the last Note.

↩

507. Sālis salāsa is from the Arabic thālithu thalāthatin, “a third one of three,” i.e., “a Person of the Trinity”; but it is used to express one who acknowledges a Trinity of three Persons, i.e., a Christian. Here, however, it seems used in the sense of Trinitarianism. (See the last distich but one.)

“You’ll not bear o´er the sky the ball of Unity”; i.e., you will not rise above the heavens in your appreciation of the Unity.

↩

508. The Author seems to be hinting at revealed religions here by the words “fables” and “medium”. When you have found the unity of all things in God you have all, you are saved. No words of religion are required, no medium is wanted for your possession of that unity, or rather your existence in and as it.

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509. I.O. MS. 1168, and the B. ed. of 1328 for māya, “capital, origin, root of a thing,” have pāya, “rank, grade, dignity.”

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510. A person of graceful and straight figure is often likened to a cypress.

“Remedy”; lit., “mummy,” which was supposed to be efficacious in many maladies, including fractures.

↩

511. “My tulips”; i.e., “my cheeks.” “My violets”; i.e., “my hair.”

↩

512. i.e., powerless to act either as lord or servant.

↩

513. I.O. MS. 1168 has aḥmarak, “a little ruddy man,” but most MSS. read Aḥmadak, “little Aḥmad,” which I presume would mean here a little man below the normal size.

Aḥmadak is absurdly explained by Steingass as “a handsome youth who has become pock-marked”. This looks like a misconception of the distich in question.

↩

514. i.e., the protecting shadow of the king.

↩

515. i.e., my accomplishments, my merit, and sincerity are my shield in the world. (Cf. the next distich.)

↩

516. I am making the best of I.O. MS. 777,

Hīch kas pīsh na-n’garam bā man. 1168 has,

Hīch kas na-n’garam zi man bā man. 402 does not include the distich. 1491 has,

Hīch kas nīst na-n’garad bā man. The B. ed. of 1328 has,

Hīch kas nīst bi-n’garam tā man.

This last may be rendered,

“There is no person I see up to myself,” where “up to myself” would probably mean “excluding myself”.

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517. “This stigma”; lit., “this calamity or evil”; i.e., “the calamity of this impression.”

I.O. MS. 1168 seems to offer the only probable reading in the first hemistich. It has,

Na-ki īn sikka naqd-i mā dārad, reading, however, na-ki in one word, naki.

↩

518. Lit., “give me the mummy,” a remedy used in many maladies, including fractures.

↩

519. This may be a reference to the Qur’ān, xx., 27,

Wa-yassir lī amr-ī, “and make my work easy for me.”

Or it is possibly a reference to the prayer, Rabb-ī, yassir, wa-lā tu‘assir, “O my Lord, make (it) easy, and not difficult.”

↩

520. Ḥalvā. (See Note 1,459.)

↩

521. The “sharp dagger” is “the white streak of the dawn”.

↩

522. i.e., write the poem.

↩

523. i.e., the author of the poem.

↩

524. “Two-coloured,” in respect of day and night.

↩

525. Et rubinus et flavi coloris lapis hic fortasse membrum virile significant.

“An amber-coloured (stone);” lit., “an amber-coloured thing.”

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526. Yazdijard I., surnamed Al-Athīm, “The Sinner,” has been generally represented by Oriental historians as a cruel and intolerant prince. Western historians on the other hand generally speak well of him. That he was not tolerant is evident from the fact that he first persecuted the Zoroastrians in favour of Christianity, to which he had leanings, and later the Christians, through fear of their excessive zeal and of rebellion amongst his Zoroastrian subjects.

In the Siyāsat-nāma of Nizāmu ’l-Mulk (see Note 309) a detailed account of his death by the kick of a mysterious horse is given. He had reigned from A.D. 399 to 420, and was succeeded by his son Bahrām V.

For accounts of him consult Firdausī’s Shāh-namā, Mīrkhvānd, Ṭabarī, Sir John Malcolm’s History of Persia, and Canon Rawlinson’s Seventh Oriental Monarchy.

↩

527. “One struck”; i.e., Yazdijard oppressed his subjects.

“The other cherished”; i.e., Bahrām cherished his subjects.

“Rock with ruby.” An allusion to the ruby’s supposed growing in the rock or stone.

“Spines with dates.” The “spines”, khār, often spoken of in connexion with dates, are those on the stem of the date-palm.

↩

528. “A remedy”; lit., “mummy,” used in various maladies, including fractures.

↩

529. Lit., “the first day the dawn, etc.”; i.e., when Bahrām was born, and the dark night of tyranny was changed to the dawn of justice by his birth and promising horoscope.

↩

530. i.e., the alchemists of the sky, the astrologers.

↩

531. i.e., they scarcely expected to find a good horoscope for Yazdijard’s son.

↩

532. i.e., the son promised to be a great contrast to his father.

↩

533. In this and the following four distichs the horoscope of Bahrām is very lightly and imperfectly sketched.

It is of course supposed to be entirely favourable, but as regards the “aspects” of the planets to one another nothing definite can be deduced owing to the fact that the Author, though assigning certain planets to certain zodiacal “houses”, does not state in degrees the position of each planet. Since, however, the horoscope is supposed to be entirely favourable, we should conclude that the “aspects” are good, and as a matter of fact they can, I think, be so placed in the “houses” of the signs in which they are situated as to be so.

With regard to the position of the planets the following remarks may be made:

The sun is in “strength” or “exaltation” in Aries. This indicates that the higher spirit has full force, and inclines to all that is lofty and aspiring. Aries implies impulse, assertiveness, generosity, and intuition. The moon is in exaltation in Taurus. She represents generally receptivity. “She is,” says Alan Leo, “the collector of aspects and influences, and acts only in accordance with the sign that she is in, having no definite nature of her own; she is in fact coloured, as it were, by the sign through which she passes. . . . Her office and mission is to reflect the light. As she passes out from the sun she gathers up the influences on her way until she reaches the full; thence she returns later with the fruits of experience to the sun.” She will thus, being in exaltation in Taurus, give full effect to the influences of that sign, which are fearlessness, strong will, constancy, and determination.

“Mercury,” says the same author, “depends chiefly upon aspects to other planets and to position, but in the main is imaginative, sharp, witty, logical, oratorical, and studious.” He, in fact, governs imagination, thought, wisdom, and eloquence.

Being in exaltation in Gemini, all these qualities are confirmed by the nature of that sign, which is dualistic, restless, and intellectual.

Venus, representing love, refinement, fondness for pleasure and art, has also full force, being in exaltation in Pisces, which is emotional, kind, and generous. She and Jupiter together are the “ruling planets”, being in the house of the “ascendant” Pisces.

“Venus is considered,” says Alan Leo, “the most fortunate planet under which to be born. It will awaken the love and emotional side of the nature of those under its influence. . . . It will also give them a keen appreciation of art and beauty, and stimulate all the pleasure-loving inclinations. They will be attended by fortune, more or less, throughout the whole life’s journey, and, even when under some adverse fate, their star will be shining behind the blackest cloud.”

The ascendant Pisces, in which Venus is in exaltation, would enhance the emotional tendency. With Venus is conjoined Jupiter as joint ruler in his own sign Pisces.

This, says Alan Leo, “will give an abundance of life and vitality. Those born under its influence are cheery and hopeful in disposition, possessing a noble and generous spirit. . . . They are faithful, prudent, just, and honourable.”

Since Jupiter, being in Pisces, is in his own “house”, the influence of the sign would be to increase the tendency to kindness and generosity. With regard to Mars and Saturn nothing can, I think, be said, except that if in opposition, as one may possibly deduce from the description, they might tend to correct each other to some extent. Those subject to Mars are bold, impulsive, aggressive, contentious, sensual and lavish, whilst those subject to Saturn are cautious, reflective, constant, patient, chaste, and economical. Saturn being in its own house, Aquarius, would be strengthened by that sign’s qualities, which are intellectual and retentive, studious and thoughtful. I do not know what is meant by the statement that the tail of Draco is turned towards Saturn. Amongst the planetary symbols, Alan Leo in his Practical Astrology includes the head and the tail of Draco, but he does not say anything about their respective influences.

↩

534. In the first hemistich in the words “that region” the stress is, I think, rather laid on “that”. Then in the second hemistich the Arabic proverb would mean wherever there are “regions or cities”, biqā‘, there are “states”, duval, and that no particular region is required to give state. Wa-’llāhu a‘lam!

↩

535. I.O. MS. 402 offers, I think, the best reading:

Pidar az mihr-i zindagāni-yi ū dūr shud rū zi-mihrbāni-yi ū, but z-ū should of course be read for rū in the second hemistich. In the first hemistich too I should suggest bahr for mihr, but this is not absolutely necessary. With mihr one would render,

“His father through love of his life.” The other I.O. MSS. I have consulted read in the second hemistich,

dūrtar shud zi-mihrbāni-yi ū,

“became at some distance from the love of him.”

This would mean “became at some distance, so that he could not indulge in his love for him”.

↩

536. “Canopus,” a star of the first magnitude in the rudder of the constellation Argo, a Argus. It is often associated with Yaman, Arabia Felix, over which it is said to shine with peculiar brightness.

“Canopus-like”; i.e., associated with Yaman as Canopus, or bright and exalted as Canopus; or both.

↩

537. Nu‘mān was the ruler of the small kingdom of Ḥīra in ‘Irāq ‘Arabī (Babylonia), which was subject to Persia until conquered by Khālid under Abū Bakr, the first Khalif, in A.D. 633. The chief town, Ḥīra, according to Canon G. Rawlinson, lay almost due south of the town of Kūfa, in about latitude 31° 50' N. and longitude 44° 20' E.

Istakhrī, the geographer (about A.D. 950), however, places it about four miles north-west of Kūfa and the western branch of the Euphrates. It is a mistake of Nizāmī’s to say that Nu‘mān was king of Yaman in South Arabia.

↩

538. Lāla-yi la‘l, “the anemone of ruby,” i.e., “the ruby anemone,” is called lāla-yi Nu‘mān, and shaqā´iq-i Nu‘mān, “the anemone of Nu‘mān.” It is said to have received the last two names on account of its having been a favourite flower of one of the kings of Ḥīra named Nu‘mān.

Nu‘mān is here likened to “the garden” as the destined guardian of Bahrām, “the ruby anemone.”

↩

539. i.e., strewed or scattered the flowers of education and care in bringing him up.

“A Nu‘mānian anemone”; i.e., one cultivated, fostered, and developed, as it were, by Nu‘mān.

↩

540. The first “litter” means a room in the king’s palace, or the palace itself.

“The moon”; i.e., Bahrām.

↩

541. i.e., Munẕir, the son of Nu‘mān.

The kings of Ḥīra were named in regular alternate succession Nu‘mān and Munẕir, Munẕir and Nu‘mān.

↩

542. i.e., grow up, gaining strength.

↩

543. Lit., “in such a search.”

↩

544. It seems from the following distich that they sought not only a high place but also a suitable fort or castle upon it. I think therefore that sāz in this distich may be conveniently rendered “fort or castle”, though it really signifies “suitable means or appliances, or anything fitted for a business”.

↩

545. I.O. MS. 1168, and the B. ed. of 1328 have, ānchunān jā, “such a place,” but the other I.O. editions which I have consulted read, ānchunān diz, “such a castle or fort.”

↩

546. Rūm is a name which was formerly applied to the whole territories of the lower or eastern Roman empire and Asia Minor. The name has in modern times been given by the Persians to the Ottoman empire.

It may also be often conveniently rendered Greece. (See also Note 700.)

↩

547. i.e., could fashion stone as he pleased.

↩

548. Sām, the grandfather of Rustam, the Persian champion. (For Rustam see Notes 212, 1,035, and 2,078.)

↩

549. “Ornamentists.” The word so rendered is naqqāsh, “a sculptor, an engraver, a painter.”

↩

550. “The Hindūs”; i.e., the slaves.

↩

551. “The astrolabian spider,” i.e., “the spider of the astrolabe,” is the centre of the plate of the astrolabe called the rete, which latter is similar to a spider’s web. On it are given the positions of the fixed stars and of the signs of the zodiac. The distich signifies that by means of the astrolabe he had mapped out the sky. (See Chaucer’s Treatise on the Astrolabe.)

↩

552. Pliny; in Persian, Balīnās.

↩

553. A talisman is a magic image which is supposed to have the power to hinder people from approaching places near which it is put, and also to prevent people from finding buried treasures. The belief in them may no doubt be traced to the Accadians who preceded the Semites in Chaldæa. (See also Note 1,490.)

↩

554. “The veiled ones of the sky”; i.e., “the stars.”

“The moon’s night-raids, the sun’s hostility”; i.e., the evil influences of the moon and the sun.

↩

555. i.e., when Nu‘mān, moved by the reputation of Simnār, became eager for his presence.

↩

556. Lit., “he made his business right.”

↩

557. “Iron-like.” Āhan-band means literally “iron-jointed, iron-plated”, and also “iron-binding”.

The term may apply both to the resolution with which he conducted the work, and also to the hard labour he expended upon it, as well as perhaps to some of the material, “iron,” which he used in the work.

↩

558. “Clay,” gil; presumably, gil-i ḥikmat, “mud-cement.”

↩

559. The palace is likened to one of the skies on account, no doubt, of having a dome. It is a sky in repose whilst the skies are circling round it in constant movement.

↩

560. i.e., one round which the universe revolves: the centre or pivot of the universe.

↩

561. “The Zeuxian work of countless fantasies”:

tangalūshā-yi ṣad hazār khiyāl.

All the I.O. MSS. and printed editions are very corrupt in the beginning of this second hemistich, but the word tangalūshā may undoubtedly be evolved from them. Tangalūshā means the paintings, school, or work of Zeuxis, the Grecian painter, who flourished from 425 to 400 B.C.

Under the corrupted name Lōshā (modern Lūshā) he enjoyed amongst the Persians as great celebrity as the famous painter Mānī (Manes), the founder of Manichæism.

Tang, it should be added, means “paintings, school, or work”, but Artang (the fuller form of the word) meant originally the book of the religious teachings of Mānī adorned by his paintings.

↩

562. Iṣāba, rendered “head dress”, is “a band, fillet, or kerchief bound round the head”.

↩

563. i.e., its roof was highly varnished.

↩

564. “For more or less time.”

This, I think, is the most probable sense of az shitāb-u dirang, lit., “of hastiness or slowness.” It can scarcely have a subjective signification.

↩

565. A bride, presumably, in the course of the day appeared in dress of three different colours, each assumed at a different time.

↩

566. “The three-coloured silk which circles round” is “the sky”, which was supposed to move rapidly round the earth.

↩

567. i.e., it took its colour from the atmosphere. The Author means probably that in the day time it was mostly white, and at night black. But the distich as a resumé of those which precede it is impossible, and it is equally impossible taken in any other way. It appears to want before it a distich, though I have not found any except in I.O. MS. 1168, which gives,

Chunki khvarshīd dar ghurūb shudī āsmān-vār bī ‘uyūb shudī.

This, however, does not offer much sense, and simply suggests that some distich was at least felt to be required here.

↩

568. i.e., the artist must be encouraged and stimulated by generosity.

“The meat,” kabāb, which is, generally, roast, baked, or broiled meat. More particularly, as here, it means pieces of meat roasted on a spit or skewer. (See also Note 1,340.)

↩

569. i.e., no one can have nobility and greatness of character who is not generous.

A diram was a silver coin worth about twopence. At an earlier time in history it was worth about sixpence. The word is used in a general sense for “money”.

↩

570. “In these bounds”; i.e., “within these limits of the castle.” Or it might be, “in this district or region.”

“Chinese work.” The Chinese artists, as well as the Grecian, were held in high estimation by the Persians. Here, however, “Chinese work” means probably work as beautiful as that of Chinese artists.

↩

571. “When I designed,” or possibly, “when I set to work,” or “when I determined”, the expression ba-vaqt-i basīch being ambiguous.

↩

572. Yāqūt means ruby, sapphire, or topaz, according as it is qualified by the adjective red, blue, or yellow, but when without such qualifying adjective it signifies ruby.

↩

573. Lit., “shows its face in one-domedness.”

↩

574. “The sky”; i.e., the seven different skies of the seven planets.

↩

575. i.e., the danger comes from close connexion.

↩

576. “Root and branch,” bīkh-u bār; lit., “root and fruit,” or “root and blossoms”. Or bār might be taken as a synonym and corroborative of bīkh.

↩

577. “The object of his work,” nishāna-yi kār-ash, means first, “the castle,” and secondly, “the reward expected.”

↩

578. Gaz, an ell of 42 inches, or a cubit of about 26 inches.

↩

579. i.e., that death would come from falling from the roof of the building if it were high.

↩

580. Lit., “became a garden or grove with such (power of) giving repose to the heart.”

↩

581. A reference to the old star-worship.

↩

582. Iram. See Notes 90, 1,203, and 1,605.

↩

583. The sign Aries is, as it were, an adorner of the world with the flowers of Spring when the sun enters it at the beginning of that season.

↩

584. A metaphor implying that he was sure to find joy.

Venus, the minstrel of the sky, is mentioned appositely with Bahrām, which besides being a name of men means Mars.

↩

585. The sun is in the fourth sky, and therefore “within”; the moon is in the first sky, and hence “without”.

↩

586. By “the sun within” are meant the brilliant decorations inside of the palace; and by “the moon without”, the resplendent reflection cast by its domed roof.

↩

587. Furāt, “sweet (water),” is also the name of the Euphrates,

“The Stream of Life.” (See Notes 274, 1,201, 1,562, and 1,698.)

↩

588. “The Sidra-throne” is the heavenly lotus tree in which Gabriel is supposed to rest. Here the village is likened to it on account of its verdure.

↩

589. Lit., “on that Kayānian roof.” The Kayānian was the second dynasty of Persian kings.

↩

590. Shushtar, or Shūshtar, is the modern capital of the province of Khūzistān (Susiana), otherwise called ‘Arabistān on account of its numerous Arab inhabitants. Shushtar is on the River Kārūn, and between it and the town of Bihbahān is one of the most beautiful and fertile valleys of Persia. Hence the Author’s expression, “All the plain was (as) the expanse of Shūshtar.”

About 36 miles west of Shushtar are the ruins of Sūsa, the ancient capital, and the favourite winter residence of the Akhæmenian kings of Persia.

Its modern Arab name Sūs now generally prevails in the province, though the Persian name is Shūsh.

Tustar is said to be an older name of the modern Shushtar or Shūshtar. (See also Note 1,067.)

↩

591. Kabg-i darī is explained by the Farhang-i Shu‘ūrī as a more elegant and beautiful species of partridge, i.e., presumably, than the kabg-i ghair-i darī. Some authorities, however, explain it as “the mountain partridge”. It is said to be larger than the other species mentioned.

↩

592. Lit., “from this colour and scent.”

↩

593. “Firm and forceful,” sakht-kūsh; lit., “striving, contending hard”; perhaps, “strenuous, energetic in worldly affairs.”

The reading sakht-gūsh, “deaf,” is not, I think, admissible here.

↩

594. “Seven fortresses”; i.e., “the seven skies.”

The Author likens the words of the vazīr in their power to move to a crane fancied poetically by him to have served to raise and move the seven skies into their places.

↩

595. This and the preceding distich occur only in I.O. MS. 1168. The present distich reads in 1168 as follows:

Mail-i dih kard-u dil zi-khvad bar tāft

ba-yakī laḥza kār-i khvad dar yāft.

Dih, “village,” would mean “the spiritual world”, but it is possible that the correct reading may be either rah, “path,” i.e., here, “the spiritual path,” or dil, “heart.”

Adopting either of these words one would render,

“He sought the path (or his heart) and turned his heart from self, (and) understood his business in a trice.”

The heart, in Ṣūfī teaching, is when purified the place of manifestation of the glory and beauty of the Deity. He who finds the heart finds God. Cf. the term ṣāḥib-dil, “a master of heart, a Ṣūfī.”

↩

596. Lit., “he packed up his effects from that office of (King) Solomon.” Solomon is a type of very powerful kings, and was said to have also control over the jinn or genii, including the fairies.

↩

597. Munẕir, the son of Nu‘mān.

↩

598. Dūd, “smoke,” means also “affliction”.

↩

599. Lit., “he brought the dominion to its own proper arrangement, settlement, or stability”; i.e., he consolidated the government.

↩

600. “Scattered pearls”; i.e., spoke with eloquence.

↩

601. Lit., a scholastic Magian.

↩

602. I.O. MS. 1168, only, reads,

Būd ustād-i bā mahābat-u mihr,

“A master he majestic and benign.”

↩

603. i.e., lay open before him like caskets of jewels.

↩

604. “Lines geometrical”; i.e., “geometrical figures, geometry.”

“The Mijastī”; i.e., Ptolemy’s work on astronomy , from the adjective of which the Arabs by prefixing al have formed the term Al-Mijastī, “the Almagest.”

↩

605. Āb-gūn, “water-coloured,” means “blue”, and also “lustrous”. Cf. ābī, “watery, blue.”

↩

606. i.e., he had studied the sky in full detail.

↩

607. The “store-houses” are the “stars”—“far-seeing” as knowing future events.

↩

608. i.e., by the guidance of the astrolabe and astronomical tables he would obtain a clear view of the mysteries of the heavens.

↩

609. Lit., “the polo-stick=playing sky.” The polo-stick of the sky is its curve.

“To bear off the ball” means “to excel”, and the sense of the hemistich is that he exceeded the sky in rapidity.

↩

610. i.e., by skill in arms and horsemanship.

↩

611. “Dawn’s sword”; i.e., the white streak of the dawn. “Despaired”; lit., “threw away (its) shield,” “its shield” being presumably “the sun”.

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612. Ja‘b, an Arabic verbal noun, means “throwing prostrate, knocking down”. Ja‘ba would therefore signify “one act of knocking down”. The ordinary meaning of ja‘ba is “quiver”, so that the apparent sense is, “he planted a quiver upon the mark.”

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613. i.e., it turned into a stream of fiery sparks.

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614. i.e., curls from the manes.

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615. The “lock” is supposed to be a padlock with a ring, which is cut through by his sword.

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616. i.e., presumably, would split a hair.

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617. “From him”; i.e., as if he were the lion, and they boasted of being like him.

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618. “Yaman’s star”; i.e., Canopus. (See Note 536.)

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619. Adīm, “goats’ leather,” for which Yaman was famous, means also a “tract, a surface, an expanse”, so that it may be rendered “tracts, land, or regions”.

“(all) rawness took away”; i.e., “brightened.”

In connexion with the other sense of adīm, namely, “leather,” it should be explained that the rays of Canopus were supposed to have a brightening effect upon raw leather.

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620. Nu‘mān, the son of Munẕir, and the grandson of the Nu‘mān to whom Bahrām was entrusted.

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621. i.e., to give éclat to society.

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622. Lit., “gave him the delight of riding.” This might mean “taught him riding”, if it had not previously been stated that he had acquired perfection in that art. (But see the next distich.)

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623. All the I.O. MSS. and printed copies I have consulted read,

Murda-yī gūr būd dar nakhchīr murda-rā kai buvad zi-gūr guzīr.

“He was the dead one of the onager in the chase—how can the dead avoid the tomb?”

Seeing no sense in this, I have translated from the reading of the B. ed. of 1328, except in substituting mard for murda in the second hemistich:

Mard-i dah gūr būd dar nakhchīr mard-rā kai buvad zi-gūr guzīr.

The sense and rhetorical merit of the distich depend upon the two meanings of gūr, namely, “onager” and “tomb”.

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624. i.e., the arrow was entombed in the eye of an onager, the first gūr meaning “onager”, and the second, “tomb.” (See the last Note.)

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625. i.e., the fairy was hopeless of her beauty before its superior beauty and symmetry, and the hurricane was powerless to compete with it in swiftness: its occupation was gone.

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626. i.e., surpassed the sun and moon in rapidity.

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627. i.e., it was related to the sky in fleetness, and could afford to give the wind a stage’s start, lit., precedence.

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628. Lit., “It’s tail had produced the writhings of a hundred snakes.”

In this hemistich the double meaning is fairly well represented. The sense is that the twistings of its tail surpassed the writhings of the snake, and so produced writhings in the snake, namely, those of envy.

In the second hemistich allusion is made to the strenuous galloping and hard trampling of the horse, which dug graves (gūr), as it were, for the onagers (gūr).

Another sense may be that its hoofs were so superior to those of the onager that they killed it with envy. (See Note 623.)

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629. An expression of its swiftness, the onager being one of the fleetest of animals.

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630. Lit., “from weariness of things.”

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631. i.e., from its galloping all over the hunting-ground the latter became filled with designs made by its shoes.

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632. The word gard has here apparently the senses of gardīdan, “revolving,” of ravāj, “passing current, currency, briskness of market,” and of raunaq, “glory, splendour,” the last two senses deriving from the first. It may also have, fourthly, the sense of ghubār, “dust.”

First, compared with the swiftness of the horse the sky did not (seem even to) revolve.

Secondly, on account of that swiftness the sky had no market.

Thirdly, compared with that swiftness it had no glory or splendour.

Fourthly, it did not see the dust raised by it (in its swift galloping), much less could the dust overtake it.

For the first three senses cf. dar gard būdan; silsila-yi fulān chīz ba-gard āmadan; and az gard uftādan. For the fourth, ba-gard rasīdan.

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633. Az sar afgandan means “to throw down forcibly”. Az sar-u pusht afgandan would be a stronger expression of the same.

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634. Lit., “the officership of the plain.”

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635. I.O. MS. 402, and the B. ed. of 1328, have banda-ī-rā zi-band bi-g’shādī, “he would loosen a captive from (its) bonds.”

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636. “King,” Gūrkhān; a title assumed (though not in that form) by Yelui Tashi, the founder of the Qārā-Khiṭāy dynasty in Chinese Turkistan. After the defeat of King Sanjar, the Seljūqide, in 1141 by the then Qārā-Khiṭāy ruler, the latter took possession of Transoxiana, which was held by the dynasty till their downfall in 1210. The title Gūrkhān, which is said on Muslim authority to mean Khān-i Khānān, “King of Kings,” is applied here to the dedicatee as a compliment. (See also supplementary Note at end of Commentary, and Note 2,002.)

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637. “A place of tombs,” gūr-khāna (lit., “house of tombs”), means here “the world”.

Ants and snakes are supposed to abound in cemeteries.

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638. “That land”; lit., “that country and the house-surroundings,” if diyār-u diman be the correct reading. Or since diyār is a plural of dār, “house,” and diman means “rubbish or débris lying about houses”,—one might say “surroundings”,— we may render, “the houses and their surroundings,” but the idea is “the land or country” generally.

The B. ed. of 1328 has, however, ān diyār-u zaman, “that country and time.”

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639. i.e., who himself, Bahrām, surpassed the sky in swiftness and exaltitude, in contradistinction to Bahrām (Mars), who is not supposed to do so.

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640. i.e., was enjoying the pleasure of the chase.

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641. Lit., “the sky became completely one with the earth.”

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642. “Like flowing water”; i.e., “swiftly.”

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643. Panja is “the open hand; the hand of man, or the foot of beasts and birds viewed as an instrument of prehension”. That it also means “claws” is evident from the terms panja tīz kardan and panja zadan.

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644. “From above”; i.e., from the onager’s back.

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645. I take the reading of I.O. MS. 1168, and point as follows:

Safta bar suft-i shīr-u gūr nishast;

sufta, az har du suft bīrūn jast,

reading sfta as safta in the first hemistich, and as sufta in the second, and rendering suft in the first hemistich “shoulder”, and in the second “hole”.

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646. Lit., “the story of the lion and onager became long.”

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647. “The picture”; lit., “that embroidery.”

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648. I read,

Rūzi-y-az rauẓa-yī bihishti-yi khvīsh

kard bar mai ravāna kashti-yi khvīsh.

Kashtī means “a ship” and also “a wine-bowl of that shape”.

Rauẓa means “a garden” or “a grove”, but here, as in a previous passage, it apparently means “the palace”.

The preposition az before rauẓa seems to point to the action’s beginning.

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649. i.e., prepared to kill them.

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650. i.e., by her beauty.

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651. “A musky line”; i.e., “a black line.” “Streak on streak”; lit., “spot upon spot.”

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652. Lit., “from its fellow-runners.”

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653. The first hemistich describes the russet verging upon yellow colour of the onager. The second speaks of the white or cream-coloured parts of the body. The face is perhaps the ruddiest part.

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654. The Arabs made their arrows of reeds. The onager’s leg is peculiarly straight, with joints like those of the reed.

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655. “A diamond dagger”; i.e., “a bright dagger.” The onager’s ears are very white and bright, particularly in summer.

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656. The breast stands out free from the shoulder which is peculiarly flat.

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657. I read katāra, “dagger,” with I.O. MS. 777.

The ear stands upright away from the neck.

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658. I read for the second hemistich with the B. ed. of 1328:

mānda zīn-kūha-rā miyān-i du rāh.

Most of the I.O. MSS. and printed editions have,

mānda zīn-kūh-rā miyāna du rāh.

By “the strap” is meant the dark line along the back.

“The saddle-pommel” is the ridge on the back near the neck.

The “two roads” are two white lines on each side of the central dark line.

Kūha, “pommel,” means also “hill”, so that, in a secondary sense, it is as if a hill were standing between two roads.

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659. The secondary meaning of the first hemistich is,

“The deviation of its crupper (in colour) from the dark part of the skin.”

The meaning is that it gained by the contrast of colour, as the brightness of silver is enhanced when it is set against something dark. Kullun ga‘izzu min ḍiddi-h, “Everything is enhanced by its opposite.”

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660. There is a suggestion of a secondary sense in pīh, “fat,” and khūn, “blood,” which both mean “pride”.

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661. One species of marvel of Peru, the ṣaḥrā-yī or “wild”, is, says Vullers, alba et rubra. I have omitted in translation the distich which follows the present one, as it seems to me to have no sense. It does not occur in I.O. MS. 1168.

The least unintelligible reading is, I think, that of I.O. MS. 1491:

Rangi-y-az khūn bar-ū duvāl-andāz rāst chun Zangi-yī duvālak-bāz.

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662. The tail is closely joined to the hind-quarters.

By the second hemistich the Author means probably that it was proud and contumacious. The onager is certainly a determined biter and kicker.

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663. “The lion”; i.e., Bahrām.

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664. Gūr in the first hemistich means “onager”, and in the second “grave”.

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665. Gūrkhān. (See Note 636.)

Here, however, the term, which may bear the sense of wild-ass = King, is applied to Bahrām as an ardent hunter of the onager. (See also Note 2,002.)

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666. Some I.O. MSS. and the B. ed. of 1328 have kas, “a person,” instead of bas, but the latter word seems to have here the sense of qaṭ‘ kun, i.e., “cut off, omit (the idea of).”

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667. By “plain” is meant presumably the ordinary hunting-ground.

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668. I read with I.O. MS. 402,

kūh az-ān kūh-pāra hīch shuda.

Most I.O. MSS. read,

ba-shikār-afganī basīch shuda, but I do not think we can have basīch shuda for basīch karda. It might possibly, however, be used in an impersonal way.

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669. The “fire” is that which comes from the dragon’s mouth; the “smoke” is its long black body.

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670. Azhdahā, “a dragon,” means also “a brave man”.

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671. Lit., “I, and justice to the onager, and giving redress.”

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672. “Two-headed shafts.” The word used is miqrāẓa, which means “an instrument like a pair of scissors”, and signifies here a double-headed arrow formed to cut as well as pierce. (See Note 1,885.) The Persians made their arrows of wood— commonly of the white poplar. The Arabs made theirs of reeds. (Cf. Note 654.)

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673. Tūz or tūzh (archaic tōz or tōzh) is the bark of a tree used for covering saddles, bows, etc.

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674. Lit., “when the plain became narrow to the dragon.”

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675. Nāchakh seems to be used by Nizāmī in the sense of “a short javelin”. The dictionaries give also the senses of “battle-axe”, “halbert”, and “two-headed spear”. For the length of the nāchakh, cf. the distich:

Chunān zad bar-ū nāchakhī nuh girih

ki ham kālbud sufta shud ham zirih:

“He gave him such a stroke of the twenty-two inch javelin that both (his) coat of mail and also (his) body were pierced.” The girih is “three finger-breadths”, so that nuh girih, “nine girih,” would be about twenty-two inches.

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676. All the I.O. MSS. and printed copies I have consulted, except 1168, read hasht-musht. 1168 has hasht-pusht. The B. ed. of 1328 has hasht-bakhsh. The first means “eight-fisted”; the second “eight-backed”; the third “eight-giving”, or “eight-portioned”. Only the first two need, I think, be considered.

The literal sense of the first can be only “having eight handles”, or “having the length of eight fists”. “Having eight handles,” taken literally, would be a perfectly useless qualification, since a javelin could be brandished only by holding it in a particular part.

“Having the length of eight fists” is, however, quite probable, since “fist” is used as a measure of length.

The second epithet, shash-pahlū, “six-sided,” is also, I think, to be taken literally, since it is not improbable that the javelin was sometimes made sexagonal. If pusht be the correct reading, it cannot, I think, be taken literally, since the meaning, “blade (of a sword),” the only one applicable, though given by Vullers, is undoubtedly a misinterpretation, the word pusht in his illustrative quotation having the sense of “back (of a sword)”. Now a javelin has no back, and therefore pusht must be taken metaphorically. Hasht-pusht would therefore presumably mean “giving strenuous support”, one sense of pusht being “support”.

In this case the second epithet, shash-pahlū, would mean, I think, khailī pahlū-dār, i.e., “most beneficial or helpful,” one sense of pahlū being “benefit”, or “utility”.

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677. All except I.O. MS. 1491 have sutūn-i dirakht, “the column of a tree,” i.e., “a column-like tree.”

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678. i.e., it can soar above it.

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679. Ahriman, the principle of evil, opposed to Hurmuzd (Hormuzd), the principle of good.

It also means “a fiend, a demon”.

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680. I am reading, with I.O. MS. 1168, na-dīd qarār. Some editions have, bi-dīd qarār. If this be taken, the translation should be, “When the onager saw that the king was at rest”; i.e., that he was at liberty from all he had been doing.

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681. Gūrkhān. (See Notes 636, 665, and 2,002.)

Gūr-khāna, lit., “a tomb-house,” means “a grave-yard, a tomb”, and also “a cavern”.

Dar khum kardan, “to put into a jar,” has the appearance of an idiom, but the dictionaries do not give it.

Dar fuqā‘ī kardan, “to put into a beer-jar or jug,” means “to try to delude”. (See C. E. Wilson’s Translation of Rūmī’s Masnavī, Book II.)

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682. Ravān, “lawful, licit,” means primarily “moving”. It might here be also rendered “immediately”.

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683. Ḥisāb-i kasī bā khvad kardan is not explained in the dictionaries, but the sense is obvious.

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684. The ant is a type of lowliness and weakness, so that the second hemistich would express the king’s great power and courage, as the first does his clemency.

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685. i.e., to the king of Persia.

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686. Mushrif, an officer in a treasury who authenticates accounts and writings.

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687. I read with the B. ed. of 1328, V-īnchunīn ganj-khānai ki gushād.

The nearest to this are I.O. MSS. 402 and 1168; 402 has,

Īnchunīn ganj-i ganj-khāna gushād.

1168 has,

V-īnchunīn ganj-u ganj-khāna gushād.

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688. Ba-‘azīzī sitad ba-khvārī dād.

I.O. MS. 402, only, has,

Jumla bakhshīd-u dāda dād bi-dād, dāda being of course a mistake for dād-i.

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689. Lit., “the king”; i.e., Bahrām. Bahrām has generally been called “king” in compliment, but I have rendered generally “prince” for the sake of clearness.

Besides this, the title shāh is often applied to a prince. (Cf. especially the Shāh-nāma.)

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690. i.e., the room was so beautifully adorned with paintings that it was like a store-house of treasure.

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691. It is evident from this and a former passage (see the distich before that to which Note 559 is appended) that kār-gāh is used in the sense of a work of art, or a place containing works of art, as well as in that of a place where work is done, i.e., a factory, office, or studio.

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692. It is clear from this and a former distich (see that to which Note 540 is appended) that the word ‘amārī, “an elephant-litter,” is used in the sense of “room”, or “house”.

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693. “India’s rājā”; i.e., the rājā of Qinnauj. Albīrūnī gives rābī as the special title of the rājās of Qinnauj, which was, according to Istakhrī, the geographer (about A.D. 950), the capital of India.

Albīrūnī (quoted by R. C. Dutt) says that in the 11th century “the whole of northern India was divided into small Rajput kingdoms and principalities which formed a strong confederation of Hindu nations. Rajyapala, king of Qinnauj, was the central ruler, and his vast dominions included Bengal in the east”.

As a matter of fact, however, Qinnauj was not in the First Clime, as defined by Jurjānī, the geographer (about A.D. 1460), but lay considerably to the north of it.

The Burhān-i Qāṭi‘ assigns India to the First Clime, in dependence upon Saturn.

Taking Jurjānī’s definitions of the Climes, the greater part of India would be situated within the First, Second, Third, and Fourth Climes, which extended from latitude 12° 45' to 20° 30' N., from 20° 30' to 27° 30' N., from 27° 30' to 33° 40' N., and from 33° 40' to 39° N. To the south of Jurjānī’s First Clime it reaches to latitude 8° 6' N.

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694. By khāqān, in the Persian poets, is always to be understood khāqān-i Chīn, which means literally the emperor of China.

The Burhān-i Qāṭi‘ says the title is that of any king of China, Cathay, or Turkistan; and the Farhang-i Shu‘ūrī adds that by frequent usage it has become the designation of any king.

By khāqān or khāqān-i Chīn, however, the poets generally mean the predominant ruler of Turkistan, whom, rightly or wrongly, they apparently think to have had control also over Chinese Turkistan, from which, possibly, arises the confusion. The title, however, was also ascribed to the emperor of Mongolia. The ruler of China proper they generally designate by his distinctive title faghfūr. Here, however, by khāqān is possibly really meant the emperor of China, though in a later Section it means the ruler of the Hayāṭila, a nation of Turkish stock, who frequently made war against Persia, and at several times brought it under subjection. (See Notes 991, 995, and 1,892.)

At the same time it should be remembered that however great the power of the predominant ruler of Turkistan might at any period have been, the influence of the emperor of China, owing partly to a community of religion, was very considerable over that country. In fact, theoretically at least, he was supposed to be sovereign lord over all the Turkish peoples who inhabited the regions north of the Sea of Aral and the province Farghāna. For this reason the predominant ruler of Turkistan might have been supposed to have been merely a governor on behalf of the emperor of China. How great the influence of China was is apparent from the fact that in later times the Hayāṭila, when threatened by the Muslims, requested that their territory should be brought directly under the control of China as Chinese provinces.

China, including Mongolia, would come into all the Seven Climes as defined by Jurjānī, but the Burhān-i Qāṭi‘ assigns it together with Khaṭā to the Second Clime, in dependence upon Jupiter. (See Note 207.)

Khaṭā (Cathay) sometimes means North China, and sometimes Chinese Turkistan. It cannot therefore be properly assigned to the Second Clime.

It may be added in conclusion that when the fair ones of China are spoken of by the Persian poets those of Chinese Turkistan, or of Turkistan are nearly always meant, since most of the towns mentioned in connexion with them are, or were, in those countries.

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695. China; i.e., most probably here, either Chinese Turkistan, or Turkistan.

Ṭarāz, an ancient town in Turkistan famous for the beauty of its inhabitants. It was probably in about latitude 42° 36' N., and longitude 71° 15' E. (See the Map to Yule’s Cathay, where it appears under the name Talas.)

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696. Khvārazm (Chorasmia), the modern Khanate of Khiva. Khvārazm would come into Jurjānī’s Fifth Clime which, according to him, extended from latitude 39° to 43° 30' N.

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697. Ṣaqlāb, generally translated Slavonia, would come into Jurjānī’s Sixth and Seventh or most northerly Climes, which, according to him, extended from latitude 43° 30' to 47° 15' N., and from 47° 15' to 50° 30' N.

Ṣādiq Iṣfahānī, the geographer (about A.D. 1635), in his Taḥqīqu ’l-I‘rāb says of the Ṣaqlāb territory:

“After Ṣaqlāb (the son of Japhet) is named the most northern region of the Seven Climes; and in that region such is the coldness of the air, that the people construct their dwelling-places underground.”

In this account the geographer is evidently including territory in European Russia considerably north of Jurjānī’s Seventh Clime.

By Ṣaqlāb are generally designated the regions of modern Russia in Europe inhabited by Slavonic nations, exclusively of the Russians, who in Nizāmī’s time inhabited only the western parts of Russia, and were considered Turanians by the Oriental writers.

Nizāmī, however, uses the term Rūs as an alternative of Ṣaqlāb, from which it must, I think, be inferred that his knowledge of geography was rather imperfect.

The word Turk used in the second hemistich means simply “a beauty”, and might be used of a person of any nation.

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698. Lit., “a Turk of Greek dress with Chinese adornment”; Turk-i Chīnī-ṭarāz-i Rūmī-pūsh. Ṭarāz, however, means not only “adornment” but also “the border of a dress”, and this, I think, is its primary sense here. Rūmī, also, besides “Greek”, means “red”, so that we may have as a secondary sense that she had rosy cheeks bordered, as it were, with white— a red and white complexion.

In ṭarāz too there may be an allusion to Ṭarāz, the town in Turkistan famous for the beauty of its inhabitants.

Rūmī also means a particular kind of dress so that Rūmī-pūsh may mean simply “dressed in a Rūmī”.

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699. Maghrib, Mauritania, designates generally north-western Africa from Tripoli to Morocco, and more particularly Morocco. It would come into Jurjānī’s Third Clime which, according to him, extended from latitude 27° 30' to 33° 40' N. That it extended farther north than 33° 40' is evident from the latitudes of some of the towns he himself includes in it, one of which, Kairwan, in Tunis, is in latitude 35° N.

The Burhān-i Qāṭi‘ does not include Maghrib among the Climes.

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700. The Qaiṣar or Cæsar (of Rūm) is the ruler of the Eastern Empire. (See Note 546.)

Rūm, with Asia Minor, would be included in Jurjānī’s Fourth and Fifth Climes, which, according to him, extended from latitude 33° 40' to 39° N., and from 39° to 43° 30' N.

Although Constantinople comes within these limits, its latitude being 41° 1' N., Jurjānī includes it in the Sixth Clime.

The term Rūm has been also applied by Oriental geographers to Europe generally.

Istakhrī (about A.D. 950) says:

“The Franks, in general, we speak of as belonging to Rūm, because they have the same religion and king, though speaking various dialects.”

The king of whom Istakhrī speaks was the ruler of the Eastern Empire, whose capital, Constantinople, he took to be the chief place of Europe.

The Burhān-i Qāṭi‘ assigns Rūm to the Sixth Clime, in dependence upon Mercury.

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701. Kisrá was the generic name of the Persian kings of the Sāsānian dynasty. It is said to be the Arabic form of the Persian Khusrau (Chosroës). The princess in question was of course not the daughter of the king then living, but was of the royal House.

Kai-Kā‘ūs was the second king of the second dynasty, the Kayānian.

Persia would come within Jurjānī’s Second, Third, Fourth, and Fifth Climes, for the definitions of which see Note 207.

The Burhān-i Qāṭi‘ in its enumeration of the Seven Climes does not mention Persia generally, but only ‘Irāq and Khurāsān, which it assigns to the Fourth Clime, in dependence upon the sun.

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702. Bast in the first hemistich is used apparently in the sense of basta. Az yak dast, “all together”; but the expression means possibly “by one hand”.

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703. The eyes were supposed to see by a light of their own.

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704. A young man with an incipient moustache is called ṭūṭī-khaṭ, i.e., “with a moustache like a parrot’s feathers.” The comparison has possibly reference to the colour, since dark green is apparently confused with black, the word sabz meaning both. “Sugar” means the “lips”.

Hence the meaning is simply “He had an incipient moustache”.

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705. Galia, i.e., galia moschata (see Note 146), being of dark colour is compared here with incipient whiskers and beard.

“His moon” means “his face”. The sense is that he had incipient whiskers and beard.

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706. Dabīr means “a writer”, but the same word is sometimes used to describe either writing or painting. Cf., e.g., nigāshtan.

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707. Lit., “hair by hair,” mūy ba-mūy.

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708. i.e., he is both brave and strong, and also cunning.

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709. “Diamond” in the first hemistich and “iron” in the second mean “sword”.

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710. “His sight”; lit., “his place of sight,” nazar-gāh. The word means also “a hall of public audience”. The “light” means here also Bahrām; but see Note 703.

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711. See Note 536.

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712. Az sar-ī dānish-u kifāyat-i khvīsh. The translation seems a little strained, but it is rather unsatisfactory to refer “the knowledge and competence” to Munẕir when the object seems to be to compliment Bahrām. Besides this, kifāyat, in addition to its other senses, has that of “being one’s equal in position”.

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713. i.e., he grew weary of it perforce, having reached his appointed time.

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714. The city as opposed to the troops means the civilians.

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715. “Valour”; lit., “sword.”

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716. i.e., he had no claim to being near the direct line of descent, and was only a distant relative. This, of course, is a historical fact. See Canon Rawlinson’s Seventh Oriental Monarchy.

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717. A belt, says the Bahār-i ‘Ajam, set with seven jewels in connexion with the seven planets, and peculiar to the Kayānian dynasty. The jewels, presumably, would be each one of the colour attributed to the sphere of the corresponding planet.

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718. i.e., he substituted mourning for festive garments.

Nīl, “indigo, dark blue, black,” and sabz, “green, blue, black,” are both mourning colours.

Fīrūza, “turquoise,” the word used here, means light blue, but that colour was also used as mourning as is evident from this distich and from the termination of the story told in the Blue Dome. Red is a festive colour. Cf. jāma-yi ‘īd, “a red dress,” lit., “a festive garment.”

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719. The sword is likened to a lion’s claws.

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720. i.e., whatever natural advantages they have, they are all dependent upon, and look for my bounty.

↩

721. i.e., if I do anything but try gently to convince them of their ill-conduct, leaving them then to their conscience, it will be a species of oppression.

↩

722. An allusion to the poetry of Firdausī.

↩

723. The “other bard” is Firdausī.

↩

724. i.e., I am still inspired by the poetic spirit, but he has been withdrawn from it by death.

↩

725. i.e., by appropriating his thought.

↩

726. Lit., “the New Year’s breeze”; but the New Year in Persia begins on March the 21st, when the vernal breezes and showers bring out the blossoms and verdure which are all fresh and new, not old things patched up.

↩

727. The Author is alluding here to the mode of treating a subject.

The first hemistich should refer more to the unity of the treasure than to that of the road, because the number of roads would not affect the position, which is the possession of the treasure, however reached.

↩

728. i.e., of composing eloquent poetry.

↩

729. Lit., “it is not my stipulation to repeat.”

↩

730. i.e., I know how to treat the subject in a superior manner.

↩

731. “Two workers”; lit., “two embroiderers, lace- or fringe-workers, ornamentists, or painters,” du muṭarriz. But the sense here is practically “two workers in fine diction”, or more particularly, “two historians,” i.e., historians of the achievements of kings, the earlier being Firdausī, and the later, Nizāmī.

↩

732. Lit., “have made old coins new.”

↩

733. i.e., Firdausī improved upon his predecessors, and Nizāmī improved upon Firdausī.

↩

734. Lit., “silver in the assaying, or according to the standard.”

↩

735. Lit., “The joiner of the set (of parts) of this high throne thus gives a part to the set.”

“The set.” The word is ‘aqd, which means in Persian “a cluster, series, row, or set (of things)” which go to form a whole. Cf. the line of Ḥāfiz:

ki bar nazm-ī tu afshānad falak ‘aqd-ī suraiyā-rā:

“that on thy verse the sky may pour the cluster of the pleiades.”

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736. “He actively prepared”; lit., “he opened his wings, and bound his waist.”

All the editions I have consulted except I.O. MS. 1168 read, dar gushād, “opened the door (to hospitality),” but this does not contrast so well with bast miyān, “bound up (his) waist.”

1168 has bar gushād, which I have interpreted as par gushād. Bar gushād, with the sense of “opened his breast”, may, however, very probably be correct, and employed in the sense of bāzū gushād, “opened his arms,” which, pace the dictionaries, sometimes means “prepared for action”. (Cf. the Shāh-nāma.)

The Kayānian kings were those of the second Persian dynasty.

↩

737. “Down to Aden in Yaman”: Az Yaman tā ‘Adan.

“In” is probably the sense here of az, which, as a preposition, generally means “from” or “of”, and occasionally “for”, or “in the way of”. (See also Note 1068.) Unless the Author by Yaman means its capital Ṣan‘ā, which is scarcely probable.

In any case the Author is mistaken, since the Munẕir-Nu‘mān dynasty, as before mentioned, did not rule over Yaman. (See Note 537.)

↩

738. “Iron-strong”; lit., “iron-chewing,” an epithet usually applied to a spirited, powerful horse.

↩

739. i.e., the perspiration of the troops from their exertions and rapid course was so copious that it reached the legendary Fish which was supposed to support the Ox on which the earth was imagined to rest; whilst the dust raised by them reached the moon.

Gard, “dust,” as applied to the moon, has also the sense of “beams”. (For the “Fish”, see also Notes 1,060 and 1,416.)

↩

740. Lit., “the drummer had a plectrum (applied) to (his ears.”

↩

741. The plain and mountain are likened to pots boiling up against the seven skies, which are likened by the Author to their covers or lids.

↩

742. “The monarch of the world”; i.e., the usurper.

“A young dragon”; i.e., Bahrām.

↩

743. “The heavens,” and “Canopus” mean Bahrām.

↩

744. i.e., as an onager into the grave.

↩

745. “Lay the dust”; i.e., calm disturbances.

↩

746. i.e., to the court of the king whom they had elected.

↩

747. “Expressed their views”; lit., “offered opinions.”

↩

748. “They spurned (all) arrogance away”; i.e., they were influenced only by motives of prudence and expediency.

↩

749. Lit., “Their deliberations ended in this (resolution).”

↩

750. I.O. MS. 1491,

pūst vā kard dāna-rā kishtand,

vā kard probably a mistake for vā-karda.

The B. ed. of 1328 has,

pūst bar kanda dāna-rā kishtand.

If these be correct, the sense would presumably be, “they wrote in a way calculated to produce a quick and satisfactory result”; or possibly, “they wrote with extreme foresight and care.”

But I.O. MS. 1168 reads,

pūst nā-kanda dāna-rā kishtand,

which might give the sense, “they wrote in a natural, plain, and straightforward manner.” But the first might possibly signify, “they wrote without disguise,” (cf. pūst bāz kardan), and the second the opposite of this.

↩

751. “The rightful king”; lit., “the new king.”

↩

752. “The superscription.” Sar-i nāma means literally “the outside of the letter” where the superscription would be. Sar-nāma is “the superscription”.

Or possibly, sar-ī nāma means here simply “the superscription”, the iẓāfat being restored met. caus.

↩

753. i.e., it had a cover of brocade-work, and was bright inside with words of wisdom.

↩

754. “The picture-room of (His) good gifts”; i.e., the universe, the scene of His generosity.

↩

755. i.e., the creating of the universe was a difficulty which He alone had power to overcome.

↩

756. i.e., He has sealed the universe by the duty of the praise of Him.

↩

757. Zamīn-u zamān, “the earth and time,” signify, according to Meninsky, “the universe,” but the separation of the two in the second hemistich prevents such a rendering. One might translate, “space and time.”

↩

758. i.e., Bahrām.

↩

759. “Ill-advised contention”; lit., “raw contention.”

The usurper means that he is not likely to suffer loss or damage from what he calls the raw or crude contention of an inexperienced person like Bahrām. (For Kisrá, see Note 701.)

↩

760. i.e., I was always to be considered fortunate.

↩

761. Lit., “But the Persians by force and shame aroused my zeal by their zealous kindness.”

↩

762. i.e., only the person who is a foe to selfish desires can be a friend to the people of the world.

↩

763. i.e., a world to be governed by unselfish care is not your world.

↩

764. Lit., “with the headache of the world.”

↩

765. Lit., “that the business, perchance, might have been my business”; i.e., that my business might have been simply attending to my own business, and not to that of others.

I.O. MS. 1168, and the B. ed. of 1328 read, without rhyme, in both hemistichs, kār, “occupation, business.”

Most of the I.O. editions have, in the first hemistich, yār, “friend.”

One might suggest kār in the first hemistich, and yār in the second, but this is not really necessary.

↩

766. See Note 526.

↩

767. i.e., it would be useless to seek to cultivate ground so barren and worthless.

↩

768. “To strike cold iron” means to do something useless.

↩

769. He means probably that he does not approve of the tone of the letter, but appreciates the good advice in it.

Or the sense may be that whilst he approves the good advice generally there are reasons why it does not fit his particular case.

Instead of pand-gūyanda-rā, “the speaker of advice,” we might read, pand-i gūyanda-rā, “the advice of the speaker.”

↩

770. i.e., I would not condescend to seek possession even of the whole world.

↩

771. “Throughout”; lit., “in vein and skin.”

↩

772. Lit., “I am excusable for sin not committed.”

↩

773. Lit., “after the dead”; i.e., after a person is dead. A well-known proverb.

↩

774. The argument in this and the preceding distich seems to be that intelligence shows that the mischief of calumny arises from the readiness with which it is heard, and that when the hearer is essentially bad he exaggerates the calumny when reporting it. The moral is apparently that it is an evil thing to listen at all to calumny. I am taking the reading of I.O. MS. 402 and the I.O. B. ed. The B. ed. of 1328 varies a little from these, but has the same sense.

The other I.O. editions read,

Guftan-ash bad, shanīdan-ash bad-tar ast:

“His speaking is evil, his hearing is worse,” but the sense, I think, is not so good.

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775. Lit., “is up to the time of action.”

↩

776. This I take to be the most probable meaning of the rather enigmatical hemistich,

“az namūdār-i vaqt bāsham shād.”

The only other sense I can see is,

“I will rejoice in what the (present) time may (now) offer,” but this, I think, is less satisfactory.

↩

777. Ān kunam k’-az khudāy dāram sharm.

↩

778. Gunāh, “offence, sin,” is used here in the sense of qi‘āb, “acts deserving punishment,” the opposite of savāb, “acts worthy of reward.”

↩

779. Lit., “opinions were taken, given, or compared”; rāy-hā shud rāst.

↩

780. The Zoroastrian mūbids or priests in earlier times formed an ecclesiastical council consulted by the king in religious questions. In later times they were also vazīrs or ministers, as we gather generally from Persian writers and also from the dictionaries. (See also Note 1,950.)

↩

781. i.e., “you are really king.”

↩

782. The name of Gushtāsp (Vistaspa, Hystaspes) is associated with Zoroaster in the Zend Avesta, and Western authorities generally make them contemporaneous. The difficulty is to find even approximately the date of Gushtāsp. According to Oriental accounts this king was the fifth of the second or Kayānian dynasty of Persia, but it is useless to seek his date from Oriental sources of information.

Professor Duncker concludes that Vistaspa and Zoroaster lived in about 1000 B.C., but from the evidence he puts forward one might be induced to agree with those authorities who make the date some hundreds of years earlier. Professor Jackson, of Columbia University, an eminent authority, thinks Zoroaster flourished during the Median supremacy and died about 583 B.C.

↩

783. The Kais; i.e., the kings of the Kayānian dynasty.

↩

784. Bahman, the grandson and successor of Gushtāsp. He is supposed to have been Artaxerxes Longimanus, Ardashīr-i Darāz-dast.

↩

785. Dārā, i.e., Darius; presumably the opponent of Alexander.

↩

786. Siyāmak was the son of Kayūmars the first king of the first or Pīshdādian dynasty of Persia.

↩

787. Ardashīr, the grandson of Bābak, generally called Ardashīr-i Bābakān, was the first king of the Sāsānian dynasty of Persia.

↩

788. Kayūmars, the first king of the first or Pīshdādian dynasty of Persia.

↩

789. Lit., “which may suffer that covenant to be discharged.”

↩

790. He means that they owed allegiance to him, and not to the usurper, and should therefore not have pledged themselves to the latter.

↩

791. Jamshīd or Jam, the fourth king of the first or Pīsdādian dynasty of Persia. (See Note 1,377.)

↩

792. Lit., “my dominion of inheritance is (both) the black and the white”; i.e., my inherited dominion is all things and all people; or, more particularly, Arabs and Persians.

↩

793. i.e., he has given up his crown and throne; his spirit is in heaven, and his body is in the earth.

This simply adds to the assertion in the preceding distich— that the crown and throne are merely symbols—the assertion that they are also only transitory possessions. (Cf. the next distich.)

It is possible, however, to explain the second hemistich as meaning that he who is essentially a king is exalted to the sky and governs the whole earth; he has no need of the ordinary, visible insignia, the crown and throne. This, however, does not harmonize so well with the next distich, though it may do so with the succeeding one.

↩

794. Afrīdūn, the sixth king of the first or Pīshdādian dynasty of Persia.

↩

795. i.e., the mere symbols have not remained.

↩

796. i.e., an insidious usurper has made puny efforts to hold me off.

↩

797. i.e., Bahrām, a formidable opponent.

↩

798. The terms “ant” and “gnat” are used in depreciation of the usurper.

↩

799. i.e., the comparatively weak usurper can make himself prominent only until a formidable opponent like Bahrām appears.

“Trumpet”; lit., “white shell,” sapīd-muhra, a shell which was sounded as a trumpet.

↩

800. i.e., so long as the usurper has only puny opponents he, not much more powerful himself, may think he is achieving great deeds.

↩

801. This distich has practically the same sense as the preceding.

↩

802. i.e., at the opening of Spring, which in Persia commences on the 21st of March. Bahrām likens himself to the light of the sun, and the usurper to a mere lamp.

↩

803. “To eat one’s heart or liver” is “to suffer affliction.”

↩

804. i.e., it is better to combat my enemies than to suffer such affliction.

↩

805. Lit., “sacrifices a life,” fidā kunad jānī; but cf. the use of jān-fishānī, and jān-nisārī, which signify rather “making great sacrifices or endeavours in behalf of a person” than really sacrificing one’s life for him.

↩

806. i.e., although I am really the king of Persia, the Arabs support me.

↩

807. i.e., the Persians grasp and are supported by what belongs to me.

↩

808. “The Kai”; i.e., the King descended from the Kayānian or second dynasty of Persia.

↩

809. i.e., I have substantial value, whilst those others are vain and empty. By others he means pretenders and usurpers, including especially the then occupant of the throne.

↩

810. The Author possibly means that a king should have sufficient authority in himself and in his descent to be able to raise an army. A mere retinue anyone might have; it is only a symbol of greatness like the throne and crown before mentioned.

“What dust” has also the sense, “what advantage.”

↩

811. i.e., the legitimate chief alone should succeed.

↩

812. i.e., I seek to do only what I have a right to do.

↩

813. i.e., without infringing covenants.

↩

814. Lit., “by which the compact that has been tied may be loosened.”

↩

815. i.e., the envoys from the usurper.

↩

816. “By race”; Gauhar, “race,” or “origin”, means also “essence, nature, intellect”.

“By name.” His name was Bahrām; he would be as king Bahrām V.

↩

817. “To smear a sun or the sun with clay” means to try to hide virtues which are manifest.

↩

818. “The lion”; i.e., Bahrām. “The wolf”; i.e., the usurper.

↩

819. Tīgh-u jām, “sword and cup,” are, no doubt, equivalent to bazm-u razm, “feast and fight,” “court and camp.”

↩

820. In contradistinction to Bahrām’s stipulation or condition as to the two lions.

↩

821. i.e., it may turn out that Bahrām will not succeed, or that he will be killed.

↩

822. Lit., “should not pass from a state of repose or settlement.”

↩

823. i.e., should engage with the two lions in question.

↩

824. The “chair of gold” is the “sun”. The “ivory throne” is “the white streak of the dawn”.

↩

825. i.e., let them engage in the business in hand. One might translate, “fly at the target of battle”, since kār, “business,” means also “battle”, but this is not necessary, as “business”, the more ordinary equivalent of kār, gives good sense.

↩

826. i.e., the grave of Bahrām Gūr.

↩

827. The reading of I.O. MS. 1491, (with the substitution of zi-mīgh, “from the cloud,” for va-mīgh, “and the cloud,” which I should suggest), is as follows:

Ān ba-āvāz-i ṭasht rasta zi-mīgh; īn ba-ṭasht-ī tahī na-bud, ki ba-tīgh. I think, however, that (substituting ṭasht for takht), the reading of the I.O. B. ed., from which I translate, is preferable:

Mah ba-āvāz-i ṭasht rast az mīgh; na(h) ba ṭasht-ī tahī, baṭasht-u ba-tīgh:

“The moon escaped from the cloud with the noise of a basin; presenting not a simple basin (only), but a basin and a sword.”

The “moon” refers to the “crown”; the “basin”, as regards the “moon”, to its “disk”, and as regards the “crown” to the “circular main part of it”; the “sword”, as regards the “moon”, means the “rays”, and as regards the “crown” may possibly refer to the crescent within the mural crown worn by Bahrām, if we might suppose that the Author knew of its form. Otherwise we must conjecture that some conical or other rise in the centre is meant. Cf. the term, mīl-i tāj, a pointed ornament applied to a regal crown.

In the reading of I.O. MS. 1491 ān, “the latter,” refers to the “crown” as likened to a “moon”; in the second hemistich īn, “the former,” refers to the “crown” as mentioned in the first hemistich. The “basin” of the crown is the “crown without its crescent, or central conical rise”, the latter representing the “sword”, tīgh, which, as regards the “moon”, means the “rays”.

The “basin and sword” are the common emblems of execution, and the words are introduced here in allusion to the danger of the enterprise.

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828. Lit., “Through terror no one went round those two great lions within the range.”

↩

829. “First”; i.e., before his rival.

↩

830. “The gold cup” is a symbol of the royal carousing.

↩

831. i.e., the ground where he would lie dead would be his place, not the throne, of which he would have no need.

↩

832. I.O. MSS. 777 and 1491, the I.O. B. ed., and the B. ed. of 1328 for band-i qabā have ‘aṭf-i qabā, “the end of the skirt of (his) tunic.”

↩

833. “The foxes”; i.e., his rival.

↩

834. In this and the following four distichs the horoscope of the king’s throne or sovereignty is described.

It should perhaps rather be taken as the horoscope of the nature of his rule.

For the same reason as that given in Note 533 it is impossible to calculate the aspects.

With regard to the ascendant and the positions of the planets in the signs we may, I think, gather the following:

The ascendant is Leo; hence the king’s rule would be attended by firmness and self-control, perseverance and ambition, faithfulness, nobility and generosity, and intuition in regard to spiritual matters. The sun in conjunction with Mercury would imply that in his rule he would display nobility, generosity, faithfulness, sincerity, ambition, pride, and will and ability to govern, combined with imagination, reason, sharpness, wit, and persuasive power. These two planets being in Cancer would be modified by reserve, sensitiveness, impressionableness, reflectiveness, sympathy, and kindness.

The moon being in “exaltation” in Taurus will give full effect to the influences of that sign, which are fearlessness, strength of will, constancy, and determination. The moon’s being in conjunction with Venus would imply that much of this energy would be directed towards love, the pursuit of pleasure, art, and all that refines. Venus being in her own house in Taurus will have considerable power to effect this.

Mars being in “exaltation” in Capricorn the natural tendency would be to boldness, impulsiveness, aggression, contention, sensuality, and lavishness; but Saturn being also in “exaltation” in Libra might be supposed to modify this, those subject to Saturn being cautious, reflective, constant, patient, chaste, and economical. The sign Capricorn gives ambition, persistency, steadiness, and political inclination.

Libra gives sensitiveness, compassion, yieldingness, prudence, thoughtfulness, justice, and generosity.

Jupiter is in his own “house” in Sagittarius. Those subject to his influence are noble and sincere, just and generous, courteous and compassionate, faithful and honourable. Sagittarius would confirm all this, and add activity, enterprise, and demonstrativeness. (See also Note 533.)

↩

835. An allusion to the offerings of the rich.

↩

836. “Pearls”; i.e., “eloquent words.” “Balas rubies”; i.e., “(his) lips.”

↩

837. i.e., by imitation, or in retaliation.

↩

838. i.e., I can only bless the dead, but I can give security and happiness to the living. See the next distich.

↩

839. “Black and white,” i.e., “all things”; or “night and day”, i.e., “time.”

↩

840. I have taken this heading from I.O. MS. 1491. Other editions differ.

↩

841. A belt worn by the Kayānian kings set with seven jewels having reference to the seven planets. (See Note 717.)

↩

842. The Chīnī would thus be white, and possibly of silk.

A Rūmī (from Rūm, the Eastern Empire) was a species of dress, but not a head-dress, and I have therefore rendered bar sar-ash by “over it”, and not “upon his head”, though one might suspect an antithesis in the use of the words tan, “body,” and sar, “head.”

Since Rūmī means also “red”, this may have been the colour of the upper garment.

Rūmī, however, may mean anything connected with Rūm, and therefore not impossibly a Rūmian or Byzantine crown.

Ṭarāz too, being the name of a town, is introduced rhetorically with Rūmī and the preceding Chīnī.

↩

843. i.e., he excelled in beauty the handsome people of Rūm and Chinese Turkistan.

↩

844. Lit., “he had conveyed the five turns (of music) above the sun.” An allusion to the old practice of playing music five times a day before the palace of a king, prince, or governor.

↩

845. i.e., the justice distributed at his court or gate dissolved grief and trouble.

↩

846. Lit., “to breaths.”

↩

847. “The coining-dies took rest upon the coins”; i.e., presumably, “much money was coined,” an evidence of prosperity.

↩

848. i.e., the people were undivided in their affection for the king; or, they had no desire different from the king’s desire.

↩

849. i.e., entered upon a prosperous life and the observance of perfect integrity.

↩

850. i.e., yielded implicit obedience to the king, whose rescripts were all in favour of justice and integrity.

↩

851. “Correction.” Parvardan seems used here in the sense of tarbiyat.

↩

852. “Earthy camp”; i.e., “the world.”

↩

853. i.e., “the world.”

↩

854. i.e., he was raised above the sky by the loftiness of his designs.

↩

855. See the Note on the next distich.

↩

856. i.e., he would give them lightly away. Cf. ba-sar-i tāziyāna giriftan, “to conquer or take at once by striking with the whip without using the sword.”

↩

857. i.e., he was generous and prodigal.

↩

858. i.e., they became self-indulgent and without any kind feeling for the needy.

↩

859. “From stone and iron”; i.e., of a very meagre description, or with great difficulty.

↩

860. “So fierce an onslaught made on food”; i.e., made the food-supply so short.

↩

861. “Weight”; i.e., “esteem.”

“From its lightness”; i.e., from there being so light a weight of it.

I have slightly strained the meaning of ‘izzat by translating it “weight”, in order to retain something of the antithesis in the original.

Of course, sabuk-sangī, “lightness,” may have the ordinary sense of the quality for which bread is esteemed.

‘Izzat means also “rareness”, so that another sense is, “bread gained rareness from there being so light a weight of it.”

↩

862. “The comptrollers of the town,” amīnān-i shahr. An amīn is the chief of any special department.

↩

863. Barāt amongst its different meanings has that of “an order on the treasury”.

↩

864. Khāna, “house, room,” means also “a division between two joints of a reed”, so that the sense is that the houses from Isfahan to Rai were nearly contiguous as are the divisions in the reed.

↩

865. Lit., “if this statement is not clear to you.”

↩

866. i.e., the original authority for the statement is responsible.

↩

867. i.e., the more populous the country the greater its prosperity and riches. Quite a socialistic doctrine.

↩

868. i.e., through his sharing the king’s bounty with others, or through his not coveting others’ wealth.

↩

869. “The distress of seventy years,” the cause of which had been the misrule of his predecessors.

↩

870. Before “every town” there is the word savād, which means the precincts or outskirts of a city, town, or village, and also the place itself; but it seems to be almost expletive here, or to mean simply the “extent or expanse” (of the town).

↩

871. Each planet is supposed to rule alone for one thousand years, and then for a period of a thousand years with each one of the other six planets in turn, making a total of seven thousand years for the “cycle”, daur.

It is generally believed that the cycle from the time of Adam till the present time has been that of the moon. The Author probably means therefore by the cycle of Venus that part of the cycle in which Venus is associated in rule with the moon.

The fact that Venus, one of the two most auspicious planets, is the spiritual principle (see the next distich) of this newly commencing (part of the) cycle is apparently made to account for the opening of a new era of prosperity and happiness on the conclusion of the famine.

A “cycle”, daur, is said also to be a period of 360 solar years, but I think this does not concern the present inquiry.

Under the heading “The death of Yazdijard” the Author speaks of a “cycle” as of some indefinite period of time which may be signalized by certain occurrences. (See also Note 319.)

↩

872. Amongst astrologers kadkhudā is the vital and spiritual principle, as kadbānū is the bodily or material principle.

↩

873. “Gūr-hoofed” (onager-hoofed); i.e., swift.

“He dug up gūrs”; i.e., by his horse’s hard trampling he dug up “graves” (for the onagers). “Threw gūrs to the ground”; i.e., overthrew “onagers”.

↩

874. “The Bow”; i.e., Sagittarius. Jupiter is the ruler of Sagittarius, that sign being his own “house”. It gives him great activity and enterprise. Sagittarius being a “fiery” sign, its nature is in harmony with that of Jupiter, who is electric, hot, and sanguine.

↩

875. i.e., the king shot above and beyond Jupiter.

↩

876. “Spot.” Maṭraḥ is “a place of throwing or shooting, a hunting-ground”, and also simply “a place, a spot”.

↩

877. Tīr, here “the plain”, means commonly “an arrow”, hence a species of rhetorical hiccough is produced by the conjunction of the word with shast, “a thumbstall.”

I.O. MSS. 402 and 1491 read, baḥr khālī-u dasht pur mī-kard, “he emptied the sea and filled the plain.” As the arrows, or perhaps rather the bolts or balls (cf. muhra) are called “pearls” in the first hemistich, “sea” in the second hemistich would be the source of them, i.e., in this case “the bow-string”.

↩

878. The Author fancifully conceives that the fire which the king’s weapon strikes out of any stone it may hit is a desirable acquisition for roasting the onagers he kills. (For kabāb, see Notes 568 and 1,340.)

↩

879. Lit., “(who was) quick and active in keeping stirrup by stirrup with the king.”

↩

880. Fitna means “sedition, disturbance”, and, applied to a woman, “seduction, fascination,” with the conjoined idea of “a causer of disturbance to people or among her lovers”.

↩

881. Lit., “as the breeze (passing) over the corn-field.”

↩

882. Pālūda. (See Note 1,634.)

↩

883. Lit., “With all beauty.”

↩

884. By nakhat, “breath,” is meant here also “voice”.

↩

885. “Whatever she had killed”; i.e., by her beauty.

↩

886. In the second hemistich rāh zadan means “to play according to the modes of music”, and also “to make an attack on the road as a highwayman”, so that the literal sense is, “the former struck the road, and the latter struck the game.”

↩

887. Lit., “loosened the thumbstall.”

↩

888. Lit., “used self-restraint in praise.”

↩

889. Lit., “you do not bring my game into your eyes,” which means “you do not think it of any account”.

↩

890. Lit., “from the nature which is habit” (i.e., to women, or, perhaps, to beautiful women).

↩

891. Lit., “you must illumine (your) face.”

↩

892. “Pin”; lit., “sew.”

↩

893. “Like the wind”; i.e., which should give the bolt the velocity of the wind.

↩

894. Lit., “Its brain came into ebullition at the pain of it.”

↩

895. “Stumbled and fell headlong down.” This, I think, is the sense of ba-sar-u sum dar āmad, which does not occur in the dictionaries.

↩

896. “Chinese girl”; i.e., girl of Chinese Turkistan.

↩

897. Lit., “This reply came hard to the king.”

↩

898. i.e., the reply gave him a hard stroke.

↩

899. Lit., “he made his heart without kindness for that moon.”

↩

900. i.e., they should not be precipitate, but wait until the proper time to do things.

↩

901. The Persian dīv corresponds sometimes with the Arab “evil jinn” or genius, but often has the sense of “demon”, “assistant-devil to Satan”, or “Satan” himself. In fact, Satan and the demons are of the evil “jinn”.

↩

902. “A cypress free”; i.e., the girl herself. (For the “free cypress”, see Note 1,246.)

↩

903. I have written ‘Ummān on the supposition that the Author writes the name so met. caus. for ‘Umān, the country in the south-east of Arabia, not far from which are pearl-fisheries. The geographer Ṣādiq Iṣfahānī (about A.D. 1635) too gives the spelling ‘Ummān, not ‘Umān. Firdausī also spells it in the same way. Irrespective of this, however, there is, so far as I can ascertain, no such place as ‘Ummān, and the only ‘Ammān of which I find mention is that described in the Encyclopœdia of Islām as follows:

“‘Ammān, the old capital of the Ammonites, in the Old Testament Rabbat Benē ‘Ammōn or Rabba, later Rabbatamana, Amman, Ammana, or called by the Hellenistic name Philadelphia. This city, which at the time of the Romans was of great importance, was taken by Yazīdu ’bnu Abī Sufyān after the capture of Damascus (A.H. 14-A.D. 635). It became the capital of the fruitful region of al-Balqā’ with a trade in corn, sheep, and honey. . . . . The magnificent ruins date back to Roman times, with the exception of an Arab building on the castle hill (the castle of Jālūt with the tomb of Uriah).”

If this town be meant, it is probably taken, as towns often are, as representing the region, a fruitful one, but one cannot explain why the Author should select it in particular.

Both Ibn Khurdādbih (about A.D. 846), and Istakhrī (about A.D. 950) mention ‘Ammān as a town in Syria.

↩

904. Lit., “do not carry (your) head (away) from occupation”; i.e., employ yourself in the house as a plausible reason for being in it.

↩

905. As though the moon were in, or given to, Draco.

Auger Ferrier in his Jugements Astronomiques sur les Nativités (1592), says:

“La queue du Dragon: horrible mort, petit douaire, et nul bien appartenant à la signification de ceste maison.” The allusion has probably some connexion with the superstition that the moon when eclipsed is swallowed by the Dragon.

Cf., the expression, zindān-i naiyirain, “the prison of the two lights” (i.e., the sun and the moon), which is applied to Azhdahā, “the Dragon.”

In the other sense azhdahā, “the dragon,” means “sword”, and “the moon”, of course, “the girl.”

↩

906. Lit., “a village.”

↩

907. “To the apogee”; i.e., “to the apogee of the moon,” which means simply “to a lofty height”.

↩

908. i.e., the palace was so lofty that the heavens were as waves around it.

↩

909. “A terrace-belvedere,” rivāq-i manzar.

Rivāq amongst its various meanings has that of “a terrace, a gallery, an upper room”.

Manzar is “a place of seeing, a place in which to enjoy sights, a belvedere”. The two words are in apposition.

Cf. Ḥāfiz:

Rivāq-i manzar-i chashm-i man āshyāna-yi tu-’st;

karam namā-u farūd ā ki khāna khāna-yi tu-’st:

“The terrace-belvedere my eye’s your nest; be kind, descend, for the room is your room.”

On this distich Sūdī, the Turkish commentator, quoting authorities, says, “rivāq is an aivān, and a large chārdāq is an aivān; hence it is seen that rivāq is a large chārdāq.”

A chārdāq (from the Persian chār-ṭāq) is “a terrace on a housetop”.

The reading of the genitive between the two nouns is confirmed by Sūdī, who says, rivāq-y̌n manzar-a iẓāfet-ī bayānīye dir, “the genitive between rivāq and manzar is that of apposition.”

↩

910. “An honoured place”; or, “a commanding place.”

↩

911. i.e., the sun is in Taurus in Spring.

↩

912. Kār-gar, “efficient,” means also “a pack-horse which goes well and bears its load briskly”.

↩

913. Like paradise; lit., “like the garden of the Ḥūrīs.”

Kabābs. (See Notes 568 and 1,340.)

↩

914. i.e., he will consent to exalt you (by becoming your guest).

↩

915. Shīr, “milk,” means also “wine”, so that the sense of the hemistich may be that they will ply him assiduously with wine. The sense, however, may be simply “milk”; for see the distich to which Note 924 is appended.

↩

916. “Fragrant wine,” rāḥ-i raiḥān; lit., “wine of sweet basil.” The adjective raiḥānī is generally used.

↩

917. “Sweet drinks.” Nūsh means also anything sweet and of pleasant taste.

↩

918. Or, “betook himself to the chase upon the plain.”

↩

919. “Lofty”; lit., “of lofty aim,” buland-āhang.

↩

920. “An estate”; lit., “a village.”

↩

921. i.e., its charm is from its having been one of your delightful possessions bestowed by you on me.

I have adopted the reading of I.O. MSS. 777, and 1168, namely, luṭf-ash, “its charm.”

I.O. MS. 1491 reads bazm-ash, “its banquet,” which might almost be rendered “(the wine of) its banquet”.

↩

922. “The Garden”; i.e., “the garden of paradise.”

↩

923. i.e., it will be greatly exalted.

↩

924. “Will perfume”; lit., “will give ‘abīr.” ‘Abīr is described by Redhouse as “a perfume and unguent made of saffron, musk, ambergris, and perfumed oils.”

↩

925. Lit., “from the hunting-place.”

↩

926. i.e., he had things put into good order.

↩

927. i.e., he appeared in all his pomp and glory.

↩

928. “Khatlian steed.” Khatlān (Kotlan) is a district and town in Badakhshān. It was famous for horses. Khatlī-khirām means literally “one moving like a horse of Khatlān”. The Arab form of the name is Khuttal.

↩

929. The words rivāq and ṭāq, as used in connexion with this palace, mean the same part. Rivāq has reference to it as a species of gallery, terrace, or upper room, and ṭāq as a species of arched or domed balcony or verandah. The word manzar, previously used, has relation to the same upper room as a place from which to enjoy the view. (Cf. Note 909.)

↩

930. i.e., it abased Khavarnaq by its loftiness, and made it seem to be flat on the ground.

↩

931. i.e., its domed roof coincided with the dome of the sky.

↩

932. Lit., “from the rose, his forehead.”

↩

933. “Good”; lit., “wide, extensive.”

↩

934. i.e., whose head is on a level with the sky.

The “lasso” is the sky itself.

↩

935. Lit., “fold it up under your feet.”

↩

936. Kausar, one of the supposed rivers of paradise. Ḥūrī, a virgin of paradise.

↩

937. The reading of I.O. MS. 1168 is bar-ū “to her”. With this reading the sense of yak-dast will be yak-sān; i.e., “equal, indifferent.” (Cf. the Bahār-i ‘Ajam.)

The other editions, however, from which I have translated, have barad, which in this connexion must mean “she carries off”; i.e., “traverses.” In this case yak-dast would signify “evenly, without a break, sans désemparer”.

↩

938. To bite the fingers is a sign of astonishment or of perturbation.

↩

939. “The lion’s case”; i.e., what the king had said.

↩

940. Lit., “had known the time.”

↩

941. i.e., she had a languishing look in her narcissus-like eyes.

The “rose” means her “face”.

↩

942. “Musk” signifies here artificial, black beauty spots or patches.

The “moon” means here “face”.

Bar taqvīm rāndan seems to be used in the sense of a causal of taqvīm kardan with the meaning, “to make rectify, to make improve, to make set off.”

↩

943. ‘Itīb (archaic ‘itēb) is the imāla of ‘itāb, and is used apparently in the sense of amatory petulance and feigned reproach. (Cf. also the distich to which Note 1,821 is appended.)

↩

944. “A rosy hue”; lit., “the colour of the Judas’ tree flower,” which means “her rosy cheeks”.

The “cypress” represents her “stature”; the “tulip” her “lips”.

The meaning is that she united beauty of complexion with grace and straightness of form, and the latter with redness of lips.

↩

945. “Pearls” are here real pearls; the “cypress” is her “stature”; the “moon”, her “face”. “The pleiads’ cluster” represents here real pearls.

↩

946. The “lovers’ apple” is “a divided chin”; “a ruby casket” is “the mouth”; “pearls” are “teeth”.

The lips are here supposed to be a little parted at the two front teeth.

↩

947. “Crowned with ambergris”; i.e., “with black hair.”

↩

948. I have included this distich as it is in all the editions I have consulted except I.O. MS. 402, but I think it is probably spurious. It seems spoilt by the word “throne” in the second hemistich. The distich refers apparently to the girl, though the word “king” is used.

The “ivory plates” mean presumably her “haunches”.

↩

949. i.e., they united in war against her lovers.

↩

950. “Her dates”; i.e., “her lips.”

Beauty spots (here, lit., “agate spots”), sometimes put upon the edge of the lips.

↩

951. Her face with a veil of pearls is likened to the moon environed by stars.

↩

952. i.e., either brought her many lovers or made them ardent.

↩

953. “The moon”; i.e., “her face.” “A camphor veil”; i.e., “a white veil.”

↩

954. “The fortnight’s moon”; i.e., “the full moon,” to which her face is likened.

“The seven things”; lit., “all the seven,” har haft, are the seven kinds of embellishment which were used by women.

They are:

henna (ḥinnā);

indigo (vasma);

rouge (surkhī);

white powder (safīd-āb);

collyrium (surma);

talc (zarak);

galia moschata (ghāliya).

Instead of the last some give, as the seventh, beauty spots (khāl) which were made with collyrium. Henna is used to dye the hands and feet; indigo to dye the eyebrows; talc is poured over the face to improve its lustre. Ghāliya, galia moschata, is a scent composed of musk, ambergris, camphor, and oil of ben-nuts, but it often means “perfume” generally.

↩

955. The moon is ruler of the sign Cancer which is her “house”, but she is in “strength” or “exaltation” in the sign Taurus. This means that she takes in full force the character of that sign, which gives patience, endurance, determination, stubbornness, and strength of will. (See also Note 533.)

“The moon” in the other sense means “the girl”, and Taurus “the ox” which she carries.

↩

956. Gāv bīn tā chigūna gauhar dāsht! The ostensible sense, “See how an ox had wisdom”! offers a rhetorical paradox, the ox being a type of stupidity, but the explanation is in the real sense, “See how an ox had lustre or honour (from being raised and carried by the girl who has been likened to the moon)”! Then since gāv (ox) means also “an ox-shaped drinking-vessel”, an attendant sense may be, “See how a drinking-vessel shaped like an ox had gems (i.e., was adorned with gems)”!

↩

957. “The lion”; i.e., the king.

↩

958. Lit., “from (this) gallery or terrace could carry to the bottom of the palace.”

↩

959. Sāz kardan is used here apparently in an intransitive sense.

↩

960. “In your scales”; i.e., “on yourself.”

↩

961. “With invocation true to its conditions”; i.e., with an invocation which fulfilled the conditions attendant upon such an invocation as should be uttered in behalf of a king.

↩

962. Lit., “and the wild ass is without practice.”

↩

963. Lit., “I do not get a name, or fame, except for practice.”

↩

964. Hindū amongst its meanings has that of “robber”, so that the sense is, he rushed impetuously towards her as a robber who makes an attack. Hindū means also “slave”, but that sense is hardly applicable here.

↩

965. “The moon” in the first hemistich means the girl’s face; in the second, the king’s.

↩

966. “That rose” means the girl; “narcissi,” her eyes; and “rose-water”, tears.

↩

967. i.e., he caused all who were present to retire.

↩

968. He means probably that his regret is greater than her suffering has been.

↩

969. Lit., “you are in statu quo,” tu bar jāy-ī.

↩

970. “Disturbance,” Fitna, the girl’s name, means “disturbance, a disturber, a fascinater”, so that the hemistich is susceptible of two senses. Fitna nishāndan, “to make ‘Disturbance’, i.e., the girl Fitna, sit down,” means also “to allay disturbance, to make things quiet”.

↩

971. “Who set disturbance down”; lit., “making disturbance (Disturbance), fitna (Fitna), sit down.”

↩

972. She means that in depreciating the king she did so at the risk of her life in his interest. See the following distichs.

↩

973. Lit., “when he loosened the thumbstall.”

↩

974. Excessive admiration of a thing is supposed to subject it to the influence of the evil eye.

↩

975. Lit., “a fault, or cause of shame came to me.”

↩

976. i.e., through Draco, the Dragon’s making the effects of my love appear like hate (to the king). Draco, from this, would appear to have generally a malefic influence, but Auger Ferrier, quoted in Note 905, attributes a good influence to the head of Draco. For the influence of the tail of Draco see Note 905.

↩

977. Lit., “made his arm a shoulder-belt upon his neck.”

↩

978. “The usual offerings”; lit., “sugar-pouring,” by which is meant a bridegroom’s bestowing gifts upon the bride.

It means also the distribution of confectionery at a betrothal. (Cf. the modern shīrīnī-khvarān.)

Other meanings are “speaking eloquently”, and “singing”.

↩

979. The legendary Fish that supports the Ox on which the earth was supposed to rest. (See Note 1,060.)

↩

980. Lit., “Yellow-eared ones (zard-gūshān) died in corners (dar gūsha-hā murdand).”

↩

981. i.e., the black water or blackness of death.

↩

982. i.e., his surname was Narsī (Narses), which is said to mean “he who reaches the truth”. Narsī was the name both of Bahrām’s vazīr, the person here spoken of, and also of Bahrām’s brother.

↩

983. i.e., he had great foresight.

↩

984. Lit., “the king had found his fineness one in a hundred”; i.e., one of alloy in a hundred of pure metal, or 99% of true metal. I suppose it is implied that there must be a trifling alloy in every one.

Or, if yakī ba-ṣad is for yakī dar ṣad, it would mean that he had found his fineness a hundred times one, i.e., a hundred parts of true metal in a hundred.

Or, the sense may be that in standard quality he was one in a hundred.

↩

985. “Imposts,” bāj; i.e., the imposts due from merchants.

↩

986. “Control or administration”; lit., “pen.”

↩

987. Lit., “had made him (absolutely) influential in command in all Persia.”

↩

988. “In the business of the town and army”; i.e., in civil and military administration. He was apparently both Home and War minister.

↩

989. i.e., he kept practically in the same position, did nothing really useful to himself, but idled away his time, and like a mill threw away whatever he received.

↩

990. i.e., other princes prepared to take advantage of the situation.

↩

991. “The khān of khāns from China (then) set out.”

Though some Persian historians ascribe the invasion to the emperor of China, the invaders were really a people of Turkish stock called Hayāṭila. The Hayāṭila (the name is said to be the broken plural of Haiṭāl) were called by the Greeks Ephthalites, and by some Orientalists, (notably St. Martin), have been identified with the White Huns.

Canon Rawlinson says, however, that they were quite distinct from the Huns of Attila in physical characteristics, advancement, and pursuits, being fair of complexion, civilized, and agricultural, whilst the Huns of Attila were dark, uncivilized, and nomadic.

So far as I can gather from the Oriental geographers the country of the Hayāṭila was bounded on the north by the Qizil Qūm (Kizil Kum) desert and the Qārā Dāgh (Kara Tau) and Alexander Ranges; on the east, by Chinese Turkistan and the Hindu Kush; on the south, by the Kūh-i Bābā (Kuh-i Baba) Range. On the west, starting from the Kūh-i Hiṣār (Kuh-i Hissar) Range, the boundary extended in a north-westerly direction to Andkhūd (Andkhui), and then north to the Oxus in about longitude 64° 40' E., and from north of the Oxus, inclining a little to the north-west, to about longitude 64° 10' E., and along that line to its northern boundary. This would include nearly the whole of the north of modern Afghanistan down to latitude 35° N., probably the whole of the province of Farghāna, and the central Asian khanates except Khiva.

Ṣādiq Iṣfahānī includes in the Hayāṭila country: Ṭukhāristān, with Badakhshān:—Bāmiyān (Bamian), Shuburghān (Shibergan), Andkhūd (Andkhui), Ṭāliqān.—Balkh, Khatlān (Kotlan), Baqlān.

Riẓā Qulī Khān in his “Safārat-nāma-yi Khvārazm” includes the district and town of Usrūshana, which he places in Farghāna, and Schefer in a note to his translation says:

“Ousroushinèh, situé par 101° de longitude et 41° 30' de latitude, est un district considérable des pays des Hiathilèh qui s’étend entre le Sihoun et Samarqand, sur un espace que l´on estime être de vingt-six fersengs.”

In a sub-note upon Hiathilèh (Hayāṭila) Schefer says:

“Le pays des Hiathilèh est le nom sous lequel on désigne la contrée où se trouvent les villes de Boukhara, de Samarqand et de Khodjend, et qui d´après les Orientaux, aurait été peuplé par les descendants de Heïthel (Haiṭāl), fils d´Alim, fils de Sam, fils de Noé, qui s’y serait retiré après la dispersion des peuples, à la suite de la confusion des langues de Babel.”

I do not know what Schefer’s authority is for including Bukhārā and Samarqand in the Hayāṭila country. The early history of Bukhārā is very imperfectly known. I have, however, ventured, in reliance upon his statement, to include those cities and territories in my attempted definition of the limits of the Hayāṭila country. (See also Notes 694, 995, and 1,892.)

↩

992. Lit., “at his stirrup.”

↩

993. “A resurrection”; i.e., a great disturbance.

↩

994. Lit., “in the concealed things of rolls of paper.”

↩

995. Khāqān, a title which in Persian poetry, and sometimes in prose, is apparently attributed to the emperor of China, is properly the title of any Turkish or Mongol emperor. Here it should be referred to the ruler of the Hayāṭila. The word, says Redhouse, is said to be originally the Chinese word hu-hang. (See also Notes 694, 991, and 1,892.)

↩

996. “We’re dust upon your road”; i.e., we are your humble slaves.

↩

997. Lit., “removed his desire from the Persians.”

↩

998. “It flashed throughout the world”; lit., “it became warm in the world.”

↩

999. i.e., no ruling authority remains in the country.

↩

1,000. i.e., the Turkish general.

↩

1,001. The first hemistich is literally, “the king played with cups” (as a juggler); and the second, “he juggled with balls (used by jugglers), whilst the balls themselves were concealed.” I read with the B. ed. of 1328 muhra pinhān, and not with the I.O. editions muhr pinhān.

The latter, however, would mean, “whilst his signet-ring was concealed”; i.e., “whilst his authority was in abeyance.”

↩

1,002. i.e., he did not at present practise open hostility, but deception. Dūd, “smoke,” means also “affliction”.

↩

1,003. Lit., “he gave him the hare’s sleep,” khvāb-i khargūsh dād, i.e., the sleep of negligence.

“The hare’s sleep” means also sometimes “pretended negligence, sleeping with one eye open”.

↩

1,004. Lit., “he directed (his) shaft or arrow,” tīr khvash kard. (Cf. ‘inan khvash kardan.)

↩

1,005. i.e., drank up the founts of light, namely the moon and stars, as a snake would drink up founts of water. The meaning is simply that it was a pitch-dark night without moon or stars.

↩

1,006. This and the next distich mean that the night was so dark that it was calculated to give rise to countless vain fears.

↩

1,007. “The bright-hearted sky.” The bright heart of the sky is the moon, which on this night was under a black veil, as the gold in a jar may be under a covering or seal of pitch.

↩

1,008. Ambergris; i.e., “blackness,” ambergris being dark in colour.

↩

1,009. Bahrāmian; i.e., “martial, valorous,” Bahrām being the Persian name of Mars.

↩

1,010. i.e., the arrow passed right through the mark in a moment.

↩

1,011. i.e., his enemies could not use caution, so rapid and effectual were his arrows.

↩

1,012. i.e., the arrow came and pierced and passed beyond the mark so rapidly that though the wound was seen the arrow was not, it having passed right through. On the other hand, where the arrow was visible there was no wound because the arrow had passed right through and gone beyond.

↩

1,013. i.e., he made a mount of slain enemies on the plain, and wore down the mount to the level of the plain by the trampling of his horse.

↩

1,014. “The falchion” is “the rays (of the sun)”.

“A bowl of blood” means “the round, blood-like disk of the sun”. The meaning of the distich is, “When the sun rose”; but there is also a sub-allusion to the sword and bowl used in executions.

↩

1,015. I am reading zahra, “gall-bladder,” but one might read Zuhra, “Venus,” as a planet appearing in the early morning. (Cf. the last distich but one.)

↩

1,016. Lit., “wagered its tongue.”

↩

1,017. “Dragons”; i.e., “brave warriors.”

↩

1,018. “As hairs”; i.e., as hairs naturally split at the ends.

↩

1,019. Lit., “on his path”; i.e., where his path lay.

↩

1,020. “Inclined to flight”; lit., “in the middle-place of flight,” dar miyāna-gāh-i gurīz. So I.O. MS. 1168.

Other I.O. MSS. read,

dar bahāna-gāh-i gurīz, “in the pretext-place of flight,” which, I think, would signify “finding reasons for flight”.

↩

1,021. Lit., “when the king’s iron was in violent ebullition, or commotion.”

↩

1,022. i.e., that we may throw the centre into confusion and rout it.

↩

1,023. “Lions”; i.e., horses. “Dragons”; i.e., swords.

↩

1,024. “The swarthy lions”; i.e., the brave warriors, possibly called “swarthy” as being Arabs.

↩

1,025. “Those whose swords were soft”; i.e., their foes who did not use much energy.

↩

1,026. i.e., they fled, raising the dust in their flight, as far as the Oxus.

↩

1,027. Lit., “he made fresh over the world New Year’s festivities”; i.e., he made, as it were, a second New Year’s festival for the world.

↩

1,028. Pahlavī, the older Persian spoken in Sāsānian times.

“With Persian tunes,” Pārsī-āhang; i.e., with tunes composed according to the Persian modes of music. So I.O. MS. 1168.

Other I.O. MSS. read,

Pārsī-farhang, “of Persian talent,” which has some support in the next distich but one.

With regard to Pahlavī, Hamza-yi Iṣfahānī in the Tanbīh says Pahlavī was one of the five dialects of Persia, which were Pahlavī, Darī, Pārsī, Ḥauzī, and Shīrāzī.

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1,029. Lit., “One day with a blessed-fortuned ascendant Bahrām Gūr ascended his throne.”

There are two ascendants, one “the ascendant of birth”, ṭāli‘-i vilādat, the other “the ascendant of question”, ṭāli‘-i mas´ala, the latter being the sign of the zodiac which appears on the horizon when the astrologer is consulted upon some question, or which will appear at the time when it is proposed to carry out some design.

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1,030. “Commander,” mīr (for amīr); i.e., mīr-lashkar.

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1,031. “In times of injury”; i.e., at the times when injury should be inflicted on the foe in battle.

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1,032. Īraj, the name of the youngest son of Farīdūn, the sixth king of the first or Pīshdādian dynasty of Persia. He was killed by Tūr, his half-brother, the second son of Farīdūn.

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1,033. Ārash, the name of two persons, one a hero in the army of Minūchihr, the grandson of Farīdūn; the other the second son of Kai-Qubād the first of the second or Kayānian dynasty of Persian kings.

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1,034. Gīv, the name of a Persian hero the son of Gūdarz and the son-in-law of Rustam (see the next Note). He lived in the time of Kai-Khusran, the third king of the second or Kayānian dynasty of Persia.

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1,035. Rustam, prince of Sīstān (Seistan), and Zābulistān, the greatest of the Persian heroes, was the leader of the army of Kai-Kā’ūs the second king of the second or Kayānian dynasty of Persia. (See also Notes 212 and 2,078.)

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1,036. Hizabr and Ẓirghām both mean “lion”, but as the distinction of name cannot be retained in English I have slightly paraphrased the hemistich.

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1,037. As regards the “cloud”, the “wine” represents the “rain”, and the “sword” the “lightning”.

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1,038. First hemistich, lit., “my hare’s sleep is concealed”; i.e., the fact that it is hare’s sleep is not apparent to people, but there is real vigilance under seeming negligence.

Second hemistich, lit., “it sees the enemy though it be asleep,” the “it” referring apparently to hare in the first hemistich.

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1,039. i.e., the drunkenness is that of the elephant “in heat”, “mast” (lit., “drunken”).

“The laughter” is compared with the lion’s roaring.

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1,040. See the last Note.

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1,041. The Qaiṣar (the Cæsar); i.e., the ruler of the Eastern Empire.

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1,042. This means possibly that he makes a kind of table of his enemy’s head.

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1,043. i.e., I give into the possession of my friends. (Cf. dar āstīn kardan.)

Qārūn, the name of the son of Moses’s paternal uncle, the Korah of the Old Testament.

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1,044. Kabābs. (See Notes 568 and 1,340.)

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1,045. Ba-chunīn pai ghalaṭ ki afshurdam seems to be an ellipsis for ba-chunīn pai ki dar ghalaṭ afshurdam.

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1,046. i.e., the possessions of that robber, the khāqān, Hindū having the sense here of robber.

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1,047. i.e., we are the slaves of it.

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1,048. Hama dar sar shudand-u sar na-shudand; i.e., all came to ruin, and did not become exalted.

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1,049. “From white or black”; i.e., from any one in the world. It is possible to translate, “no one has witnessed, whether white or black,” but this does not accord so well with the first hemistich.

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1,050. i.e., being only ordinary game they are marks for ordinary simple weapons.

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1,051. Lit., “(who) can draw aside the neck of the rhinoceros.” (Cf. gardan kaj, or kham, kardan, “to bend the neck,” i.e., “to humble,” or “to humble oneself”.)

The use of the lasso is presumably implied.

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1,052. A play upon the words chīn, “wrinkle,” and Chīn, “China.”

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1,053. It is probable that Hindū has here the sense of Hindū-yi shab, “the Hindū night,” since Bahrām’s victory was gained by a night attack. It may, however, mean Hindī, “an Indian (sword).” (The I.O. B. ed. reads Hindī.)

Again, Hindū signifies also “slave”, “watchman”, which are also possible meanings here, the sense being presumably “a few slaves, or watchmen”.

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1,054. Faghfūr, says Albīrūnī, was the special title of the emperor of China. It is a later Arabicized form of baghpūr; cf. the Akhæmenian Persian baga-putra, “the son of God.”

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1,055. A very doubtful hemistich. I have translated from the I.O. B. ed.,

khūd dar tārak-ash du-lakht kunad. I.O. MSS. 777, 1168, and 1491 read,

chun dar-ī ṭāram-ash du-lakht kunad, “he splits it like the door of his round tent.”

The B. ed. of 1328 has,

chun dar-ī āsmān du-lakht kunad, “he splits it like the milky way in two.”

This, as seen from the following description of the milky way, is not an unreasonable reading:

“A dimly luminous zone encompassing the heavens as a great circle, which intersects the celestial equator at an angle of 63°, and has its northern pole in R.A. 12 h. 47 m., D. + 27°. It bifurcates in Cygnus, and the two galactic streams run side by side over an area of 120°, reuniting near the Southern Cross… It is interrupted by a wide gap in Argo, where it forms a fan-shaped expansion 20° across.” Besides these, other rifts and vacuities are described as abounding, one measuring 8° by 5°.

Dar-i āsmān might possibly however mean simply, “the door of the sky,” which is said to be opened sometimes by the angels, by which it is implied that the time has come when prayers are heard or granted. Such an interpretation, however, would seem rather far-fetched. The dar in dar-i āsmān, “the milky way,” is for dara, valley.

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1,056. i.e., he gives an antidote to his friends against the poison of their enemies.

For the “snake-stone”, see Note 1,693.

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1,057. i.e., wherever he rides he checks his enemies.

His bridle is likened to a dragon or serpent.

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1,058. Cf. the expressions gul bar tārak zadan, and gul badastār zadan, “to fasten a rose upon the head, or turban.”

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1,059. “To bore pearls” is “to speak eloquently”.

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1,060. The Fish; i.e., the legendary Fish that supports the Ox on which the earth was imagined to rest; and hence, “the lowest place or depth.”

“The moon,” which is in the first sky, the sky immediately over the earth, is opposed, as the highest, to “the Fish”, the lowest. (See also Notes 739 and 1,416.)

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1,061. “The relations”; lit., “the accounts.” i.e., What man should say whether the crown is rightly or wrongly on the king’s head?

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1,062. “Protection”; lit., “shadow,” sāya. I.O. MS. 1168, only, has shuqqa, which might mean here “royal order”.

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1,063. Lit., “you have power over our wet and dry.”

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1,064. ‘Ummānian. (See Note 903.)

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1,065. David is celebrated amongst Muslims as an armourer. (See the Qur’ān, xxi., 80, and xxxiv., 10.)

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1,066. i.e., he was generous in a high degree.

Mount Ararat, called in Persian Jūdī, is the mountain on which Noah’s Ark was supposed to have rested.

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1,067. Shushtar or Shūshtar, the modern capital of Khūzistān (Susiana). The town was famous for its dress-stuffs and brocades, but probably the reference is to the wealth derived from the fertility of the district in which it is situated.

Tustar is said to be an old name of the town. (See also Note 590.)

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1,068. I have reversed the order of the two hemistichs for the sake of clearness. They read literally,

“He gave (him all this), so that his face lighted up like the moon; and he bestowed upon him in (or, out of) Yaman as far as Aden.” (See Note 737.)

Instead of the pronoun I have introduced Nu‘mān’s name into the translation for clearness. He was mentioned some distichs back as making a speech to Bahrām, but it may perhaps be remembered that before this Munẕir had been mentioned as king, and that no death has subsequently been spoken of. We must therefore assume inadvertence on the part of the Author or carelessness on that of the copyists.

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1,069. “That master”; i.e., Simnār.

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1,070. “The Seven Climes”; i.e., the whole inhabited world as known to Oriental geographers. (See Note 207.)

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1,071. The term haft-jūsh, “the seven fusions,” is described by the Burhān-i Qāṭi‘ as a mixture of the seven metals, gold, silver, copper, iron, lead, tin, and antimony; and by the Bahār-i ‘Ajam as a bronze composed of all the metals. One would gather from the second hemistich, however, that the meaning here is the fusing of metals for the purpose of trying to make gold. If this be correct the sense of the distich would be that he could desist from trying to make the gold of happiness when he had the alchemy of the seven portraits to make it for him.

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1,072. “A pearl”; i.e., the princess.

“Virtues.” A play upon the word gauhar, which means “pearl, jewel”, and also “nature, qualities, virtues”.

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1,073. A dīnār was an ancient gold coin worth about ten shillings.

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1,074. i.e., he created a disturbance by his demands and threats.

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1,075. “Gold of Barbary”; i.e., pure gold.

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1,076. “The Rāy”; i.e., the Rājā.

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1,077. For an account of the Seven Climes, see Note 207.

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1,078. “Exclusively”; lit., “out of (all) the world’s goods.”

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1,079. “The garden’s lamps and candles”; i.e., “the flowers.”

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1,080. Lit., “had removed his baggage and effects.” By “the gardener” is possibly meant the warmer season before the winter.

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1,081. As the nightingale is not heard in the winter and the crow is, the author fancifully conceives that the latter has stolen the former’s notes.

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1,082. “Hindū” means “black” and also “thief”.

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1,083. “Robbed the fire of light”; i.e., was brighter in its effects than fire. “Made swords from water”; i.e., made sharp ice or icicles. “Water, too, from swords”; i.e., deprived them of éclat or honour, brought them into disrepute, āb kardan, having those senses. (Cf. āb shudan, “to melt; to become ashamed, or divested of honour; to grow obsolete.”)

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1,084. Lit., “icy coldness,” zamharīr.

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1,085. “Egg-plant robes”; i.e., white robes.

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1,086. “Two-hued” in respect of day and night.

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1,087. Means presumably that the fire which may be struck from stone (flint) kept within the stone because of the cold.

At the same time, the heat of the sun was supposed to be required to develop the ruby in the stone.

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1,088. i.e., the roses when made into rose-water or otto of roses and put into bottles had stoppers for these bottles of a species of cement, with which they are fancifully supposed to have covered themselves to keep out the cold.

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1,089. i.e., the quicksilver-like globules in the glass of water by being frozen became like pure silver.

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1,090. “Winter-house,” tāb-khāna, which appears to be a room with a species of oven sunk into the floor for the purpose of warming.

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1,091. Lit., “maintained the nature of the four seasons”; i.e., kept the mean between them.

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1,092. i.e., by the burning of such perfumes as sandal and aloes-wood the wintry air was tempered. “Wintry,” lit., “snow-raising,” barf-angīz, the reading of I.O. MSS. 777 and 1491, and of the B. ed. of 1328.

I.O. MS. 1168 reads less satisfactorily ‘ambar-bīz, “ambergris-sifting”; i.e., “scented.”

The readings of the other I.O. MSS. I have consulted are worthless.

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1,093. i.e., soothed the brain and gave lively fancies to the heart.

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1,094. It is implied that the Hindūs are black as smoke and their devotions as well.

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1,095. “Zoroastrian sulphur red of hue.” “Zoroastrian” because of the fire associated with the religion.

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1,096. Both hemistichs are descriptive of the fire.

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1,097. i.e., the fire after giving forth darting, unsteady flames, settled into a steady glow.

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1,098. Descriptive of the red glow of the fire.

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1,099. “Gardener”; lit., “labourer.”

“The juice of grapes” means here red wine.

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1,100. An allusion to the yellow of the fire and the blackness of the smoke.

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1,101. “A veil of musk”; i.e., a black veil (of smoke). With regard to the sun the veil of musk means, of course, a black cloud.

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1,102. An allusion to the appearance of the fire through the smoke.

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1,103. “A Turk”; i.e., a beauty of brilliant complexion.

“Related to the race of Greeks”; lit., “whose lineage originated in Greeks”; an allusion to the inconstancy and volatileness of the fire, which on account of those qualities is likened to Greeks. Cf. sabuk Rūmī, “the inconstant Greek,” as a term for “fire”.

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1,104. Qurratu ’l-‘ain, “lustre and brightness (lit., coolness) of the eyes,” is a name of women. “Lustre of the Eyes of Hindūs” is a reference to the lustrous fire in proximity to the black smoke.

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1,105. I have never seen any allusion to “the torch of Jonah”, mash‘al-i Yūnus.

Kalīm, “The Speaker” (with God), is the special title of Moses.

“The Speaker’s lamp” means probably “the burning bush”.

“The feast of Jesus” refers possibly either to the Marriage Feast or to the Last Supper, in which wine is mentioned, which on account of the colour generally associated with it is likened to fire. Cf. ātish-i pur āb; ātish-i tar; ātish-i raz, etc., which are names given to red wine.

“Garden of Abraham” is a reference to the rose-garden into which the fire turned when he was cast into it, according to the Persian legend, by order of Nimrod.

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1,106. “Of a musky hue”; i.e., black.

Mirrors were made of metal.

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1,107. Yāqūt is a generic name for “ruby”, “topaz”, and “amethyst or sapphire”, according as it is qualified by the adjectives surkh (“red”), zard (“yellow”), or kabūd (“blue”). If used alone it means “ruby”.

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1,108. “Ambergris-perfumed” refers to the perfumes burnt in the fire. “Embracing coal”; lit., “(with) charcoal in her bosom,” means, with regard to the young bride, “with long, black hair.”

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1,109. “At goldsmiths’ work”; i.e., giving out yellow flames from the burning perfumes.

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1,110. i.e., yellow and red.

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1,111. “Fuel”; lit., “plants.”

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1,112. A snake or dragon was supposed to guard every hidden treasure.

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1,113. Lit., “the hell of the people of the caravan to the fire-temple.”

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1,114. “The heaven” of those; lit., “the Garden” of those; i.e., the garden of paradise.

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1,115. This apparently refers to Bahrām’s Magian guests, and to their gathering close round the fire as devotees.

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1,116. The regret is possibly because Satan and hell are called “fire”.

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1,117. i.e., beautiful dancing girls were waving their arms in the dance.

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1,118. i.e., graceful cupbearers and attendants were circling round.

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1,119. The ring-doves are possibly the cup-bearers represented on account of their beauty to have descended from the heavens.

By “blood” is meant the red wine. Or, possibly, it was in the banquet-room as if the sky did this, the “ring-doves” representing glass vessels, and the “blood”, as in the former supposition, standing for the red wine.

Or, again, the first “ring-doves” may mean snow-flakes, and the second, glass vessels, the sense of the distich being that the wintry weather induced them to drink wine.

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1,120. I have reversed the order of the two terms of comparison in the second hemistich for the sake of clearness.

The wine is likened to wet fire, and the crystal cup to dry water.

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1,121. Kabābs. (See Notes 568 and 1,340.)

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1,122. A very special feature is made of wine-drinking among the older Persian kings. (Cf. the Shāh-nāma.)

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1,123. “A ripe thing”; i.e., the grape. “Crushed to death.” (Cf. sīmāb-i kushta, “quicksilver reduced to powder.”)

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1,124. i.e., they made the path of amusement open, clear, and bright.

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1,125. In the two hemistichs the contrast is between the grandeur of the king and the minute particularity of his knowledge, i.e., the subtlety of his intellect in grasping the most minute points.

In the second hemistich daqīqa is, I think, used in the sense of khurda-bīnī.

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1,126. i.e., no one has seen either in the outer state or in the hidden mind of any other king.

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1,127. “By the glory of (the monarch’s) head”; i.e., through his exaltation and auspicious fortune.

Or, “by the glory of his head” might possibly be an adjuration, but not necessarily so, since the second hemistich may simply supplement the reason for their having everything, and not give another reason when the first has been sufficient.

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1,128. “Through his auspicious steps”; i.e., through his coming amongst us and being our king.

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1,129. i.e., Would that as regards that enjoyment and prosperity of the king’s there were some means by which the evil eye might be averted. Enjoyment and prosperity are supposed to attract the ill-effects of the evil eye.

The drift of the orator’s words is that all the enjoyment, happiness, and prosperity of the people depend upon those of the king, and that they are so great that the evil eye is to be feared, and a means of averting it is desirable. If the evil eye is averted from the king it will be averted from the people.

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1,130. i.e., so that (cf. also the two preceding distichs) the king might ever have as much enjoyment, happiness, and prosperity as at the present time.

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1,131. “Fixed (their) hearts upon the speech”; i.e., were pleased with, and acquiesced in it.

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1,132. Dama means literally “wind and snow; icicle; asthma”; but it seems here equivalent to the Arabic word ẓīq, “anxiety, contraction, oppression.” Cf. ẓīqu ’n-nafas, “oppression, difficulty of breath, asthma.”

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1,133. Shīda, the name of the man. Shīd, a name of the sun.

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1,134. i.e., of anything he wished.

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1,135. Mānī (Manes), the famous Persian syncretist and painter, the founder of the sect of the Manichæans.

Farhād, who cut through the rocky mountain Bīstūn for the sake of his beloved Shīrīn. (See Nizāmī’s poem Khusrau-u Shīrīn. See also Notes 1,163, 1,165, 1,234, and 1,555.)

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1,136. Simnār, the architect who built the palace of Khavarnaq.

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1,137. Naqsh means painting, sculpture, and also engraving, and embroidery.

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1,138. Lit., “when he saw water in his tongue and fire in his heart.”

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1,139. “Form a likeness to”; or “proceed by analogy with”; lit., “take a relation from.” Cf. the following distichs to the end of the speech.

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1,140. “He’ll be as the sky,” ḥukm-i āsmān dārad.

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1,141. Or, “from my sketches or plans of the business.”

But az, “from,” sometimes has the sense of “for”, so that the meaning may be “for the accomplishment of the business”.

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1,142. “Skies”; lit., “fortresses.”

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1,143. “Idols”; i.e., “wives.”

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1,144. “Signalized”; lit., “having the distinguishing ornament”; or, more literally, “having ‘the shoulder-band of rich stuff worn by kings and grandees’,” ‘alam.

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1,145. “In ground-work and in columns”; i.e., absolutely and entirely.

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1,146. The Burhān-i Qāṭi‘ and other authorities make each one of certain definite countries dependent upon one particular planet; and certain geographers, e.g., Jurjānī, assert that the nature of the people is influenced by the nature of the planet which governs their country.

The authorities, however, do not agree, except in a few cases, as to which planet governs which country.

The statement of the Burhān-i Qāṭi‘ has been given in Note 207. Authorities generally agree as to the First, Fifth, and Seventh, but not as to the others, and, as a matter of fact, according to the limits of the Climes assigned by geographers, Turkistan, which clashes with Transoxiana, is not in the Third Clime, nor Rūm in the Sixth, but in the Fourth. Part of India is in the First; part of China, but not Khaṭā, in the Second; (Maghrib is in the Third); part of ‘Irāq and Khurāsān in the Fourth; (but Rūm is also in the Fourth); part of Transoxiana in the Fifth; part of the hyperborean regions, the far north, Slavonia, etc., in the Sixth and Seventh.

Maghrib, by the way, i.e., north-west Africa or Barbary, from Tripoli to Morocco, (often Morocco alone), is included by some in the Climes, though not by the Burhān-i Qāṭi‘. (See also Notes 207 and 1,147.)

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1,147. i.e., each of the days, as in the Classical and Scandinavian mythology, is under the influence of one particular planet:—

Saturday is subject to Saturn;

Sunday, to the sun;

Monday, to the moon;

Tuesday, to Mars;

Wednesday, to Mercury;

Thursday, to Jupiter;

Friday, to Venus.

But it will be observed that except with regard to Saturn the order of the planets as associated with the days is different from their order as associated with the Climes. Thus, (beginning with Saturday), Wednesday, the fifth day, is subject to Mercury, but Transoxiana, the Fifth Clime, is subject to Venus.

It is evident, therefore, that the Author, when associating in the Stories which follow any particular day with the Clime corresponding with it in number, is not adhering either to any given order of Climes or to the statements of the geographers. In fact, although he takes the days in order, he is quite arbitrary as to the Climes, giving, e.g., Ṣaqlāb, i.e., Slavonia, as the Fourth Clime, whereas it is in the Sixth and Seventh and still farther north. According to the Burhān-i Qāti‘, as mentioned in Note 207, it is in the Seventh. (See also Notes 207 and 1,146.)

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1,148. Lit., “as long as life is on the target of affairs,” tā buvad ‘umr bar nishāna-yi kār.

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1,149. “Applause,” āfarīn; “Creator,” Āfarīnanda.

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1,150. “Simnār’s formula.” See the Section, “Bahrām finds the picture of the Seven (Fair) Faces in Khavarnaq.”

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1,151. Lit., “he had knowledge of a concealed calculation”; i.e., he already had knowledge through Simnār’s formula or communication of what fate had in store for him, so that the words of Shīda had an effect upon him as harmonizing with and confirming that communication.

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1,152. “He gave no answer for a few short days.”

The B. ed. of 1328:—

rūzakī chand-rā na-dād javāb.

I.O. MS. 402 has:—

rūzakī chand az-ān na-dād javāb.

I.O. MS. 1168 reads:—

pai bar andākhtan na-dīd ṣavāb, “he did not think it advisable to throw away the tracks”; i.e., I suppose, “to wander at random without proper consideration of the way.”

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1,153. Bahrām is the Persian name of Mars as well as that of the king.

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1,154. It is not clearly stated, but it seems that this astrologer was not Shīda.

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1,155. i.e., had made them as he had promised a kind of parallel to the seven skies.

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1,156. “Seven skies”; i.e., the seven domed houses of the palace.

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1,157. “That wondrous man”; lit., “that skilful or dexterous one of creation,” ān ṣin‘-i (or ṣun‘-i) āfarīnish.

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1,158. Āmul, a town in Māzandarān. There is also a town of the same name on the Oxus.

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1,159. i.e., my action is no more from lavishness than Nu‘mān’s was from greed. The action of each was fated.

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1,160. i.e., is roasted or parched with thirst. (For kabāb see Notes 568 and 1,340.)

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1,161. “Submission,” ‘ājizī, the reading of I.O. MS. 1491.

I.O. MSS. 777 and 1168; the I.O. B. ed. and the B. ed. of 1328 read khāmushī, “silence.”

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1,162. “The crown of Kai-Qubād”; i.e., the royal crown of Persia. Kai-Qubād was the first king of the second or Kayānian dynasty of Persia.

“Kai-Khusrau’s crown”; i.e., again, simply, the royal crown of Persia.

Kai-Khusrau was the third of the same dynasty.

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1,163. Bīstūn (Behistun), the name of the mountain which Farhād cut through at the command of Shīrīn.

“The whole of the sculpture at Bīstūn,” says Sir John Malcolm, “is ascribed to the chisel of Farhād. He was promised, we are told in Persian romance, that if he cut through the rock, and brought a stream that flowed on the other side of the hill to the valley, the lovely Shīrīn should be his reward. The same story adds that he was on the point of completing his labour when Khusrau (the king), fearing to lose his mistress, sent an old woman to inform Farhād that the fair object of his desire was dead. He was at work on one of the highest parts of the rock when he heard the mournful intelligence. He immediately cast himself headlong, and was dashed in pieces.”

By Bīstūn is meant here apparently the seven-domed building, constructed, presumably, of stone or marble, and adorned with sculptured work. (See also Notes 1,165, 1,234, and 1,555.)

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1,164. “Fled”; i.e., the work of Farhād could not compete with this sculpture-adorned stone-palace.

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1,165. The popular etymology of Bīstūn is “columnless”, as if from bī-sutūn.

The old Persian form was Bāgastāna, i.e., “Place of the gods.” Bāga is said by the Encyclopœdia of Islām to have been particularly Mithras. (See also Notes 1,163, 1,234, and 1,555.)

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1,166. “In those walls”; i.e., presumably, in the walls which surrounded the seven-domed building.

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1,167. i.e., the walls were so high that they were as a rampart round the heavens.

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1,168. i.e., the domes were not only made of the same colour as the spheres of the planets, but presumably by astrological arts they had in their natures something analogous to the natures of the planets.

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1,169. Lit., “of Saturn’s kind.”

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1,170. Māya, “essence,” is used here in the sense of gauhar.

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1,171. Lit., “And that to which Mars attached a circuit, or a collar, or possessions.”

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1,172. “Turquoise,” fīrūza; “felicity,” fīrūzī.

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1,173. Lit., “towards or to whose tower.”

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1,174. “Through the moon’s aspect throve in verdancy.”

The sphere of the moon was supposed to be green. The word sar-sabzī means both “greenness, verdancy” and “thriving, prosperity”, and it has these two senses here.

In this and the preceding six distichs the colour of each dome is described as being the same as that of the sphere of the planet upon the temperament of which it is said to have been fashioned.

From the third, fourth, and seventh of these distichs it would seem to be implied that each planet revolved round the particular dome under whose auspices it was.

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1,175. “Had covenants from them”; i.e., were protected by and dependent upon them.

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1,176. Lit., “(were) on their bridal seats.”

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1,177. Lit., “a different palace.”

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1,178. “Her sweetness”; lit., “her ḥalvā.” (For ḥalvā, see Note 1,459.)

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1,179. The “rose-garden”, so qualified, is the world.

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1,180. “This two days’ abiding-place”; i.e., the world.

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1,181. According to the Burhān-i Qāṭi‘ Shammās was the name of the man who first instituted fire-worship. Hence, the Shammāsian temple is the fire-temple, and the reference is either to its brightness, or to the white robes of the priests.

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1,182. ‘Abbāsian means “black”, that being the colour affected by the Abbāside Khalifs of Baghdād, who reigned from A.H. 132 to A.H. 656 (A.D. 749 to A.D. 1258).

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1,183. Galia; i.e., galia moschata, a composition of musk, ambergris, camphor, and oil of ben-nuts. Dark or black things are often compared with it on account of its dark colour.

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1,184. “Scattering scent”; lit., “making scent.”

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1,185. “Black musk” means the darkness of the sky at night, which envelops the moon, here likened to white silk (robes).

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1,186. “That Cashmerian early Spring”; i.e., the Indian princess.

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1,187. “Perfume”; i.e., utterance as sweet as the perfume of the morning breeze.

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1,188. “A case of pearls”; i.e., her mouth.

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1,189. “The five turns of music.” It was the custom to play music or beat a drum five times a day before the palace of a king, prince, or governor.

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1,190. “The moon’s throne”; lit., “the four-cushioned seat of the moon,” which probably means simply a cushioned seat or throne fit for a king. It might have reference to the four phases of the moon.

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1,191. “Sugar” means her lips, and “aloes-wood” her words; but sugar and aloes-wood are sometimes mixed together and burnt as a perfume.

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1,192. Simply a compliment to the lady, by which she is, by implication, likened to the ḥūrīs. (Cf. Note 1,795.)

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1,193. Lit., “become an associate or friend to us with the story.”

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1,194. Lit., “and become a whitewasher or a whitesmith for this black.”

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1,195. It is implied that the king behaved so well to the slave-girl that though he is dead, and she is in a position to express a true opinion, she has nothing but good to say of him.

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1,196. i.e., it was a very lofty room.

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1,197. Lit., “Whoever came he held (his) reins, and received him as a visitor to himself.”

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1,198. Sīmurgh is the name of a fabulous bird whose abode was supposed to be Mount Alburz. It is celebrated in the Shāh-nāma as the foster-father and teacher of Zāl, the father of Rustam, the great Persian hero.

In Ṣūfī terminology (cf. especially the Manṭiqu ’ṭ-Ṭair of ‘Aṭṭār) it represents the Divine Essence. (See also Notes 1,208 and 1,558.)

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1,199. ‘Anqā, the name of a fabulous bird said by the dictionaries to be the Sīmurgh (see the last Note), but in Ṣūfī phraseology it signifies “matter” in the philosophical sense of the word; i.e., the substratum of all material objects. In the Ṣūfī sense, therefore, it is the direct opposite to Sīmurgh. (Cf. ‘Abdu ’r-Razzāq’s Dictionary of the Technical Terms of the Ṣūfīs, and the Enneads of Plotinus.)

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1,200. The “tunic”, qabā, either long or short, is an outer garment open in front.

The “gown”, pīrāhan, is an inner long garment which covers the whole body.

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1,201. “The Stream or Water of Life” was supposed to be in a dark place at the extremity of the world, Zalmat or (plural) Zulumāt. The prophet Khiẓr (sometimes confused with Elias or with St. George) was said to have been the only person who found it and drank of its water. Alexander the Great sought but did not find it.

It is probable that the legend of the Water of Life, so commonly referred to by Persian poets, has descended from the Babylonian Epic of the progress of the sun through the seasons, which narrates how the sun after his youth, manhood, and decline in Spring, Summer, and Autumn respectively, perishes in the storms and “darkness” of Winter, but is restored to life by the Water of Life in that darkness, and appears again in his youth in the Spring. (See also Notes 1,562 and 1,698.)

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1,202. The qibla is the direction to which people turn in prayer. With Muslims it is the ka‘ba or cubical house in the temple of Mecca.

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1,203. Iram, the name of the fabulous gardens said to have been devised by Shaddādu ’bnu ‘Ād, a king of Yaman, in emulation of the gardens of paradise. (See the Qur’ān, lxxxix., 5-7. See also Notes 90 and 1,605.)

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1,204. The meaning of this second hemistich is “it has brought me under the ban of misfortune”. The literal sense seems to be “it has drawn the black ink of the pen through me: it has erased me, or smothered me in black”. Cf. the idiom, dar qalam āmadan (lit., “to come into the pen”), which means bāṭil va-khārij az mabḥas shudan, “to become null and void, futile and beside the question,” (so as to be, as it were, subject to erasure).

Another idiom is worthy of notice, qalam dar siyāhī nihādan, “to dip the pen into black ink,” which signifies āmāda-yi badbakhtī nuvishtan shudan, “to prepare to write ill-fortune (against a person).”

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1,205. i.e., my white body.

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1,206. i.e., may attempt an audacious and impossible thing.

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1,207. i.e., he opened his lips and spoke words, likened in their sweetness to the scent of musk.

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1,208. i.e., it is a mystery which cannot be disclosed. The Sīmurgh is said to be “existent in name, but not found in body”, maujūdu ’l-ism, ma‘dūmu ’l-jism. (See also Notes 1,198 and 1,558.)

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1,209. Natives of both ‘Irāq and Khurāsān were famed for cunning.

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1,210. “China’s realm.” This may be China proper, or possibly either Chinese Turkistan, or Turkistan. (See Note 694.)

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1,211. “Black silk”; i.e., as regards the moon, the dark sky at night.

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1,212. i.e., whoever engages in the intoxicating mystery which that city can offer him.

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1,213. Ān savād, “that city,” means also “that blackness”.

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1,214. Lit., “fastened (his) baggage on to (his) ass.”

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1,215. “Check to king and castle.” The term used here is farzīn-band, “fixed by the queen,” and means, according to Dr. Forbes, check to the adversary’s king by the queen, the latter at the same time attacking the castle.

It should be remembered that in the Oriental game the castle was the most valuable piece on the board.

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1,216. i.e., to let me get the better of him by guessing the secret.

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1,217. “Iram’s Garden.” (See Notes 90, 1,203, and 1,605.)

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1,218. i.e., was dressed in black, musk being of a dark colour.

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1,219. Takht or takhta is a parcel of silk goods laid between two boards and fastened at the ends.

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1,220. The text adds “a butcher”, but I have omitted this in the translation, the familiar association of a king with a butcher being somewhat incongruous with Western ideas.

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1,221. “A piece of iron” means the butcher, probably as a plain man, but one of sterling worth.

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1,222. i.e., speak more like a person of mature judgment.

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1,223. “When night o´er camphor scattered ambergris”; i.e., when the blackness of night came upon the whiteness of day, ambergris being of a dark colour.

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1,224. The ruin was probably an enchanted place, in which they would become actually invisible as fairies are. (Cf. the next distich.)

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1,225. i.e., “rise up into the air in the basket.”

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1,226. The sphere or sky is called a juggler with rings because it is circular, or because it was supposed to revolve; or again, because it may be said to juggle with the planets in its government of the fortunes of men.

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1,227. i.e., I was engaged in a hazardous enterprise connected with the rope.

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1,228. i.e., I was helplessly bound by the rope.

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1,229. A captive whom good fortune leaves, etc., i.e., one who must remain in prison, and whose neck is bound by a rope.

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1,230. i.e., a rope which restrained my body.

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1,231. i.e., it saved my life by preventing me from falling out.

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1,232. i.e., the rope which had coiled round his neck and kept him fixed in the basket was loosened, so that he fell out on to the tower.

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1,233. i.e., piety towards God and invocation of Him.

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1,234. Bīstūn, the mountain through which Farhād cut at the request of his beloved Shīrīn. The Author uses the name in connexion with the word “column” because of its suppo ed meaning, “columnless,” as if from bī-sutūn. (See also Notes 1,135, 1,163, 1,165, and 1,555.)

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1,235. i.e., he has reduced me to so helpless and desperate a plight.

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1,236. “Earth”; more literally, “a piece of earth,” i.e., the man himself.

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1,237. Man is here likened to dust, and it is implied that the beauty of the garden had never been impaired by the presence of man.

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1,238. i.e., the verdure was full of fresh life, and the water was, presumably, lake-water.

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1,239. i.e., the hyacinth and the pink grew there close together.

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1,240. The “lips” are the “petals”. (See the last Note.)

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1,241. i.e., the blossoms or leaves of the Judas’ tree grew down to the ground in their luxuriance, and those which reached it were cut off, as it were, by the blades of grass of the meadow.

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1,242. “This turquoise fort”; i.e., the sky.

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1,243. See Note 569.

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1,244. i.e., the breeze was fragrant with the scent of them.

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1,245. Iram. (See Notes 90, 1,203, and 1,605.)

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1,246. One species of cypress is called the “free cypress”, because it grows up straight and free from crookedness, and does not interlace with other trees. Others say, because it is free from change and always green. Others again, because it bears no fruit.

Āzādī, “freedom,” means also “thanksgiving”, and “praise”.

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1,247. “I had not gone though endless work had called.” I think this is the sense of na-shudam gar hazār kār-am būd, and that the Author for the sake of the metre uses shudam for shudamī or mī-shudam, and būd for būdī or mī-būd. The sense seems to require the above interpretation, and the word gar, “if,” has no meaning if the hemistich be rendered with due regard to the exact sense of the tenses employed here.

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1,248. Collyrium being dark in colour is made an image of the darkness of night.

“Crimson spurned” is an allusion to the setting of the sun.

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1,249. “The eastern sky.” This seems to be the sense here of ṣubḥ, which means literally the “dawn”. It refers possibly to the paler streaks in the eastern sky after sunset, since the prevalent meaning of shigūfa, “blossom,” is “‘white’ blossom”. Shigūfa or shikūfa itself comes from shukūfīdan, “to open or split,” and is allied to shikāftan, “to split.”

The hemistich reads slightly more literally, “the flower of dawn was cleft like a flower,” zahra-yī ṣubḥ chun shigūfa shikāft.

In my interpretation I have taken zahra as the Arabic word for “flower”, but it may also be used as the Persian word meaning “gall-bladder”, in which case the hemistich would mean “the gall-bladder of dawn was split like a flower”, the sense being that dawn (by which here “day” must be meant) was scared away.

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1,250. “Idols”; i.e., beautiful girls.

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1,251. “Pictures”; i.e., beauties.

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1,252. Every picture; i.e., every beauty.

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1,253. Khūzistān (Susiana), is, or was, famous for its sugar-canes, the sweetness of which is here compared to its disadvantage with the sweetness of the ruby lips of the beauties. The sense of the hemistich is that their sugary lips would compensate for the destruction of all Khūzistān with its sugar-canes.

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1,254. i.e., the queen of the beauties approached.

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1,255. “The sky was lost to view”; i.e., all the heavenly bodies at night were eclipsed by its light.

The “sun”, of course, means the queen of the beauties.

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1,256. i.e., the attendant beauties.

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1,257. “Each honeyed one”; lit., “every piece of sugar,” i.e., every beauty.

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1,258. “Straight cypresses”; i.e., girls of tall and slender form.

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1,259. i.e., as a beautiful bride with all her adornments sits on the bridal throne to await the bridegroom.

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1,260. “A resurrection rose”; i.e., “a great commotion arose” on account of the beauty she displayed.

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1,261. “With Ethiop troops behind and Greek before.” The Ethiop troops are an allusion to her black hair, and the Greek to her complexion.

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1,262. “Two-hued dawn.” An allusion to the appearance of the sky at early dawn when dark streaks are set, as it were, against light. The sense of the distich is that the white and pink of her face were antagonistic to and set off the black of her hair.

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1,263. “Narrow of eyes,” an epithet often applied to a beauty, especially to one of Chinese Turkistan.

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1,264. “Each cypress”; i.e., each beauty, who was as an earth-born human being compared with her, who was of light, the constitution of the angels.

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1,265. i.e., inflaming the world with her beauty as a red rose does.

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1,266. “Bird of paradise”; lit., “peacock.”

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1,267. “The throne where sat the bride,” jilva-gāh-i ‘arūs; i.e., the throne on which the bride dressed in all her finery awaits the bridegroom.

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1,268. i.e., should be in the best and nearest place, not in the outer places. The guest should be muqarrab, a close intimate.

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1,269. “The moon’s in concord with the Pleiades.”

By this is presumably meant that the moon is in or with the Pleiades, the third of the 28 lunar “mansions”. If Parvīn, “the Pleiades,” has the same meanings as its Arabic equivalent Suraiyā, I should assume the real sense to be that she, “the moon,” is in concord with her lover, “a lustrous gem,” gauhar-i ābdār.

But since the Pleiades are a part of the sign Taurus, the sense might be that the moon is in Taurus. The effect of this is that the moon, which is receptive, would take the qualities attributed to that sign, and that those subject to this influence would be fearless and strong of will, firm and determined, and also affectionate, loving and of keen desire. The former qualities would help such persons in the pursuit of the object of the latter.

If the hemistich has any sense in this connexion, it must be from the fairy-queen’s ascribing this astrological influence to herself with regard to her lover. (See also Note 533.)

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1,270. Bilqīs is the name given to the Queen of Sheba, who was supposed to be a wife of Solomon’s. The mention of dīvs or demons is from the fact that they were supposed to have been in subjection to Solomon. (See also Notes 272 and 1,407.)

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1,271. This must mean either that he put his arm round her, or that being seated near her he had her, in a way, in his possession.

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1,272. “Gaiety was left without a plea”; lit., “excuses came into a remainder for gaiety.” The meaning is that gaiety had no excuses to offer for absence when the music began after the banquet. In other words, gaiety had to be present. (See also for the same idiom the distich to which Note 1,970 is appended.)

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1,273. “A pearl was bored by every unbored Pearl”; i.e., every virgin chanted verse.

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1,274. “The dance a square oped, and a circle closed”; i.e., a square was cleared for the dance, and the dancers circled round with hands joined. (Cf. daṣt-band.) Another sense of “setting open a square” would be “giving rise to enjoyment and hilarity” (cf. maidān gushāda yāftan); but the first sense is more in harmony with the second clause of the hemistich.

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1,275. “They fashioned tapers”; i.e., they were in their slender, upright figures themselves as tapers.

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1,276. “Name”; i.e., fame.

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1,277. “Turk”; i.e., a beauty.

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1,278. Turk-tāz, “predatory raid,” deriving its name from the raids of the Turks, means also amorous blandishments, which are a species of predatory raid upon the lover.

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1,279. i.e., he is as a Turkish raid in assailing her with his love.

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1,280. i.e., let us drink wine and make love, and throw aloes-wood (which is dark like Hindūs) upon the fire for perfume.

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1,281. “The Magian wine.” Mugh-kada, “a Magian temple,” means also “a tavern”, a sense attached to the term possibly through Muslim contempt.

May-i Mughāna means therefore “Magian wine”, or “wine of the tavern”.

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1,282. i.e., let them both be properly served and enjoyed. Khvān, a tray for food, means also a smaller tray upon which dessert fruit and sweets are taken round to the guests to change the taste and be partaken of with wine.

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1,283. i.e., do not attempt impossibilities.

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1,284. Hindū has also the sense of “slave”, and since it means “black” too, it is used appropriately in connexion with “moles”, which are black.

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1,285. The scent of the candles is likened to ambergris, the fire of them to rubies.

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1,286. “With rose-decked willow white”; lit., “roses in the willow,” is an allusion to her pink and white skin.

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1,287. “Vested”; lit., “in a tunic.” For the “tunic”, qabā, see Note 1,200. The “crown”, as referred to the rose, means most probably its stamens.

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1,288. Farẓ-i Īzid means the divine ordinances, the ordinances enjoined by God Himself, in contradistinction to those based upon the precepts or practice of Muḥammad, namely the Sunna.

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1,289. Sarāy, the old Mongol capital on the banks of the Volga. Ṣādiq Iṣfahānī says, “the capital of the Qipchāq Plain.” This was north of the Caspian.

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1,290. “Like a yellow rose”; i.e., pallid with regret at the absence of the beauties and from the effects of the wine-drinking.

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1,291. i.e., presumably, on rose-petals blown down and scattered about.

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1,292. “Its musk-pod opened out”; i.e., either “displayed darkness” or “diffused perfume”.

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1,293. “Bringing galia”; lit., “rubbing galia moschata”; i.e., “scattering scent.” (For galia moschata see Note 1,183.)

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1,294. “Scattered pearls”; lit., “became possessed of a pearl-shell”; i.e., displayed those pearls, the moon and stars.

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1,295. “That jasmine sowed, this planted violets”; i.e., the breeze diffused such fragrance as that of the jasmine, and the water brought out such perfume as that of violets.

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1,296. “Laid down its head”; i.e., was hopeless of competing with the fragrance of that evening.

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1,297. Lit., “The puppets full of gaiety returned, the sky again became a puppet-player.” The sky is called a puppet-player because by means of the puppets, the planets, which it exhibits, it plays with the fortunes of men. Here, however, the immediate sense is that the sky or fortune played upon men through the puppets, the beauties.

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1,298. Yaghmā is said to be the name of a city in Turkistan which was famous for the beauty of its inhabitants.

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1,299. Lit., “came into the head”; but the idiom may also be rendered, “reached the highest pitch.”

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1,300. “Love was associated with the wine”; lit., “love joined hands with the wine”; i.e., love went on pari passu with the wine.

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1,301. “Turk”; i.e., “beauty.”

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1,302. “Hindū”; i.e., “slave.”

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1,303. Lit., “sugar triply refined,” qand.

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1,304. “Put a chain upon your door.” The chain here meant is “the chain of justice or redress of grievances”, zanjīr-i ‘adl, which was attached to the door of the king’s palace, so that anyone suffering from injustice might by shaking it at any time call attention to his wrong, and obtain redress. This chain was also called “the chain of Nūshīrvān”, a Sāsānian king who reigned from A.D. 531 to 579, because it was instituted by him. It is spoken of in the Siyāsat-nāma of Nizāmu ’l-Mulk, the vazīr of Malik Shāh.

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1,305. Versus ad coitum spectat.

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1,306. See the last Note.

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1,307. See Note 1,305.

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1,308. i.e., may you live, but I shall die.

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1,309. See Note 1,305.

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1,310. See Note 1,305.

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1,311. See Note 1,305.

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1,312. i.e., the matter he delicately hints at would not entail serious consequences.

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1,313. “To put a horse-shoe into the fire” means to make a person impatient to see you and subservient to your will. This was supposed to be effected by cutting the person’s name upon a horse-shoe, reciting some magic words over it, and casting it into the fire. The use here of the word shabdīz, “black horse,” is in reference to the night which is to pass before he gains his desire. The meaning then of the second hemistich is “Never mind the fact that the black horse’s shoe is in the fire”; i.e., “disregard any feeling of impatience you have for me to-night.”

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1,314. “An everlasting lamp”; i.e., one whose brightness never changes with time. The allusion is either to herself, or to unvarying happiness.

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1,315. Nard is the Persian backgammon.

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1,316. Ham durust āyam archi dīr āyam. This hemistich is most probably taken from the proverb, Dīr āyad durust āyad, “Who comes late comes at the best,” or “One comes the better for coming late”, which is in affinity with the Latin, Festina lente, “Hasten, but do not be precipitate”: do not endanger the issue by undue haste.

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1,317. Māhī means “fish”, and māh “moon”.

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1,318. The term “sweet basil” is an allusion to herself.

The word used is qaranfulī, which is from its form specific, not generic. It is possibly used for ḥabaq-i qaranfulī, which, according to Steingass, is “sweet basil”. Redhouse, however, renders it “calamint”, and Vullers conjectures melissa; i.e., “balm.” All these plants, however, are of the mint kind, and belong to the natural order labiatœ.

It may possibly be “basil royal”. Steingass renders the Persian word shāh-siparam both “sweet basil” and also “basil royal”. In fact, as regards botanical nomenclature there is often in Persian great confusion, and it is very difficult to identify.

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1,319. “Constrained to patience I renounced (my wish),” Bar sar-i ṣabr tauba mī-kardam.

Bar sar-i ṣabr is, I think, probably used in the sense of the Arabic ṣabran, “perforce”; e.g., fa‘ala-hu ṣabrā, “he did it perforce”; lit., “he did it as one in a bound condition.” The only other senses could be, “I made a vow of renunciation (of my wish) in the presence or name of patience”; or, “I made a vow of renunciation in the matter, or on the subject, of patience”; i.e., “I repented of, or renounced impatience.” The sense of I.O. MS. 1491 is, “I perambulated about or towards renunciation (of my wish),” Ba-sar-i tauba sair mī-kardam.

‘Ishva in the second hemistich seems to be used in the sense of firīb.

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1,320. i.e., such as the girl who had now been selected.

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1,321. i.e., when the day dawned and made the world white and luminous.

Night is called a dyer because it darkens and blackens the white of day.

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1,322. i.e., they had ceased to be seen and to adorn. But I.O. MSS. 402, 777, and 1168, and the I.O. B. ed. have for bisāṭ, “carpet,” nashāṭ, “gladness”; 402, and the B. ed. have u, “and,” after nashāṭ, and the latter has ān, “that,” instead of az, “from,” before nashāṭ.

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1,323. Ṭarāz, a town in Turkistan famous for the beauty of its inhabitants. (See Note 695.) “Turkistan”; lit., “China,” but no doubt, as generally in such cases, meaning Chinese Turkistan or Turkistan.

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1,324. i.e., I was honoured, and enjoyed great good fortune.

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1,325. “The earth, of musk”; i.e., the earth of the garden.

“The house, of golden bricks”; i.e., the house where he spent the night.

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1,326. i.e., he had bright, sunny days, and at night enjoyed the society of a bright, moon-faced beauty.

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1,327. “The moon’s term.” The moon means both the real moon, or rather month, here, and also the queen of the beauties, va‘da, “term,” signifying also, as applied to the latter, “promise.”

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1,328. Lit., “the night made the world black upon the stars”; i.e., it totally obscured or obliterated all traces of them. The idiom means also “to destroy or devastate”, but here it is equivalent to rāh-ra bar kasī yā chīzī siyāh kardan; lit., “to make the road black upon a person or thing”; i.e., “to obliterate all traces of him or it.”

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1,329. “The palace of the sky’s black coping”; lit., “the ambergris-like forelocks.” The sense of the distich is that the sky was dark and the moon invisible.

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1,330. Lit., “made fresh their fresh-facedness”; or more freely, “renewed their cheerfulness of aspect.”

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1,331. i.e., with plump hands and full, rounded breasts.

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1,332. The meaning is that the idea of candles’ being behind must be discarded when all the candles which, in their brightness, are worthy of the name, namely, the girls’ faces, are in front; i.e., in front of them themselves.

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1,333. “Rosy wine”; lit., “wine of the colour of (the flowers of) the Judas’ tree.”

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1,334. i.e., by making the wine flow the cupbearers did something in harmony with the music. “Drinking in harmony with the music” is an expression used.

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1,335. A crystal bowl or cup is likened to a pearl-shell; cf. ṣadaf-gūn sāghar, “a pearl-shell=coloured cup.”

“Pearls”; i.e., “drops of wine.”

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1,336. “Demons”; i.e., “tormenting passions.”

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1,337. “With ropes”; i.e., “with the ropes, her locks.”

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1,338. i.e., I played with her locks.

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1,339. “The long hand”; i.e., “the rapacious hand.”

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1,340. Kabāb, meat cut in small pieces, flavoured with onions and eggs, and roasted on skewers. But more generally, roast, baked, or broiled meat. (Cf. Note 568.)

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1,341. i.e., your face is so bright that, like a lamp before the sun, I must die before it.

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1,342. The person who sees a fairy, parī, or a demon, dīv, is supposed to become possessed, parī-dār, or dīv-dār (cf. dīv-dīd), but the mode of possession is not the same in each case, since the parī is of the good jinn or genii, and the dīv is of the evil. The parī-dār is “possessed” and “fascinated” in so high a degree that the intellect is, as it were, beclouded, as it might be, in a lower degree, by the sight of any extraordinarily beautiful object. (Cf. Note 1,525.)

The dīv-dār or dīv-dīd, on the other hand, is possessed of a demoniacal spirit, and is insane and helpless.

(Cf. Notes 1,525, and 1,620.)

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1,343. Lit., “you have again cast the horse-shoe into the fire for me.” (See Note 1,313.)

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1,344. The “moon” means figuratively the fairy-queen.

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1,345. i.e., I am absolutely overpowered by your brightness and effulgence as a mote in the sun’s rays. By my own being which, like that of a mote is as nothing, I cannot conceal from myself or be oblivious of your overpowering effulgence, in which I am immersed.

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1,346. The sense of this second hemistich is analogous to that explained in the last Note.

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1,347. Lab ba-dandān gazīdan (or khāyīdan), “to bite or chew the lips,” means “to suffer shame or regret”.

Āb-i dandān makīdan, “to suck the water of the teeth,” means “to have desire or longing”. Another meaning of the distich is, “How long am I merely to taste your beauty?”

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1,348. “Warm kisses,” būsa-yi garm; but I.O. MS. 1168 has, tūsha-yi garm, “warm food,” which perhaps in the light of preceding distichs is more apposite.

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1,349. i.e., although you are formed for love.

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1,350. A “hare’s sleep”, khvāb-i khargūsh, is the sleep either of feigned negligence, or of carelessness and fancied security. Here it signifies the latter, the sense of the hemistich being, “how long will you lull me into fancied security, beguiling me with promises?”

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1,351. “This ancient wolf of vulpine craft” is “the world or fortune”.

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1,352. “In wolfish, vulpine dealings will engage”; i.e., “will deal savagely and cunningly with me.”

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1,353. Or, “like one who is drunk enough to feel equal to taking lions.”

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1,354. “You from Khallukh”; i.e., “you are handsome,” Khallukh being the name of a town in Turkistan famous for the beauty of its inhabitants.

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1,355. “From Ethiopia I”; i.e., “I am your slave.” In the next distich she expresses her unworthiness of him.

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1,356. Lit., “like the full moon.”

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1,357. “Beyond ‘Abbādān there is ne´er a town,” Laisa qaryata warā´a ‘Abbādān. The words of this hemistich, which are in Arabic, are evidently an Arabic proverb. They are incorrectly written in all the copies I have consulted. The best is that of I.O. MS. 1491, Laisa qarya(h) varāyi ‘Abbādān, rather a curious mixture of Arabic and Persian.

“‘Abbādān, the most southern town of Babylonia (‘Irāq ‘Arabī). Originally it was on an island on the Persian Gulf and was still there in the tenth century; but now it is more than twenty miles from the coast.” (Encyclopœdia of Islām.)

Jurjānī (about A.D. 1460) describes it as a town at the mouth of the Tigris on the Persian Gulf, but he must mean the mouth of the Shaṭṭu ’l-‘Arab.

Redhouse says, “The island at the mouth of the Euphrates on the Persian Gulf.”

Steingass says, “Name of an island in the Tigris.”

These are both similar errors to that of Jurjānī. Besides this, it is not an island, but a town.

The meaning of the hemistich is that the fairy-queen is the ne plus ultra of desire, and that now that he has her near he must not neglect his opportunity in the hope of finding any one more beautiful beyond.

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1,358. “Demand a mat and pour out sand.”

“A mat”; i.e., the mat on which executions were carried out. “Sand”; i.e., the sand put down to absorb the blood shed.

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1,359. i.e., “either let me share your throne and be your partner, or fix me on a gibbet as a throne may be fixed on a high framework.”

The word chār-mīkh means both a gibbet and also a framework on which a throne might be erected.

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1,360. By “bee”, and “thorn” he means himself.

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1,361. “Rose-honey sweets”; i.e., a confection of rose and honey.

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1,362. In the case of the dead, i.e., extinguished lamp, the brand would be the blackness of the wick. If murda, “dead,” be taken as murda-dil, “dead in heart,” i.e., “ignorant, wicked,” as zinda, “alive,” is used for zinda-dil, “alive in heart,” i.e., “enlightened, pious, a Ṣūfī,” the brand would be ‘aib, i.e., “disgrace.”

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1,363. The I.O. B. ed. and that of 1328 read, bi-gardad instead of na-gardad. If this reading be adopted the hemistich should be rendered, “If the sun turn away from thought of burning.”

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1,364. He means presumably (see the preceding distich) that he has been asleep and dreaming up to the present, and that such dreaming is not the desire he had with regard to her. Such dreams, however, come from his having seen her face. (See the next distich.)

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1,365. He seems to imply that his nights have been passed only in dreams inspired by her face.

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1,366. “Rubini” ad sanguinem in virginis stupratione effusum spectant.

“Sardachates” ad penem spectat.

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1,367. The dagger may be said to clutch the waist in so far as it is attached to it.

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1,368. The lady who relates the story is speaking here on her own part.

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1,369. See Notes 274, 1,201, 1,562, and 1,698. The meaning is that she dressed in black.

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1,370. “The king’s umbrella”: one of the insignia of royalty.

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1,371. The back of the fish is darker than its head.

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1,372. “Black”; i.e., the black of the pupil.

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1,373. “The seven thrones” means generally Ursa Major. Here, however, it denotes the seven planetary heavens, to the sphere of each one of which a special colour is attributed, all of them making up the seven colours mentioned here.

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1,374. “Higher than black there is not any hue.” The sense is that black, as the colour attributed to the sphere of Saturn, who is in the seventh, farthest, and highest planetary heaven, is necessarily the highest colour.

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1,375. “Dawn’s scales”; i.e., the sun.

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1,376. i.e., he clothed himself in gold-worked garments.

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1,377. Jamshīd, the name of a mythical king of Persia, the fourth of the first or Pīshdādian dynasty. He is said by Firdausī to have reigned 700 years, and to have been killed by order of Ẓaḥḥāq, an Arab invader (Albīrūnī quotes, “of the Amalekites”), who then became king of Persia, and reigned 1,000 years.

The name is composed of “Jam” from the Avestic Yima, “a king,” and “shīd,” Avestic khshaēta, “radiant.”

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1,378. An allusion to “the Cup of Jamshīd”, “Jām-i Jamshīd”, or “Jām-i Jam”, which, according to the Persian fabulists, represented the whole world, and hence is also called “Jām-i jahān-namā”. It was marked with seven lines, each of which had a name.

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1,379. “Fine or exuberant display” is no doubt, I think, the sense here of ra‘nāyī.

“Amber upon a golden ring” means with respect to the yellow rose the yellow stamens with the petals. With regard to Bahrām it signifies that in his dress he added yellow to yellow in the way of yellow stones, golden ornaments, and gold-worked garments.

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1,380. “That sweet-spoken bride”; lit., “that sugar-scattering taper.”

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1,381. Lit., that she should associate rubies with sugar-candy.

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1,382. Lit., “He desired her to engage in flute-playing,” but the author means, “to speak in flute-like tones.”

Arghanūn, generally rendered “organ”, means, according to the Burhān-i Qāṭi‘, any wind-instrument of music. Other meanings given by that dictionary are not applicable here.

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1,383. “Adorned and lovely.” I have translated Chīnī-bāz so on the analogy of ‘arūs-bāz; but Chīnī-tāz, “of Chinese beauty,” or Chīnī-nāz, “of Chinese coquetry,” may be the correct reading.

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1,384. Ṭarāz, a town in Turkistan famous for the beauty of its inhabitants. (See Note 695.)

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1,385. i.e., loses his head.

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1,386. New Year’s Day in the Persian Calendar is the 21st of March, the beginning of Spring.

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1,387. Lit., “she would raise her head in lady-consortship.”

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1,388. See Note 695.

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1,389. This and the preceding distich are remarks of the Author’s. The meaning is that flattering is as mischievous in a meddlesome fool as adornment in a balista. The flattery of the one is as misleading as the adornment of the other.

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1,390. i.e., each one disdained the affection he showed her.

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1,391. “The picture-house of China’s realm”; i.e., probably, either of Chinese Turkistan or of Turkistan, both famous for their “pictures” of beauty. The Author speaks later of the slave-dealer himself as the merchant from Cathay, but Khaṭā (Cathay) may be either North China or Chinese Turkistan. (See the end of Note 694.)

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1,392. Khallukh, a town in Turkistan famous for the beauty of its inhabitants.

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1,393. To have the ear bored for a ear-ring and to wear one was a token of slavery.

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1,394. Lit., “although her tray is given over to sugar, there is (only) a dish of liver from it for the people.”

By the first hemistich is meant that she is all sugary sweetness. In the second the word jigar “liver, heart”, means also “affliction”; i.e., here, affliction through love of her.

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1,395. The slave-dealer is speaking here on his own part.

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1,396. i.e., as surely as you do the one the other will follow. This peculiar mode of expression in Persian is always indicative of the uselessness of some act supposed.

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1,397. The second hemistich is not a metaphor of particular application, but must be taken more generally as an adverbial amplification of the first, and it might be freely rendered, “in these abnormal and disconcerting circumstances.”

Nard is the Persian backgammon.

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1,398. Lit., “his heart was not becoming satiated with the girl.”

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1,399. Lit., “except the door of intercourse, which she closed.”

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1,400. See the distich to which Note 1,388 is appended.

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1,401. This I take to be the nearest approach to the sense of the hemistich, Garchi z’-ān Turk dīd ‘aiyārī. “Turk,” in addition to its primary sense of “Turk”, means a “marauder” and also a “charmer”. The renderings of ‘aiyārī given by Vullers, Steingass, and Redhouse are quite inapplicable here, but the proper sense can be fairly well gathered from the quotations offered by Vullers as well as from passages in other writers.

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1,402. The moon is here likened to a basin, and the Author implies that it is so inferior in beauty to the girl’s face that it is only worthy of bearing a jug to her as a slave to her mistress. The image is taken from the fact that the basin bears the jug.

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1,403. Lit., “of just standard or measure.”

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1,404. “To stimulate her heart and soul.” This, I think, is the right sense of az bahr-i ān dil-angīzī. Dil-angīzī is not in the dictionaries, but the compound, dil-angīzān, is given as a form of music, and evidently means music of a stimulating, rousing nature. (Cf. Note 1,506.) Ān in the hemistich means “a certain”, and ān dil-angīzī, consequently, “a certain (amount of) stimulation.”

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1,405. Lit., “he sprinkled sugar over morello cherries,” kard bar nārvan shakar-rīzī.

“Sprinkling sugar” means speaking eloquently and sweetly, and “cherries” mean here lips or mouth, so that the sense is “he poured forth from his mouth eloquent and sweet words”.

By the word nārvan, “morello or sour cherries,” the Author may intend to convey also that the king in order to excite the girl’s interest sweetened his adjuration by an eloquently spoken narrative.

But all authorities do not give “morello cherry” as an equivalent of nārvan, though all give “pomegranate”. If the latter be preferred the additional sense suggested cannot be entertained, and “pomegranate” would mean the lips or mouth simply with regard to colour, and not to taste.

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1,406. “Sextile aspect” denotes the aspect or position of two planets when distant from each other 60 degrees or two signs. This position is marked thus: *. A sextile aspect, it should be added, is an auspicious one.

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1,407. The name given by the Commentators to the Queen of Sheba. An account of her visit to Solomon is given in the Qur’ān, xxvii., 22-45. (See also Notes 272 and 1,270.)

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1,408. Lit., “loose at the joints,” gushāda az paivand.

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1,409. “The Guarded or Preserved Tablet,” Lauḥ-i Maḥfūz. “In the Ḥadīs (the Traditions), and in theological works, it is used to denote the tablet on which the decrees of God were recorded with reference to mankind.” (Hughes’s Dictionary of Islām.) In Ṣūfī phraseology it is used to denote the Qur’ān, or the Universal Soul.

Al-Lauḥ. Huwa ’l-Kitābu ’l-Mubīn, wa-’n-Nafsu ’l-Kullīya (‘Abdu ’r-Razzāq’s Dictionary of the Technical Terms of the Ṣūfīs).

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1,410. i.e., in order to see your beauty eyes were created.

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1,411. “The fount of light”; i.e., the sun. The evil eye is supposed to have special influence over a thing of beauty.

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1,412. The gardener or porter of paradise is called Riẓvān.

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1,413. Muhr, “seal,” means here, presumably, “control.” Mihr, “affection,” is scarcely applicable.

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1,414. Roses escape from the hands of people because of their thorns; the child, because he no longer requires their hands to do for him what his own can now do.

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1,415. The Persian dīv means sometimes the same as the Arab evil genius, the evil jinn. It has often the sense of an assistant-demon to Satan, or of Satan himself, all these being of the evil jinn. The parī or “fairy”, on the other hand, is of the good genii, a good spirit.

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1,416. The legendary Fish that was supposed to support the Ox which was imagined to bear the world, and hence the lowest place or depth. (See also Notes 739 and 1,060.)

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1,417. Lit., “to see what gift he has brought me from the road.”

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1,418. “God’s sanctum”; i.e., the territory, city, mosque, or precincts of the cubical house in the temple of Mecca.

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1,419. The king of ‘Irāq resumes his address to the slave-girl.

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1,420. The connexion between the preceding distich and this one is that though the king on his part consents to make no demonstration of love, it is surprising that the slave-girl, being so beautiful and formed for love, should on her part make no demonstration. “Abandoned thought of love”; lit., “accustomed yourself to not loving.”

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1,421. “The limpid spring” is taken metaphorically as the king’s mind, in which the straightness of truth or the crookedness of falsehood would be discovered, as the form of the cypress would be reflected in the spring.

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1,422. i.e., since my secret has been disclosed.

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1,423. i.e., every person should step according to his stature, or, in other words, adapt himself to his circumstances.

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1,424. “A handful of corn,” khvarish. Khvarish-i dast-ās is described as “a handful of corn thrown preliminarily by the miller into the mill-hopper”.

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1,425. i.e., she tries to attract the attention of any man of open countenance who might be assumed to be liberal.

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1,426. The literal sense of “rubies” is the pulp of the pomegranate; and of “pearls” the seeds. The “pomegranate replete with seeds” expresses metaphorically the breasts of a woman who has become fully developed; and the sense of the distich is that when so developed she has become experienced too in the knowledge and appreciation of the value of rubies and pearls, and, as the Author seems to imply, she covets them.

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1,427. Sar-sabz, “verdant,” signifies also, as regards the immature girl, “happy and fortunate.” Rū-siyāh, “black of face,” means also, with respect to the adult woman, “sinful, disgraced, unhappy, and unfortunate.”

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1,428. “Raw” means here metaphorically “inexperienced or unpractised as regards women”, and “ripe” the reverse of this. Both terms are used in connexion with “gourd”, which here signifies metaphorically membrum virile. The Author intimates that it is wise to abstain from women, and unwise to have intercourse with them.

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1,429. i.e., even the black night is made beautiful when it has the moon in her lustrous purity.

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1,430. i.e., she accomplished her business of excuse making, and did not trouble about the result.

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1,431. Lit., “that kingly Moon.”

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1,432. “One of mighty frame,” or, in the alternative, “a Rustam,” the Persian hero, who was entitled “Tahamtan”, “the strong-bodied one”. (For Rustam, see Notes 212, 1,035, and 2,078.)

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1,433. “Had lost his might,” az tanī ūftāda, which means “had lost flesh and strength”. Neither this expression nor its equivalent, az bunya (binya) uftāda, occurs in any dictionary I know. I have seen the latter idiom, however, in newspapers. The expression might be taken also in a moral sense.

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1,434. In this distich “a fay” means the slave-girl, and in the next “Sun” and “Moon” mean the same.

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1,435. “The bow of an old woman”; i.e., the curved back of this particular old woman.

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1,436. It is possible that this “spell-casting” means simply “deceit”. Afsūn (or fusūn), the word used here, signifies both.

“The world-illuming Sun” is the slave-girl.

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1,437. i.e., the scheme seemed to him to shape well.

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1,438. “One knowing ḥaram life.” This I take to be the sense here of parda-parvar, which is not found in the dictionaries. It might also, however, mean “a skilled musician”, and it is possibly in connexion with this sense that the Author uses the word “narm”, “soft, gentle, submissive, lowly, docile”, since this word signifies also “the bass or low” in music.

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1,439. It is only by the consideration of a few words in this and the preceding two distichs that it is seen that the Author by his art, whilst apparently describing the girl as a juggler, a conjurer, a musician, and a tumbler, is speaking of something quite different.

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1,440. This may also be rendered “against the grain a miser gave away”.

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1,441. The B. ed. of 1328 reads:—Gāh gāhī dar ān figandī dast; vaqt-i ḥājat ba-ān kashīdī dast, with no proper rhyme.

I would venture to suggest that the correct reading in the second hemistich may be gushādī shast; lit., “would open the thumbstall,” i.e., “would aim at.”

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1,442. Lit., “hic suum cor, margaritam perforavit illic”; i.e., quod ad hanc puellam attineret mœrorem passus est, cum illa puella coiit.

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1,443. “Non perforata margarita”; i.e., virgo intacta.

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1,444. “Concupiit perforata esset margarita”; i.e., concupiit ut rex secum coiret.

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1,445. “The dust,” gard. Gard-i māh means also “moonbeams”.

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1,446. “The Moon’s face”; i.e., the slave-girl’s face.

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1,447. Tanūr is a circular, open oven of earthenware.

“Storm” is used here, of course, in a metaphorical sense, and refers to the mental disturbance excited by the old woman’s machinations, whether enchantment was used by her or simply deceit. It has been intimated, however, that she was an enchantress or species of witch, and such, it is known, were supposed to be able to raise real storms by means of their cauldrons or ovens and magic arts. (Cf. also Note 1,454.)

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1,448. Taken in connexion with the last distich but one, the meaning is possibly that though the day has no choice, but must begin with brightness and end with darkness, the king has free will and should not change from one course to the opposite without some sufficient reason.

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1,449. i.e., “why do you make me suffer the sharpness of grief?” Vinegar is likened to eve because of its dark colour.

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1,450. i.e., “Non repugnabo quin rex me vitiet.”

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1,451. The Author means possibly, “in order that I may not become moved out of myself and absolutely distraught, for I am now in a mood for it.”

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1,452. “Of every kind”; lit., “both fit and unfit to be spoken.”

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1,453. The “water” and “iron” are apparently allusions to the coldness and hardness of heart of the slave-girl. The sense is presumably that the fire in the king’s heart should warm and soften that of the girl, but that even if it did not (see the next distich), his mind is so set on her that the pain of the love for her is preferable to him to his remedy of intimacy with the other girl.

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1,454. Lit., “the old woman was a smoke-raiser in the midst.” Dūd-afgan, lit., “a caster or raiser of smoke,” means “a sorcerer or sorceress who by burning aloes-wood, frankincense, wild rue-seed, and a species of bdellium raises incense and smoke, and by this and an incantation summons genii to do his or her bidding” (Burhān-i Qāṭi‘).

Dūd, “smoke,” means also “affliction”, a sense which is applicable also in the hemistich.

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1,455. “The old dame’s cold,” bardu ’l-‘ajūz, is the name given to a period of cold weather lasting from about the 7th to the 14th of March, so that the sun enters Aries, and the New Year and Spring in Persia begin about a week after the cessation of this cold. By the sun’s entering Aries it is meant that the Spring of happy days is beginning for the king.

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1,456. “Delight.” This sense of nāz is not given in the dictionaries, but it is established by many passages in this poem and other Persian writings.

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1,457. “The lily-finder.” An allusion to the slave-girl as having a lily-white bosom.

“Unto the lily-scented cypress-tree”; i.e., to herself.

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1,458. As usual, “the Chinese form, figure, or beauty,” naqsh-i Chīn, means a beauty of Chinese Turkistan. It is often, like “Turk”, applied as a compliment to any beauty.

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1,459. “Ḥalvā, a certain sweet dish prepared in many varieties with sesame oil, various cereals, and syrup or honey” (Redhouse).

Saffron is sometimes added, principally because it is supposed to possess stimulant, exhilarating, cordial, and antispasmodic properties.

The Author by saying that the pleasure of ḥalvā dressed with saffron comes from yellowness means of course that it comes from the yellow ingredient saffron, but it may be noticed that most of the ingredients of the dish are yellow.

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1,460. “Its yellow veil”; i.e., the material of which it is made.

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1,461. A reference to the golden calf. See the Qur’ān, ii., 48, 88; iv., 152; vii., 146, and xx., 90. The meaning is that the real value of the calf was in its gold.

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1,462. “Yellow ochre,” ṭīn-i aṣfar, or gil-i zard, is hydrated oxide of iron more or less mixed with clay, in which state it occurs naturally. Having when taken blood-enriching properties, it is stimulant and exhilarating. It is consequently, as the Author says, precious like gold because it is a source of joy.

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1,463. i.e., he prepared to set out with great pomp.

Sar-sabz, translated “fortune-favoured”, means in the first place “verdant, green”, the colour on this occasion of the royal canopy or umbrella.

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1,464. Lit., “The king was lighted up like a green candle”; but bar-afrūkhta means also “bright, rejoicing”.

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1,465. The angels are supposed to be clothed in green.

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1,466. “The garden of the stars” means the sky.

“This verdure emerald-hued” is also the sky, part of which near sunset inclines to green. By “vernal blooms” are meant, as generally, “white blossoms.” The sense of the distich is, “When the stars studded the sky with their white or silvery orbs”; i.e., when the stars came out (and it was night).

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1,467. “Green-throned”; i.e., possibly, “seated in the heavens” (see Note 1,466), but may be either a compliment to the lady as one fit to be in the heavens with the ḥūrīs (cf. Notes 1,192, and 1,795), or a reference to her being on a green throne in the Green Dome.

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1,468. More literally, “to open the sack and disclose the sugar.”

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1,469. i.e., began to disclose what was in her mind to the wise and powerful king.

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1,470. Kings lived much in tents both for war and also for the chase.

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1,471. “Gate” means the king’s court, since the king sat at the gate to administer justice. The crown and throne may be said to be the threshold of the king’s Gate or court, since they are symbols of his power, and it is through that power that the people may expect justice at his Gate or court.

The meaning of the second hemistich of the next distich is that the king’s sovereign power is upheld by his justice, symbolized here by his Gate or court.

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1,472. Lit., “she let flow a spring of sugar from cornelian”; but ‘aqīq, “cornelian,” means also a “channel, watercourse, or ravine”.

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1,473. Rūm, a name formerly applied to the lower Roman empire and Asia Minor. It is now applied by the Persians to the Ottoman empire.

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1,474. Lit., “in a wrapper of raw, undressed (stuff).”

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1,475. Cf. the third and fourth distichs of this story.

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1,476. i.e., she was like a rose in face. With the rose is contrasted the cypress to which her stature is likened.

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1,477. “One of fair face washed with the pheasant’s blood.” This, I think, is as near as one can get to the Persian Shusta-rūy-ī, valī ba-khūn-i taẕarv, which rendered literally is “One of washed face, but (washed) with the pheasant’s blood”.

“The pheasant’s blood” is of course an allusion to the rosiness of her face.

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1,478. i.e., disturbance of heart and trouble amongst her lovers.

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1,479. Lit., “the showing through (of her face),” ‘aks having that sense here.

‘Aks means “reflection” as in a mirror, and also “the appearance of a thing through a transparent or translucent substance”.

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1,480. “More dusky”; lit., “more ambergris-diffusing”; but this perfume, though greyish, is generally used as an equivalent of musk, and referred as often to blackness of colour as to sweetness of scent.

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1,481. “More dusky”; lit., “more infidel or impious,” nā-musulmāntar. Nā-musulmān is equivalent to kāfir, which besides its literal meaning has also the sense of “black”.

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1,482. “A lonely wanderer” is a term applied to the moon as moving in solitary, unequalled grandeur among the stars. It is applied here in a similar way to the girl as one unequalled among others.

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1,483. Expresses his mental condition after awaking from his stupefaction.

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1,484. Lit., “and if I become patient, cold,—where are patience, coldness?”

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1,485. Lit., “may make this business easy for me.”

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1,486. Lit., “if any (thing) more or less should come to any grain.” Kam-u bīsh, “less or more,” generally used adverbially, occurs sometimes as a noun. (See quotations in Vullers.)

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1,487. Lit., “the bottle in which urine is tested.”

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1,488. The allusion in the first hemistich is to the sorcerer’s practice of writing or cutting on a horse-shoe the name of a person he wishes to bring under his control, putting the shoe into the fire, and reciting the appropriate spell. By this means the person is perturbed and drawn under the sorcerer’s influence.

In the second hemistich the “amber’s power” is its electrical or attracting power, and “pearl and ruby” are allusions to the teeth and lips of a beauty. Thus the sense of the distich is that Malīkhā can by his magic power draw people under his influence as well as a beauty can by her charms.

It is possible that there may be a sub-allusion to the pale yellow colour of amber, so that we might have the secondary sense, that his magic power can make people perturbed and pale as well as the charms of a beauty can her lovers.

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1,489. In the second hemistich there is a jeu de mots which is lost in translation. A “pied snake” is mār-i pīsa(h), and “palm-fibre rope” is pīs-rasan. The Persian word pīs, besides its more usual senses of “leprous, white, pied”, means also “the dwarf palm-tree”, khurmā-yi Abū Jahl, of the fibrous bark of which ropes are made. From this last meaning of pīs, taken in its literal sense of “the palm-tree of Abū Jahl”, it may be assumed that its fibrous bark is taken to be the masad mentioned in the Qur’ān as the fibrous bark from which the rope for the neck of Abū Jahl’s wife was made.

Abū Jahl was Muḥammad’s uncle and enemy, and he and his wife Umm Jamīl are bitterly cursed in the Qur’ān, sūra cxi.

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1,490. The sense of talisman here is an image prepared with magic arts attached to a buried treasure to prevent any unauthorized person from finding and taking it. This is a particular application of its general sense of such an image fixed in the ground for the purpose of preventing people from going beyond a certain limit.

The word talisman sometimes also signifies an amulet against enchantment or fascination, and sometimes a spell or charm to effect some purpose.

Finally, any mechanism that appears mysterious or is not understood may be called a talisman. (See Nizāmī’s Sikandar-nāma-yi Baḥrī; see also Note 553.)

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1,491. “Skilled master,” faḥl . . ustādī. Faḥl is sometimes prefixed to a noun adjectivally in the sense of “unusually fine of its kind”. So, we might say, faḥl baṣal, “a fine, large onion.”

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1,492. “Frigid”; lit., “raw, unburnt,” as opposed to “burning” applied to “smoke” in the preceding distich.

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1,493. i.e., one should not live in the state of abject ignorance of the ox or ass.

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1,494. More literally, “how long will you fashion things to the Pen?” By “the Pen” is probably meant “the Pen with which God is said to have pre-recorded the actions of men”. “The Prophet (has) said (that) the first thing which God created was the Pen (Qalam), and that it wrote down the quantity of every individual thing to be created, all that was and all that will be to all eternity (see the Mishkát).” (Hughes’s Dictionary of Islām.) In Ṣūfī phraseology “the Pen” signifies the Universal Intellect, and the expression quoted from Hughes is tantamount to that in another Tradition: Auwalu mā khalaqa ’llāhu ’l-‘Aql, “The first thing which God created was the Intellect.”

The ‘Aql corresponds with the “” of St. John.

The “Pen” might also mean simply what is written or recorded in theological books, naql, “relation,” as opposed to “reason, intellect”. (Cf. the word ḥujjat, “argument, reason, proof,” in the first hemistich.)

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1,495. Lit., “I am not without knowledge of the secrets of affairs.”

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1,496. I have translated on the supposition that na-bāyad raft, “one should not go,” is the reading intended, though raft is not a perfect rhyme to guft in the first hemistich.

The perfect rhyme ruft does not make so good sense, but if it were adopted, the second hemistich would signify, “one should not sweep the path of one’s own fancy and conceit”; i.e., one should not allow a clean and clear path for one’s own fancy and conceit.

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1,497. “Yon side of the Veil” is the spiritual world, the Universal Spirit, which embraces the prototypes of all things of the phenomenal world and their relations of cause and effect to one another.

The distich means that, as we cannot reach the spiritual world and understand its prototypes and their relations, we cannot understand the pictures or reflexions of those prototypes and their relations in this phenomenal world.

This must be taken with limitations, since the Ṣūfī saint is supposed to have reached the position of Universal Spirit, and to grasp all things and relations by intuition, and not by discursive reasoning.

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1,498. i.e., though we may strive to get at the meaning of things and their relations in this world, our conclusions will not be unattended by some error. Therefore no trust can be placed in our reading of these pictures of the phenomenal world. (See the previous distich.)

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1,499. i.e., at the Resurrection the truth will be known.

In the second hemistich ghalaṭ bāzand is used, I think, in the sense of taghlīṭ kunand, “they will lead into error,” or “accuse of error”. It should be added that bākhtan, “to play,” means also “to give”, so that ghalaṭ bākhtan may signify ghalaṭ dādan, “to lead into error,” and, if my conjecture have support, “to accuse of error.”

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1,500. ‘Azīmat, “a sacred incantation, spell, or amulet” —often composed of verses of the Qur’ān—which compels demons (dīvs) to attend on and obey the person who recites or writes it.

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1,501. Kabābs. (See Notes 568 and 1,340.)

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1,502. This distich is the peroration of Malīkhā’s speech. The first hemistich means “Solve difficulties in such a manner”.

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1,503. In this and the preceding two distichs Bashr is alluding to the way in which he and Malīkhā respectively interpret the jar and water.

In the first hemistich of this distich I have rendered pīshī by “at first”, which is most probably its meaning here, though the dictionaries explain it only as a noun. But there is no reason why it should not have an adjectival signification, and hence an adverbial. Its adverbial use might be explained too on the analogy of ‘āqibat for ba-‘āqibat or dar ‘āqibat.

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1,504. “Wallets”; i.e., travellers’ food-wallets, which can be spread out as cloths.

“Drank water (from the jar)”; lit., “gave out water,” āb dar dādand; i.e., presumably, ladled it out with their hands.

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1,505. Lit., “Do not be a mixer of colours in such a jar”; i.e., do not mix the colours of your dirt in its water. But rang-āmīz, “a mixer of colours,” means also “deceitful, full of stratagems, crafty”, so that we might also translate “Do not play tricks upon, or be treacherous to this jar” (which has given you water).

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1,506. “With stimulated heart,” bā dil-angīzī. (See Note 1,404.)

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1,507. It should be remembered that mirrors were made of metal.

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1,508. “Tried,” fitna, here used as maftūn.

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1,509. i.e., henceforth we must be strangers.

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1,510. “That sample of the base,” ān namūna-yi ni‘āl; lit., “that sample of shoes.”

Ṣaff-i ni‘āl, “the line or rank of shoes,” is the place near the door where the shoes of those who enter the house are left and where people of the lowest class sit. Hence I am assuming that these people are taken as the shoes among which they sit. Cf. the term sifla, “a low, mean, or ignoble person,” applied by Bashr to Malīkhā in the third distich after this.

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1,511. This second hemistich is very elliptically and obscurely expressed. It means that Malīkhā spoke contemptuously of people as no better than dead, and so neither men nor women.

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1,512. If sar-gushāda be for the comparative, sar-gushāda-tar, the sense would be, “A well more open than a road before (you).”

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1,513. i.e., the decision of neither was founded upon the real nature of the water, although one of the two might have been so, since they were contrary or most widely opposed to one another, one being good, the other bad.

With respect to the literal meaning, the property of water which corresponds best with “clashing” is its forcefulness, especially when we keep in mind the other senses of āb, “water,” namely, “lake, river, sea, ocean.” Then āb itself too means “power, forcefulness”, as well as “lustre, radiance, effulgence”; and, as it signifies also the Universal Spirit, we may perhaps assume that this is the real meaning of the jar and water; for though the jar would seem to circumscribe, it will be noticed that when Bashr examines it more closely it appears to expand indefinitely.

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1,514. i.e., taking the jar and water as the Universal Spirit (see the last Note)—all our philosophical disquisitions and formal inquiries into its nature result only in trouble and affliction to our individual, partial spirits. It can only be appreciated by the Ṣūfī saint who has attained to its position by following out the Path. (See C. E. Wilson’s Translation of Rūmī’s Masnavī, Book II.)

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1,515. “The work”; more literally, “the picture or form (made)”; i.e., the result in this phenomenal world of God’s idea in the spiritual world was not what we thought it.

This seems to refer more to Bashr’s previous words regarding God’s pre-recordings, but with respect to the Universal Spirit it would mean that, though it may be appreciated by the Ṣūfī saint, the idea which the philosopher by formal inquiry conceives of it is not in accordance with its real nature.

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1,516. i.e., no one can find a clue to the mysteries of the universe, because there is a veil between us and the spiritual world. The Author conceives the sky or sphere as a circular thread, of which the two ends are knotted together, so that no one can find the clue.

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1,517. A durust is said in the Commentary to Graf’s Būstān to have been a dīnār or ashrafī. A dīnār was worth about ten shillings. The modern Persian ashrafī is worth about eight shillings, but the Indian ashrafī or muhr (mohur) is worth about £1 16s.

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1,518. “The person of the house,” ahl-i sarā, probably means Malīkhā’s wife, the word ahl being used to avoid the use of a word which actually means “wife”.

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1,519. Lit., “at last the water remaining in his mouth”; i.e., remaining to stay, so that he was suffocated.

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1,520. Where many bodies are, so to say, stored; but jīfa-gāh, “a place of carrion carcasses,” is a name given to the world itself.

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1,521. I read this second hemistich, bi-purad k’ān khvad āyad az magasī, where bi-purad means “he should be filled, or fill himself”. The verb is perhaps not commonly found, but it is used by Sa‘dī in the following line:—

Inā-ī ki pur shud digar chun purad? “How can a vessel filled be filled again?”

Parīdan means “to fly”, and this would naturally be associated with a fly, but it would make no sense here, and I think the Author is using the rhetorical device of seeming to say one thing whilst meaning another. It is possible he may intend by magas, “fly,” magas-i angubīn, “the honey-fly,” i.e., “the bee.”

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1,522. Especially the last, I should think.

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1,523. In the first hemistich “pearl” presumably means “face”. In the second “moist cornelian” means “dewy lips”, and the “dry impression” means the “veil”. The metaphor is drawn from the fact that the stone (here cornelian) of the seal-ring is moistened before the impression is taken.

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1,524. The second hemistich could also be rendered, “She got a fair inkling (of the truth), and read his soul.”

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1,525. i.e., he has seen a fairy, not a demon, and therefore he is not a demoniac, as one is supposed to become after seeing a demon. He is, however, in a way fascinated, possessed, or even crazed, that is, with love. (See Note 1,342.)

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1,526. “The marriage-gift” or portion, kābīn, the Arabic mahr, which the bridegroom engages to pay the bride, part of it generally at once, mahr-i mu‘ajjal, and the rest, mahr-i mu‘ajjal, by instalments or on a divorce.

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1,527. The evil eye is supposed to affect particularly one who is especially fortunate.

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1,528. i.e., he restored her from a wretched to a happy condition: he made her Autumn, as it were, a Spring.

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1,529. i.e., green dress, which suggests the Spring, is more suitable than yellow, which suggests the Autumn.

A contrast may also be intended between green, the sacred colour of Muslims, and the yellow cloth-badge, yahūdāna, pāra-yi zard, or girda, which the Jews were formerly obliged to wear in the East.

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1,530. A tall, graceful person is often likened to a cypress.

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1,531. Called here the best day of the week as being the day of “Bahrām”, the name of the king as well as of Mars.

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1,532. i.e., Bahrām was the namesake of Mars, and of everything of martial hue.

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1,533. “Pearls from cornelian”; i.e., sweet and eloquent words from her mouth or lips.

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1,534. “To bore pearls” is to speak sweetly and eloquently.

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1,535. i.e., too blind to see your grandeur.

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1,536. “The ruby mine” means her mouth or lips. “Purest rubies”; i.e., sweet and eloquent words.

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1,537. i.e., compared with her the sugar had no sweetness, and the taper neither brightness, nor slenderness and uprightness of form.

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1,538. Hair is compared with musk in respect of its darkness of colour.

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1,539. Mercury, the god of wisdom. The sense is that she had all the beauty of Venus and the wisdom of Mercury.

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1,540. Nard is the Persian game of backgammon.

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1,541. The “Brazen Fort”, the celebrated fortress in Turkistan described in the Shāh-nāma (Turner Macan’s edition, vol. iii., pp. 1142-3). It is there said to have been three leagues high and forty long; to have been defended by 100,000 men, and provisioned for ten years. It had one gate towards China, and one towards Persia. It was taken by Isfandiyār, the Persian king, from Arjāsp, who was killed.

The great extent ascribed to it might lead one to suspect that the idea of it arose from some vague accounts of the Great Wall of China, if the position of the latter were not opposed to this supposition.

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1,542. “The fragrant wine,” rāḥ-i raiḥānī; lit., “the wine scented with sweet basil.” The word raiḥānī is possibly an allusion to Abū Raiḥān Albīrūnī, who was as famous an astrologer as a historian and chronologist. The meaning would be that she had studied works as learned as those on astrology by Abū Raiḥān, the author of the famous work the Kitābu ’t-tafhīm fī ṣanā‘ati ’t-tanjīm. It should be added that it is evident from several of Nizāmī’s works that he had considerable knowledge of astrology.

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1,543. Chinese painting was much esteemed in Persia.

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1,544. “She tied knots on the water”; i.e., she accomplished marvels. “Like a shell”; i.e., like any oyster shell, which was supposed to form the pearl from a drop of water which had fallen into it, so that, in a manner, it tied knots (i.e., pearls) on the water admitted.

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1,545. Her black paint on the white ground is compared with the ḥūrīs’ locks upon their bright faces.

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1,546. The connexions of the talismans would be those fixed between themselves, the object to be guarded, and the person to be guarded against.

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1,547. i.e., reveal this secret.

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1,548. “Poison-flasks”; i.e., the heads of those killed, which seemed as poison to any aspirant. Zahr, poison, is contrasted with nūsh-nāma, “honeyed letter, page”; nūsh meaning, besides “honey, treacle”, “an antidote against poison”.

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1,549. “Rings,” ḥalqa; possibly ring-cakes, so common a cake as to give the term ḥalqa-jī, “a maker or seller of rings, i.e., ring-cakes.” (Cf. the Turkish sütlü ḥalqa, “a milk-cake in the shape of a ring.”)

“Spines among the dates”; see Notes 56 and 527.

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1,550. “Dwell not on the small”; i.e., do not be distracted from the main business by petty details.

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1,551. i.e., do as the world does.

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1,552. i.e., take plenty of time to deliberate, and then act forcibly and quickly.

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1,553. Although the words dil, “heart,” and jigar, “liver,” together with the compounds into which they enter, are most commonly used in the same sense, they are not by any means synonymous. The heart is defined as an immaterial luminous essence by which man is distinguished from the lower animals. It may incline to the higher spirit, rūḥ, or to the carnal soul, nafs, and takes the position of the one to which it inclines. Though called by the philosopher nafs-i nāṭiqa, “the reasoning soul,” it is also the seat of affections. The liver, on the other hand, is nothing but the seat of affections, perhaps, when considered with reference to “heart”, of a grosser and more instinctive nature. It might have to do with organic sensations. It belongs naturally to the nafs, “the carnal soul,” but the latter may be raised to the position of “heart” when the passions are entirely subdued; i.e., when the nafs-i ammāra, the “domineering soul”, has passed through the position of nafs-i lavvāma, the “reproaching soul”, to that of nafs-i muṭma’ inna, the “subdued or tranquillized soul”.

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1,554. An allusion to the leather cloth on which a criminal sat when about to be beheaded, and to the basin also used. At these executions sand was also scattered to absorb the blood.

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1,555. Farhād, the name of the lover of Shīrīn who became the wife of Khusrau Parvīz, a king of Persia.

“Tomb of Farhād” is an allusion to the skulls and the danger of the enterprise.

“Palace of Shīrīn” is an allusion to the portrait and the beauty and grandeur of the princess of the castle.

(For Farhād and Shīrīn, see also Notes 1,135, 1,163, 1,165, and 1,234.)

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1,556. Dar-basta is explained by Redhouse as “with entire possession of a house and right to close its door”, but here it must be used as an attribute of the house regarding which a person has such right.

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1,557. Lit., “world of learning.”

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1,558. Sīmurgh, the name of a fabulous bird supposed to have inhabited the Alburz Mountains. It was said to have miraculous power, and is celebrated in the Shāh-nāma as the foster-father of Zāl, Rustam’s father. In Ṣūfī phraseology (see especially ‘Aṭṭār’s Manṭiqu ’ṭ-Ṭair) it means the Divine Essence. (See also Notes 1,198 and 1,208.)

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1,559. i.e., with all the tokens of perfection.

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1,560. i.e., he approached him to do obeisance.

“As lily might”; in allusion to the finger-like petals of that flower.

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1,561. “Like the rose”; in allusion probably to the outer circle of petals of the rose; or, if the wild rose be intended, to its circular form. In either case the calyx might be meant.

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1,562. Khiẓr, “the surname of an ancient prophet reputed to have found and drunk of the Water of Life, and therefore to be immortal. He performs miracles, but disappears if suspected. He is confused with Elias and with St. George.” (Redhouse.) (See also Notes 274, 1,201, and 1,698.)

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1,563. “A spiritual relationship”; i.e., most probably, he had recourse to astrology, which may be called spiritual in so far as the planets are called the spirits of the zodiacal signs. This spiritual relationship is explained by the following passage from the Encyclopædia of Islām:—

“The influence of the stars depends on their individual nature, and also on their position relatively to the earth or to the other stars; the events of the sublunary world and human vicissitudes are therefore subject always to the extremely complex and variable combinations of very numerous, very varied and very contradictory celestial influences. To know and to combine these influences is the astrologer’s very arduous task.”

One branch of magic indeed is also called “spiritual”, but I do not see that there is anything in it which can be called “relationship”, except that in some written charms mysterious combinations of numbers, together with figures, names, and words are used.

Astrology itself, however, was pronounced by Muḥammad to be a branch of magic.

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1,564. i.e., there were necessarily crevices between the door and the wall, but these must be supposed to have been hidden by some outer covering.

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1,565. This refers to the gap he made (see the last distich but seven), and to his finding the door.

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1,566. i.e., as soon as dark night came on, as it were, to the moon considered as a litter.

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1,567. i.e., she proceeded as rapidly as the wind.

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1,568. i.e., found the castle-door.

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1,569. i.e., when the sun rose.

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1,570. i.e., when in the seven heavens, in which are six directions, Virgo disappeared and the sun rose.

The six directions are north, south, east, west, above, and below.

Nard is the Persian backgammon.

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1,571. “The Great Kings,” Kayān; i.e., the kings of the Kayānian or second Persian dynasty.

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1,572. As the pronoun shīn in the text refers most probably to the princess, the sense must be that the king prepared to further her business.

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1,573. May be taken literally, but possibly means, spoke to him in flattering, eloquent terms.

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1,574. The sense is that the hall could scarcely contain the foods provided.

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1,575. i.e., they should test the prince.

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1,576. “Ṭarāzian puppets”; i.e., beauties of Ṭarāz, that city being famous for the beauty of its inhabitants. (See Note 695.) The sense is that she might teach beauties of Ṭarāz grace and fascination.

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1,577. Weights were made of stone.

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1,578. i.e., to the princess, who was as a ruby in respect of her resplendent rosy cheekṣ.

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1,579. The “sea” and the “sun” both mean “the prince”.

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1,580. i.e., in a thousand hopes on the part of her relatives and those connected with her.

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1,581. “A drop of milk” means metaphorically perhaps spiritual guidance.

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1,582. A blue glass-bead being superstitiously thought to counteract the influence of the evil eye, which would be supposed to be particularly efficacious in the case of two perfect beings like the prince and princess.

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1,583. “The sweetmeats of her marriage-feast.” The word used here is shakar-rīzī, “sugar-scattering,” and may possibly mean the same as the modern shīrīnī-khvarān, the distribution of sweetmeats at a betrothal. Considerable sums are spent upon these, and the distribution of them is regarded as an important part of the ceremony.

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1,584. Canopus, which here means the prince, is a particularly bright star of the first magnitude in the constellation Argo, a Argus. (See also Note 536.)

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1,585. i.e., the prince with the princess.

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1,586. “Pomegranates”; i.e., her breasts. “Dates”; i.e., her lips.

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1,587. “Black”; i.e., misfortune.

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1,588. Lit., “since they drove his steed with redness,” “they” referring to the governing powers, or Fortune.

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1,589. “The vital spirit”; i.e., the rūḥ-i ḥaivānī, the animal spirit, by which is understood the life, the seat of which is in the heart, and which moves in the veins with the pulsations of the body. (Hughes: A Dictionary of Islām.)

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1,590. Lit., “the brain of the air was filled with perfume of red roses,” the perfume of red roses meaning the sweetness of her eloquent words.

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1,591. “A musky veil”; i.e., a black veil.

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1,592. “A rose-bud”; i.e., her mouth.

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1,593. Lit., “sweet pastilles”; i.e., sweet and eloquent words. “The rose’s petals”; i.e., her lips.

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1,594. i.e., to be reluctant to obey.

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1,595. i.e., bear the trouble of listening.

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1,596. Freely translated.

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1,597. i.e., Māhān.

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1,598. “Musky”; i.e., black.

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1,599. i.e., the blackness of night succeeded the silvery whiteness of day.

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1,600. A compliment to Māhān upon his importance.

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1,601. A dissociative-associative simile simply expressing that they had passed the house.

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1,602. The garden was presumably near the Nile.

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1,603. “The bird of early morning”; i.e. early morning itself.

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1,604. “Tripod” as referred to “night” is “the moon”; as referred to “monarch” it probably means “a seat or throne” set down on a halt. (Cf. the distich which follows that to which Note 266 is appended.)

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1,605. “Iram’s gardens”; a fabulous earthly paradise somewhere in the deserts of southern Arabia (Yaman), constructed by the genii for Shaddād the son of ‘Ād. (Redhouse.) (See the Qur’ān, lxxxix., 5-7. See also Notes 90 and 1,203.)

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1,606. “Beat the tattoo,” duhul bar kashīd; lit., “raised the drum,” which is taken generally to mean “prepared to depart”, but is here equivalent to duhul ba-bālā-yi bām burd, “carried the drum to the top of the roof,” i.e., “beat the drum,” naubat navākht. This is an allusion to the practice of beating a large drum five times a day at the gate of a king, prince, or governor, the first beat being at dawn.

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1,607. “The camel” here means the sky. “A gold drum” means the sun.

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1,608. i.e., an unsolvable mystery, or, a thing from which no good resulted.

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1,609. The red glow of early morning is considered here as the blood of night which is killed, as it were, by the coming day.

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1,610. Freely translated.

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1,611. Lā ḥaul, “There is no power,” is an exclamation used to ward off the ill-effects of any evil encountered. The full phrase is Lā ḥaula wa-lā qūwata illā bi-’llāh: “There is no power or strength except in God.” Muslims often use this exclamation on meeting a Christian, especially a Christian missionary.

↩

1,612. Ghūls are a species of inferior evil jinn or demons, who mislead people, especially in deserts, and draw them to destruction, or kill and eat them. For this purpose they assume the form of any human being they please, sometimes taking that of an acquaintance of the person to be misled. They are said also to haunt graveyards and eat dead bodies.

↩

1,613. This means that from the trampling of the ghūls the plain rose in the form of dust to the mountain, and from their trampling and shouting the mountain was levelled with the plain. Cf. the Shāh-nāma (Turner Macan’s edition, vol. i., p. 243):

Az āvāz-i tū kūh hāmūn shavad, “The mountain from your voice becomes a plain.”

↩

1,614. “The horn and blade,” shākh-shāna; i.e., a ram’s horn and a shoulder-blade used by mendicants to extort alms. Owing to the threats also employed if their requests were not granted, the term comes to mean also “threatening, terrorizing”.

↩

1,615. I have included this distich, but have enclosed it in brackets as probably spurious. It is weak and not consistent with the preceding distich.

↩

1,616. The wearing of a belt is a token of servitude.

The sky by means of the planets governs from an astrological point of view our destinies, and is hence our master. It is a seven-headed dragon in respect of the seven planets, and it is no wonder that it is around us as a belt, since it is a dragon which writhes and coils round its victims like any other serpent.

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1,617. i.e., when the dawn appeared, preceding the sun, which is here compared with a lion.

↩

1,618. i.e., all the black ghūls had ceased making a noise, and had disappeared.

↩

1,619. Lit., “the demon-rider,” but this is ambiguous.

↩

1,620. One who sees a demon is supposed to become demoniacal, crazy, and helpless. (See also Notes 1,342 and 1,525.)

↩

1,621. See Note 1,554.

↩

1,622. One of the names of “desert” is mafāza, “a place where people perish.”

The “cloth” as regards the desert is its expanse.

↩

1,623. “A gain to the distressed”; lit., “towards the troubled”; but cf. sūy-i kasī giriftan, “to take the side or part of a person; to protect, to guard anyone.”

↩

1,624. Presumably stones.

↩

1,625. i.e., he found nothing but darkness.

↩

1,626. See Note 569.

↩

1,627. See Notes 90, 1,203, and 1,605.

↩

1,628. “Thirsty wights”; lit., dry-lipped people.

↩

1,629. i.e., they were so much in demand and so much used that they were troubled, and, as it were, called for help and deliverance. For ḥalvā see Note 1,459.

↩

1,630. Lit., “three kisses used its dates.” The mention of “three” is so peculiar that one might conjecture “kisses” are not intended, but some kind of “sweetmeat”, though there is no dictionary authority for this.

↩

1,631. “Guavas”; or possibly “pears”, amrūd.

↩

1,632. “Fashioners of gems”; i.e., being themselves as gems.

↩

1,633. “To its bowl”; i.e., to the place itself considered as a bowl.

↩

1,634. Pālūda. Described in Steingass’s Dictionary as “a kind of sweet beverage made of water, flour, and honey”. Some say, “a kind of jelly made of water, starch, and honey.” According to others it is “a mixture of grated apples with sugar and cardamoms”.

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1,635. “White and black” refer in the first place to the colours of the grapes, but the expression means also “good and bad”; “Persians and Arabs”; “all creatures”; “day and night.”

↩

1,636. These are all, presumably, names of species of grapes, but they are not identified by the dictionaries, and only the first two are mentioned at all as grapes, the rāziqī, and the mulāḥī. The rāziqī is not described. The mulāḥī is given as a species of oblong and whitish grape.

↩

1,637. Āb-i angūr-u nār-i ātish-gūn ham bar angūr basta maḥẓar-i khūn. A rather unsatisfactory distich.

↩

1,638. An apparent contrast in colour, but by “sugar” reference is made simply to the sweetness of the fruits.

↩

1,639. “That auspicious lamp”; i.e., the hole in the cavern through which the light came.

↩

1,640. See Notes 1,342, 1,525, and 1,620.

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1,641. “A single spark”; or perhaps “a single sin”, yak sharāra. This refers possibly to Māhān’s getting drunk with his friends. Or it may possibly refer to the simple fact of his getting lost at first. (See the next distich but twenty-five.)

↩

1,642. i.e., vile qualities.

↩

1,643. A contrast between complaining of his eyes for what they saw, and stroking (i.e., rubbing) them to wipe his tears.

↩

1,644. See Note 1,611.

↩

1,645. Bi-’smi’llāh, “In the name of God,” is a general invocation preliminary to any act or undertaking.

↩

1,646. For “the Stream or Water of Life”, see Notes 274, 1,201, 1,562, and 1,698.

↩

1,647. See Notes 90, 1,203, and 1,605.

↩

1,648. “A prelude”; lit., “a guide.”

↩

1,649. i.e., they blame others for faults which they themselves have.

↩

1,650. Lit., “they drink a poison”; i.e., they pervert in their own minds everything good and true which they come across into something bad and false.

↩

1,651. i.e., lies are soon exploded, but truth has something in it that makes it permanent, and this permanence establishes the fact that it is truth. (Cf. the next distich.)

↩

1,652. i.e., a simple person may sometimes entertain idle fancies as truth; it is only the astute who can always distinguish truth from such fancies.

↩

1,653. For ghūls, see Note 1,612.

↩

1,654. i.e., clear your mind of all disagreeable and unhappy ideas and fancies—make it a tabula rasa.

↩

1,655. i.e., though I should be in an authoritative position by being as your son, I should consider myself your slave.

↩

1,656. The flowers of the sandal-tree are red.

↩

1,657. Buried treasure was supposed to be always guarded by a snake or dragon.

↩

1,658. i.e., the exhilaration of enjoyment cannot be yours till the morning. (For ḥalvā, and “saffron”, see Note 1,459.)

↩

1,659. i.e., the pleasant fruits of enjoyment will be yours at the dawn. The pomegranate, on account of the colour of its pulp, is likened here to the glow of dawn.

↩

1,660. Lit., “possessed of ambergris-scented garments.” This is an allusion to the odour of the sandal-tree, and is not to be taken literally, though ‘ambar may have the general sense of “perfume”.

↩

1,661. The north wind renounces the world, as it were, by casting away everything before it.

↩

1,662. Both Grecian and Chinese art-workmanship were much admired by the Persians.

↩

1,663. The “pastilles of camphor scent” refer most probably to the flowers and blossoms of the garden.

↩

1,664. “The king enthroned”; i.e., Māhān on his couch, the word takht meaning both “couch” and “throne”.

↩

1,665. This refers to the personal charms of the beauties.

↩

1,666. i.e., the candles rested in their hands as they do in lanterns.

↩

1,667. Lit., “they opened out a foremost place of carpet, or a chief seat of carpet.”

↩

1,668. “The moon,” named possibly as the most conspicuous object at night, and also perhaps because māh, the name of it in Persian, is similar in form to the name Māhān.

↩

1,669. This refers probably to the beauties’ bosoms.

↩

1,670. Sandal-wood was bruised with water on a stone and used as a remedy in fever and headache. In a literal sense, Māhān was resting against the sandal-tree.

↩

1,671. Bulgaria, Bulghār; i.e., probably the old territory of the Eastern Bulgarians on the west of the Ural Mountains to the north and north-east of the Burṭās people, (identified with the Finnish Mordwa), whose land extended from about Saratof to Nizhni Novgorod.

The word Bulghār means also the inhabitants of Bulgaria.

↩

1,672. Ḥalvā. (See Note 1,459.)

↩

1,673. i.e., I shall shortly have a companion.

↩

1,674. Implies that mere scent is not sufficient to content or please her mind.

But the correct reading may be bā ṭīb, “with perfume,” not yā ṭīb, “or perfume.” In this case one would render,

“Content of mind and scent are good conjoined”: Ṭībat-ī nafs khvash buvad bā ṭīb.

The sense would be that content or pleasure of mind is well added to the enjoyment of scent.

↩

1,675. As regards the rose, the sense is that the latter attracts the nightingale from the tree on which it may be perching.

↩

1,676. “A ruby seal on red cornelian”; i.e., “his lips on her lips,” with the secondary sense of a red seal put upon a jar of red wine.

↩

1,677. An ‘ifrīt is the most powerful of the hideous evil genii except the marīd.

↩

1,678. The reading of the last word in the second hemistich is doubtful. It should probably be tūz or tōz. This might possibly represent the town of Tūz or Tōz, which, according to the Burhān-i Qāṭi‘, was a flourishing place in the reign of Qubād, a king of the Sāsānian dynasty, and was situated near Ahvāz in Khūzistān (Susiana).

Ahvāz, which is now a deserted town, is in latitude 31° 33' N., and longitude 48° 45' E.

According to other authorities Tūz or Tōz was a town near Kūfa in ‘Irāq ‘Arabī, to the west of Khūzistān.

The town is mentioned n Firdausī’s Shāh-nāma. I am not aware, however, that the town was notable for a particular kind of bow, and if the correct pronunciation of the name be Tōz, as given by Vullers, and the rhyming word be pronounced kūz, as given by Steingass, we cannot properly read Tōz in the second hemistich.

I do not know, however, of any other rhyming word that would give sense here.

↩

1,679. i.e., the effects of sensual love are pernicious, but they are not appreciated as such till after satiety.

↩

1,680. This and the next distich are most probably remarks of the Author’s.

The meaning of the first is, “Do not give way to lusts and passions, since doing so is detrimental to the intellect and the higher spirit.”

The sense of the second is that as you should not dwell in a street where the police-director is a thief, since the result would be the loss of material possessions, so you should not yield to lusts and passions, the result of doing so being the loss of intellectual and spiritual possessions.

↩

1,681. Lit., this-like (act) and that-like (act) are befitting.

↩

1,682. i.e., if the pursuit of objects which are apparently beautiful, but are radically and essentially ugly, did not lead to evil and unpleasant consequences, then they would be really beautiful, but it is implied here that the consequences are evil and the objects, therefore, really ugly, though at first apparently beautiful.

↩

1,683. “The White Dīv,” i.e., “the White Demon,” Dīv-i Safīd, is described in the Shāh-nāma as the general in chief of the army of Māzandarān (Hyrcania), and as a being of gigantic stature, black in face and body, but with white hair. From this last quality he probably derived his agnomen. He was killed by the Persian champion Rustam, who came to Māzandarān to deliver King Kai-Kā’ūs and his army who were held captive there.

↩

1,684. “The willow”; probably an allusion to Māhān in respect of his trembling, the willow apparently being confused with the aspen. (Cf. bīd-vash larzān, “trembling like a willow.” Cf. also Note 1,759.)

↩

1,685. This, of course, refers to those who appeared at first beautiful, but were ultimately found to be hideous.

↩

1,686. “The sweet basil of the shining day” means “the sun” or “the sun’s rays”. (Cf. raiḥān-i zard, “yellow basil”; “the sun’s rays.”)

↩

1,687. “The flag,” rāyat. The correct reading may, however, be āyat, “the miracle or wonder.”

But “a flag”, however, is a thing set up, and since it flutters may be called fickle.

In the second hemistich I venture to conjecture ṭirf, “fickle, changeable,” for the ṭarfa or ṭurfa of the editions I have consulted, none of which make good sense.

↩

1,688. Ants and snakes were associated with graves and desolate places.

↩

1,689. In the Turkish book of stories edited by Major Rif‘at Bey it is said that dogs’ dung is used in tanning leather.

↩

1,690. Lit., “He said to himself.”

↩

1,691. “A skin drawn over blood”; i.e., the human body; but there is a sub-allusion to a skin of wine.

↩

1,692. “Wine outside”; i.e., the beauty of colouring of the human face.

↩

1,693. Lit., “Many a keen man who buys a snake-stone thinks it a snake-stone, (but) sees a snake in the basket.”

The “snake-stone”, mār-muhra, is a stone found in the head of a snake and supposed to be an antidote against its poison.

↩

1,694. “This dry bag,” īn kharīṭa-yi khushk; i.e., the world in respect of the earth, which in the East, at all events, is often dry.

↩

1,695. i.e., find things which they thought most charming and valuable comparatively worthless.

↩

1,696. The lady who tells the story to Bahrām is speaking here on her own part.

↩

1,697. i.e., suffered distress.

↩

1,698. Khiẓr. “The prophet Khiẓr, who discovered and drank of the Water of Life, figures in Oriental tradition as the vazīr of Iskandar (Alexander), and also as Elias and St. George, on the supposition that the same soul animated them by transmigration.” (Steingass.) (See also Notes 274, 1,201, and 1,562.)

↩

1,699. See Notes 274, 1,201, 1,562, and 1,698.

↩

1,700. “The colour of the world”; i.e., presumably “green”; but blue and green are commonly confused in Persian, and we must bear in mind too that the sky is frequently alluded to as green.

↩

1,701. i.e., brilliant prosperity attends him, as the sun attends the sky.

↩

1,702. The flower is probably the heliotrope, which is esteemed for its fragrant odour. Its “round loaf” is its yellow stamens, which by a poetical fancy the Author conceives as coming from the sun, to which the flower constantly turns.

↩

1,703. The epithet is applied in consideration of the similarity in colour between the earth and some sandal-wood. (See the next distich and the end of this story.)

↩

1,704. A reference to the odours of early morning.

↩

1,705. By “Chinese doll” is meant a beauty of Chinese Turkistan.

↩

1,706. Kausar is supposed to be a river in Paradise.

↩

1,707. By “shells”, i.e., oyster shells, are meant different parts of the sky. By “collyrium-coloured ocean”, i.e., black-coloured ocean, is meant the sky at night.

By “pearls” are meant stars.

By the “water-dragon” is meant darkness.

The sense of the distich is simply, “When the stars appeared in the dark sky.”

↩

1,708. i.e., sweet and eloquent words from her lips.

↩

1,709. i.e., the king.

↩

1,710. See Note 1,459. “Saffron” means here an enlivening story.

↩

1,711. “The Sun”; i.e., the king.

↩

1,712. The word chāh means both “well” and “pit”. By “pit” is meant here danger.

↩

1,713. Lit., “he drank the water of his mouth from (the water of) his heart”; i.e., he wept tears of blood and suffered affliction in his painful longing.

His longing was “affliction”, āb-i jigar, lit., “water of the liver or heart.”

↩

1,714. i.e., he wept tears of blood from his heart until it was dried up.

↩

1,715. A play upon the word āb, “water; lustre.” The word, however, in these two senses comes from two different roots.

“Stones” is an approximation to the double sense of “sang”, i.e., “precious stones,” and “rocks”, in both of which “water” may be said to be, in a way, prisoned.

↩

1,716. i.e., the water or lustre of the rubies was no consolation in the absence of real water. Their uselessness in these circumstances would cause “water of the eyes”, i.e., “tears,” to flow.

↩

1,717. i.e., as the stone or rock may prison the water, so that stony-hearted man kept to himself the water he had.

↩

1,718. i.e., Bad behaved to him in accordance with the import of his name.

↩

1,719. i.e., do not think you are clever enough to get water from stone or rocks; or, more particularly, real water from these precious stones.

↩

1,720. “Asperse my name”; lit., “bear away the water or lustre of my face.”

↩

1,721. “Hot fire”; i.e., “eyes,” in respect of their fiery glances and light. It should be remarked that the eyes were supposed to see by a light of their own.

↩

1,722. See Notes 274, 1,201, 1,562, and 1,698.

↩

1,723. He means probably that by depriving him of eyes he will be able to take all his property with safety to himself.

↩

1,724. The rhetorical merit of the hemistich consists in bringing together khāk, “earth” (translated for clearness “clay”), and bād, “air” or “wind”.

↩

1,725. Eyes are compared with narcissi.

↩

1,726. The “crown”; presumably, the “head”. The “gems”; i.e., the “eyes”.

↩

1,727. “Desert king”; lit., “lion.”

↩

1,728. “Whose moles with Hindūs vied”; i.e., “whose moles were black.”

↩

1,729. An allusion to the clearness and beauty of her skin.

↩

1,730. i.e., she reduced the moon to a desperate condition by excelling it so much in beauty. At the same time, the “moon” may refer to her own “face”.

↩

1,731. “Babylonian spells.” Babylon was famous for its magic. The term means here “her fascinating arts”.

↩

1,732. “Life’s Stream”; i.e., “the Stream or Water of Life.” (See Notes 274, 1,201, 1,562, and 1,698.)

↩

1,733. “That lamp of his eyes”; i.e., the Kurd’s daughter.

↩

1,734. Lit., “to break his bile.” (See the next distich.)

↩

1,735. The eyes are compared with the onyx.

↩

1,736. See Notes 274, 1,201, 1,562, and 1,698.

↩

1,737. Lit., “till she left no juice or essence in them,” i.e., in the leaves; but the mode of expression seems to denote the contrary of what is intended.

↩

1,738. It was the custom to bind the eyes of the ox which threshed the corn.

↩

1,739. i.e., when Good opened his eyes.

↩

1,740. “The pearl-casket” means Good’s mouth, which he opened in eloquent speech.

↩

1,741. i.e., he prostrated himself in devotion and thanksgiving to God.

↩

1,742. i.e., the fire of love.

↩

1,743. i.e., simply, “he wept,” his tears being likened to white blossoms.

↩

1,744. Lit., “you have borne airs much from strangers.”

↩

1,745. “Your brand”; i.e., the fact of my being in your service.

↩

1,746. i.e., I ought not to suffer additional pain by incurring further obligations.

↩

1,747. i.e., they were insane (with grief).

↩

1,748. This is somewhat similar to the expression explained in Note 1,396.

↩

1,749. The Kurd is referring to what he himself should not do.

↩

1,750. i.e., the goodness of the Kurd’s daughter is too manifest to be concealed.

↩

1,751. i.e., either the nightingale or the dove.

↩

1,752. “The eastern sultan”; i.e., the sun.

↩

1,753. Mercury, the god of wisdom. Venus, the goddess of beauty and music.

↩

1,754. “Shigūfa” et florem et vulvam significat.

For “the Fount of Life”, see Notes 274, 1,201, 1,562, and 1,698.

↩

1,755. Kausar, supposed to be a river in paradise.

↩

1,756. An epileptic was supposed to be possessed by a demon.

↩

1,757. i.e., his attendance on her led only to his bewilderment and distress.

↩

1,758. “An intimate,” maḥramī; i.e., one who has the right of admittance to the ḥaram.

↩

1,759. “A willow”; most probably an aspen. (See Note 1,684.)

↩

1,760. We should say, “with the eyes of a fawn or a gazelle.”

↩

1,761. See Note 1,741.

↩

1,762. See Note 1,758.

↩

1,763. “The register of acts.” Jarīda-yi jahd (lit., “the account-book of efforts”) seems equivalent here simply to jarīda-yi kār, “the account-book of acts or transactions”; i.e., the book in which one might be supposed to register one’s transactions or undertakings with a view to what is due to oneself and to others.

↩

1,764. Galia; i.e., galia moschata, a perfume composed of musk, ambergris, camphor, and oil of ben-nuts. Most of the ingredients of the perfume being dark in colour, down or hair on the face is compared with it. “Musky hair”; i.e., black hair.

↩

1,765. In despite of bad, or Bad, the proper name of the man being taken from the appellative.

↩

1,766. i.e., puellam stupravit.

↩

1,767. By Kisrá (Chosroës) is often understood Nūshīrvān the Just, a Sāsānian king in whose reign Muḥammad was born; but it is a title applied to any one of the Sāsānian kings of Persia. It is said to be the Arabic form of the Persian Khusrau, but it is used by Firdausī as the name given by King Qubād to his son Nūshīrvān on the birth of the latter.

Kai-Kā’ūs was the name of a king of Persia of the Kayānian or second dynasty. Kai, king, is a title applied to any king of that dynasty.

↩

1,768. Nard, the Persian backgammon.

↩

1,769. “His good and bad”; i.e., his good and evil fortune.

↩

1,770. Or, “with no thought of good,” both senses being admissible.

↩

1,771. i.e., “O you, who will be beheaded.”

↩

1,772. Mubashshir means “a bringer of good tidings”. It is slightly similar to Sharr (or Shar), “Bad,” his real name.

↩

1,773. Lit., “he laboured to do nothing but buying (i.e., thinking of, or looking for) sandal-wood.”

↩

1,774. The sandal-wood intended in this story is presumably the species santalam Freycinetianum, which is of a light yellow colour. By calling it free from colour, az rang khālī, the Author means possibly that it is of a semi-neutral tint.

In the second hemistich rang, “colour,” has probably any or all of the meanings “beauty, clearness, brilliancy, splendour, grandeur, power, advantage, capital”, the absence of which may be predicated of earth or dust, as mere earth or dust, without consideration of the productive power of the earth.

↩

1,775. Gard, “dust,” means also “distress, trouble, affliction, worry”.

↩

1,776. i.e., he kept her always in absolute retirement.

↩

1,777. i.e., when the sky whitened itself, or dawn appeared, through the sun which was soon to rise.

↩

1,778. The sign of the Fifth Clime is the sign ruled by Venus, i.e., Libra. In fact, Venus is assigned to the Fifth Clime, and not to the Seventh.

↩

1,779. i.e., Venus, the minstrel of the sky, gave him honour.

“The five turns,” i.e., of music, is a reference to the music which was played five times a day before the palace of a king, prince, or governor.

↩

1,780. “The Greeks” are the day. “The Ethiop van” is the night. The meaning is, “Until day and night, meeting in conflict, night conquered and succeeded day.”

↩

1,781. “Sky-prepared collyrium” means “darkness in the sky”, collyrium being of a dark colour.

↩

1,782. Ḥalvā. (See Note 1,459.)

↩

1,783. “A honey-fount from cornelian”; i.e., sweet and eloquent words from her mouth.

↩

1,784. Expresses her distracting fascination, without regard to the presence of lovers.

↩

1,785. Joseph, the type of manly beauty.

↩

1,786. Iram. (See Notes 90, 1,203, and 1,605.)

↩

1,787. “Kausar’s stream,” one of the supposed rivers of Paradise.

↩

1,788. “Life’s Water”; i.e., “the Water or Stream of Life.” (See Notes 274, 1,201, 1,562, 1,698.)

↩

1,789. Beauty without flaw is supposed to be particularly subject to the influence of the evil eye.

↩

1,790. i.e., its four walls served, as it were, as glass beads, supposed to ward off the effects of magic and the evil eye.

They were also as “an encompassing protecting line”, here called khaṭṭ-i pargār, but presumably equivalent to khaṭṭ-i ḥiṣār, “a circle drawn by a conjurer round himself or others for protection.”

It is possible to translate, “were raised on its four walls four beads of glass,” but I think the sense is not to be taken as literal.

↩

1,791. It is implied in the first hemistich that the man by entering the garden brands it, i.e., impairs its beauty.

The sense of the second hemistich is that the man must expect to see a keeper in so fine a garden, and should therefore not break into it.

↩

1,792. i.e., what I have suffered is through my own fault.

↩

1,793. i.e., enjoy the sight of the festivities in the garden.

↩

1,794. “His human nature”; i.e., his nature as a man endowed with a rational soul which distinguishes him from the lower animals.

↩

1,795. A compliment to the beauties, by which they are likened to the ḥūrīs. (Cf. Note 1,192.)

↩

1,796. i.e., the narrow beam of light at the aperture was as the source of a stream which widened out into the spacious waters composed, as it were, by the garden and by the beauties disporting themselves in it.

↩

1,797. i.e., crowded with beauties of cypress-like form.

↩

1,798. This and the preceding distich are apparently remarks of the Author’s.

↩

1,799. “Other apples”; i.e., the apples of the garden.

↩

1,800. i.e., they went under the water.

↩

1,801. By “moon”, māh, is meant each beauty. “Fish” in Persian is māhī.

↩

1,802. The diram. (See Note 569.) Dirams mean here moonbeams.

↩

1,803. i.e., puellarum pulchritudine visa ejus membrum virile se erexit.

↩

1,804. i.e., their fair and bright skins scintillated, as it were, with pearls.

↩

1,805. An allusion to their bosoms and chins.

↩

1,806. Bīstūn, which is taken popularly to mean “columnless”, as though from bī-sutūn, is a mountain which Farhād, the lover of Shīrīn, cut through at her command. The story is told in Nizāmī’s poem Khusrau-u Shīrīn.

The real meaning of the hemistich is that their beauty would have, even upon those sexually deficient, the effect alluded to in Note 1,803. (See also Notes 1,163, 1,165, 1,234, and 1,555.)

↩

1,807. For Farhād, see Notes 1,163, 1,165, 1,234, and 1,555.

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1,808. “The milky stream which Shīrīn’s Palace had.”

There is no allusion to this that I have seen in Nizāmī’s poem, Khusrau-u Shīrīn.

Qaṣr-i Shīrīn, “Shīrīn’s Palace,” was and is, however, the name of a town in Kermānshāh, Persia, situated on the Ḥolvān Chāi (Stream), and the fact that Ḥolvān (Ḥulwān) means “being sweet”, or “sweetness”, and that shīrī, “milky,” might also, as shīrīn, be rendered “sweet”, may, I think, offer us an explanation of the Author’s allusion. Qaṣr-i Shīrīn is in about latitude 34° 28' N., and longitude 45° 34' E. Istakhrī (about A.D. 950) places it in ‘Irāq ‘Arabī, five stations (i.e., about 100 miles) east of Baghdād. As a matter of fact, however, it is about 105 miles north-east of Baghdād, and nine or ten miles within the present-day Persian border. The Ḥolvān Chāi flows into the Diyāla, a tributary of the Tigris.

It might be added that although, in accordance with the dictionaries, I have translated shīrī as “milky”, such attribute can scarcely be applied to a stream except in respect of the quality “sweetness”, which is connoted by “milk”. There is no reason either why shīrī should not amongst its senses have that of shīrīn, i.e., “sweet.”

As an alternative, however, it may be suggested that the stream in question might be that which Shīrīn wished to flow through the rock of Bīstūn when Farhād, at her request, had cut through that rock. (See also Notes 1,163, 1,165, 1,234, and 1,555.)

↩

1,809. Qāmat and Qiyāmat, “stature” and “Resurrection”, are used together rhetorically because of their similarity in sound; but qiyāmat, besides “Resurrection”, means “a great disturbance” or “the cause of one”, such as a beautiful woman who causes disturbance amongst her lovers.

↩

1,810. See Note 1,803.

↩

1,811. Aperture and hole in one sense mean the aperture or hole through which he was looking; sed sensu altero vulvam significant. Et avis et anguis membrum virile significant.

↩

1,812. “Grecian face” means fair face. “Ethiop locks” mean black locks.

↩

1,813. The “laden cypress”, perhaps better here, “cedar,” means literally the tree so laden by branches and foliage as to droop over any water that might be near. Metaphorically the “cypress” means the form of the beauty, and “pomegranates” her breasts.

By their being “dipped in water” is meant their being on her white, resplendent bosom or body. Āb means both “water” and “lustre”, but in each respective sense is from a different root.

“Water dipped in pomegranates” signifies literally their juiciness; metaphorically it means that there was lustre, whiteness and resplendency in her breasts.

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1,814. Lit., “love would become sober, and intellect drunk.”

↩

1,815. From this and several of the following distichs it would appear that the word khvāja, “master,” means in this story a learned religious man of an ascetic character.

↩

1,816. “The musk-deer” means here the beauties, and “the cheeta” the master.

↩

1,817. i.e., as ushers.

↩

1,818. Ghurfa, “an upper room,” means also “paradise, the seventh heaven”.

The meaning is that when they took her into the room and closed the door upon her, she being as that which made the beauty of heaven, they closed the door of heaven.

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1,819. i.e., had made his business well-ordered or concordant, as a harp is “harmonious”, bā-āhang. Chang, rendered “harp”, means also “Mānī’s book”; i.e., the collection of paintings by Mānī or Manes, the founder of the sect of Manichæans, so that the hemistich might be rendered, “had ordered his affairs like Mānī’s book.”

In this case the sense would be, “had arranged his affairs in fine style.”

↩

1,820. “Drew, from her, iron from silver”; i.e., robbed her silvery bosom of its iron-hard heart. “Silver which was gold”; i.e., of course, in value, not colour.

↩

1,821. For an explanation of the expression “in chiding tones”, see Note 943.

↩

1,822. Parda, “curtain,” means also “music”. The sense is presumably, “Where and how do you live?”

↩

1,823. i.e., illam vitiare voluit.

↩

1,824. “The place”; i.e., the room in which they were.

↩

1,825. See Note 1,784.

↩

1,826. “The gardener”; i.e., the master.

↩

1,827. “A cup of wine”; i.e., the beauty.

↩

1,828. This refers to the accident that had happened.

↩

1,829. i.e., of my heart and peace.

↩

1,830. “The yellow wall-flower” (cheiranthus cheiri). This is probably the equivalent here of the word khīrī. Redhouse, however, gives also “the stock-gilliflower” (matthiola odoratissima).

↩

1,831. i.e., his fair face became yellow through vexation.

↩

1,832. i.e., they made all clear and easy, and showed the way.

↩

1,833. “The rose” means the master, and “the rose-water” the lady.

↩

1,834. “The cypress” means the lady. (For the “free cypress”, see Note 1,246.)

The “jasmine and Sāmānian rug” refer to her fairness and colouring.

The Sāmānians reigned in Eastern Persia for 128 years, the last king dying in A.D. 999. It is to be presumed that Sāmānian carpets were still existent and famous in the Author’s time.

↩

1,835. In this distich “the cypress” means apparently the master, and “the rose” the lady.

↩

1,836. Khāna-gīr, “house-securing,” or “taking a house”, is explained as “the fourth of the seven rounds of the game of nard (the Persian backgammon)”. For an account of this game reference may be made to Dr. Hyde’s work, De Nerdiludio.

The sense intended by the metaphor may, I think, be understood without explanation.

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1,837. The “panther” means the master; the “deer” the lady.

↩

1,838. “The inspector (or superintendent) of police of a town,” shaḥna.

↩

1,839. “The censor,” or “censor-inspector”, muḥtasib, who inspects weights and measures, and corrects immorality.

↩

1,840. Vā rasīdand-ash az chunān khvārī. The B. ed. of 1328 reads,

Bar kashīdand-ash az chunān khvārī: “from such dejection did they raise him up.”

↩

1,841. See Note 1,815.

↩

1,842. “Raised its standard to a wall”; i.e., I think, “rose as a wall.” I do not think a real wall is meant, though it may possibly be so.

↩

1,843. I have translated from the B. ed. of 1328, with which several of the I.O. MSS. agree:

Bar sar-ash bīsha-ū ba-bun ghārī, suggesting, however, bīsha-ī for bīsha-ū.

I.O. MS. 1168 has,

Bar tah-ash bīsha-ī, ba-bar ghārī: “At the bottom of it (was) a wood, at the breast a cave.”

The literal rendering of the reading of the B. ed. is, “On its head a wood, at the root a cave,” and the sense is, I think, that the branches and foliage of the jasmine-trees formed, as it were, a wood, and that near or behind the lower parts of the trunks there was a cave.

↩

1,844. “No better place”; lit., “no better court, place of congress or meeting.”

↩

1,845. “A pleasant couch”; lit., “a place of business.”

↩

1,846. “The curved dome”; i.e., the sky in the sense of fortune.

↩

1,847. “The master’s court.” (See Note 1,844.)

↩

1,848. “Pomegranates, narcissi”; i.e., breasts and eyes.

↩

1,849. “The dawn” means both the lady and the real dawn.

“A pair of shears” means both the two girls who are ill-using her, and also streaks of the dawn, which the Author likens to shears.

↩

1,850. He implies that he himself is to blame.

↩

1,851. i.e., the pure should receive good treatment from all sensible people.

↩

1,852. The argument in this and the two preceding distichs is that since God had hitherto saved him from misfortune, he should take the misfortunes which had just befallen him as a token that he was about to commit a sin, and as a warning against it.

↩

1,853. i.e., the covetous eyes of lustful passion looked upon their love.

↩

1,854. “Beasts of prey”; i.e., illicit passions.

↩

1,855. “The puppet-playing sphere” is the sky, which acts through the planets as a showman plays puppets.

↩

1,856. The “world’s pole”: “one of the two points in which the axis of the earth is supposed to meet the sphere of the heavens; the fixed point about which the stars appear to revolve. These two extremities or fixed points are called ‘the poles of the world’.” The pole star is the nearest star to the northern of these two poles.

The meaning of the distich is that the streaks of dawn (gossamer) appeared above the horizon to the north pole.

“The spider of the astrolabe” is the centre of the rete which looks like a spider in the middle of its web. This web-like part of the astrolabe is compared here to the white lines of dawn.

But this and the preceding distich might be rendered:

“When from the mountain rose the fount of light, (and) banished from the world the evil eye:

“the spider of the astrolabe at dawn when to the world’s pole it spun gossamer,”

and in this rendering the “spider” would represent the “sun”, the “astrolabe” the “sky”, and “gossamer” “the sun’s rays”.

The astrolabe may be said to represent the sky, since it is an arrangement of rings representing, besides the equator, the prime meridian, the ecliptic, etc. (See Chaucer’s Treatise on the Astrolabe.)

↩

1,857. “A lamp”; i.e., the sun.

↩

1,858. i.e., subjection to illicit passion.

↩

1,859. “The portion”; i.e., the marriage portion which the bridegroom engages to pay the bride. (See Note 1,526.)

↩

1,860. Et gallus et piscis membrum virile significant.

↩

1,861. i.e., amongst all living creatures.

↩

1,862. Zoroastrians were called sapīd-pūsh or sapīd-jāma, “clad in white.”

↩

1,863. “Domes”; i.e., the domes, the seven skies.

↩

1,864. “Saturn and Jupiter in aspect trine.” Two planets are in trine aspect when they are 120 degrees, i.e., four zodiacal signs, apart from one another. The symbol for this aspect, which is favourable, is &25b3.

↩

1,865. The sun passes from Pisces into Aries on the 21st of March, which is in Persia the beginning of the New Year and of Spring.

↩

1,866. “Khiẓr-like.” (See Notes 274, 1,201, 1,562, and 1,698.)

↩

1,867. “A Nile”; i.e., the celestial Nile, one of the supposed rivers of paradise.

Salsabīl is also the name of a supposed stream in paradise.

↩

1,868. “Aloes”; i.e., aloes-wood, likened in respect of its colour to the earth.

↩

1,869. i.e., caused the flowers to grow.

↩

1,870. i.e., devoted itself to making them grow and flourish.

↩

1,871. i.e., the sun shone brightly without clouds or mist. Mirrors were made of metal.

↩

1,872. This hemistich might also be rendered:

“The plants increased the lustre of the eyes”: Sabza gauhar fuzūda bīnish-rā.

↩

1,873. i.e., the snow was melted by the heat of the sun and flowed down into the river.

↩

1,874. Galia; i.e., galia moschata, a mixture of perfumes containing musk. (See the latter part of Note 146.)

↩

1,875. A reference both to the colour of the red lotus and also to the fiery heat of the sun.

↩

1,876. The (white) blossoms of Spring are likened to pearls, which pearls by their number are made “wide-spread” (i.e., abundant), farākh, as the tulips’ petals are farākh, though in another sense, i.e., that of “wide”. I have attempted to convey the double meaning by the term “wide-spread”.

↩

1,877. i.e., the cypress and box-tree intermingled their foliage.

Allusion is made to the comb-like leaves of the cypress, and the curliness of the foliage of the box-tree.

↩

1,878. The “gold ingots” are the yellow stamens.

↩

1,879. Both “pastils” and “stars” mean flowers; i.e., the flowers were scattering themselves or were scattered.

By the use of the word “stars” for “flowers” it may be said, too, that the former were scattered or dispersed before the Resurrection. (See the Qur’ān, lxxxii., 1, 2.)

↩

1,880. “Saffron.” (See Note 1,459.)

The distich implies that the fenugreek and the saffron grew close together.

By “tears” may be meant the stamens, or, perhaps, dew-drops.

By “smiling” may be meant displaying its clusters of red flowers.

↩

1,881. i.e., simply, the anemone had been created red.

↩

1,882. i.e., appearing in their whiteness as pearls.

↩

1,883. The stem of the hyacinth is likened to the style used for applying collyrium.

The dark blue blossom of a species of hyacinth is compared with tutty or collyrium.

The sense of the hemistich is that the hyacinth showed itself in its beautiful colouring.

↩

1,884. Dīlam, a region and town in Gīlān on the Caspian, the inhabitants of which had curly hair. (See also Note 280.)

↩

1,885. The forked or double-headed arrow is not adequately described in the dictionaries, but it is mentioned by them as a cutting weapon. This, taken with the simile in the hemistich, would tend to show that the head of it had the shape of a crescent moon, the inner curve being sharp like a knife. The scalloped edge of many leaves, especially that of the holly, gives examples of this shape.

The grass is likened to shears on account of its bifurcations.

↩

1,886. The jessamine blossoms later than the yellow wall-flower.

↩

1,887. In connexion with the rose the “gold” refers to its stamens, and the silver to its petals. As regards the loved one the “gold and silver” mean her ear-rings.

↩

1,888. Lit., “From the bane of the ‘arrows’ (bīd-barg, which means literally ‘willow-leaves’) of Autumn’s winds the branches (of the willow) were biting (their) hands on account of their lost ‘willow-leaves’ (barg-i bīd).”

The hands or fingers of the willow are of course its leaves, and if the sense is not purely metaphorical, these leaves must be the early buds, which on account of their short and stunted appearance might suggest the idea of their having been bitten. Wa-’llāhu a‘lam.

↩

1,889. i.e., played them for itself. (See Note 1,779.)

↩

1,890. i.e., pierced them by its shrillness.

↩

1,891. The Zand; i.e., the Zend Avesta, the Zoroastrian Scriptures. “The Zand-intoner” is the nightingale.

↩

1,892. For an account of the expression khāqān-i Chīn, see Note 694.

With regard to the people now spoken of, and their irruption, the following account by Canon Rawlinson (The Seventh Oriental Monarchy) may be quoted:—

“Various names are given to the people with whom Persia waged her wars during this period. They are called Turks, Huns, sometimes even Chinese; but these terms seem to be used in a vague way, as Scythian was by the ancients, and the special ethnic designation of the people appears to be quite a different name from any of them. It is a name the Persian form of which is Haïthal or Haïathêleh, the Armenian Hephthagh, and the Greek Ephthalites, or sometimes Nephthalites.

“Different conjectures have been formed as to its origin; but none of them can be regarded as more than an ingenious theory. All that we know of the Ephthalites is that they were established in force, during the fifth and sixth centuries of our era, in the regions east of the Caspian, especially in those beyond the Oxus River, and that they were generally regarded as belonging to the Scythic or Finno-Turkic population, which, at any rate from 200 B.C., had become powerful in that region. . . . It is probable that they belonged to the Thibetic or Turkish stock, which has always been in advance of the Finnic.

“We are told that the war of Varahrān V. (Bahrām V.) with this people commenced with an invasion of his kingdom by their Khacan or Khan, who crossed the Oxus with an army of 25,000 (or according to others of 250,000) men, and carried fire and sword into some of the most fertile provinces of Persia. The rich oasis, known as Meru or Merv, the ancient Margiana, is especially mentioned as overrun by his troops, which are said by some to have crossed the Elburz range into Khorassan and to have proceeded westward as far as Rei, or Rhages. When news of the invasion reached the Persian court, the alarm felt was great; Varahran was pressed to assemble his forces at once and encounter the unknown enemy; he, however, professed complete indifference, said that the Almighty would preserve the empire, and that, for his own part, he was going to hunt in Azerbijan, or Media Atropatene. During his absence the government could be conducted by Narses, his brother.”

Bahrām, however, started from Azerbijan with a small force, and, marching by night and carefully masking his movements, reached the vicinity of Merv, and by a night attack completely defeated the invaders and drove them back across the Oxus. The Khāqān was killed, and no further hostilities occurred in this quarter during the rest of Bahrām’s reign.

In a footnote Rawlinson says, “Mirkhond calls the invader ‘the Khācān of China’, though he speaks of the army as composed of Turks.” (See also Notes 694, 991, and 995.)

↩

1,893. “Each dragon”; i.e., each warrior.

↩

1,894. Rāst-rūshan means Straight-bright.

↩

1,895. Narsī (Narses) had been previously the king’s vazīr. Bahrām had also a brother of the same name. (See Note 1,892.)

↩

1,896. An allusion to the wolf which was reported to have devoured Joseph. (See the Qur’ān, xii., 17, 18.)

↩

1,897. Siyāvash was the son of King Kai-Kā’ūs. He was falsely accused of making love to his step-mother, but when cast into fire escaped from it unscathed. He was ultimately killed by Afrāsiyāb, king of Tūrān.

↩

1,898. For an account of Jamshīd, see Note 1,377.

↩

1,899. Darius. Firdausī mentions only Dārāb and Dārā as the Darii, the second the son of the first. Dārāb, he recounts, died a natural death, and Dārā was stabbed by his vazīr Jānūsiyār, with whom and another vazīr, Māhiyār, he had fled from the victorious Alexander. Alexander afterwards had both vazīrs put alive upon the cross, where they were stoned to death by soldiers. Nizāmī must therefore be speaking metaphorically of the sufferings of Darius at the hands of his servants.

↩

1,900. i.e., they have so much wealth that they are sated before being able to use it all, and it consequently goes to waste, and, if perishable, is spoilt.

↩

1,901. The Author apparently means here by “earth” the particular mode of treatment applied. If earth is put into water it makes it turbid and spoils it, but, if it is used to filter it, it makes it clear and useful. So wealth, if treated improperly, is useless, but if treated properly it is valuable.

↩

1,902. The sense of shavad here is apparently not “should come”, but “should go”; i.e., “should not come” (rendered here “be used not”), for cf. the next distich but two.

↩

1,903. I have translated from the reading:

Hama-rā rāst-kārī az kam-u bīsh

rāst rūshan shuda(h) ba-rishva-yi khvīsh.

The meaning is that the probity of no man was accounted perfect unless he bribed with the whole of his possessions. The implication that he was thus obliged to surrender his all makes this reading practically equivalent to that of the B. ed. of 1328, which is as follows:

Hama-rā Rāst-rūshan az kam-u bīsh

bi-s’tad ān az barāyi rishva-yi khvīsh.

“All, whether more or less, Rāst-rūshan took as bribes (the people had) to (offer) him.” The sense, however, of the adverbial locution az kam-u bīsh is quite different in the two readings.

↩

1,904. A rhetorical paradox. The meaning is that the richer a man was the more likely he was to be noticed and utterly stripped.

↩

1,905. “In others’ hands”; i.e., in the hands of the house-thieves, who were of course the vazīr and his agents.

↩

1,906. “No one could strike a balance to the good”; lit., “no one wrote a sum-total for income”: dakhl-rā kas faẕālikī na-nuvisht.

↩

1,907. i.e., no one would clear up the darkness of the secret.

↩

1,908. i.e., the sky or fortune.

↩

1,909. Lit., “the more he sought water the less he found it.”

↩

1,910. i.e., firmly, tightly, as a stone is bound up, as it were, in itself.

↩

1,911. “A sun-stirred dawn” means the white light of the dawn which is stirred up, as it were, by the sun, with perhaps some reference to the ruddy light of the sun about to rise.

The sense is here that the old man’s hair was white, and possibly too that he had a ruddy face.

↩

1,912. i.e., he no longer attended to his business.

↩

1,913. Chand naubat qivām dāshtam-ash. Qivām is here apparently equivalent to qiyām, which means “forbearing (with), making no change (as regards)”.

The B. ed. of 1328 has,

Chand naubat mu‘āf dāshtam-ash: “I pardoned him on several occasions.”

↩

1,914. i.e., of course, from the present owners of the sheep and dog.

↩

1,915. i.e., the course or policy pursued by the shepherd, which served as a model for the king.

↩

1,916. Dar namūdār-i īn qaẓīyat-i man.

The B. ed. of 1328 and some of the I.O. MSS. read,

Dar namūdār-i aimanīyat-i man: “Within the purview of my trust.”

↩

1,917. i.e., there must surely be some traces left.

↩

1,918. Rūz or rūzgār siyāh shudan (bar kasī), “for the day or time to become black (to a person),” means “his becoming distressed”. With regard to “the list”, the sense is that it was written with black ink, but there is also some allusion to the wickedness of the vazīr as shown in the list.

↩

1,919. “He said, Where grief and joy must bear their part,” the king may kill, the vazīr intercede: “Guft, Dar sharḥ-hā-yi mātam-u sūr,” kushtan az shah, shifā‘at az dastūr.

The first hemistich rendered more literally is,

“He said, In the proportions, or assessings of mourning and feasting.”

The sense of the distich is that in life grief and joy bear certain proportions to each other. The king who is all powerful may be sometimes severe, but it is the duty of the vazīr to seek to mitigate this severity if it seem to transgress the bounds of justice. In the next distich, however, the king intimates that the vazīr instead of trying to mitigate severity, which it is his duty to do, has used nothing but severity and oppression, and by doing so has blackened the name of the king who, being all powerful, is considered the real and responsible author of the oppression.

The B. ed. of 1328 reads,

Guft, Dar shahr-hā-yi mātam-u sūr: “He said, In towns where people mourn or feast.”

↩

1,920. This seems opposed to the general idea that Chien qui aboie ne mord pas, but all the editions I have consulted read, bi-khurūshand, and not na-khurūshand. It forms a parallel, however, to the conduct of the vazīr, who does make an outcry in accusation when he lacerates by robbing.

↩

1,921. Kas ba-raf‘-ash qalam nayārad pīsh; lit., “no one will advance the pen for his dismissal”; i.e., probably, write and petition for his dismissal; but qalam pīsh āvardan is not given by the dictionaries, the nearest to it being qalam āvardan, “to write.” One might suggest ‘alam pīsh āvardan, “to advance the standard,” which would be, I think, practically equivalent to ‘alam burdan or bastan, “to set up the standard”; i.e., “to prepare to contend.”

↩

1,922. i.e., in the sombreness of his disgrace the light of truth will best appear.

Another sense may be that the light of the king’s angry reproaches striking suddenly upon the darkness of the vazīr’s wickedness will show it up more distinctly.

↩

1,923. “Two-sworded” refers to the white streaks of dawn which extend from the east to the north and south.

“By its single stroke” means by the simultaneous appearance of these streaks.

The second hemistich signifies “deprived the moon of its more ruddy colour”.

↩

1,924. This distich may also be rendered, “’Tis clear to me as truth that through your means truth has departed, clearness passed away”: Az tu bar man chu rāst rūshan gasht rāstī raft-u rūshanī bi-guẕasht.

↩

1,925. i.e., of the threatenings or strokes of the sky or fortune which may affect me and my people.

↩

1,926. Theologians and other learned and distinguished men wore a special kind of turban.

↩

1,927. I have translated from the reading of the B. ed. of 1328:

īnchunīn kas chunīn barad tauqīr.

I.O. MS. 1168 reads,

īnchunīn bih vazīr, ū na vazīr.

I think the second vazīr in this has the sense of “helper”, and should translate,

“well (used) thus the vazīr, he (was) no help.”

↩

1,928. i.e., they used their wits against him who had used his against them; or they injured the injurious. Or, possibly, they used words as bitter as his deeds had been.

↩

1,929. Lit., “burnt at the fraud on his life”: sūkht bar ghabn-i zindagāni-yi ū. This is the reading of the B. ed. of 1328,

Another reading is,

sūkht bar ‘ain-i zindagāni-yi ū: “burnt at the source or spring of his life.” The only sense of this, I think, is, “suffered affliction at (his death in) the flower of his age.”

↩

1,930. “The price of blood”; i.e., on account of his brother’s death.

↩

1,931. “The service due”; i.e., to a man in his position.

↩

1,932. “Through love of it he wished to take the field”; i.e., he wished to dispute the possession of it with me, the word dasht being used here apparently in the sense of dasht-i āvard-gāh.

A rhetorical image is also conveyed by the apparent paradox of the vazīr’s wishing to take “the field” (or, rather, in this connexion, “the plain or wilderness,” dasht) through love of “the garden”, bāgh.

↩

1,933. Lit., “that I may give light to your lamp.” Cf. the expression Chirāgh rūshan! “(May your) lamp (be) bright”! used in wishing success.

↩

1,934. i.e., every person has love and desire of something.

↩

1,935. “Fields,” kisht-ābād. This term does not occur in the dictionaries, but I take it to be equivalent to kisht-zār, “a place of seed, a sown field.”

“Like Baghdād”; i.e., fine and flourishing. Baghdād is also called Dāru ’s-Salām, which means both “the mansion of peace”, and also “paradise”.

↩

1,936. “Places on the sea,” daryā-bār; i.e., probably places near pearl-fisheries—possibly by the Persian Gulf. (Cf. the next distich.)

↩

1,937. “Like dawn’s lamp”; i.e., like the sun.

↩

1,938. “I in appraising was most moderate,” dar bahā dāshtam basī āzarm. “Moderation” as an equivalent of āzarm is not found in the dictionaries; but it is, I think, sufficiently indicated here by the context. The nearest equivalents given are “modesty, bashfulness”, or, perhaps, “easiness.” “Equity, justice” are also given, so that the sense may be that the merchant was most equitable in the price demanded.

↩

1,939. “A few days, good or evil, (passed away),” Rūzakī chand az siyāh-u safīd.

In translating, I have taken az siyāh-u safīd, lit., “of black and white,” with rūzakī chand. In this the expression would portray the merchant’s varying states of mind, whilst offering also a rhetorical embellishment in the reference of “black and white” to the day of twenty-four hours.

If the expression be taken with “wile on wile” of the second hemistich it would refer to the more or less plausible nature of the wiles employed. Cf. in the last distich but one, “all kinds of vain excuses,” gūna-gūna(h) bahāna.

↩

1,940. The rhetorical antithesis is between the pearls taken by the vazīr and the stones which he bestows. The expression mānda ba-sang, “left upon stones,” may be taken both literally and figuratively, referring in the former case to the stone of the jail, and in the latter to the abject state to which the prisoner is reduced. (Cf. the idio n ba-sar-i sang nishāndan, or nishastan, “to seat, or sit on stone or stones,” which means figuratively “to render, or become abject”.)

The reading of the B. ed. of 1328, mānda ba-tang, “left in affliction,” is probably incorrect.

↩

1,941. As regards the shell the pit would, of course, be the sea.

↩

1,942. i.e., her mouth was so small that it and nothing might be considered synonymous.

The second hemistich means that her mouth night be called “honey in smiles” by reason of its sugary smiling. It is possible, however, that the sense may be, “(she had named ‘nothing’) ‘honey in smiles,’ because her mouth (which was as nothing) gave sugary smiles.”

↩

1,943. i.e., even as the night perishes before the sun, so the day perished before the brightness of her face.

↩

1,944. The musician has called himself “foreign” in the second distich.

↩

1,945. i.e., the Spring was deprived of all its beauty before her beautiful face.

↩

1,946. i.e., her face was bright as a luminous candle.

↩

1,947. i.e., she burnt her lover’s heart.

↩

1,948. Lit., “A bright and straight one.” The words “bright, straight” are a play upon the vazīr’s name, Rāst-rūshan.

↩

1,949. i.e., the world is attached to your court and belongs to it.

↩

1,950. The complainant who speaks of himself as ra’īs-i fulān raṣad-gāh, “the chief or superintendent of a certain revenue-office” (or it may be “observatory”), was probably one of the Magi or priests, to whom, says Canon Rawlinson, Chosroës the First allowed a certain administrative power in civil matters, and the supervision of the collection of the revenue.

Canon Rawlinson says too that besides the offerings which were lavished upon them by the faithful, they were allowed to claim tithes of their possessions, and possessed considerable endowments in land, which furnished them with an assured subsistence. He adds that, “Besides the sacerdotal, the Magi claimed to exercise the prophetical office. From a very early date they had made themselves conspicuous as omen-readers and dream-expounders; but not content with such occasional exhibitions of prophetic power, they ultimately reduced divination to a system, and by the help of the barsom, or bundle of divining rods, undertook to return a true answer on all points connected with the future upon which they might be consulted.”

This makes it probable that to these functions they added those of astrologer. This conjecture, if the man was a priest, is, at least, slightly supported by his applying the title star-king to Bahrām in the preceding distich, and also by the fact that raṣad-gāh means not only a “revenue-office” but also an “observatory”.

That this was a prevailing opinion is, I think, probably supported by the following lines in the Shāh-nāma relating to Yazdijard’s wish to know when and where he should die:

Zi-shāhī pur andīsha shud Yazdagird zi-har kishvarī mūbidān kard gird

Ba-akhtar-shināsān bi-farmūd shāh ki tā kard har yak ba-akhtar nigāh

Ki tā kai buvad dar jahān marg-i ū kujā tīra gardad sar-ū targ-i ū:

“(Then) Yazdagird, concerned about his reign, from every part assembled (all) the priests.

“The king commanded the astrologers to observe, each one, (the aspect of) the stars:

“To find when in the world his death should be, (and) where his head and helm should be obscured.”

The king’s object was evidently only to have the stars consulted, so that if the priests were not the astrologers there seems to be no reason for his having assembled them. (See also Note 780.)

↩

1,951. i.e., I made it flourishing and kept it in good order.

↩

1,952. Shah-i Sharq, “the Eastern King,” means the sun. The title is applied to the king on account of his splendour.

The second hemistich is literally, “I plunged the world into joy.”

↩

1,953. “Provision for the road”; i.e., for the road to the future state.

↩

1,954. Lit., “I gave to every person an order (barāt) for his subsistence.”

↩

1,955. The B. ed. of 1328 has,

bīvagān sīr-u bīva-dārān ham, “whereof comes absurdity.”

The correct reading is, no doubt, bīva-zādān, “the children of widows.”

↩

1,956. See Note 1,950.

↩

1,957. An ass-load is described as a weight of a hundred Tabrīz maunds. The Tabrīz maund weighed about eleven pounds.

↩

1,958. i.e., he found his fortune restored by the prospect of the king’s help.

↩

1,959. “Some time ago,” ba-muddat pīsh. The B. ed. of 1328 has, zi-daulat-i khvīsh, “out of his wealth.”

↩

1,960. “A piece of land”; lit., “a piece of bread,” but the former rendering is justified by subsequent distichs.

↩

1,961. Chu itlāfiyān (lit., “as spendthrifts”), the reading of the B. ed. of 1328.

Another reading is chu iṭlāqiyān, which might be rendered, “as a free and easy or careless person.”

↩

1,962. i.e., dissociate yourself from your arrow-heads; i.e., arms generally. At the same time the vazīr implies that the man is rusting in idleness.

↩

1,963. The pen was the symbol of the vazīr’s control and power.

↩

1,964. i.e., I will appeal to him.

↩

1,965. i.e., as one having absolute power he spoke harshly to me who was powerless; or, more generally, he as vazīr made me feel his power.

↩

1,966. The sense is apparently, “you would try by tears to affect me as if I were a dolt.”

The literal meaning has reference probably to the watering by agriculturists of clods or dry earth. I scarcely think the expression has any connexion with the idiom kulūkh dar āb afgandan, “to throw clods into the water,” which means “to be litigious, to wish to contend”, but I am not sure, as the origin of that idiom is not explained or clear.

↩

1,967. See Note 1,965.

↩

1,968. i.e., a robe of honour, khil‘at.

↩

1,969. The attitudes assumed in prayer form an important part of Muḥammadan worship. The mental attitude, however, of the holy man is supposed to have a powerful effect upon the person to whom it is directed, as it is indicated in the second hemistich. (Cf. also the three distichs which follow the next three.)

↩

1,970. See, for the same idiom, Note 1,272.

↩

1,971. i.e., they cannot by binding the ascetic prevent his mental attitude from having effect upon the person to whom it is directed. He is not like robbers who would not have this power, and who when bound would be quite helpless to affect people.

↩

1,972. i.e., the mental attitude of the ascetic—here one of distress and vexation—towards the vazīr would bring down curses upon the latter. (Cf. the last Note.)

↩

1,973. See Note 1,926.

↩

1,974. “(But) the ascetic would not take such ease”:

Zāhid ān farsh-i dāda-rā bi-navasht; lit., “The ascetic folded up the carpet which had been given,” i.e., he refused to stay and enjoy the comfort offered.

The B. ed. of 1328 has,

Zāhid ān farsh-i rāh-rā bi-navasht: “(But) the ascetic went upon his way”; lit., “The ascetic folded up that carpet, the road.”

↩

1,975. Charkh-vār bi-gasht: “he became like the (whirling) wheel”; i.e., either, “he departed rapidly,” or, “he appeared exalted as the wheel, the sky.” Or, it may mean simply, “he departed rapidly like a whirling wheel.”

↩

1,976. “Those travellers on the Path” are ascetic holy men or Ṣūfī saints whose spirits are exalted as the heavens, although their bodies are of earth.

After this distich the Author inveighs against worldly and corrupt people, of whom, as he implies, the world is mainly composed.

↩

1,977. i.e., for one holy man you may find whose soul has been disciplined and matured you will see thousands of undisciplined and immature people.

↩

1,978. i.e., however great the worldly undisciplined, immature people may become, their real nature is shown in their origin, which is as a sink. By a sink is meant apparently their bodily nature and carnal soul.

The sink means literally the small pool of water which is often formed near the source of a spring. In the B. ed. of 1328 the present distich occurs after the one beginning,

“(But) ere you find matured wine in the cup,” and after this latter, which reads differently in the B. ed., is found the following,

Shah dar-īn khisht-khāna-yī khākī

khisht-i namnāk shud zi-ghamnākī:

“The monarch in this brick-kiln of the earth became a damp brick from his sorrowing.”

If this be not spurious the subsequent distich should be rendered a little differently.

It will be necessary to give translations of the readings of the B. ed. from “Those travellers on the Path, etc.” They are as follows:—

“Those travellers on the Path who have been so, whose heads from earth have touched upon the heavens,

“Before they found matured wine in the cup, suffered much trouble from the unripe grape.

“The water of the stream, so vehement, is from the rill which rises from a sink,—

“The monarch from this brick-kiln of the earth became a damp brick from his sorrowing.

“(He thought), This set, although of human stock, are all (but) demons, though entitled men.”

The second of these distichs, referring to “the travellers on the Path”, necessitates the explanation that the Ṣūfī before reaching the knowledge of God suffered all the preliminary hard discipline of the Ṣūfī training. The meaning of the next distich would be that by the Ṣūfī discipline one may rise from the lowest condition of humanity to the highest spiritual state—that of the Universal Spirit—and to union with God.

In the subsequent distich reference is made to the monarch’s tears in his sorrowing state.

The world is called “a brick-kiln” because of the bricks, the human bodies, which are moulded in it.

↩

1,979. i.e., the carnal soul obscures the higher or human soul and the higher spirit.

↩

1,980. This distich and the following three refer to Bahrām.

↩

1,981. i.e., when the sun rose and adorned and illumined the world.

↩

1,982. i.e., as the rain refreshes the plants, so the king’s presence by the certainty it afforded of justice refreshed the people.

↩

1,983. “The car of justice”; lit., “the camel of justice.”

↩

1,984. This will recall the line,

Guṃbad-i gardanda zi-rūy-ī qiyās hast ba-nīkī-u badī ḥaq-shinās (ḥaq, metr. caus., for ḥaqq).

↩

1,985. The B. ed. of 1328 has for mīkh-i kīna, “the nails of malice,” tukhm-i kīna, “the seed of malice.”

↩

1,986. i.e., here, the ruler of the Hayāṭila. (See Notes 694, 991, 995, and 1,892.)

↩

1,987. The B. ed. of 1328 has in the second hemistich,

k’ābiy az dast bar rukh andāzad: “in throwing a little water on (his) face.” The sense is, figuratively, “in doing any deed which would bring him honour.” (Cf. the expression āb-i rukh or āb-i rūy, “honour,” lit., “water or lustre of the face.”) I.O. MS. 1168 reads,

k´asp az dast bar rukh andāzad: “in bringing, on a favourable opportunity, the knight (lit., horse) against the castle”; i.e., presumably, “in urging his horse against the enemy’s forces.” But as this seems rather strained, I am inclined to doubt the correctness of this reading.

↩

1,988. i.e., I am as an Ethiopian slave to the king.

Another reading is,

yā khvad az Chīn, va-yā khvad az Ḥabash-am.

“I am either of China or of Ethiopia”; i.e., I am as you would make me, either ruler of China, or your slave as from Ethiopia.

But I think the reading of the Bombay edition, from which I have translated, is preferable.

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1,989. i.e., the seven beauties of the Seven Domes.

↩

1,990. The sense is probably, “He who embellishes his teaching by rhetorical beauties.” Or possibly “the rubies” may imply the name of the king to whom the poem is dedicated. (See Note 2,087.)

↩

1,991. i.e., by the festivities, discourses, and stories told in the Domes.

↩

1,992. i.e., his intellect acquainted him with the destruction effected by the moving dome, the sky, by which is meant fortune. (See the next distich but two.) The sky was supposed to move round the earth.

↩

1,993. i.e., his brain was excited by the thought, but I have rendered “was heated”, as excitement does not apply to a dome.

↩

1,994. This joy-effacing dome”; i.e., the sky as fortune.

↩

1,995. Lit., “He left the Seven Domes on the heavens”; i.e., he took no further account of them, or rather, perhaps, he devoted them to religious purposes. (Cf. the next distich.)

A secondary meaning may be, “He left the Seven Domes towering to the heavens.”

A third, “He left the seven domes, the seven heavens, to the heavens,” (and betook himself to a loftier dome, that of religious worship and spirituality).

↩

1,996. i.e., he devoted himself to religion, spirituality, and the worship and love of God.

↩

1,997. i.e., When the king of cypress form had reached the age of sixty, and his black hair had turned white.

↩

1,998. “The tomb of solitude”; i.e., presumably, a solitary tomb. One would surmise it meant isolation from all things of earth but for the next distich. The rhetorical merit of the distich is in the use of the word gūr, which means both “wild ass” and also “tomb”.

↩

1,999. In this and the following distich the Author is still playing on the word gūr, which means “wild ass” and “tomb”, and also on the word āhū, which signifies “gazelle” and “vice”.

↩

2,000. “This salt plain”; i.e., “the world,” called “salt” in respect of its barren worthlessness.

↩

2,001. See Note 1,999.

↩

2,002. Gūrkhān, which may bear the sense of wild-ass=king, is applied here as a title to Bahrām on account of his devotion to the chase of the wild-ass.

For the original meaning of Gūrkhān, see Note 636.

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2,003. Bar girifta ba-qaṣd chāra-gar-ash. “His helper”; i.e., the onager, a heavenly messenger.

The B. ed. of 1328 has,

Bar girifta ba-pūya chār-par-ash: “His four-winged (steed) he pressed on at a gallop”; or, “His four-winged (steed) bore him on at a gallop.”

Or, if bar is a MS. error for par, we should translate,

“His four-winged (steed) took wings on in (its) gallop,” or, “for (its) gallop.”

↩

2,004. Lit., “no person (had) any road to its gate”; i.e., to the gate of the chasm in the cave.

As the slave-boys stand at the mouth of the cave, and the guards afterwards search inside of it, there is apparently an inconsistency, unless the Author means that there was no outlet to it. Or it may be that poetical exaggeration is expressing as impossible that which was, perhaps, only difficult and dangerous.

The sense might possibly be that no one had previously found the way to its mouth, but this seems somewhat strained.

The following account from Canon Rawlinson’s “Seventh Oriental Monarchy” is of interest in this connexion:

“After a reign which is variously estimated at nineteen, twenty, twenty-one, and twenty-three years Bahrām died by a death which would have been thought incredible, had not a repetition of the disaster, on the traditional site, been witnessed by an English traveller in comparatively recent times.

“The Persian writers state that Bahrām was engaged in the hunt of the wild ass, when his horse came suddenly upon a deep pool or spring of water, and either plunged into it, or threw his rider into it, with the result that Bahrām sank and never reappeared.

“The supposed scene of the incident is a valley between Ispahan and Shiraz. Here, in 1810, an English soldier lost his life through bathing in the spring traditionally declared to be that which proved fatal to Bahrām. The coincidence has caused the general acceptance of a tale which would probably have been otherwise regarded as altogether romantic and mythical.”

The Encyclopœdia of Islām says Bahrām reigned from A.D. 430 to 438, and that he died after a fall while hunting.

It also says that “his strength and skill in bodily exercises earned him the name of Gōr, ‘wild ass,’ not given, as the legend has it, because he transfixed a lion and a wild ass with one arrow”.

↩

2,005. “The Loved One” presumably means the Deity, with whom he is united and in communion. The term is yār-i ghār, “the cave-friend,” a term which was applied originally to Abū Bakr, the first Khalif, who hid with Muḥammad in a cave on the flight from Mecca.

↩

2,006. Lit., “they saw the snake-stone in the snake’s brain.”

The king is likened to the jewel or snake-stone in the snake’s head, which was supposed to be an antidote against its poison.

By its being in the serpent’s brain (i.e., in the cavern) is implied that it is difficult or impossible to attain to it. (See also Note 1,693.)

↩

2,007. The elephant is supposed to dream of its native India.

The sense, as regards the king, is that he had returned to his native place, the spiritual world, and to union with the Deity.

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2,008. “Check to king and castle” by “the bishop”, called in Oriental chess “the elephant”. The term is pīl-band, “bound by the bishop,” and is explained as above by Dr. Forbes in his History of Chess. It should be added that the castle was the most valuable piece in Oriental chess.

The meaning of the distich is that the king had escaped the trammels of the world and the body, and attained to the spiritual state and to union with God.

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2,009. The king being as a buried treasure, which is supposed to be always guarded by a snake or dragon.

↩

2,010. Lit., “the more she sought the less she found.”

↩

2,011. Sāz-i īn hīch chāra-sāz na-dād.

The B. ed. of 1328 has,

sāz-i chāra(h) ba-chāra-sāz na-dād: “no means of help on helpers she bestowed.”

↩

2,012. Lit., “in farewell to the deposit of others”; i.e., the deposit belonging to others and confided to you only for a time.

↩

2,013. i.e., which she had pledged to Bahrām.

↩

2,014. i.e., all the kings his descendants have lived in fame.

↩

2,015. i.e., think how Bahrām with all his glory came to the tomb.

↩

2,016. In this and the preceding four distichs there is a play upon the two senses of the word gūr, “wild-ass,” and “tomb”.

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2,017. i.e., man is, on an average, three ells high and one ell broad. The “four jars” are the four humours, the sanguine, phlegmatic, bilious, and splenetic, associated with the blood, the phlegm, the liver, and the spleen, the first red, the second white, the third yellow, and the fourth black.

“The dyer” is the body.

↩

2,018. More literally, “the inspector or superintendent of police of a town,” shaḥna.

↩

2,019. i.e., those who from their sordid nature are prone to grovel for worldly advantages meet with nothing but humiliation.

↩

2,020. i.e., Why do you worry yourself in your relations with others? Why do you trouble as to what they may effect?

↩

2,021. “Your field,” and “your canvas” both mean “your mind”, which contains and encompasses all things. The mind or spirit in its fullest extent, as with the prophet or saint, is as the Universal Spirit, in which all ideas exist. From these ideas, by incarnation, all things in the phenomenal world arise. (See the next distich.)

↩

2,022. i.e., in your mind or spirit.

↩

2,023. That “one line” is alif, the first letter of the Arabic alphabet, which, as a straight line to which nothing is attached, is taken as a symbol of the Deity. Man is called here “central dot” because his heart or rational soul, which constitutes him as man, is considered as the centre of all, occupying a middle place between the necessary existence of God, vujūb, and the contingent existence of all else, imkān.

↩

2,024. “Those other letters” are all things other than God, which follow, as it were, upon alif, the first letter. (See the last Note.)

↩

2,025. It is apparently implied that one may judge of good and ill by a kind of intuition. It is certainly believed by the Ṣūfī that one cannot attain to spirituality and union with the Deity by reason, but only by becoming the disciple of a Ṣūfī saint, and by following out the Ṣūfī Path. The orthodox belief too is that reason has nothing to do with the uṣūl of Dogma. (See Note 2,076.)

↩

2,026. i.e., seek spiritual wisdom and discernment where they may be found, or be (if you can) a being who can discern without having found discernment, which no one can be.

↩

2,027. “The eyes” mean here probably “the eyes of reason”, and reason, as explained in Note 2,025, is powerless to estimate the Light of spirituality which is the abode or heaven of the angels.

↩

2,028. i.e., the earth takes sample-tastes, as it were, to distinguish what is of heaven or spiritual. It is a place where what is of heaven may be sought.

↩

2,029. i.e., one may attain on earth to the heavenly or spiritual.

↩

2,030. i.e., turn from this world and the things of it.

↩

2,031. “A chamber with four flues”; i.e., the world, in respect of its four quarters.

Dūd, “smoke,” which is implied in the first hemistich, means also “distress, affliction, anguish, sadness”.

↩

2,032. “A thing of two doors”; i.e., the world, in respect of birth and death.

↩

2,033. The world in respect of its having four quarters is likened to a species of wallet or bag with four flaps or sides which may be closed and tied with four fastenings. (See also Note 383.)

↩

2,034. “The village”; i.e., the world.

↩

2,035. i.e., make proper preparation for your journey.

↩

2,036. “The horse” is the carnal or animal soul. By loading it lightly is meant not engaging with it any more than is absolutely necessary.

There is a parallel passage to this in Rūmī’s Masnavī:

“Ride the ass bare-backed, O seeker of superfluities; did not the prophet ride an ass bare-backed?” The Note (392) which I appended to this is as follows:

“By ‘riding the ass bare-backed’ is meant pursuing one’s course with a soul free from sensual desires and evil passions, the soul having by discipline become ‘nafs-i muṭma´inna’; i.e., ‘a tranquillized soul’ which no longer seeks sensual gratification.” (C. E. Wilson’s Translation of Rūmī’s Masnavī, Book II.)

↩

2,037. In agreement with the Gnostic belief that he who knows the nature of the higher soul is immortal.

↩

2,038. In this and the next three distichs the Author is alluding to the Universal Spirit, Rūḥ-i Kull, the first Creation, (or Emanation), and to the a’yān-i sābita, “fixed essences, prototypes, or ideas” in it of all things which by incarnation appear in the phenomenal world.

↩

2,039. i.e., though the spiritual world is limitless and beautiful, we have nothing in view but things of the material world, which are as thorns in the eyes.

↩

2,040. i.e., the spiritual world has nothing of the darkness or light of the material world.

↩

2,041. “These seven tablets”; i.e., the seven earths.

“With their four-fold make”; i.e., consisting of the four elements.

↩

2,042. I have adopted the reading of the B. ed. of 1328:

Dar vai āhasta rau ki tīz-hush ast.

Another reading is,

Daur-i āhasta-rau ki dūd-kush (or, dūd-kash) ast: “Slow-moving time or fortune which is a smoke-killer.”

Dūd, “smoke,” means also “vapour, sighs, affliction”, but the compound dūd-kush, “a smoke-killer,” can have no meaning here whichever of these senses be applied.

Dūd-kash, “a smoke-drawer,” i.e., “a chimney,” would give sense, but we can scarcely take it as a rhyme to zūd-kush in the second hemistich. It is possible that the correct reading may be,

Daur-i āhasta-rau ki tīz-hush ast: “Slow-moving fortune which is keen of sense,” but the antithesis is scarcely better than in the reading of the Bombay edition.

The meaning is that the world or fortune revenges any infringement of its laws.

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2,043. i.e., the world or fortune is not a wanton tyrant, but deals with everyone, weak or powerful, in the manner appointed by God’s preordinances. As the next distich indicates, it gives each one his allotted portion. Notwithstanding this, it is a common practice, even with the greatest writers, to complain of the capriciousness and tyranny of the world or fortune.

↩

2,044. This means that the sky is as an ice-bound tank; i.e., it is likened to frozen water.

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2,045. Lit., “how long would you make beer of this ice? how long?” Fuqā‘ gushādan or gushūdan, “to make beer,” is explained as “to boast of, to glory in”, but here, as in some passages of Khāqānī, it apparently means “to seek profit from”. The sense is that the sky or fortune is intractable, and that it is vain to try to force profit from it. It treats men in accordance with God’s preordinances.

In addition to this, it is implied in this and the next distich that the sky or fortune has a freezing or deadening effect upon the heart, which must be resisted in order that spiritual life may be gained.

The next distich, mentioned above, does not occur in the B. ed. of 1328. In place of it are two which I render as follows:

“And he who, like the sky, goes round the world, at last gives up all (he has gained) and goes.

“The vile and worthless world is lost to him; the whirling wheel as vortex whirls for him.” i.e., when the wheel, the sky, decrees him death, it is, as it were, a vortex for him in which he is engulfed.

I should render the next distich of the same edition:

“By reason of his worldly, selfish aims, he has derived no profit from his life.”

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2,046. “That World of yours” is the world of spirituality.

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2,047. This distich is not in the B. ed. of 1328.

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2,048. Or, simply, “from death,” since the soul is considered alive only by abandoning the world and becoming endued with spirituality.

Before this distich a distich occurs in the B. ed. of 1328 which, though somewhat incorrectly printed, I take to mean,

“Beware the sword! from all that you have gained of gems and stores by effort and by toil.”

“The sword” signifies presumably that of fate or death.

If this distich be not spurious the next one must be rendered, in continuation of it,

“Withdraw your soul before you leave the world, that you may save your soul from (fear of) death.”

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2,049. I have followed the B. ed. of 1328 for the position of this distich. It is less well placed in the I.O. MSS. I have consulted.

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2,050. Pāya, “rank,” is the reading of the B. ed. of 1328. The I.O. MSS. have, generally, māya, “wealth.”

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2,051. i.e., on villagers who cheat in selling curds and whey by giving too much whey and too little curds.

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2,052. i.e., in the village, the world.

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2,053. “He is graced,” bihā dārad. “(High) price,” bahā. “Integrity,” lit., “goodness,” bihī.

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2,054. i.e., whether you be noble or plebeian there are many like you in the world who share in the possessions of the world. These possessions are not special to any particular person, and they pass too from one to another, so that, as intimated in the next distich, it is foolish to fix one’s heart upon any of them.

The B. ed. of 1328 has,

Dar jahān khair-i khāṣṣ-u ‘ām (for ‘āmm) basī-’st: “In the world the good things of noble and plebeian are many”; or, “In the world special and common good things are many.” But the sense of neither is so satisfactory.

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2,055. “This place of snares”; i.e., the world. “Its high seats”; lit., “its pulpits.”

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2,056. i.e., in aiming at high places you aim at the cross of suffering and death.

Another, an I.O. MS. reading of the first hemistich, is,

Zinda raftan ba-dār bar havas ast.

If this be not interrogative and practically equivalent to the other, the sense would be,

“It is ambition to go living to the cross.”

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2,057. i.e., if a human being should reach the height of his ambition, death would ultimately claim him. “One of earth” is, I think, the most probable sense of zamīnī, which may be taken as analogous to khākī in the line,

Hast khākī ki ba-ābī na-kharad ṭūfān-rā: “There is a bit of earth (i.e., Noah) which does not reckon the Deluge (even) as a drop of water.”

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2,058. Another, an I.O. MS. reading, gives “If a head should raise (its) crown up to the heavens”.

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2,059. “The Seven Climes”; i.e., the whole inhabited world. (See Note 207.)

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2,060. Lit., “with lowered head carrying away a headache.”

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2,061. “Rude oppressive acts,” ḥaif-i lā-ubālī.

The B. ed. of 1328 has khisht-i lā-ubālī, “darts of oppression.” (See the last paragraph of Note 2,043.)

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2,062. “Without a spine.” (See Notes 56 and 527.)

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2,063. See Note 1,693.

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2,064. “A draught of honey-wine,” or mead, nūsh-bāda-ī.

The B. ed. of 1328 has nūsh-pāra-ī, “a piece of honey.” With this reading one would render, “Who is there eats a piece of honeycomb.”

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2,065. The B. ed. of 1328 reads,

dū dam-ū dar damī yakī nafas ast: “are but two moments, each one but a breath.”

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2,066. “The veil of dark and light”; i.e., the world, in which things of dark and light of every description are found.

The “cowries of the ass” are an allusion to the cowries used as ornaments on the trappings of asses.

The ass on which Jesus rode is frequently alluded to by Muslim writers.

The distich occurs in this place in the B. ed. of 1328, and is better placed than in the I.O. MSS. I have consulted.

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2,067. This and the following two distichs may be a prayer for the general welfare of the Author, or possibly a prayer for the success in every way of his poem.

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2,068. The Author means possibly that the coin was as a reflected image of good coin, and showed all its brilliance: that, in fine, it exactly corresponded with it.

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2,069. Speaking of his work as coin, the Author intimates that it passes successfully all tests.

The word “Grecian” is used to imply that his work has the merit attached to that of Grecian artists.

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2,070. i.e., I have dedicated it to the king.

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2,071. “The inscription”; i.e., the inscription on the coin, by which latter is meant the poem.

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2,072. The Author must, I think, be alluding to his work as consisting mainly of seven stories under which deep, religious, mystical thoughts are concealed.

If even there were seven internal senses, instead of five, such meaning would scarcely be applicable, since they could scarcely all be called treasuries or storehouses of secret thought.

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2,073. i.e., the key is veiled in darkness.

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2,074. i.e., “I praise the king’s qualities,” the king being likened here to a date-palm=tree.

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2,075. Compliments to the king on implied victories.

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2,076. “The Law”; i.e., the holy Law. “Dogma is divided into two portions, uṣūl and furū‘—(i.e., roots and branches.) The former include the doctrine about God; the latter, as the name implies, consist of truths which result from the acceptance of the former. The orthodox belief is that reason has only to do with the furū‘, for the uṣūl, being founded on the Qur’ān and Sunnat, have an objective basis.” (Sell: The Faith of Islām.)

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2,077. An allusion to the curve of the sky.

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2,078. “The Seven Feasts” or “Seven Trays”, Haft Khvān.

The Burhān-i Qāṭi‘ says that when the king Kai-Kā’ūs had become a captive in Māzandarān, Rustam, the Persian champion, set out to deliver him. He traversed the distance in seven stages, making each stage a day’s journey. On the way he encountered demons and magicians, whom he slew; and in thanksgiving for his success in surmounting all the dangers and difficulties of each stage he held a grand feast or entertainment at the end of it. He concluded his expedition by delivering the king from captivity. (See also Notes 212 and 1,035.)

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2,079. The elements were supposed to lie in four strata, the lowest being earth, the next water, the third air, and the fourth fire.

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2,080. Lit., “which gives moist pearls from dry earth”; i.e., which brightens and beautifies the earth.

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2,081. An allusion to its glittering.

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2,082. “Mail-clad moon.” The surface of the moon somewhat resembles ring-armour.

“The ring”; i.e., either the lunar halo or the moon itself.

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2,083. i.e., is protected by him.

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2,084. An address to the king.

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2,085. i.e., keen of intellect, and steady and deliberate in judgment.

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2,086. “Your steadfast namesake”; i.e., the lion.

This distich, if not spurious, seems to indicate that the king had the honorific title of Arslān, Lion; or that he was called Arslān as being bin Arslān, the son or grandson of Arslān. He might possibly, however, have been called a second Qizil Arslān (Red Lion), but that he was not the Qizil Arslān has, I venture to say, been sufficiently shown in Note 204. (See also Notes 204 and 213.)

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2,087. i.e., since I conclude it with praises of the king, which are as rubies.

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2,088. This is, I think, the most probable sense of the second hemistich, dar ‘ibārat kilīd-i pur dārad.

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2,089. The real meaning of this highly metaphorical distich is that as the pearl is released or unlocked, as it were, by the loosening or untying of knots on the string, so the occult meaning presented by the Author is free to that person only who has perspicuity enough to solve the difficulties of it.

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2,090. In this and the following two distichs the Author alludes obscurely to his having borrowed material for his work. This is more fully dwelt upon in the Section entitled “On the cause of writing the Book”. The principal source was, of course, the Shāh-nāma of Firdausī.

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2,091. Mercury is “the Scribe of the Sky” and the god of wisdom.

By “ears of corn” are meant the Author’s thoughts and contributions to learning.

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2,092. When Virgo is the ascendant in a person’s nativity his ruling planet is Mercury, the ruler over Virgo. Such a person, says Alan Leo, “can criticize and analyse all that comes under his notice, as he is inclined to look on the world from an intellectual standpoint. He is also very ingenious, systematic, thoughtful, and inventive. He generally takes a philosophical view of things and knows how to discriminate.”

It should be added that the planet is as the spirit in connexion with the zodiacal sign over which it rules, and the sign is as the soul, the zodiacal mansion being as the body.

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2,093. Al-qāṣṣu lā yuḥibbu ’l-qāṣṣ, an Arabic saying. But I do not remember seeing that story-telling is attributed to Virgo.

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2,094. The use of the expression qanā‘at, “contented state,” or contentment, seems a hint from the Author that he will be content with whatever the king may bestow. He is entrenched, as it were, in contentment.

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2,095. The term the “Brazen Fort”, Rūyīn Diz, is probably applied to the king’s court for a reason given in the next distich but five. (For an account of the Brazen Fort, see Note 1,541.)

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2,096. I have translated from the reading—

Vām-dārī na az tahī-karamī; diz-i rūyīn buvad zi-bī-diramī.

But another reading is—

Vām-dārī bih az tahī-karamī: “Debt better is than want of will to give.”

And another—

Vām-dārī bih az tahī-shikamī: “Debt’s better than to have an empty stomach.”

I suppose the Author is affecting to take his image of the Brazen Fort as a reality, and implying that since it is of brass it cannot pay him in silver or gold. The only sense, I think, is that the king’s generosity to others has been so excessive that he must remain in debt to the Author.

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2,097. The term “Rocky Mount” is possibly applied to the king’s dominions.

“The rubies and diamonds” are the scintillations of the king’s sword; but they are taken in the next distich as a symbol of his generosity to friends and severity to enemies.

Another reading is girīva-yi tang, “narrow pass,” a term which might be applied to the king’s dominions in respect of their inaccessibility to enemies.

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2,098. The Ka‘ba is the cubical house in the temple of Mecca.

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2,099. Qāf, the name of the fabulous mountain range which was supposed to encompass the earth.

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2,100. I translate from the reading, dar digar ham zi-rāh-i dīda-yi ū.

The B. ed. of 1328 gives,

zar hama(h) ẕarra-yī darīda-yi ū (or, durīda-yi ū), which seems to offer no good sense.

One might suggest,

zar hama(h) ẕarra-ī ba-dīda-yi ū: “gold is nothing but a mote in its view,” but there is no authority for this.

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2,101. “Mercy’s Mount” is the hill ‘Arafāt situated about 12 miles from Mecca.

“Abū Qubais” is a hill to the east of Mecca.

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2,102. The “circle” is possibly still the Brazen Fort, i.e., the king’s court, by which may be symbolized the king’s dominions, which by a poetical compliment would include the whole world.

Or, the “circle” may directly mean the whole world and sky. The sense of the distich is, May the world and sky be eternal through the king! By this prayer the eternal existence of the king is prayed for.

“That high sun” means, of course, the king.

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2,103. Rings worn in the ears were a badge of slavery. The allusion here is to the circle of the sky.

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2,104. A compliment to the king, implying his sway over North China and Turkistan.

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2,105. This would correspond with A.D. 1197.

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2,106. “This, my composition”; i.e., this poem.

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2,107. See Notes 274, 1,201, 1,562, and 1,698.

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2,108. Ai dar-īn mulk jāvidān bādī, mulk bā ‘amr-u ‘amr bā shādī!

The B. ed. of 1328 has,

Andar-īn ‘amr jāvidān bādī, mulk bā ‘amr(w) zaid bā shādī!

Zaid in this reading would mean “increase”.

The artistic symmetry of this, however, is much inferior, and it has only the rather doubtful rhetorical merit of bringing together the names ‘Amrw and Zaid, which are used in law books for plaintiff or defendant, and in Arabic grammar to illustrate the case-endings.

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Supplement to Note 636.

The title Gūrkhān is probably a Persian corruption of the Mongol or Turkish title assumed by Yelui Tashi, the founder of the Qārā-Khiṭāy dynasty in Chinese Turkistan.

The word, according to Grigoryev, (quoted by Barthold in the Encyclopœdia of Islām), is most probably taken from the Mongolian Gürgen, (no doubt the Turkish Gürgyān), which latter Redhouse renders, “Allied to the royal house by marriage with a princess”; and Barbier de Meynard, “Titre de tout prince de la famille de Timour-lenk, qui épouse une princesse de la lignée de Djenguiz-Khan.”

The principal reason for equating Gūrkhān to Gürgen or Gürgyān, on which Barthold comments rather unfavourably, is, I think, the fact that Mīrkhvānd (History of the Khvārazm-Shāhs) ascribes the title Gūrkhān to the Qārā-Khiṭāyan kings ultimately conquered by Muḥammad the Khvārazm-Shāh, whilst at the same time we may gather from Redhouse and Barbier de Meynard’s Turkish Dictionaries that any prince who married a princess of the imperial house of Chingiz Khān had the title Gürgyān, a title which evidently descended, since Tīmūr (see Redhouse) was also called Gürgyān.

Without assuming that the founder of the Qārā-Khiṭāyan dynasty did marry into the house of Chingiz, we have as facts that the Persian historians entitle the king of that race Gūrkhān, that this form is impossible in Turkish, and that phonologically the Turkish “ü” would become in Persian “ū”, whilst “gy” would quite possibly become “kh”, especially when we consider that the Persian would naturally incline to the idea of a title, khān, “lord or prince,” in so exalted a title as Gürgyān.

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